Charles Luk (1898-1978) Ch’an Buddhist Scholar.

‘In the mean time Charles Luk was training in the Tibetan Buddhist (Vajrayana) lineages of Kagyu and Gelug under one teacher – the Tulku of Xikang – namely the Venerable Hutuktu, who was of Mongolian ethnic origin. Xikang is of course Xikangsheng (西康省) which is sometimes written as ‘Sikang’, and translates as ‘Western Abundance Province’. Now no longer in existence, it was once a province of easternTibet(Kham) controlled by the forces of the Republic of China. Today, part of this former province is in eastern Tibet, whilst the other part is in the western Sichuan province. This area, although comprised of a Tibetan majority, is known for its small Mongol ethnic grouping. During this time, Charles Luk was initiated into the secretive technique known as Phowa – or the method of the transference of consciousness at the point of death, to a Buddhafield (i.e. rebirth) of one’s choice. His other great Buddhist teacher was Ch’an master Xu Yun (1840-1959) – from whom he inherited the dharma of the enlightened lay-person which is believed to go back to Vimalakirti – an enlightened contemporary of the Buddha.’

Buddhism Through The Capitalist Filter.

‘For many, modern living carries the necessity for mutual exploitation of one another either within, or in the case of crime, outside a moderating legal system. Profit has to exist for the system to function, and with this profit, there must be inequality. The Buddha lived in a society that privileged his caste and his social rank – his father was a chief or king (raja). Social inequality was as prominent in ancientIndiaas it is today across the world. As a spiritual statement, the Buddha gave up his life of luxury, his wife and his child. He turned his back on a life of sensual pleasure and headed into the wilderness to rid his mind of attachment.’

The Buddha’s Enlightenment.

‘Through austerity and meditation, and after leaving the world of plenty, the Buddha roamed from place to place with only his begging bowl and robe as possessions. After practicing austerity, he rejected this method as not being able to reach the highest enlightenment. He trained in, and fully mastered the meditative methods of his day, and despite achieving the highest state, rejected these paths as not going far enough toward the ultimate enlightenment. Having abandoned the conventional spiritual teachings, he embarked upon his own meditative practice, a practice that would eventually lead to a full and profound inner metamorphosis, more commonly known in English as ‘enlightenment’.’

The Buddhist Concept of ‘Saddha’ (Conviction) Distorted As (Blind) ‘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.’

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