How Capitalism Exploits Philosophy.

‘How extraordinary that a manual for race-hate and totalitarian rule by a small elite (Mein Kampf), could be compared with a philosophical tract (Das Kapital) that explores the exploitative nature of capitalist society, and which, though those observations, considers the capitalist system to be both unjust and undemocratic. Whereas the work of Hitler advocates a thoroughly racist ideology from start to finish, the work of Karl Marx defines racism as a bourgeois shame, and the nationalism it inspires as a means to keep the ordinary peoples of the world apart, so that they can not unite to pursue their own best class interests.’

Jhana: The Buddhist Search For Focused Equanimity.

‘The physical material of the universal itself is not necessarily morally corrupt as it exists, but rather is made so by a mind projecting a distorted meaning onto, and into it. However, as the karmic fruits of an individual actually ‘pull’ a physical world into place, even morally inert matter is designed, through circumstance, to create experiences relevant to the karmic root actions themselves. Early Buddhism envisages 31 such states of existence that are only transcended through the experience of enlightenment at the point of the death of the last karmically inspired physical existence. Until that time, the mind appears to ‘burn’ with sensation and obsessive thought patterns that inspire actions that inevitably lead to further effects. This mechanism that sees the mind fabric intimately entwined with the physical world, has to be prevent from functioning in an unquestioned manner. The power of habit moves in one perpetuating direction, as like a piece of metal drawn to a strong magnet. Habitual tendencies appear ‘normal’ because they are familiar. Delusion is a comfortable state that ‘hurts’ those residing within it. The pain of delusion is never associated with the ‘delusion’ itself. The human will (cetana) is the Buddha’s key to suffering and its over-coming.’

Marxian Spirituality & Equality.

‘It is not surprising that both Capitalism and Communism are material philosophies – that is systems of social organisation that advocate a pragmatic view of the world, generally free of idealism. They are, of course, intimately related, as the latter is viewed as the solution to the inequalities and greed of the former. From a Marxist perspective, a Communist society can only grow out of a Capitalist society, as wealth is actually needed to re-distribute to all people. Marx believed that Great Britain was the only country in his time that could be Communist, because of its tremendous wealth and imperial power.’

Class Defines Moral Worth.

‘The London Metro paints an unquestioning picture of a girl who is socially (and morally) out of control, and who, through her unwarranted and apparently unwanted behaviour, managed as a child, to dominate and control an adult person’s life. Not only this, but her allegations of ‘grooming’ and ‘rape’ are further proof of her corrupted personality, because of the purity of the person she is aiming her allegations toward.’

The Transformative Psychology of Enlightenment.

‘Psychology in the West is a relatively new field of study. As such, there is no ‘one’ agreed approach to the theory of ‘mind’ in the Western tradition. Viewpoints vary from that of the neurologist, who views every attribute of human, conscious creativity as being nothing more than a mixture of chemical reactions and electrical impulses, to the psychotherapist, who works with the thought processes, so as to achieve a ‘balanced’ and culturally ‘agreed’ state of mind. Needless to say, virtually every other view of the mind fits somewhere inbetween these two broad perspectives. This dissertation will examine the many facets of the mind, as viewed from both the Western and Eastern traditions and the consequence of this combined knowledge for the modern and post-modern human condition.’

Karma: Buddhist Action Defined.

‘The Buddha ascribes a special status to in the human realm (this realm is number 5 of the 31 – which occurs as a karmic stage within the broad category of ‘kama loka’, and is known as the ‘manussa loka’ – with ‘manussa’ meaning ‘human), and in so doing automatically elevates this karmic formation as being superior in potential to all other realms, or types of re-birth. It is true, of course, that as long as an ordinary human remains with a mind driven by craving (tanha), no progress can be made and the individual, as a collection of habitual tendencies will bob around on the karmic seas for innumerable ages, experiencing the painful fruits (vipaka) of karma. However, despite this immense image of futile suffering, the Buddha teaches that salvation is possible on the human plane through the understanding and practicing of the noble eightfold path – which is contained within the teachings of the four noble truths.’

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