Showing posts with label abhidharma. Show all posts
Showing posts with label abhidharma. Show all posts

Wednesday, June 18, 2025

Humans on all fours: karma, devolution?


I was traveling as a vegan through India which, while mostly Hindu, at that time had about 100 million Muslims. (It now has 200 million or more).

I came to a strangely barren outdoor marketplace made of stone and clay. I watched from a distance as a bad smell of BBQ wafted through the air like an accident. Imagine the smell of burning plastic, upholstery, oil, textiles, and diesel fumes.

Men began to congregate, each at their own stall with animals, mainly sheep, lambs, or goats in tow. I blended in, holding still, just observing. And I began to realize these were butchers, killing animals by slicing their throats, beheading them, draining their blood, separating their corpses into portions, and piling bloody flesh on the stall tops for sale.

Shoppers, Muslims following their religion to eat the dead and Hindus violating theirs by buying carcasses (and therefore paying butchers to kill) for consumption, which is at odds with ahimsa ("nonharming"), were gathering.
  • The Dharmic religions enjoin humans to abstain from killing and from encouraging anyone else to kill. Butchers are encouraged to slaughter when people pay them to do it. Am I blameless for eating meat? It would be as if the Mafia godfather were to say, "I've never killed anybody" when he has hired and directed men to kill by paying them to do so. Is he blameless or as blameworthy as those Mafia men for all those killings? Butchers, paid for yesterday's killing, kill for tomorrow in full expectation that there is money to be made by those not doing the dirty work.
  • I'm a woman traveling around the world. Here are the 5 places I felt the least safe
The flies. The dirty hands. The dust and pollution of uncovered stalls. The floors of stalls were a sheen of blood. There was some baying of the young sheep.

The men all seemed very nice, not yelling or argumentative, all in their workaday mode, thinking nothing wrong with slaughtering and selling in unhygienic conditions.

A modern human family walking on all fours?
Then, thinking of karma, I saw it. No one seemed to pay any mind, but I could not wrap my head around what people must be thinking they were seeing and why it was so. People probably go along to get along by not thinking.

An Ulas family member or distant relative, walking on all fours through the blood slats, was going from stall-to-stall begging. He had a Muslim cap like the others and clogs (rope and wood sandals) on his feet, which gave the appearance and sound of cloven hooves, as he ambled from butcher to butcher, who pitied him (or wanted him to move on).

They have him a few coins (backsheesh) or slivers of red flesh. To explain it to myself, I imagined that this man -- in a past life or earlier in this one -- was a butcher like them but then went crazy and decided to go on all four like a dog-duty ascetic.

But he was no ascetic, not one to do penance or tapas (fiery austerities), not Hindu or a member of one of the Dharmic religions. Yet, by his concurrent good deeds, possibly giving to beggars, he managed to gain rebirth in this world (on the human plane) rather than The Downfall (niraya), the worlds of woe that result from killing living beings and other cruelties.

Karma is such that the way it works out is not only strange but incomprehensible, one of the Four Imponderables. It is possible, particularly in this world of mixed karma (skillful and unskillful deeds), that one form of karma interferes with the other. Killers are not always immediately reborn in perdition.

It is possible by good karma (keeping the Five or Eight Precepts) that merit is made that counters unskillful actions for a time. The result of killing animals is not that one will one time be killed or reborn in hell but that it will happen again and again and those mental impulsions (javanas) formed in the doing come to fruition by conditioning a rebirth. One act (good or bad) has exponential karmic-results (vipaka, phala), ripening like fruit.

The man walked like a tall, skinny cow from booth to booth. The butchers gave charity. And he moved on to work the whole marketplace. I turned in disbelief, gobsmacked, and saw a girl selling piles of colorful powder dyes. It is not clear in what, ubiquitous plastic bags or wrapped in yesterday's newspaper. The piles were perfect and very likely synthetic and she seemed miserable to be there.

Then the smell hit me again and I saw smoke. It was a kind of hibachi, and an old Muslim man was placing something on the sooty grill. The smoke did not seem to bother the miserable salesgirl, but from a farther distance, it sure bothered me.

The man smiled at me, seeing my camera. I approached slowly and got close enough to discern what was burning. It was a pile of small heads of recently living lambs. It is the strangest thing to see a beheaded face separated from its torso, disconnected from its neck. The eyes were gently closed and I felt sure they might open at any moment. Was he cooking their brains in the skulls?

Surely, this was butcher offal (trash). What was he doing? I came to understand that he was singing the hair off to sell the heads for buyers to eat the face. Like a dog gnawing on a bone for marrow and gristle, scraps of remaining tendon, the smear of blood or scent of flesh, someone would buy this.
Price? 5 cents (It's hard to do the arithmetic conversion with moving exchange rates, and this was a long time ago when the US greenback fetched about 40 rupees). The man kindly smiled at me. All the men were nice, seemed nice, seemed well adjusted to their task, with wives and families at home, well-fed with lots of dead meat. India is a kaleidoscope. I thought that man an anomaly. But here is a whole family:

Family that walks on all fours have 'undone the last three million years of evolution'
Story by Harriet Brewis, Indy 100, 8/27/24
The skin on the palms of their hands is as thick as it is on their feet (60 Minutes AUS/Indy 100).
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All families have their own quirks and habits, but one group of relatives has such a distinct trait that scientists have branded them a total anomaly of the human species.

I told you, Darwin. - No, Wallace, I already knew.
The Ulas family has been the subject of evolutionary fascination for years after they were discovered in a remote village in Turkey walking on all fours. Back in the early 2000s, a scientific paper was published on five of the Ulas siblings and their strange bear crawl-style of movement, with experts divided over the cause of the anomaly.

In the years following the paper’s publication, evolutionary psychologist Prof. Nicholas Humphrey of the London School of Economics (LSE) travelled to Turkey to meet with the extraordinary family.

Alfred Wallace, the unfamous father of evolution
The Ulas mother and father had a staggering 18 children. However, of these, only six were born with quadrupedalism (walking on all fours), which has never been seen before in modern adult humans.

“I never expected that even under the most extraordinary scientific fantasy that modern human beings could return to an animal state,” Prof. Humphrey told 60 Minutes Australia, which made a documentary about the family back in 2018.

“The thing which marks us off from the rest of the animal world is the fact that we’re the species which walks on two legs and holds our heads high in the air,” he added. More

Saturday, May 17, 2025

Abhidhamma w/ Bhikkhu Bodhi (video)

(Tergar) Back to the Roots: Mapping the Mind through Abhidharma with Bhikkhu Bodhi

Tibetan Yongey Rinpoche (Tergar)
Students of the Dharma, tomorrow (Saturday, May 17th, 2025) instead of Bhikkhu Bodhi's regular class on the AN, the venerable American Theravada Buddhist scholar-monk will be giving an online lecture on the Abhidhamma ("Higher Doctrine") through another Buddhist organization, Yongey Mingyur Rinpoche's Tergar:
Anthology (Bhikkhu Bodhi)
All regular students are welcome to join this program, which will run from 10:00 am to 11:30 am (ET). Find more details and a registration form here: Tergar Events

Note two options on the registration form: (A) If no translation from English to another language is needed, register to view the lecture through YouTube. (B) If translation into another language is needed, register to view the lecture through Zoom.

With metta, BAUS via Wisdom Quarterly

"Many, fearful of annihilation [extinction] at death, construct belief systems that ascribe to their individual selves, their souls, the prospect of eternal life. A few yearn for a path to liberation but do not know where to find one. It was precisely to offer such a path that the Buddha has appeared in our midst."
- Bhikkhu Bodhi

Details
Ven. Buddhaghosa, the great Buddhist scholar-monk, compiling Theravada Abhidhamma texts
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Manual of Abhidhamma (Bodhi)
Seeking a deeper understanding of your own mind — a map to greater well-being? Join us for a special online webinar with Venerable Bhikkhu Bodhi, a renowned Buddhist scholar and teacher of Buddhist philosophy, as he unravels the profound wisdom of the Abhidharma.

Often referred to as “Buddhist psychology,” the Abhidhamma [the “Dhamma in Ultimate Terms" or “Higher Doctrine”] offers a detailed map of consciousness, illuminating the intricate workings of our thoughts, emotions, and perceptions.

In this event, Bhikkhu Bodhi will guide us through the “topography” of consciousness and core principles of the Abhidharma, exploring how this ancient system of analysis can provide valuable insights into the causes of suffering and the path to innate well-being.

By systematically exploring the inner landscape of mind, we can clarify which mental states lead to suffering, which cultivate happiness and well-being at present and in the future, and which ultimately lead to full inner freedom (enlightenment, awakening, bodhi).

This is a unique opportunity to learn from a renowned master teacher and deepen your understanding of these essential teachings.

Why attend?
Wow, so my emotions actually make sense.
Venerable Bhikkhu Bodhi is a respected Buddhist monk, scholar, and translator renowned for his clear and insightful teachings on Abhidharma, the system of Buddhist psychology. Bhikkhu Bodhi's teachings emphasize the importance of understanding the mind by systematically guiding us to recognize confusion and discover the reality that leads to profound self-understanding and lasting well-being.

What will we learn?
But consciousness is too big to understand! - Successful meditators understand it.
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In this program, participants will get an overview of the Abhidharma's teachings and learn the classifications of consciousness how to cultivate beneficial mental states

What is included in this program?
Included in this LIVE teaching by Venerable Bhikkhu Bodhi is a presentation followed by a Q&A session, during which participants may ask what pertinent questions they like.

Cost?
This webinar is free of charge, so no payment is required.
Bhikkhu Bodhi
American Bhikkhu Bodhi
Bhikkhu Bodhi is an American-born Buddhist monk from New York City. After completing his PhD in philosophy at Claremont in Los Angeles. He then traveled to Theravada Buddhist Sri Lanka, where he received full ordination in 1973, under the leading Sri Lankan scholar-monk Ven. Balangoda Ananda Maitreya Mahanayaka Thera. From 1984 to 2002, he served as editor for the Buddhist Publication Society in Kandy, where he lived for ten years with the senior German Buddhist monk Ven. Nyanaponika Mahathera at the Forest Hermitage. He currently lives and teaches at Chuang Yen Monastery (BAUS.org) in Carmel, New York. More

Tuesday, December 17, 2024

Buddhist Denominations Explained

WARNING: Narrator mispronounces nearly every Buddhist term he uses as if they were phonetic.

The Buddha vs. Budai vs. Cosmic Amitabha
Strange as it may sound, most of the time when most people say "Buddha," they are NOT talking about the historical Buddha Siddhartha Gautama (a.k.a. Shakyamuni), the founder of Buddhism, but rather a cosmic/celestial god called Amitabha or Budai (Putai, Hotei, aka "Fat Happy Buddha," who is not even a buddha but a bodhisattva) or Avalokiteshvara or Guanyin (Kwan Yin, Kwannon, Kannon, Chenrezig) or Prajnaparamita or Bodhidharma or Ksitigarbha or quite often Maitreya (the future buddha) or the Dalai Lama or the Panchen Lama or Padmasambhava or some other Rinpoche.

In the older, more focused Theravada tradition, only the historical person Siddhartha Gautama is THE Buddha, though there have been and will be other buddhas in the past (at least 28 of them) and in the distant future (one of them named Maitreya or Metteyya). All the other figures arise out of the watered-down reform movement that is the "Great Vehicle" (Mahayana) that is a collective term for everything else. And lest anyone should be confused, there are no extant Hinayana ("Lesser Vehicle") schools or sects (like the Sarvastivadins) left, all having been pushed into extinction by the Mahayana movement. Theravada, a back-to-basics movement concerned with what the historical Buddha taught rather than later developments or additions, is not a Hinayana school, but as there are no Hinayana schools left, it gets called one anyway by know-it-alls who are not too concerned with facts or details.

Is Buddhism spoken in every Asian language?

The Buddhist language
It is also crucial to point out that there are at least two Buddhist languages, Pali (Magadhi) and Sanskrit, and the two schools use different ones. This can be confusing because they are so similar. The reason there are two is because Pali was what ordinary people spoke, the lingua franca of the Buddha's day. Sanskrit was exclusively the language of elitist temple priests known as Brahmins, who regarded themselves as the upper crust and a members-only old boys club. Their sacred books, the Vedas, are in this ancient secret language, once spoken only by them, just as Catholic priests (popes, cardinals, bishops, etc.) managed all their official affairs in Latin, leaving Spanish and Italian and other related languages for the commoners. Because ex-Old Vedic Religion Brahmins were dealing with Buddhism, there came to be a Buddhist Hybrid Sanskrit. There are many languages used by Buddhists, according to their country, but one can easily tell if one is dealing with Theravada Buddhism: Its root texts are all in Pali. Now that many Sanskrit terms (like karma, mantra, avatar, ayurveda, mandala, dharma, sutra) have crossed into English, the lines are blurry. Pali must have had many dialects and regional differences. One of the most important is the Gandhari script, Kharosthi, in which the oldest existing Buddhist texts are written. The Buddha was NOT from India but from Gandhara. How can we be sure? There was no India yet, only different kingdoms, republics, and territories that were later united by Buddhist Emperor Ashoka into a single country (Bharat or Great Bharat). This union may have existed before in antiquity, but it did not exist at the time of the Buddha. He was also not from Nepal, as he is now placed. He was a Saka (Scythian, Shakya, Sakka, Sakai) from Gandhara (Afghanistan/Pakistan area). He did travel to, become enlightened in, and teach in proto-India, and out of laziness or not to be pedantic, we call Magadha and Bihar and places he stayed "India." But it is interesting to always bear in mind that it is because he was a foreigner and an outsider that nativists like Sri Shankara who systematized the diverse spiritual traditions of "Greater India" (the whole Indus Valley Civilization and Mahabharata and neighboring areas) that came to be called by the occupying British interlopers "Hinduism" (Indus-ism, all the different and unrelated things people were and are practicing around the Indus river valley) as a whole. Prior to Sri Shankara, there was on consensus or unifying label for disparate views and daily observances. Prior to British influence, there wasn't even the idea of "religion," as most people here and around the world (like the Egyptians and shamans) did not make a distinction between daily life and customs and "religion" or beliefs; they were the same thing, just life.

Buddhist Denominations Explained | Theravada vs. Mahayana 
(UsefulCharts) There's more than one Buddhism? Yes. There are at least two kinds with big differences. They are called Theravada (Teaching of the Elders, the "elders" being the enlightened monks and nuns who were the immediate disciples of the historical Buddha) and Mahayana (almost a kind of Hinduism, with Brahmins doing a number on the Buddha's teachings to bring them back in line with their Vedas or "Knowledge Books," turning the Buddha from a man who awakened thereby showing we ALL can to him being "Lord Buddha," an avatar or incarnation of Lord Vishnu, one of their major gods). Although everyone gets along, except for newbies who might think they need to take sides when they do not, their aim and practices differ. There is a third kind of Buddhism (Vajrayana, particularly the Tibetan variety, but also Nepalese and Bhutanese, sometimes also called Tantrayana or Mantrayana) and even more (like Japanese Zen/Chinese Chan, Pure Land, Esoteric Buddhism, etc.) except that all of them are lumped under the heading "Mahayana." So the split is 90% Mahayanists vs. 10% Theravadins.

SOURCES
  • Skilton, A. (1994). A Concise History of Buddhism. Cambridge: Windhorst.
  • Strong, J. S. (2015). Buddhisms: An Introduction. London: Oneworld
CREDITS
  • Charts and narration by Matt Baker
  • Animation by Syawish Rehman
  • Audio editing by Ali Shahwaiz
Theme music: "Lord of the Land" by Kevin MacLeod and licensed under Creative Commons Attribution license 4.0. Available from incompetech.com

PRODUCT
UsefulCharts tagged product is a World Religions Family Tree Poster ($25.00) usefulcharts.com/products/world-religions-family-tree... Click: blinkist.com/usefulcharts to get 40% off Blinkist’s Annual premium and enjoy the collection. Start a 7-day free trial now. Buy the poster version of the chart: usefulcharts.com.
  • Matt Baker, UsefulCharts, 1/12/24; text by Pat Macpherson, Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly

Monday, May 20, 2024

Vesak/Buddha Day: holy Buddhist holiday


Two years ago, Nepalese Buddhists in Los Angeles had a large celebration.
Dhammakaya has a giant Thai Buddhist temple in Los Angeles (City of Azusa) like Bangkok.

Vesak: The most important Buddhist holiday?
(ReligionForBreakfast) May 16, 2024: Vesak is celebrated by millions of Buddhists around the world. A day commemorating the birth, awakening, and final nirvana (parinibbana) of the Buddha. Special thanks to @gunnertravel for his Singapore footage.
Vesak is also called "Buddhist Xmas"
  • 0:00 Intro
  • 2:08 Unknown Historical Origins of Vesak
  • 3:10 Vesak Rituals and Practices
  • 6:06 Buddhist Modernism and Vesak
  • 9:57 Growth of Vesak
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Ultimate things
What is the point of details, of the minutiae, if scholars can't speak accurately? Vesak (Vesakha, Visakha, Wesak, Buddha Day, Buddha Purnima Jayanti) is a thrice blessed day in Theravada Buddhism.

It was under the same full moon on this day, in three different years (about 2,600 years ago), that
  1. Siddhartha Gautama was reborn in the human world,
  2. became the Buddha or the "Awakened One," and
  3. passed into final nirvana.
Neither buddhas nor arhats "die," for they have transcended birth-and-death and attained to the "deathless state" known as nirvana. When ordinary, unenlightened people die, they are always reborn. People may die, but they are certain to be reborn.

Where they are reborn depends on their karma, and that rebirth they endure is instantaneous. (Even allowing for Vajrayana or Himalayan Esoteric Buddhism's 40 days in the Bardo or "intermediary state" between rebirths, one has still gone from this plane to rebirth into that intermediary state, only to be reborn elsewhere 40 days later.

At the instant of passing away from this world and this part of the human plane, one immediately arises in another plane, rarely on this one again. One is reborn (reappears, rearises) in the subtle form of a spontaneously-born (born without parents) gandhabba. (This may look like an "immortal soul" to anyone who cultivates the dibba cakkhu or "divine eye" because it didn't die at death, but it is no such thing; it is a transient assemblage of the Five Aggregates). From there one is likely to be reborn as a (deva), because there are many devic planes, or as a ghost (peta) because there are many hungry ghosts or a being elsewhere in the downfall because most humans most of the time, in history, do not behave keep, namely keeping the Five Precepts, but live in such a way that they go from darkness to darkness unless they have heeded the teaching of a spiritual teacher. The Buddha was extraordinary because he was a teacher of the path to heaven AND the path to the end of all rebirth and suffering. Followers may choose either route, even selecting to engage in the karma that brings one back to the human plane.

But a fully enlightened person or arhat has overcome all of this, and with the end of all rebirths, there is an end to all further suffering. The Buddha is an arhat, a consummate one, so it is very wrong and misleading to loosely say that his passing into final nirvana is "death." We die, our passing away is death, but that term does not apply to those who have made an end of death and rebirth, which is what awakening (bodhi) is.
  • One should understand and always bear in mind that in Buddhism there are two truth, conventional and ultimate, and they should never be confused. Things may sound strange, paradoxical, or impossible, but the solution is usually that someone has switched from talking in a normal, customary manner (as happens in the sutras) to using terms in their abstract, ultimate sense. This flips the whole world around, and people reading about Buddhism without bearing this in mind might suddenly misapprehend and think, "The Buddha said so." The Buddha was very good about keeping the conventional conventional and the ultimate ultimate. Ultimate language and phrasing are characteristic of the Abhidharma ("Higher Doctrine" or the "Dharma in Ultimate Terms"). To make this concrete is very easy nowadays because most of us have learned about physics. A car is solid, conventionally speaking; we can all see and test that. But, ultimately, we now know a solid car is mainly composed of empty space; this is true on a higher level. It is more true than the first. But trying to pass through the car, which is really more empty space than matter, will not end well. How could both truths be true? They are, and though we use the same words, they mean different things in ordinary usage than they do in physics. In exactly the same way, it is possible to both say that a solid car is not solid at all, that dense material is composed overwhelmingly (99%+) of empty space, and not be confused in the slightest. If this example is not clear, it is better to go read about modern physics than continuing to read about ancient ultimate truths in Buddhism. We may not be able to prove that physics is true, but we can prove that Buddhism is true. Here even "prove" means two different things. Presumably, scientists can objectively demonstrate to other similarly trained scientists that these claims of empty space in the centers of atoms is true; we can't see that, but they can or they claim they can. Successful Buddhist meditators can see kalapas ("particles" of perception) and can then begin to turn their temporarily purified minds/hearts towards seeing the more subtle constructs known as cittas ("mind moments"). In this way, ultimate materiality and ultimate mentality are reveals, and one sees without a doubt that this is the way things are. With this knowledge and vision, one becomes dispassionate, and lets go, and in this way awakens to the ultimate truth here and now. Nirvana is not for the afterlife. It is experienced and resorted to in this very life. It is the ultimate bliss, the ultimate peace, a true refuge from all suffering. We can prove it for ourselves. Sadly, we cannot then prove it for another. A scientist can throw data at us and interpret it as meaning this or that, empty space or solid matter. A Buddhist is not able to force someone to see things as they really are. There are protections in place in samsara to keep us ignorant of the ultimate truth, to keep is craving and searching for sensual pleasures wherever we can find them, and to constantly not see that all things are impermanent. If we cannot see the three most obvious things about all phenomena, about all planes of existence, about all things, how are we to ever know-and-see what the Buddha realized, what the Buddha taught, and what countless others practiced and enjoyed when they came to see what he saw that made him the "Awakened One"? Buddhism has a point, and it is not to debate or argue with science. Its point is to lead to awakening, enlightenment, and the end of all suffering. Every other teaching may lead to great things, indeed to great places and planes of rebirth, but no other Teaching (dharma), has a means of ending all suffering for once and for all time.
DETAILS CONTINUED FROM ABOVE
Vesak (Visakha) Day is big every year in California in particular.
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One should not fall under the wrong view that nirvana is death, emptiness, nothingness, or nonexistence.

Our minds with their characteristic defilements (greed, hatred, delusion) are quick to conceive of things in accordance with each mind's predominant defilement.

Those with a predominance of greed (passion, preference, lust, clinging) type will tend to view nirvana (amata = "the deathless") will tend to imagine nirvana as eternal life.

Those with a predominance of hate (aversion, revulsion, anger, fear) will tend to imagine it as annihilation.

Those with a predominance of delusion (ignorance, wrong views, doubt, uncertainty) will be confused, doubtful, vacillating.

These views are all wrong, and the Buddha spent years pointing this out to those who asked. The nature of nirvana and the one who enters it after this life was a frequent cause of useless speculation and views. The Buddha found such questions unprofitable because of all the assumptions the questioner came with. No answer would suffice without driving the questioner into holding wrong view. What the Buddha taught instead of answering such speculative things was the path to know-and-see directly.

For instance, if one wanted to know what San Francisco is like, one might ask and hear all about it harbor, bridge, and boats then come under the false impression that is a water world. Or hearing about its winding roads, traffic, and trolleys, one might think it is all dry asphalt. Then, if one were able, one might not answer questions about San Francisco but provide a map, directions, and guidance toward it. Anyone arriving would cease to have any question or uncertainty about it that that person could not answer for oneself without relying on a teacher. That is Buddhism, not a set of theories, dogmas, or beliefs but a path-of-practice to awakening, inviting one to come and see for oneself.

Our categories do not apply, and they are incorrect because of our unquestioned assumptions. We ask, as was asked in ancient times, What becomes of the arhat (an accomplished one or, speaking to the Buddha, one might phrase it, What happens to the Tathagata) after death? Does he (the arhat or the Buddha) exist, not exist, both exist and not exist, or neither exist nor not exist?

This exhausts the logical possibilities to imagine the surprise when the correct answer is "none of the above." All are wrong views holding an unquestioned assumption.

We assume, for example, that there is a being here right now, and that later, after death (or disappearing from the human world), in an afterlife, that being no longer exists. This is incorrect.

Or we assume a being is here now, and later, after death, in an afterlife, that being continues to exist for eternity. This is incorrect.

Well, it can't be both, and it certainly can't be neither, so which is it? It has to be one or the other, right? No.

The Truth is, the being we assume to be here right now is actually not, so how much less does it become eternalized or annihilated when it passes away from here?

Well, okay, that's counterintuitive, but then what happens?

What is arising now, which we take to be a "mortal and changing personality" or an "immortal and unchanging soul," arises dependent on conditions. (This is called Dependent Origination). This is how things arise.

It is wrong to say nothing is here. (It is better to say no thing is here, which is a little different but not different enough for that to make sense to most people). Something is here, but all things (dhammas, phenomena) are passing away.
  • What things are here? Constituents. What is not here? What those constituents seem to create or originate. If there are three separate colors, what is there? Three colors. If those colors are combined to make a new color (say by adding red, blue, and another color to make purple), what is there? Conventionally speaking, there are no longer the three colors, and what now exists is a new color. This is obvious. What is not obvious is what really, ultimately speaking, exists. There are three separate colors, what is there? Three colors. If those colors are combined to make a new color, what is there? Ultimately speaking, three colors. Though they seem to have changed, there really are only those things after they've combined. So what to make of the new fourth color? It is not really new but implicit in the others: this is what the combination of those colors looks like. We imagine something new came into being, so logically we are forced to conclude that if we separate them, the new color is "annihilated." Things (everything excluding nirvana, which is not a "thing" and does not have the characteristics of things) come together, turn, and pass away. A living being, or the illusion of one, comes together, turns (changes, transforms), and passes away. What is it that is changing? The Five Aggregates? What is it that passes away? Ignorance (the illusion of it being a being when the constituents are no longer functionally integrated). The being, who did not really come into existence, does not pass away, but the illusion that arose does. Conventionally, we see what's going on, and wrong assessments are made, wrong assumptions, wrong conclusions. And we enter a world of suffering. What if we could let go of it and end the problem? That would be nice but we can't let go, and this is not the extent of it so that even death is not the end. Death means rebirth; rebirth means death. A clever person may ask, "Who" enters into existence? This question is wrongly put. Ignorance arises; a being does not come into existence. "Who" physically forms, feels, perceives, mentally forms, and is conscious? This question is wrongly put. It should not be "who" but "what." If we ask, "What forms?" the answer is very easy and apparent. If we ask, "What feels?" the answer is very easy and apparent. If we ask, "Who is conscious?" the question is wrongly asked. But ask what is conscious and the answer is very easy (if unsatisfying) and apparent: Form forms. Feelings feel. Perception perceives. Mental formations form. And consciousness is conscious. Clinging to these as a "being," "ego," "self," "soul" is the mistake. Undoing that mistake is enlightenment and awakening. The Buddha taught the path to achieve that. In ignorance we cling to the illusion of self; clinging clings. The aggregates cling to themselves as something else, as the whole being more than the sum of its parts. It is, conventionally. But ultimately, it is not. This becomes clear with the purification of the mind. Otherwise, with a defiled mind, this information becomes dangerous. This teaching is like wrongly grasping a venomous snake. Seize it by the tail and get bitten and die in agony. Seize it by the head and all is well.
It is also wrong to say that a "being" is here because that is not quite right. A "being" appears to be here, but that "being" resolves into constituent parts, none of which are real for more than a moment.

In fact, they endure for less than a moment. This is because there are three submoments or phases (arising, turning, and passing) of whatever arises.

It is not that we are born, begin to exist, and then pass out of existence years later; this is, of course, how it seems. But what is really happening, and one may observe this directly as one awakens, is that an impersonal process in a past life reappears in this life and passing from here and wanders on into a future life.

At any moment in any life, one may ask, What is it that is actually arising? The correct answer will not be a "being" but an illusion because Five Aggregates clung to as self are arising, not an actual being who is destined to die and be reborn.

Each of the aggregates -- form (kalapas), feelings, perceptions, mental formations, and consciousness (cittas) -- which we assume to be the "being" is, in fact, a momentary process or flux.

Even now a thought or feeling or perception is arising and passing away. What replaces it, what is next, is nearly identical but not identical. Therefore, what was is gone and what came after is about to go, and we nevertheless cling to this process as an unchanging essence or being, when at its core there is no such being. How can it really die? It cannot except in the fact that it is always dying, at every moment and submoment.

How can it really be reborn? It cannot, except that a continuation of the impersonal/empty process gets called a rebirth. In fact, one is at every moment being reborn. This is what it means to say that "all things are impermanent."

This refers to radical impermanence, not casual and apparent decay. Of course, a building is erected and one day falls. This is impermanence, but this is not radical impermanence. Radical impermanence says that at a subatomic level, all of the ions and atoms, quarks and muons, everything (spoken of in ancient Buddhist physics as kalapas or "particles" that constitute materiality), is arising, turning, and passing away, moving, vibrating, decaying, hurtling toward destruction.

This is happening extremely quickly, so quickly that we see no motion, as when a propeller spins so fast it seems to not be moving at all or when hurtling through space something seems to be motionless because there is no apparent contrast or when a smooth river looks like a solid body of water when in fact every molecule of H20 is in constant change and upheaval.

So Siddhartha, passing from a world called Tusita, reappeared on the human plane in this world (because this is far from the only world within the human plane), meditated, awakened, and taught others the path-of-practice to awaken. And in doing so, he made an end of ignorance, an end of wrong view, an end of delusion, and saw things as they really are.

Therefore, the impersonal process of rebirth was brought to cessation and with it all further suffering. Even in seeing things as they really are, before passing away, he (like all arhats) was intimate with nirvana, saw it, experienced it, knew it to be real and a refuge (sarana) so that nothing could really bother him because everything else was understood to be unreal -- passing, incapable of satisfying or fulfilling one, and impersonal -- so, without identifying with this process (the aggregates formerly clung to as self), what suffering could there be?

There could only be apparent suffering, illusory suffering, the burdens of this corporeal phenomena (aging, sickness, death, and hunger), which when no longer identified with, are harmless.

Everything is just as it is, and it is fine the way it is. This is not true for us yet, but it is true for arhats. The Buddha, as all buddhas, in seeing this, was free. So that is why it is incorrect and very misleading to think that Vesak celebrates his "death."

It celebrates the opposite, his freedom from death (the deathless state = nirvana). It is thrice blessed because the birth (rebirth), the great awakening, and the passing into final nirvana all took place on the same full moon day of the month of Vesakha in Year 1, Year 35, and Year 80 of his conventional life.

Monday, January 29, 2024

Is consciousness an illusion? (video)

Kmele Foster, Dispatches from The Well, Big Think, Jan. 11, 2024; Pat Macpherson, Dhr. Seven (eds.), Wisdom Quarterly
Jump real spiritual answers from Hindu monk Swami Sarvapriyananda, Vedanta Society. New York

Is consciousness an illusion? 5 experts explain
(Big Think) “If science aims to describe everything, how can it not describe the simple fact of our existence?”

On this episode of Dispatches, Kmele Foster speaks with the scientists, mathematicians, and spiritual leaders trying to do just that.

This video is an episode from @The-Well, a publication about ideas that inspire a life well-lived, created with the @JohnTempletonFoundation.

Subscribe to The Well on YouTube ► https://bit.ly/thewell-youtube Watch the full podcast now ► • Dispatches from The Well. In the newest episode of Dispatches from The Well, we’re diving deep into the “hard problem of consciousness.”

Here, Kmele Foster combines the perspectives of five different scientists, philosophers, and spiritual leaders to approach one of humanity’s most pressing questions: What is consciousness?

In the AI age, the question of consciousness is more prevalent than ever. Is every single thing in the universe self-aware? What does it actually mean to be conscious? Are our bodies really just a vessel for our thoughts?

Foster asks these and many more questions in the most thought-provoking episode yet. This is Dispatches from The Well. Featuring: Sir Roger Penrose, Christof Koch, Melanie Mitchell, Reid Hoffman, Swami Sarvapriyananda.

Read video transcript ► bigthink.com/the-well/dispatc...

ABOUT: Kmele Foster is a media entrepreneur, commentator, and regular contributor to various national publications. He is the co-founder and co-host of The Fifth Column, a popular media criticism podcast. He is the head of content at Founders Fund, a San Francisco based venture capital firm investing in companies building revolutionary technologies, and a partner at Freethink, a digital media company focused on the people and ideas changing our world. He also serves on the Board of Directors of the Foundation for Individual Rights and Expression (FIRE).
  • Read more from The Well:
  • Actually, neuroscience suggests the “self” is real ► https://bigthink.com/the-well/actuall...
  • Mary Shelley’s Frankenstein can illuminate the debate over generative AI ► https://bigthink.com/the-well/mary-sh...
  • Few of us desire true equality. It’s time to own up to it ► https://bigthink.com/the-well/few-des...
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Friday, December 22, 2023

Survival After Death: Dr. Stevenson on rebirth

ArtNetworkTV, May 27, 2018; Pat Macpherson, Dhr. Seven (eds.), Wisdom Quarterly
Cycling through Buddhism's 31 Planes of Existence, simplified to six more general realms

Reincarnation research movie: Survival After Death
(ArtNetworkTV) This is an excellent science film from 1980s, a 40-minute documentary about rebirth research. It features American Prof. Ian Stevenson of the University of Virigina the 14th Dalai Lama, a rinpoche (high lama) reborn, Native American reincarnation traditions, children born with past life recall.

Now I've already been reborn.
The late Dr. Ian Stevenson was a pioneer in scientific research on reincarnation (which should really be called rebirth as it is not an eternal soul again and again taking on flesh as it seems).

The film is summarized in Science, the Self, and Survival after Death: Selected Writings of Ian Stevenson (rowman.com) by his colleague, Emily Williams Kelly:

Ian Stevenson was a prominent and internationally known psychiatrist, researcher, prolific author, and well-regarded figure in the field of psychical research. Science, the Self, and Survival after Death: Selected Writings of Ian Stevenson is the first book devoted to surveying the entirety of his work and the extraordinary scope and variety of his research.

He studied universal questions that cut to the core of a person's identity: What is consciousness? How did we become the unique individuals that we are? Do we survive in some form after death? Stevenson's writings on the nature of science and the mind-body relationship, as well as his empirical research, demonstrate his strongly held belief that the methods of science can be applied successfully to such humanly vital questions.

Researcher Eben Alexander continues this work
Featuring a selection of his papers and excerpts from his books, this collection presents the larger context of Stevenson's work and illustrates the issues and questions that guided him throughout his career.

Our esteemed colleague, Emily Williams Kelly, is the editor of this collection of Dr. Stevenson's writing. He founded The Division of Perceptual Studies (DOPS) at the Department of Psychiatry & Neurobehavioral Sciences at the University of Virginia, in Charlottesville, VA. (medicine.virginia.edu/clin...)

A presentation of him is here: • Scientific Reincarnation Evidence by... An evaluation of his rebirth research is here: Reincarnation Evidence in Ian Stevenson's Research by Robert Almeder • 

Follow up on this ground-breaking reincarnation research is done by Dr. Jim Tucker: • Reincarnation research by Ian Stevenson... Scientific Evidence of Rebirth by Dr. Stevenson

Selected Ian Stevenson Bibliography
  • (1974). Twenty Cases Suggestive of Reincarnation (second revised and enlarged edition). University of Virginia Press.
  • (1974). Xenoglossy: A Review and Report of A Case. University of Virginia Press.
  • (1975). Cases of the Reincarnation Type, Vol. I: Ten Cases in India. University of Virginia Press.
  • (1978). Cases of the Reincarnation Type, Vol. II: Ten Cases in Sri Lanka. University of Virginia Press.
  • (1980). Cases of the Reincarnation Type, Vol. III: Twelve Cases in Lebanon and Turkey. University of Virginia Press.
  • (1983). Cases of the Reincarnation Type, Vol. IV: Twelve Cases in Thailand and Burma. University of Virginia Press.
  • (1984). Unlearned Language: New Studies in Xenoglossy. University of Virginia Press.
  • (1997). Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Volume 1: Birthmarks. Volume 2: Birth Defects and Other Anomalies. Praeger Publishers.
  • (1997). Where Reincarnation and Biology Intersect. Praeger Publishers (a short, non-technical version of Reincarnation and Biology).
  • (2000). Children Who Remember Previous Lives: A Question of Reincarnation (revised edition).
  • (2003). European Cases of the Reincarnation Type. McFarland & Company.
Rebirth from an Early Buddhist perspective:
  1. What-Buddha-Said.net/drops/Reb...
  2. What-Buddha-Said.net/drops/IV/...
  3. What-Buddha-Said.net/drops/IV/...
  4. What-Buddha-Said.net/drops/IV/...
  5. What-Buddha-Said.net/drops/IV/...
  6. What-Buddha-Said.net/drops/IV/...
  7. What-Buddha-Said.net/drops/IV/...
  8. What-Buddha-Said.net/drops/IV/...
  9. What-Buddha-Said.net/drops/IV/...
  10. What-Buddha-Said.net/drops/IV/...
  11. What-Buddha-Said.net/drops/V/P...