Monthly Archives: October 2011

The Dharma Transmission to the West Is the Emergence of Universal Buddhism

Dharma Talk

Buddhism arose in a century of intellectual ferment – the Buddha and Socrates were contemporaries – and, as did all historical religions, passed through feudal, ecclesiastical, and aristocratic social periods, all of which inevitably influenced its expression. Historical Buddhism is like all things, a phenomenon, and is therefore subject, understood as a phenomenal object, to the same laws as ground all other beings, i.e., no-self, mind-only, flux, and suffering. What we perceive as “Buddhism” – which does not even correspond to a word that the Buddha used – is the effect of dharma on human history, not the dharma itself. Dharma itself is reality itself, which is by definition trans-historical and trans-dual. Time itself is grounded in timelessness. Dharma is experienced and in that experience it is understood. Indeed, the understanding of dharma is perfect understanding, metaphysical omniscience (“complete information”). It is (em)power(ment), wisdom, and bliss. But the trans-dual cannot be expressed by dualistic, analytic, verbal language, nor comprehended by the rational ego-logical mind, except by means of the symbolic. The moment it is so expressed, it becomes a phenomenon, and so the dharma of reality, which is singular and whole, becomes historically, geographically, linguistically, and psychologically differentiated, separated, false.

The fundamentalist religious project is to attempt to reduce the totality to the source, and hold it there, as if in stasis, for ever. The fact that this is impossible is lamented. The grip is tightened. Fundamentalism asserts total control. This is tolerated because creativity is not required. The goal is annihilation, not art or progress. Time is against us. Even Mahayanists hold this false view, false because it is contrary to the law of flux. It expresses attachment to a phenomenal manifestation of the dharma, and implies non-cognition of the underlying truth. Therefore it is a non-dharmic and even anti-dharmic view. It is a mistake to think that dharma is subject to time. Just as timelessness grounds time, so does dharma ground the phenomenal. So it is not dharma that changes and weakens, it is its phenomenal manifestations. Dharma itself is not found in phenomena, but is always potentially present and accessible even in its inaccessibility.

Just as the non-phenomenal arises within the phenomenal as the dissatisfaction arising from suffering, leading to wisdom and finally emancipation, so dharma may not be found in phenomena, but within phenomena, as it were, through the discernment of recurrent patterns of association – meanings – symbols – of ever greater subtlety, using the method of logical syncretism. Even though the trans-dual can never be comprehended directly by reason, an intuition thereof can be achieved through the dialectic of opposites, which C.G. Jung referred to as the transcendent function. The essential nature of the transcendent function is purely energetic, and therefore endless, eternal, timeless. Finally, all this is transcended in the ultimate realization that Wisdom is the realization of emptiness, which is emancipation itself, remembering that “emptiness” does not exclude but includes the whole.

It follows from the foregoing that Buddhist ecclesiasticism, with all of its sectarianism, dissension, authoritarianism, and complexity, has become an institution that, while serving as a bridge to bring the dharma to the West, is also burning its bridges in the very act of “coming across.”

Padmasambhava appeared at the navel of the world,[1] the meeting point of East and West, and impregnated Tibet to the East with His essence, where it gestated in secret for twelve centuries. Out of Tibet’s  labour the Dalai Lama emerged into the West in 1959 of the common era. The Tibetan diaspora carries the spores that will bring the Buddhadharma into, not merely the West, but the rest of the world, and die, only to be reborn. This event occurs at a pivotal moment in human history, when science has exploded the truth of all human religions and prepares to catapult mankind into the era of technocracy, when human beings, mired in ignorance, desire, and suffering, will be entrusted with the control and administration of the greatest power in human history. In the face of such a momentous challenge only two possibilities present themselves: radical reaction or human transformation. Since the former is impossible, there is only one alternative: the future civilization of the world, predicted in the last Tantra, the Kalachakra, is the fusion of Buddhism and technocracy. In the Kalachakra this society is referred to as Shambhala, and is prophesied to manifest fully in the year 2424.[2] Based on ancient prophecies, the Kalachakra explicitly identifies Shambhala as a high-tech society the inhabitants of which are light/energy bodhisattvas.

The Buddhism of the future will not be the Buddhism of the past. It will be a Buddhism that incorporates and through incorporation reconciles all phenomenal manifestations of dharma. This will be achieved intellectually through the electronic collection, translation, and collation of all dharma realizations wheresoever and whensoever expressed. Dharma is the sum total of all realizations of dharma. There is no contradiction between dharma and science. Science itself testifies to the truth of dharma. There is no conflict between dharma and religion, because dharma is the essence of religion. There is no conflict between dharma and modernity, because dharma is the ensurer of the future of man. Without dharma, technocratic man is sure to commit collective self-annihilation.

Alexander Duncan
October 3, 2011

Notes:

  1. Also the source of the Kalachakra itself. Padmasambhava’s appearance in Tibet corresponds to the midpoint of history, 1,200 years after the Parinirvana of the Buddha, and 1,200 years prior to the advent of the 21st century C.E., further attesting to the profound significance of our own time, as predicted in the Mahaparinirvana Sutra.
  2. Cf. the Pure Land on Earth Movement.

佛教是在一个世纪的智力发酵 – 佛和苏格拉底是同时代人 – 和，就像所有历史宗教，通过封建，教会和贵族社会的时期，所有这一切都不可避免地影响其表达。历史佛教是像所有的东西，这种现象，并因此须理解为以惊人的对象，所有其他的生命与地面相同的法律，即无自我，心中只，助焊剂，和痛苦。我们作为“佛教”感知 – 这甚至不对应一个佛字 – 什么是佛法对人类的历史，而不是佛法本身的影响。佛法本身就是现实本身，这是定义跨历史和超越的二重性。时间本身就是植根于永恒。佛法是经历和经验，它是理解的。事实上，佛法的理解是完美的理解，形而上学无所不知。它是赋予妇女权力，智慧和幸福。但超越的二重性不能由二元论，分析，口头语言表达的，也不理解的象征，由理性的自我逻辑思维。此刻却是如此表述，它成为一种现象，所以佛法的现实，就是单数和整个，成为历史，地理，语言，心理有区别的，分隔的，虚假的。原教旨主义的宗教项目，是试图降低总体源，并保持它，仿佛永远停滞，。事实上这是不可能的感叹。抓地力是收紧。原教旨主义成为总量控制。这是不能容忍的，因为创意是不需要的。我们的目标是毁灭，而不是艺术或进度。时间是对我们不利。即使是大乘佛教信徒持这种虚假的，虚假的，因为它是违背法律的助焊剂。它表示附件到佛法的惊人表现，并暗示非认知的基本现实。因此，它不是佛法，甚至对佛法的观点。这是一个错误，认为佛法是不受时间。正如永恒的理由时，使佛法地面惊人。所以它不是佛法，改变和削弱，这是它的惊人表现。佛法本身是没有发现现象，并且始终是潜在的存在，即使在交通不便。正如在由痛苦而产生的不满，领导智慧和最后解放惊人的非显着的出现，使佛法可能不被发现的现象，但内部的现象，因为它是，通过经常性的关联模式的法眼 – 含义 – 符号 – 更大的精妙之处，使用逻辑合一的方法。超越二元性，即使永远无法理解的直接原因，其中一种直觉，可以通过对立统一的辩证，该企业管治荣格提到超然的功能。的超越函数的本质是单纯的活力，因此，无尽的，永恒的，永恒的。最后，所有这一切都是在最终实现超越的智慧是空虚的实现，这本身就是解放，记住的是“空虚”，不排除，但包含了整个。因此从上述其宗派主义，分裂，独裁主义，和复杂的宗教，佛教，已经成为一个机构，同时作为一座桥梁，把佛法西服务，也烧的行为在其桥梁“未来的跨越。”莲花生出现在世界的肚脐，[1]东方和西方的交汇点，并与他的本质，它在十二个世纪的秘密孕育浸渍西藏东。达赖在西藏的劳动到西出现在1959年的共同的时代。海外藏人的孢子进行佛法，不只是西方国家，但是世界各地，和死了，只有脱胎换骨。此事件发生在人类历史的关键时刻，科学时爆炸了人类一切宗教的真理，并准备弹射到人类的技术官僚时代，当人类陷入无知，欲望，和痛苦，将与委托在人类历史上最伟大的力量的控制和管理。在面对这样一个重大的的挑战，目前只有两种可能性：自由基反应或人类改造。由于前是不可能的，只有一个选择：未来世界的文明，在过去的密宗，时轮金刚预测，是佛教和技术管理的融合。时轮金刚在这个社会是指为香巴拉，是在2424年预言完全体现。时轮金刚明确标识为一个高科技的社会，居民的光（能量）的菩萨香巴拉。

佛教的未来不会是过去的佛教。这将是一个佛教的结合，并通过纳入协调佛法的所有惊人的表现。通过电子的收集，翻译，和整理所有无论何时何地表达佛法的实现，这将是实现智力。佛法是佛法的所有实现的总和。没有佛法与科学之间的矛盾。科学本身证明佛法的真理。没有佛法和宗教之间的冲突，因为佛法是宗教的本质。没有佛法与现代之间的冲突，因为佛法确保人类未来。如果没有佛法，技术专家的人一定要集体自杀。

亚历山大邓肯
2011年10月3日

注：

还源的时轮金刚本身。莲花生大师的出现在西藏对应历史的中点，1200年的佛祖圆寂，和1200年的21世纪的行政长官的到来之前，进一步证明了我们自己的时间深刻的意义，在Mahaparinirvana经预言。

比照地球上运动的净土。