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Exploring the philosophy (and practice) of Early and Later Buddhism.
Although the different Buddhist schools argued over the existence or nature of the atom, the Theravada thinkers conceived of an atom comprised of ‘space’ and ‘sub-particles’ (dravya-paramanu) which is physically complex (rupa-kalapa), whilst its constituent parts exist in a state on constant flux (kalapanga).
Within the received chain of dependent origination (paticca-samuppāda), the Buddha uses the term ‘namo-rupa’ or ‘mind-body’ – to explain that these two otherwise distinctive entities are inherently ‘linked’ or ‘entwined’ at source, and within his schematic of interpreting reality, cannot be considered ‘separate’ in any manner.
Author: Stcherbatskay F.I. – Title: Theory of knowledge and logic according to the teachings of later Buddhists. Part 1: Dharmakirti’s “Textbook of Logic” with Dharmottara
In early June (2012), the Rakhine State of Western Myanmar saw extensive violence and rioting between ethnic Burmese Buddhists and their ethnic Rohingya Muslim neighbours that was so destructive in its viciousness, that tens of thousands of Rohingya Muslims were forced from their homes, and to flee for safety to neighbouring countries.
Burmese Buddhists living in the Rakhine State view themselves as ‘ethic’ inhabitants of Myanmar, and state that Islamic militants regularly attack their villages and Buddhist temples, carrying-out acts of rape, torture and murder. The point of this activity is to ‘cleanse’ the area of the ethnic Burmese and their Buddhist culture.
Instead, the Buddha reiterated that different types consciousness arises out of specific material conditions, and that without the presence of these specific material conditions, the different types of consciousness do not arise. The concept of Buddhist consciousness does not constitute a theistic ‘atma’, or ‘soul’ that stands in opposition to the material world, but is in fact a product of conditions arising out of the material world.
SANGHA KOMMUNE (SSR) 