Astral travelling attracts much attention nowadays, with online instructional courses, descriptive articles and even biographies purporting to convey genuine ‘Out of the Body Experiences’ (OBE).
Proletariat Blogging in the Heart of (UK) Predatory Capitalism! Exploring the Interface between Matter and Perception, Chinese Buddhism, Daoism, Hakka Ethnography, and All Aspects of Radical Politics, History, Psychology and Philosophy – 全世界无产者联合起来!
Astral travelling attracts much attention nowadays, with online instructional courses, descriptive articles and even biographies purporting to convey genuine ‘Out of the Body Experiences’ (OBE).
An interpretive error perpetuated by many hard materialists is that spiritual states do not exist. This, I believe, is category error. Spiritual states do exist
As both sides of my family are politically rooted in Chinese and Soviet Communism – I can say that outside my house was very different
The Buddha believed that his ‘Dhamma’ was the answer to all of the suffering experienced by humanity, and like any revolutionary medicine, he instructed his followers to ‘spread’ the teaching (freely) far and wide! The Pali Suttas mention enlightened laypeople – both male and female – with the Buddha stating that there is no difference in essence between a monk and a nun, and a layperson. The concept of ‘Bahujana’ – according to Buddhaghosa’s interpretation – should be defined as the ‘unconverted masses’. Therefore, the ‘Bahujana’ are the multitudes of humanity (and other life forms) which have not yet come into contact with the ‘Dhamma’, listened to its teachings or had a chance to put its methods into practice. The ‘Bahujana’ are ignorant of the ‘Dhamma’, and out of compassion, the Buddha ordered his followers to travel in all directions to spread his teachings to as many people as possible! Buddhist philosophy, therefore, is not ‘elitist’ and does not support clannishness, one-sided practice, or the exclusion of others. Buddhism also rejects all types of fanaticism and extremism a being manifestations of greed, hatred and delusion. Furthermore, from a close reading of the Buddhist Suttas it is clear that the Buddha was of the opinion that his teachings would only find fulfilment when voluntarily accepted by the ‘Bahujana’, who are to be convinced through logical argument and personal experience.
One major difference between the Buddha’s system and any modern parallel is that simply ‘knowing’ things (as is evident in the modern, Western academic tradition) is not enough to escape suffering.
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).