Buddhist Saddha Distorted As ‘Faith’.

‘From the assessment of (the Pali) and Sanskrit terms ‘sraddha’, ‘prasada’, and ‘adhimukti’, as used within Buddhist philosophy, (both early and late), together with a cross-referencing of the translation terms used to render these notions into written Chinese, it is clear that these terms can not be interpreted through the lens of a Christian concept of ‘faith’. Buddhist philosophy is an example of the product of pristine ‘logical’ thought that is dependent upon personal experience and spiritual experimentation. The Buddha’s system is simple in essence – over-come greed, hatred and delusion, and suffering will stop – but extraordinarily extensive in presentation. Each expressed idea and concept fits neatly into every other idea and concept. It is precise, exact and constant in its original form, and a simple idea, (the product of a profound enlightenment), requires literally hundreds of sutras to express its totality. Whereas St Augustinedescribes Christian faith as coming before knowledge, the Buddha’s message is exactly the opposite – it is the presence of exact and profound knowledge – that generates a confidence and a therefore a ‘qualified’ belief in it. Although it is true that ‘faith’ In a deity is a Hindu belief, and that the Buddhist terms are also used within Hinduism, nevertheless, the Buddhist usage is of a specific type that alters considerably, the original Hindu meanings, which are dependent upon a belief in a deity, (or divine concept) for salvation.’

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.’

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