Archive for the ‘Buddhism’ Category

Nichiren Buddhism

Friday, June 15th, 2012

Nichiren was a Buddhist monk and priest who was also known as Zennichi, Zenshobo Rencho, Rissho Daishi, Nichiren Daishonin and Zennichimaro. He was a purist as he thought that all of Buddhism should be reduced and centered on the Lotus Sutra or Myoho-Renge-Kyo apart from all other texts including the variant forms or expressions of Buddhism which according to him were not legitimate avenues of Buddhist thought or practice. Nevertheless He did not accept all of the Sutra Saddharmapundarika as he disregarded the original 14 verses known as the trace or Shakumon in favor of observing the teachings of the last 14 chapters known as origin or Honmon which has become a position of debate among his followers today. Also his philosophy was not completely unique as he adopted many of the ideas of the Tiantai/Tendai sect which he had been ordained under and then applied or adapted to his own principles as redefining rather than reforming what would become known as  the movement of  Nichiren-kei sho shūha or Nichiren Buddhism. Furthermore there may also be some influences from his study of Pure Land Buddhism which shares similar practices as relating to their vocalizations and visualizations.

Anyway his motivation in becoming a ring leader of this new group was a result of having religious ideations as being the reincarnation of several Bodhisattva along with his personal mission of attempting to influence his society as addressing the problems within his particular culture and time as dictated by the local and current events that were taking place in Japan. He perceived this era as the fulfillment of the end times or latter days of the law which was defined as being a decline or deterioration of the Dharma which was known according to the eschatological time period of mappo or mafo as described in the Diamond and Lotus Sutra. Of course he wasn’t the only one who had a personal viewpoint to this time period as the Pure Land Buddhists also gave their interpretation and application to the signs of the time as well which calls to question which one was right if either.

Perhaps Nichiren who is also regarded as Shonin(Saint or Sage) or Daishōnin (Great Sage) thought he was somehow restoring Buddhism to its original intent or pristine state and yet ironically this form of Mahayana Buddhism is really non-traditional to begin with as its belief system is contrary to the origination of orthodox  Buddhism which more closely resembles the atheistic philosophy of Theravada. Even the Lotus Sutra itself though quite ancient is really syncretistic and the whole idea of the Buddha as being eternal, omniscient, omnipotent, omnipresent, creator, destroyer, re-creator of all worlds are concepts borrowed from Hinduism and carried over into Mahayana Buddhism along with the idea of a universal salvation for everyone combined with the potential of buddhahood. Furthermore the Lotus Sutra compared to other Mahayana sutras has  uniquely predicted that mappo or mafo would be characterized as a time in which Buddhism from that point forward and beyond would flourish and yet Buddhism as a whole, though quite large, still only reflects a small following among these Nichiren groups in regards to having any kind of universal impact on the world population. Therefore it is an overstatement and exaggerated claim especially if one adopts the view that the Lotus Sutra along with Nichiren himself are to be regarded as the means to the ends in bringing about the cause and effect of  facilitating salvation for the world.  Nichiren also tries to substantiate his prophetic claims of exclusivity towards the Lotus Sutra as applying it to the effects of negligence which was meted out through the Mongol invasion. Even though his preaching did bring about the effect of motivating the masses to a wake up call at the onset of these attacks nonetheless it didn’t result in bringing salvation to the nation by eliminating the degeneration of their societal ills. Maybe you reason that this was because all of Japan did not respond to this prophetic call at which point this salvation only becomes theoretically possible thus practically speaking it is not attainable nor is it essentially true as it failed to convert everybody then and it still falls short of converting everyone today. If it can’t happen at this opportune time in history with the supposed savior of the world in a small scale microcosm of the world on this island then how will it prove to be efficacious to the rest of the whole world?

Anyway upon the demise of Nichiren he had six senior disciples or successors who were Nissho, Nichiro, Niko, Nitcho, Nichiji and Nikko which widened the application of his teaching especially that of Nikko whose radical ideas completely severed him from the  other Nichiren Shu sects. Also these differences would be furthered altered resulting in sub-sects and non-traditional schools which seems to challenge the true form of Buddhism as advocated by Nichiren who adamantly opposed other variant views in maintaining, establishing and preserving a solidarity or particularism  of thought.

Yet for all his laborious contributions and the subsequent adversity that Nichiren suffered; it seems somewhat in vain as his original principles are debated on how and to what extent they should be understood and applied. He taught to follow one path and I am sure he didn’t intend that his teachings should mean different things for different people in having several different applications. Remarkably these groups can’t even agree on the person of Nichiren himself let alone other doctrinal nuances.For instance some believe him to be a Buddhist reformer and priest or the Bodhisattva Superior Practices/Visistacaritra Bodhisattva/Jogyo Bosatsu while others give him a more elevated position which came from the influence of Nikko as being the True/Original Shakyamuni Buddha or the Buddha of the latter days of the law which is believed among the Nichiren Shoshu and Soka Gakkai sects.

Some combine syncretistic values of which he was trying to eliminate such as the worship or veneration of ancestral spirits as practiced among Rissho Kosei Kai (society for establishing righteousness and friendly relations) and Reiyukai(association of the friend of the spirit). Objectively, if Nichiren’s solution was to overcome the turmoil of society in respect to conflicts, internal strife and confusion within Mahayana schools of his time then how is this any different then what is going on today, 700 years latter, amongst it various branches as they are rivals in doctrine and rituals. His followers and movement are no closer to bringing about an age of peace, justice and prosperity then Nichiren was and so what hope is there among adherents today who can’t even find complete agreement amongst themselves let alone transform the world with their ideas and beliefs.

Another point of contention is the controversial way in which he attempted to gain   converts by the methodology of Shakubuku which was a means of trying to influence and engage people by invoking anger and hatred as he often refuted others publicly and vociferously. Ironically Nichiren criticized other Buddhist schools for their manipulations of the populace for political and religious control and yet I see no difference in his efforts to do the same.

Nevertheless this was intended to get a person to think and reevaluate their belief systems which was an extreme approach or departure from classical Buddhism which takes a softer approach in handling or dealing with people in a more agreeable fashion which is even contrary to the instruction of the Lotus Sutra which supports the ideals of charity, forbearance, humiliation, compassion and a tender heart. Presumptuously Nichiren must have thought that the end somehow justifies the means as desperate times require desperate measures. Yet how can his actions contradict or violate the mannerisms of this sacred text which he so greatly defends as truth thus it calls to question either his philosophy of belief or the inherent value of this Sutra itself or both. This may be what led to the extreme approach of Soka Gakkai who believes in the militant and nationalistic efforts of supporting the idea of forced conversions along with the renunciation and destruction of all different faiths or religions. 

jesusandjews.com/wordpress/2011/08/02/soka-gakkai/

Other varying views among the practitioners of this movement are their different approaches to Gohonzon and the Daimoku as a means to becoming one with the eternal buddha in reaching enlightenment. To begin with Nichiren ruled out the worship of Buddha’s image as a statue or painting, which some still adhere today, as being antiquitus in being replaced through the devotion of another piece of iconic art which he developed in the form of the mandala, also used among Hindus, which has become the Gohonzon and is essentially a focal point of attention for these sects as well; so much so that this visible representation or symbolic reference as a wall hanging seems to become the main reality itself as being the chief object of veneration  which has replaced the devotion of the Buddha figurine in favor of honoring the enshrinement of the imagery of an ornate scroll by bowing before this sculptured wood carving or papier mache god. Additionally this is accompanied by speaking to this fixture with a chant or  mantra known as the o-daimoku/daimoku or shudai(title) which is a repeated recitation of the mantra Nam-Myōhō-Renge-Kyō/Namu Myoho Renge Kyo(honor and devote oneself to the wonderful law of the lotus sutra or glory to the sutra of the lotus of the supreme law)  as a prayer of praise along with reciting varying aspects of the Lotus Sutra either once or twice a day in their gongyo services.

The sense of honor and respect for the mandala as a symbol diagram, ritual drawing or  calligraphic inscription of the daimoku along with the displaying of the names of the various buddha’s, bodhisattvas and hierarchal deities are inscriptively portrayed as the object of adoration in assigning such  personal characteristics and qualities by referring to it as the savior of mankind, source of all divine help, source of eternal good fortune, full devotion, source of happiness, ultimate source of heaven and purifies believer as to forgive sins or remove bad karma, answers prayer and is omnipotent, a universal force that controls the devotees life so much that if it is mistreated then it will have an impending effect upon the individual. I wonder how this could apply since the designer of the mandala who was Nichiren was persecuted for his beliefs. Anyway this mandala is no different than the superstitious claims of other religious cultures which find magical power for living through the use of charms, relics and amulets and therefore this man made object somehow mysteriously or mystically controls the persons whole life. Yet this seems contrary to what Nichiren seems to be communicating as merely representing a pantheistic worldview of a buddah nature as being a part of the whole by which we are essentially the ultimate reality as we need not look any further than ourselves in seeing ourselves as a reflection in the mirror of the Gohonzon. So if the Gohonzon is the ultimate source of truth and reality regarding this practice and exercise of worship then essentially a person is really only talking to themselves as god and therefore it becomes a hollow practice as we have no need to differentiate ourselves from all these other religious figures and characters since they are us and we are them.

Needless to say perhaps some people have discerned the flaw in this whole idea of me, myself and I  as being the ultimate reality which isn’t satisfactory for others as they innately sense that there is something or somebody which is beyond and apart from themselves having a strong desire and inclination to recognize a transcendent person that supersedes their frailties, weaknesses and failures as seeing their true state of existence or condition not in some kind of illusory existence but as they really are as being a legitimately contingent or dependent entity who recognizes a sense of otherness with a need to trust in a supreme being apart from themselves.

In moving one, Nichiren Shoshu or True Nichiren sect, preaches a feel good prosperity message of health and wealth which sounds more like some type of self help program which does not need religion as a vehicle to captivate and reinforce it’s delusional power of confession and positive thinking in promoting the idea of sowing and reaping  the benefits as supposedly manifesting itself in purifying ones life, maintaining both spiritual and physical health, bringing joy and happiness to one’s family, enrichment to life, transforms all misfortunes into good fortune, achievement of  true happiness,  individual wishes are answered, overcoming the basic universal sufferings of being born, old age, sickness and death as well as the doubts and disillusionment’s that plague mankind, renewal, great wisdom, and even material wealth.

Therefore this repeated procedure can have a brainwashing effect as one convinces themselves through self deception and just like the fanatic cohorts of the charismatic Hitler they were mesmerized by his propaganda speeches as they were allured to his verbal technique of saying something loud enough and long enough so that these people really believed the lie of his message as truth so I think it is also possible that as people are fascinated with Nichiren’s teaching that it is the tendency of human nature to agree to matters which they find attractive even though it may be unreasonable or incoherent. Nichiren himself testifies that the benefit of having faith in the Gohonzon is validated by the effect it has on people to recognize their inherent buddha nature but it is a category mistake to associate this as a rationale approach to truth by jumping the bridge of faith and in reality all this may really indicate is that this procedure works or is successful in producing a degree of believability. Nichiren also claims that the real world can be transformed into a paradise or buddha land and that pain and suffering is just an imaginary hindrance to the true perception of how things really are which I believe is a irrational statement which has not basis in reality and does not correlate to his own standards of verification but nonetheless has resulted in others taking action either through pacifism or conflict as being involved in social/ humanitarian institutions or political/military nationalism to advance this message and even though they may have common objective goals towards conversion their ability to produce results does not mean that either one of them is more correct but rather it simply shows that people realtively have a preference or choice. Therefore I think that Nichiren’s principles of cause and effect is unreasonable in its neglect to validate a relationship between absolute truth and pragmatism.

Which brings me to my next point of discussing his system which he established to be a philosophical approach to validate religious claims. Which based on his own critique as a valid means of identifying and testing truth; fails it’s own test in living up to a standard especially as he deals with metaphysical principles and propositions which lacks the ability to be tested so as to confirm through reason and empiricism. According to Nichiren his principles or criteria must include:

 

Reason and documentary proof as fact

Reason should be consistent lacking in contradiction.

The proof of reason is dependent upon the principle of cause and effect.

Most importantly if it cannot be demonstrated to be proven in the actual world then it   should be discarded.

 

In retrospect to its his own standards I believe the historical records of this movement has failed to live up to the hype of it own promises. In giving him the benefit of the doubt I wouldn’t even go so far to say that his propositions are even plausible based on these premises and therefore according to his own criteria he has ended up criticizing himself. Nichiren’s reason are just unreasonable and discredits his claims which should be consequently rejected.

 

Romans 2:1

2 You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things.

 

In summary Nichiren’s life was not consistent with his beliefs and actions which is a commentary against his philosophical writings such as his view in the illusion of pain and suffering even though he underwent treatments for his ailments. Of course this did not heal him and he died an untimely death at the age of 60 which conflicts with some of these sects who believe that this process is a remedy for long life and thus it goes without saying that if Nichiren could not obtain it then what hope is there for you? Furthermore he also endured persecution and suffering and if he could not achieve the outcome of his philosophical position then what guarantees you that you will somehow manage to escape pain and suffering?

Also if he were an enlightened individual who was unaware on whether or not he could be healed through the therapeutic effects of a hot spring, which he was not, then what confidence do you have in his words for knowing ultimate truth. Realistically the end of his life depicts a mere man who had endorsed and supported a fallacy by propagating fraudulent claims about reality which he was unable to substantiate and I would simply challenge you to revaluate your position as to being open to other possibilities such as a religion which does represent a person and savior who did impact the entire world and that person is Christ.

Lastly I hope this post has awakened you to think seriously or critically about this belief system especially since it deals with eternal matters. Some things to consider, calls to question the reality of this spiritual program; such as inquiring if a person has to continue these practices or procedures once they think they have attained enlightenment? If you believe you have to continue these rituals in order to maintain a cognizant reality of buddhahood then are you really operating in faith or fear which may be an indication that deep down in the depth of your heart that you are really doubting your experience. If you have not obtained it yet then will you ever get it? If you really are not sure but feel committed to practice it anyway then what kind of assurance is there in enlightenment as hoping and betting in the darkness of the unknown? So are you able to have complete confidence in knowing that you are enlightened and does your life confirm and testify to that reality or is their a real inward sense in which your mind has convicted you of being fearfully lost but not knowing what to do?

In closing I may have said some hard and difficult things but it was never meant to be intentionally abusive as to invoke feelings of hatred and anger. I apologize if I have needlessly offended you by overstating my case its just that I would like to challenge you to consider other possibilities and though I am a stranger my motivation and intention is altruistic as a fellow human who cares enough for your eternal salvation in taking the time to write this post and if you are interested then I would like to share with you my personal testimony and all I would ask you to do is to  be openminded when read it and then simply pray in your own words asking God to reveal or confirm to you the truth  in such a manner so as to know Jesus in a real and tangible way as Lord and Savior.

jesusandjews.com/wordpress/my-personal-testimony-with-jesus/

Finally Jesus may seem to go against the flow of your cultural beliefs as being on a different path but regardless He has addressed both practically and eternally the issues that affect our day to day lives. Conclusively the witness of the bible and the words of Jesus do not portray the world as some imaginary potential paradise waiting to be mysteriously discovered through some mystical experience but as a world which is filled with real problems and real people which can only be restored through his mediatorial  benefits which presently occurs as He transforms hearts and minds culminating in the futuristic promise of a renovated universe in bringing about an age of love, joy and peace as prefaced with a new heavens and a new earth apart from the reality of this present age which contains the causal agents of evil and its effectual consequences of pain and suffering.

 

Mt 11:28-30

28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

 

 

How to know God

Nichiren Buddhism Resources

Pure Land Buddhism Resources

Monday, June 4th, 2012

Four Spiritual Laws

 

Jesus Film

 

 

New Testament/Bible

 

 

Audio Bible

Pure Land Buddhism

Sunday, May 27th, 2012

Pure Land Buddhism in its various forms perhaps had its origins in India which is known for its superstitious and folklore of religious characters who are portrayed in a mythological backdrop which constitutes 330 million gods. One of the tales behind this movement is the fabled character, king Dharmakara, refereed to as the Buddha Amitabha, Omito or Amida who had supposedly studied for millions of years as a monk which has no historical credibility and is a fictitious storyline in the legendary backdrop of make believe.

Amazingly an inconsistency to his character today is that he is exclusively worshipped by many and yet originally in the earliest Mahayana scriptures he was not singled out for worship as he is one among many of other buddhas.

Also one of the goals of a Pure Land Buddhist is to to be reborn in the western paradise of Amitabha’s Pure Land of Bliss, called Sukhavati, in fulfillment of the 18th vow of Amida. Methods of getting to the Pure Land in being born from a supernatural lotus flower means different things for these various sects and sub-sects.

The requirement according to the primal vow was to call on Amida’s name ten times that is as long as you don’t commit the five gravest offenses and abuse the right Dharma. However, there appears to be conflicting information in the longer sutra which includes meritorious deeds as a prerequisite to entering the Pure Land which perhaps is the reason for the confusion of these varied views. One of the practices of Pure Land buddhists is the visualization technique as described in Amitayurdhyana Sutra which speaks of thirteen progressive visualizations to obtain various levels of rebirth in the Pure Land. One of the important focal points in this practice is to focus on the image of the buddha, which if the image is inherently valuable or significant then how can one be truly benefited when the figurine is merely the figment of someones creative or artistic imagination? Moreover nobody really knows if he really existed let alone recognize what he looked like and by visualizing on this piece of iconic art along with his attendant bodhisattvas and the Pure Land is purely imaginative at best rather than a means of enlightenment. Likewise another questionable visual experience centers around the bodhisattvas, Avalokiteśvara and Mahāsthāmaprāpta, who if an individual is able to distinguish their appearance at the moment of death is a welcoming sign to the dying person but if instead the person has visions of other buddhas or bodhisattvas they are to be disregarded as  bad spirits who are disguising themselves in attempting to stop the person from entering the Pure Land. My question is how do they know how to correctly identify or recognize any of these unknown personages as they may all be deceiving spirits?

Anyway one of the main expressions of  Pure Land (Jingtu/Jodo) devotion is   expressed by the mantra of giving homage to the Buddha Amitabha known as “Namo Amitabha Buddha/Namo Amituofo/Namu Amida Butsu”  which for some is said to achieve great merit for the worshipper.  This was latter revised by Shinran who was one of Honen’s disciples and is the founding father of Jodo Shinshu or Shin who reduced the traditional practices of Pure Land movement to the point of putting a greater emphasis on faith in the vow apart from the patriarchal influences of Genshin, Shantao, Honen and  their ritualistic  vocalizations and meditations. So the idea of Nembutsu/Nianfo for Shinran was to be more of a matter of gratitude or respect rather than any kind of a meritorious deed as a reactionary response to jiriki or self power/effort.

Ironically Honen denounced and disavowed his disciple Kosai for his doctrine of “one calling” as being heretical and yet I wonder what he would of thought about this reductive doctrine of Shinran?

Other groups take the concept of vocalization/meditation to a whole new level regarding the mindfulness of the buddha with such religious zeal that it is misapplied. Such practices involve the use of prayer beads to focus on the amount of times this mantra is spoken whether it be 50,000 or 500,000 times day. Some sects even set specific times of the day for repeating this mantra combined with the gestures of bowing. Others place the emphasis in the eventful timing of the mantra such as the moment that precedes death. While others simply believe that you only need to say it once.

So what is a person to believe with such a wide variance of application after all not everyone can be right and perhaps if the truth be known maybe none of them are right.

Furthermore Shinran’s oversimplification of this process is maybe an attempt to ensure that the goals of Amitabha as saving all souls could be more fully realized and attainable for those who would adopt this practiceless practice. Thus perhaps it was a  way of manipulating the Pure Land program in a practical or pragmatic way to gain a greater application and acceptance as being the easy way/path even though this kind of adaptation which is not classical to its origins does not necessitate truth; as being a means to justify the ends of saving all souls by putting people on the fast track to heaven.The methodology of meditation and vocalization is central to the heartbeat of Pure Land devotion and this kind of reductionism puts it in another league apart from traditional beliefs and practices as taking in all the teaching of the Pratyutpannasamadhi sutra, Kuan wuliangshoufo ching/ Kuan-ching/Kanmuryojukyo/Amitayurdhyana sutra,larger Sukhavativyuha sutra/Wuliangshou jing/Muryojukyo and smaller Sukhavativyuha sutra/Omitofo ching/ Amidakyo.

Which brings me to my next point if whether or not these texts, though quite ancient, are really original since the long and short sutras did not survive in their original sanskrit writings. It is likely that this opened the door for other influences and syncretistic or pluralistic beliefs as it was being translated in Chinese. The reason for this is because of the close relationship this movement has with other religious groups such as the Chinese Chan and Tiantai/Tendai schools, as well as the Japanese Shingon sect, which all have strong Pure Land components to their practice and belief. Furthermore one of the original founders of this movement was Tanluan who was a Daoist/Taoist in which it seems he borrowed such ideas as the terrestrial paradise residing in the west along with the repeated invocation of the the esoteric name of the deity and the visualization of supernatural beings. It maybe that Pure Land is not so pure or authentic as it has many commonalities between these other cultural religions. Furthermore in China there are other ritualistic forms of practices such as the chanting of spells, penitential ceremonies and good works which are combined with the observances of this movement.

Anyway there are other questionable matters such as the antiquated and prescientific beliefs as the presumption that the top of the head of the dead person is the last place to cool for those who are entering the Pure Land. Yet this may be best explained from a medical viewpoint apart from any kind of spiritual significance and on the contrary can it equally be demonstrated that those who do not adhere to Pure Land doctrine are undergoing a different kind of phenomena?

Another fallacy to this belief system is that those who depart to the Pure Land leave behind relics or sarira after their cremation which is akin to the childhood fantasies of Santa Claus leaving behind gifts and the tooth fairy who deposited money under our pillows at night while we slept. This is the kind of thing that those of a modern society should recognize as extraordinary in light of reality.

Another component to this ideology centers on the concept of mappo or mafo in which we now live in such a degenerative age that it is not possible to achieve enlightenment. Such proponents of this view are Tanluan, Daochuo and Shantao who based their findings on the contemporaneous events and experiential knowledge/insight of seeing their age as the fulfillment of the final phase of the doctrine as they recognized the evil influences on society such as the immoral behavior of men, degenerative clergy and tyrannical government which included warfare, natural disasters and the corruption of the Sangha. Yet what evidence is there to previously show that human nature at large was ever capable of achieving a completely pristine state as to attain to moral perfection?

Anyway other matters which I find controversial are topics related to reincarnation/samsara and karma and I have written a post about these subjects from a Hindu perspective yet it may be of interest to you to know whether or not there are any common objections which I have made regarding these concepts as being equally applicable to Buddhist philosophy or thought. Also I am including a link about those who have undergone near death experiences which describes those who have been momentarily exposed to the after life.

jesusandjews.com/wordpress/2010/02/16/hinduism-and-reincarnation/

www.youtube.com/watch?v=vQ8TEGMj-jc&feature=player_embedded

In moving on there are some philosophical problems or questions that I have with this movement such as the obscurity of the Buddhist scriptures along with its conflicting views between the three sutras in trying to reconcile the tension between faith and works. In other words how can a person be reassured whether or not they have enough merit and devotion or sufficient faith to enter the Land of Bliss? What evidence is there of an obtainable reality to this truth or how can it be presently measured and identified? For those who have simplified the process by faith alone; to the degree that faith is wholly determinative by the choosing of  Amida apart from any self effort or involvement of the human will then why isn’t every living being a worshipper of Amitabah since he is to save all sentient beings? Also since the faith movement of the True Pure Land sect has underwent such a devolution in its accommodating theory then what would keep them from going all the way to embracing a universalism in declaring all beings reborn under the effectual application of Amitabah’s vow in applying it unconditionally to every soul by declaring everyone enlightened. This would be especially beneficial for those who are ignorant or don’t have any knowledge of Amidism. It also calls to question why this easier path has not been more successful since the majority of Japanese do not follow Amida in that they are becoming more and more involved in the cult phenomena known in Japan as the Shin Shinkyo religions. Likewise if the purpose of Amitabha is to save all sentient beings then why is there a relatively small number of believers from a world perspective unlike what you see in Christianity?

Also concerning the idea of mappo which identifies all individuals as inherently evil; how are they capable as being motivated to choose good since their nature remains unchanged until they reach Sukhavati? Moreover for those who believe they can be reborn now then why would they have to continue to be subjected to samsara in going through the rest of their life experiencing suffering and subsequent death? Why are they not directly translated or ushered into the Land of Bliss? Furthermore why would a person that adheres to this belief still undergoes guilt and shame if this was a present reality? Also how does one know whether they are under the influence of their own personal decision of faith juxtaposed to the effectual calling or gift of faith as dispensed by  Amitabha as to ensure rebirth?

In closing I think there are some positive aspects to this religious organization such as their evaluation regarding the fallibility of mankind and the reality of  evil and sin in our society as recognizing the moral depravity of human nature. What I question foremost is the person to whom they are putting their trust in as a Savior in obtaining rebirth and nirvana considering that there is no reliable or corroborating historical reference to his being outside of these religious texts.

Although I think there are some problems with the Shin sect as it does not represent the orthodox beliefs of Pure Land practice yet it is more consistent with the idea of mappo as it recognizes mankind’s inability to achieve something by which they are deficient and are needing the assistance of another power or Tariki. However for Jodo Shinshu to limit their belief to strictly having faith In Amitabah does not make them immune or incapable of being morally responsible in this present life otherwise human law would have no relevance and the word humanitarian wouldn’t be  pertinent to human definition. Though mankind has moral limitations this does not release us from accountability nor does it give us the permission or right to be lawless thus works is a necessary part of living which we can not totally disassociate ourselves from.

While faith is an emphasis among the True Pure Land school other groups realize that along with their confessional affirmation of Amitabha that it is also necessary according to their willful actions to supplement their vocalizations with an authentic response of works through acts of devotion/worship in proving themselves apart from merely taking a dismal approach towards morality which would be irresponsible and fatalistic by dismissing the human condition from dealing with the present realties of their own immoral state. However I am wondering how they are capable of obtaining or meriting a sufficient level of devotion when their present evil condition is it still corrupted with sin.

Another oxymoronic concept that is expounded under the teaching of the True Pure Land sect is that evil and karmic debt can be converted to good which is fundamentally a violation of the law of non-contradiction as one can not be both evil and none evil. Good is always good and evil is always evil and like the opposites poles of a magnet which repel each other so do these concepts as they are diametrically opposing forces.

Another challenging position for Jodo Shinshu is their eradication of moral debt through the process of faith as acquitting the injurious party but does nothing to secure the justice of the offended party who is left as a victim of injustice unless of course you would make an argument that you are somehow contributing to their karmic retribution.

Anyway I suppose this would be a good lead into how a Christian world view sees the dilemma of evil/sin in that all have sinned and fallen short of the glory of God and yet can be mercifully forgiven through the cancellation of our moral indebtedness while equally applying the concept of justice to this iniquitous affair.

The explanatory power and scope of the christian worldview sees good that can come out of evil that results in both justice and mercy which has been accommodated by the willful actions of our Savior Jesus Christ who took our place of punishment whereby removing our guilt and shame by which we have ultimately violated and offended the will and nature of a holy God. This is not only vertically applicable as is is also horizontal in scope as we are instructed to love our neighbor as ourself which may require restitution in the event that we have wronged others. This can only be possible not through our own nature which is corrupted but as we are born again or born anew in the here and now. Therefore sin is efficaciously dealt with not through merely a declaration of righteousness as it applies to an eternal reality but practically as we are being saved from this present evil age as being a new creation or new man as God changes our nature by giving mankind the Holy Spirit. Therefore faith is evidenced by the outworking of morality in bearing the fruit of righteousness. This is confirmed by my  personal testimony and countless others who have embraced Christianity and you can read about them in the links that I have provided.

jesusandjews.com/wordpress/my-personal-testimony-with-jesus/

www.cbn.com/700club/features/Amazing/

As with Jodo Shinshu; faith is also a vitality important component to Christianity as well but as it is expressed in a historical person which is verifiable on many levels. The reality of the Christian faith is not merely a confession or a sacrament but rather it is witnessed as a life that is altered and changed by the power of God which is confirmed as a faith that produces works unlike a faith without works which is dead.

In conclusion I must say that I hope that I have not offended you through my post in overextending myself with pointed rhetoric as I would do nothing to hurt or harm the reader of this blog. Actually I am compelled to share my faith with others as I was once confronted by my own erroneous beliefs and for me to ignore this responsibility especially after receiving such a revelatory experience in Christ would be to live a lie and an act of hatred to others by not sharing with them this good news. Thus I apologize if it seemed as if I was too pointed, disrespectful or intolerant with some of my remarks as all I am trying to do is to simply challenge the practitioner to think beyond the boundaries of their belief system in being open to other opportunities. In closing all I ask my friend is for you to be receptive to researching about Jesus and to simply pray to God in your own words to reveal Jesus to you in a personal and real way so as to believe upon Him.

Finally the purpose of this post is not to debate who has the better philosophical view but rather it is to get at the matter of truth for all people everywhere. The concept that all roads or paths are leading the same direction does not work in real life let alone in a spiritual realm and when doing a study on comparative religions it becomes evident that there  is no reconciliation or harmony between all religious views except to say that mankind is by nature incurably religious.

Nevertheless when I first read about Pure Land I saw a lot of similarities as having some common concepts especially within the Jodo Shinshu group and I would like to leave you with some scriptural references you may appreciate and identify with.

 

Similar to mappo or mafo Jesus speaks of the last days

Mt 24:3-14

3 As Jesus was sitting on the Mount of Olives, the disciples came to him privately. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?”

4 Jesus answered: “Watch out that no one deceives you. 5 For many will come in my name, claiming, ‘I am the Christ,’ and will deceive many. 6 You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. 7 Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. 8 All these are the beginning of birth pains.

9 “Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me. 10 At that time many will turn away from the faith and will betray and hate each other, 11 and many false prophets will appear and deceive many people. 12 Because of the increase of wickedness, the love of most will grow cold, 13 but he who stands firm to the end will be saved. 14 And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.

 

Jesus by definition is the immeasurable and infinite light.

John 1:4

4 In him was life, and that life was the light of men.

 

John 8:12

12 When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”

 

Jesus is the only way 

Acts 4:12

12 Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”

 

Jesus through His righteousness and merit gained for us eternal life

2 Corinthians 5:21

21 God made him who had no sin(Jesus) to be sin for us, so that in him(Jesus) we might become the righteousness of God.

 

Romans 5:19

19 For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man(Jesus) the many will be made righteous.

 

Romans 6:23

23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

 

Jesus vowed to lay down his life 

1 John 3:16-17

16 This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers.

 

A person is saved from the eternal consequence of sin and judgement when they exercise faith and trust by calling on the name of Jesus apart from their self power or effort

Acts 2:21

21And everyone who calls

on the name of the Lord will be saved.’

 

Ephesian 2:8-9

8 For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.

 

Jesus gave use the easy way to be rightly related to God 

Mt 11:28-30

28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

 

Romans 3:24-25

24 and are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented him as a sacrifice of atonement, through faith in his blood.

 

The potential for salvation to all

2Peter 3:9

9 The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.

 

We can be reborn by the mercy of God in being justified by his grace as the recipients of eternal life

Titus 3:3-7

3 At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. 4 But when the kindness and love of God our Savior appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life.

 

John 3:3

3 In reply Jesus declared, “I tell you the truth, no one can see the kingdom of God unless he is born again.

 

Spiritual priesthood for believers

1Peter 2:9

9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.

 

Jesus ultimately delivers us from pain and suffering

Revelation 21:4

4 He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.”

 

Jesus has prepared for us a heavenly paradise of bliss

John 14;2-3

I am going there to prepare a place for you. 3 And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.

 

 

How to know God

Pure Land Buddhism Resources

 

 

 

AMG’s World Religions and Cults, AMG Publishers, Chattanooga, Tennessee

Encyclopaedia Britannica,Inc., copyright 1993, Vol.1, pg.341, Amidism

Encyclopaedia Britannica,Inc., copyright 1993, Vol.1, pg.343, Amitabha

Encyclopaedia Britannica,Inc., copyright 1993, Vol.9, pg.807, Pure Land Buddhism

Encyclopaedia Britannica,Inc., copyright 1993, Vol.10, pg.744, Shinran

Encyclopaedia Britannica,Inc., copyright 1993, Vol.15, pg.288, Buddhism

Encyclopedia of Religion Second Edition, copyright 2005 Thomson Gale a part of The Thomson Corporation, Lindsay Jones Editor in Chief, Vol.1, pgs.291-293, Erik Zurcher

Encyclopedia of Religion Second Edition, copyright 2005 Thomson Gale a part of The Thomson Corporation, Lindsay Jones Editor in Chief, Vol.2, pgs.1235-1241, John R. McRae

Encyclopedia of Religion Second Edition, copyright 2005 Thomson Gale a part of The Thomson Corporation, Lindsay Jones Editor in Chief, Vol.7, pgs.4933-4936, Hase Shoto

Encyclopedia of Religion Second Edition, copyright 2005 Thomson Gale a part of The Thomson Corporation, Lindsay Jones Editor in Chief, Vol.7, pgs.4937-4940, Fujiyoshi Jikai

Dhammakaya Foundation Resources

Wednesday, May 2nd, 2012

Four Spiritual Laws

 

Jesus Film

 

New Testament/Bible

 

Audio Bible

Dhammakaya Foundation

Sunday, April 29th, 2012

The Thammakai Foundation is supposedly a revivalist movement  which is  based on restoring the teaching of Buddha as centered on the Pali texts yet their practices  are in some ways reflective of a new organization as they support heretical teachings in opposition to its sister movement of Theravada Buddhism. Some of their  heterodoxal beliefs which are in question include ideas that are related to nirvana, meditation technique and the buddah nature.

Also there are other matters which is resident among Buddhist teaching which I find disputable as well and I have previously written about several of these subjects such as the concept of heaven and hell, karma, rebirth, pain and suffering, atheism, nirvana, etc.

jesusandjews.com/wordpress/2010/03/13/buddha-the-enlightened-one/

Other matters which are considered controversial within this group are the charges which have been made against some of its elite members.I understand that allegations can be false and that some of these things have been dropped but nonetheless it would behoove the adherent to seriously consider and investigate these matters with an unbiased mindset especially since it would violate or transgress its key components of morality as sanctioned though its precepts. Some of the accusations which has been attributed to this religion are self-aggrandizement of its leaders, connection to the military officials in the 1980’s, visible and violent fights to expand their land holdings resulting in the loss of some of the farmers means of livelihood along with the financial improprieties of the  leading monks in the1990’s.  If any of these matters are true then what hope does a general practitioner have to obtaining their spiritual goal of enlightenment when there is such fraudulent behavior among it’s own leadership?

Furthermore another hindrance to attaining the groups personal and organizational goals of achieving peace and social order through the virtues of morality is challenged based on the animosity among the Thai Buddhists along with the schisms within their own movement such as the monasteries of  Wat Luang Pho Sodh Dhammakayaram and Wat Paknam.

Thus it seems that all of these combined matters somehow violate their basic truths of belief as contributing towards conflict and disharmony.

In regards to the founder of this movement, Luang Pho(Phoh) Sot (Sod) Jandasaro(Chanthasaro) or Phramongkolthepmuni, he taught a unique method of meditation in which the Buddha never endorsed and perhaps if he were around today to observe such a practice he probably wouldn’t even recognize it.

Anyway this means of meditation is said to allow a person to achieve enlightenment in coming to a reality of the buddha within. My question is if lord Buddha is revered as being authoritative in his teachings then what gives this sect the right to develop a new methodology of spirituality? If the Buddha was enlightened wouldn’t he of had the knowledge to propagate such an essential or beneficial tool towards the personal advancement of achieving nirvana/nibbana? Moreover can a person affirm through the Pali text that this type of mediation is an acceptable and legitimate form of Buddhism especially if it has never been taught by the master teacher himself?

Also there are philosophical problems that I have with this concept of dhammakaya meditation as they contribute a moral significance to such amoral behavior as proper breathing, focusing, and reciting the mantra “samma arahan or samma arahang.”  Essentially there is nothing inherently meritorious towards this self absorbed procedure of visualization. Also the practice of meditation is not unique as it has been assimilated in other religious expressions among New Ager’s and Hindus and therefore what guarantees that this this exclusive form of meditation will ensure enlightenment when these other agencies are making similar claims as well?

Moreover for those who are claiming to have an experience with this particular practice of meditation; there could be other ways of describing what some are hypothetically seeing in these illusionary states which could probably be replicated through the influence of hallucinogenic drugs or reproduced through the occultic practice of demonic inspiration. The mind is one of the most mysterious and complex organs within the universe and it is capable of deception on many levels whether through hypnotic states, or by means of the power of suggestion as experiencing a placebo effect or a false memory. Other mind games occur as some people experience Deja vu or have sensational feelings such as what an  amputee may have through the phenomena known as “phantom limbs.” Also  dreaming is another powerful experience in which our minds really believe they are experiencing reality which perhaps even affects us subconsciously upon awakening. There are also sense illusions in which the mind is fooled to believe something which is not  accurately perceived. Finally I am not merely suggesting that the outcome of this meditation is necessarily one of these experiences its just that there may be other explanations for people having these inner visual anomalies. So what I am saying is that the mind is susceptible to being deceived and what is experienced is not necessarily a representation of an objective reality.

From a practical position; has this meditative practice really achieved your desired results? Perhaps you have been dishonest with yourself by suppressing an inward sense of restlessness and worry in having doubt regarding this philosophy of belief and practice. Maybe you have lacked an inward conviction and have repressed your intuitive nature due to a commitment  to a goal which you have wholeheartedly entrusted your life to. If this statement is a more of an honest evaluation of your inner struggle then I would encourage you not to extinguish or snuff out these natural feelings but rather through courage embrace these persistent reminders as opening up a new opportunity for reality.

After all maybe the answer to life isn’t ultimately situated in yourself as being a  frail and limited/dependent being who is constantly being influenced by the bombardment of moral weakness and failures. Can such a feeble mind and body which is subjected to imperfections be the center of existence anyway? Does this philosophical view make sense as defining your existence as being the quintessential meaning to life? Perhaps there is something which surpasses your humanity which is greater than these persistent limitations and is omnipotent, omniscient and omnipresent. Maybe the answer lies not “within” but “without” as finding spiritual fulfillment.

Which leads into my next question on whether or not you would be open and willing to reevaluate a different worldview with the possibility of obtaining a complete and different outcome if that is where the truth would lead you. How you answer this question may indicate whether you are really a true spiritual appraiser or a conformist. Maybe there is another path outside of your cultural experience which is significantly liberating/fulfilling on both a natural and spiritual plane of existence resulting in a personal transformation.

I am giving you a link to my testimony on how my life was dramatically altered and changed along with many others who have undergone this same manifestation of reality through Jesus the Christ.

jesusandjews.com/wordpress/my-personal-testimony-with-jesus/

www.cbn.com/700club/features/Amazing/

In conclusion perhaps you feel like you are overcome and helpless as being under the heavy burden and oppression of religious duty as carrying a sense of guilt and shame; the good news is that Jesus’ mission was  to remove or detach this burden from those who are suffering under this weight of insecurity from moral defilement. Lastly I would simply ask that during your time of mediation to think on Jesus as you read through my testimony and link on “How to have a relationship with God.”

 

Matthew 11:28-30

28 “Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy and my burden is light.”

 

 

How to know God

Dhammakaya Foundation Resources

 

 

 

Religions of the world: a comprehensive encyclopedia of beliefs and practices/ J. Gordon Melton, Martin Baumann, editors; Todd M. Johnson, World Religious Statistics; Donald Wiebe, Introduction-2nd ed., Copyright 2010 by ABC-CLIO, LLC. Reproduced with permission of ABC-CLIO, Santa Barbara, CA.

Encyclopedia of Religion Second Edition, copyright 2005 Thomson Gale a part of The Thomson Corporation, Lindsay Jones Editor in Chief, Vol.4, pgs.2324-2326, Edwin Zehner

बौद्ध संसाधनें

Saturday, March 31st, 2012

ऑडियो संसाधन

 

लिखित बाइबल

 

“यीशु की फिल्म”

 

देवताओं मुक्ति डाटा की “चार आध्यात्मिक कानून” योजना

बुद्ध एक प्रबुद्ध

Saturday, March 31st, 2012

कुछ लोगों के लिए बुद्ध एक देवता हैं, लेकिन व्यावहारिक रूप से बात करें तो सिद्धार्थ गौतम या सिद्धार्थ गोतम एक नास्तिक थे और इसलिए वह खुद को एक देवता के रूप में नहीं देखते थे. उन लोगों के लिए, जैसे के बुद्ध, जो एक नास्तिक या अज्ञेयवादी थे मैं आपको चुनौती देता हूँ बहुत से ऐसे ब्रह्मांडी और सौद्देश्यवादी तर्कों का सामना करने के लिए जो मैंने पहले ही अपने दुसरे लेखों में बताया है.

Atheist and Agnostic

यदि हम ये निष्कर्ष निकालते हैं कि इश्वर मौजूद हैं तो हमें उनकी तरफ ऐसे देखना चाहिए जैसे के वो हमारे जीवन को सही दिशा में ले जाने के लिए गुरुओं और बुद्ध की तरह ना होकर सही मार्गदर्शन देंगे. 

इसके अलावा वो जो बुद्ध को सम्मान देते हैं उन्हें ये कैसे पता है के उनके बातों को संरक्षित करके रखा गया था क्योंकि उनके मरने के ४०० साल तक भी उनके शब्दों को मुद्रांकन नहीं किया गया? ये बात मौखिक परम्परा को उभरने के लिए बहुत ज्यादा समय देता है जो पौराणिक अनुपात की कहानियों के लिए दरवाजे खुले छोड़ देता है. इसके अलावा उनके बातों में ये भी सिखाया गया है के यदि किसी को उनके शिक्षाओं के कुछ पहलुओं में कोई मूल्य अगर ना दिखाई दे तो उन्हे उस बात की उपेक्षा करना चाहिए. तो कैसे एक व्यक्ति जो सत्य का दावा करता है वो वस्तुगत रूप से अपने आप पर अटल नहीं रह सकता?

इसके अलावा बुद्ध की इन शिक्षाओं की वजह से कई अलग तरह के विचारों और संप्रदायों का गठन हुआ है जिनके सोच विरोधाभासी हैं.

शायद इसका वजह ये है के इन विविध और काफी ज्यादा संसाधनों में ही कुछ विरोधाभास है और इसने अपने ग्रंथों के भीतर के मतभेदों को मिलाना अगर असंभव नहीं तो मुश्किल जरूर बनाया है.

मुझे तो ये सोच कर आश्चर्य हो रहा है के क्या खुद बुद्ध भी उन ग्रंथों को पहचान पाते जिसके रचियता का श्रेय उनको दिया गया है. 

वैसे भी एक सवाल तो जरूर पैदा होता है के क्या बुद्ध सच् में प्रबुद्ध थे या फिर सिर्फ एक जगे हुए इंसान थे? ये कैसे उनको या फिर किसी और को पता चला के वो निष्पक्ष रूप से उस स्थिति तक पहुंच गए थे या फिर उस स्थिति को उन्होंने हासिल कर लिया था और एक इंसान इस आध्यात्मिक घटना के मात्रा को कैसे नाप सकता है? प्रबुद्ध का दावा आत्मज्ञान का भ्रम भी तो हो सकता है क्योंकि इस आध्यात्मिक स्थिति को मानकीकरण करने के लिए कोई भी मापदंड नहीं है.

यहां तक कि बुद्ध खुद भी निर्वाण जैसे बड़े शब्दों को परिभाषित नहीं कर पाए थे सिवाए ये कहने के की वो क्या नहीं है. यदि आत्मज्ञान पाने वाले ने भी इंसान के परम भाग्य को परिभाषित नहीं कर पाया तो एक इंसान कैसे इस बात को लेकर यकीन कर सकता है के वही वो वास्तविक स्थिति है जिसमें उनको जाना है?

क्या यह संभव है कि ये धार्मिक विश्वदृष्टि केवल एक झूठ या धोखा है जिसने निराशावादी और शून्यवादी दर्शन से इंसान के खुद के इच्छाओं को कतरने के माध्यम से कीमती जीवन बर्बाद किया है सिवाए इसके के वो जिंदगी के उपहार को खुशी से मनाएं?

वास्तव में इच्छा को कभी नहीं बुझाया जा सकता है और वो भिक्षुओं जो आध्यात्मिक अनुशासन की एक मठवासी जीवन शैली के लिए प्रतिबद्ध हैं उनमें भी चार महान सत्य के उपदेशों को बरकरार रखते हुए इच्छित निर्वाण की स्थिति पाने के लिए महान आठ गुना पथ पर चलने की इच्छा होती है.

अपने आप को इनकार करने का दर्शन तो बौद्ध सोच के साथ ही आ सकता है, लेकिन व्यावहारिक रूप से क्या वो लोग अपना जीवन इन सिद्धांतों के आधार पर जीते हैं?

इसके अलावा एक व्यक्ति कैसे अनिक्का/अनित्य या फिर अंतत/अनात्मा जैसे विचारों को साबित कर सकता है? अंतिम विश्लेषण में क्या ये सिर्फ एक अतर्कसंगत धार्मिक शब्दजाल और शब्द है या फिर सच है? क्या पूरे जीवन को सिर्फ एक स्थानांतरित होने वाले छायाँ के भ्रामक दायरे के रूप में व्याख्या करना चाहिए जिसमें स्थिरता और स्थायित्व के अवधारणा के लिए कोई जगह नहीं है? फिर भी क्या बुद्धिस्ट भी इन आदर्शों को मानते हैं या फिर ये नियम उनके जीवन के हरेक दिन का प्रतिनिधित्व करता है?

इस दर्शन के दुख से बचके आगे बढ़ने के लिए अगर ध्यान दिया जाए तो वो सुखवाद की सामग्री के लिए नकारात्मक समिकरण का एक हिस्सा होगा जो दुःख और पीड़ा को कम करके सुख को बढाने में लगा रहता है. 

दर्द और पीड़ा के इस अवधारणा के बारे में बात करें तो इन सब को तभी माना जा सकता है जब अच्छाई और सुख के विरोधात्मक तत्व वहाँ पर मौजूद हो नहीं तो हमारे पास ऐसा कुछ नहीं रह जाता है जिसको हम दुःख या पीड़ा के रूप में समझें. तो अगर अच्छाई और खुशी कुछ रूप में हमें मिल सके तो क्या वो दुःख के वजाए खुशी की बात नहीं है क्योंकि हम गिलास को आधा खाली के रूप में ना देख कर आधा भरे हुए के रूप में देख रहे हैं? क्या इच्छा को पूरी तरह छोड़ देने के वजाए हमें जिंदगी के सकारात्मक पहलु को गले नहीं लगाना चाहिए? सिर्फ इसलिए कि जीवन बाधाओं से भरा है इसका मतलब यह है कि हार स्वीकार कर लेना और दौड छोड़ देना बेहतर है या फिर उस चुनौती को लेकर जिंदगी के इन बाधाओं को पार करके आगे बढ़ना बेहतर होगा? क्या आपको पता है के कभी कभी सुन्दर चीजें हमें पीड़ा के वजह से ही मिलता है पर एक इन्सान को अगर ये अनुभव ना मिले तो जिन्दगी में पीछे हटना कितना माननीय होगा? हम ने ऐसे महान नायकों को देखा है और उनकी प्रसंशा की है जिन्होंने दूसरों के फायदे के लिए अपनी जान कुर्बान कर दिया जैसे के येशु ने क्रूस पर अपने मृत्यु का पीड़ा सह कर किया. यह मानव जाति की ओर से उन्होंने किया था जिसमें उन्होंने हमारे पाप और अपराध का भार अपने आप पर ले लिया ताकि हम उस अनन्त पीड़ा के अभिशाप से बच सकें और उन्होंने स्वर्गीय राज्य के अनन्त आनंद को हमारे हिस्से में डालने के लिए ऐसा किया था. 

मैं समझ सकता हूँ के दर्द और पीड़ा एक बुराई है जो इस दुनिया और अस्तित्व का एक हिस्सा है, लेकिन इसे कोई जांच किए बिना या इस बुराई से बचाके छोड़ देना नहीं चाहिए जो हमारे और हमारे दुनिया में से इस समस्या का हल करने के लिए कुछ नहीं करता है. हमारी उर्जा और बलको रोगिओं के लिए अस्पताल बनाने, गरीब लोगों के लिए खाना, बैंक और आश्रय बनाने और छोड़े गए बच्चों के लिए अनाथालय बनाने में खर्च करना चाहिए और उन लोगों के लिए नकारात्मक सोच नहीं रखना चाहिए जो खुद को ऐसे दुर्भाग्यपूर्ण परिस्थितिओं में पाते हैं.

इसके अलावा एक मठ में रहने से मानवीय पीड़ा की समस्याओं को हल नहीं किया जा सकता है और अलगाव एक रक्षात्मक तरीका है सिवाए इसके के इन मुद्दों से निपटने में एक प्रगतिशील दृष्टिकोण रखना चाहिए.

ईसाई धर्म ने सिवाए ऐसा सोच रखने के की दूसरों की मदत करने से दूस्टता को बढ़ावा मिलता है क्योंकि वो इच्छा(तन्हा/तृस्ना) को बढाता है या फिर लोग पीड़ा सह रहे हैं क्योंकि वो उनके कर्मों का नतीजा है, अपना ऐसा स्थिति रखा और नेतृत्व लिया के मानवीय सहारा प्रदान करके दूसरों के जीवन को अच्छा बनाया जाए और दुखिओं के दुःख को कम किया जाए.

पीड़ा एक शत्रु हो सकता है पर विडम्बना ये है के इच्छा को कतरके फेंक देने से सिर्फ पीड़ा को बढ़ावा मिलता है जिससे बुद्ध धर्म भागने की कोशिश कर रहा है.

इस दर्शन पे जोड देने के लिए एक और विडंबना यह है कि बुद्ध जो दुख के स्रोत और उसको कैसे मिटाया जाए इस बात की खोजी करने निकले थे वो खुद दर्द को पैदा देने के लिए अपराधी थे और उनके कार्य उनके मिसन के विरोधाभासी थे क्योंकि उन्होंने अपने पत्नी और बच्चे के साथ खुद के परिवार को त्याग दिया और अपने खोज को पाने के लिए उन लोगों के जीवन को मुश्किल बना दिया.

मेरी अंतिम विश्लेषण में बुद्ध धर्म अपने सरल रूप में अहंकारपूर्ण और स्वार्थी लगता है क्योंकि भले ही वो एक बुनियादी नैतिक संहिता रखता है और सम्मान के साथ दूसरों को देखता है पर ये ऐसा स्वयं के व्यक्तिगत स्वार्थ को पूरा करने और खुद के समस्या को हल करने के लिए करता है ताकि निर्वाण नामक चीज उनको मिल सके और उनके खुद का फैदा हो सके. 

तो अगर बौद्ध के लिए परम लक्ष्य और प्रेरणा अपने खुद के पीड़ा को हटाना है तो दूसरों के साथ बातचीत में नैतिकता को सिर्फ अंत हासिल करने के लिए एक साधन के रूप में देखा जाना चाहिए.

फिर भी यीशु मानवता की ओर एक अलग धारणा रखते थे जिसमें वो खुद की सेवा कराने के वजाए बिना कोई स्वार्थ दूसरों की सेवा करते थे और दूसरों के लिए उन्होंने अपना जीवन भी एक फिरौती के रूप में दे दिया.

अंत में बौद्ध के अनुसार जवाबदेहीता या न्याय का अवधारणा कर्म और पुनर्जन्म की प्रणाली के माध्यम से आता है .

मेरे लिए इस बात पर विश्वास करना इतना बड़ा विरोधाभास लग रहा है के दलाई लामा जैसे सम्मानित आध्यात्मिक नेता निर्वासन में हैं या फिर साम्यवादी चीन के लोगों द्वारा किए गए तिब्बती बौद्ध नन के बलात्कार पिछले जनम के कोई कर्म का नतीजा है. 

इसके अलावा, मैं सोच रहा हूँ के कैसे एक नास्तिक प्रतिफल के इस प्रणाली में अपने आप को पा सकेगा जो के एक सर्वोच्च परमेश्वर को इनकार करता है और वैसे भी विश्वास के एक ऐसे प्रणालीको और कौन बना सकता है? आखीर में किसी ना किसी को तो विश्वास के इस व्यापक प्रणाली का मूल्याँकन और निर्धारण करना होगा ताकि क्रम में व्यवस्थित प्रणाली का कुछ रूप प्राप्त हो सके. यह एक सर्वशक्तिमान, सर्वज्ञ, सर्वव्यापी अस्तित्व का ही काम हो सकता है जो के वर्णात्मक रूप से परमेश्वर खुद ही हैं जो के समझ से बाहर के ऐसे चीज को निर्धारण कर सकते हैं तो फिर परमेश्वर के ही अस्तित्व को कैसे इनकार किया जा सकता है?

इस के अलावा अगर निर्वाण ही परम उपलब्धि और अंतिम नियति है और अपने आप को पुनर्जन्म के इस अंतहीन दोहराव से मुक्त करने का तरीका है तो कैसे कोई यकीन से इस दायरे के अस्तित्व के बारे में कह सकता है? 

कभी किसी ने निर्वाण के बाहर की जाँच करके और वापस आकार अपनी कहानी बताई है? क्या ये एक वास्तविक अनुभव है या फिर वो अंधविश्वास पर आश्रित हैं? मैंने मृत्यु के बाद के जीवन और मृत्यु निकट के अनुभव के बारे में एक ब्लॉग लिखा था जो आपको उपयोगी और रोचक लग सकता है.

jesusandjews.com/wordpress/2012/03/29/क्या-नर्क-वास्तव-में-है/

बौद्ध दर्शन के प्रतिकृया के रूप में मैं आपको एक वैकल्पिक दृश्य के बारे में बताना चाहता हूँ जो दुनिया के प्रकाश के रूप में येशु के बारे में बताता है और जो हरेक इंसान के पथ को उज्याले से भर देते हैं और अगर हम उन पर अपने प्रभु और उद्धारकर्ता के रूप में भरोसा करें तो वो अंततः हमें दुःख के इस दुनिया से बाहर लेकर आते हैं. वो हमारे ही मेहनत की वजह से हमें चेतना के एक गोपनीय स्थान पर नहीं ले जाते हैं बल्कि हमारे लिए स्वर्गीय आनंद का एक शाश्वत भाग्य को उन्होंने सम्हाल कर रखा है.

मैं २० साल पहले यीशु के साथ एक रिश्ते में आया था और उन्होंने मौलिक रूप से मेरे जिंदगी को बदल दिया और अस्तित्व के इस अस्थायी निवास को ठुकराने के वजाए मुझे जीने के एक उमंग के साथ भर दिया.

अगर आप चाहो तो आप मेरी गवाही यहाँ पर पढ़ सकते हैं:

jesusandjews.com/wordpress/2012/01/10/यीशु-के-साथ-मेरी-व्यक्तिग/

इसके अलावा आपत्ति का एक और मुद्दा यह है कि बौद्ध धर्म ने शैक्षिक रूप से जितना भी हासिल किया है वो सब हिंदू सोच के मदत से किया है.

ऐसा हो सकता है के बुद्ध खुद हिंदू धर्म से भटक गए थे पर उनका पैदा एक हिंदू के रूप में हुआ था, वो जिए एक हिंदू की तरह थे और वो एक हिंदू के तरह ही मरे और इस वजह से बौद्ध धर्म अनुवांशिक रूप से हिंदू धर्म से अलग हो सकता है पर वो अपने माँ हिंदू धर्म से बहुत ज्यादा मिलता जुलता है.

इसी लिए बौद्ध धर्म का पेड़ मजबूती से हिंदू धर्म में निहित है जिसने बौद्ध धर्म के धर्म दृश्यता को बनाए रखने के लिए अपना पोषण एक महत्वपूर्ण आधार से लिया है. 

दूसरे शब्दों में, हालांकि इन दोनों धार्मिक संस्कृतियों के विश्वासों में विविधता है, पर बौद्ध धर्म भारतीय गुरु के मार्गदर्शन के बिना टिक नहीं पाता और इसी लिए इस में मौलिकता का अभाव है जिसका मूल बुद्ध जिनको इसका श्रेय दिया जाता है वो ना होकर कोई दूसरा ही श्रोत है.

तो आप अपने सभी चोरी के अंडे बुद्ध धर्म के शिक्षण के तीन टोकरी में रखना चाहते हैं या फिर अपने आपको एक प्रेमी और उदार परमेश्वर के सुरक्षा करने वाले हात में देना चाहते हैं जिन्होंने आपको बनाया और जो आपको अपने पास रखने का इच्छा रखते हैं ताकी आपको जीवन मिले और वो भी प्रसस्त मात्र में?

अंत में ये तर्क इस बारे में नहीं है के किसके पास सबसे अच्छा दर्शन या सांस्कृतिक अभिव्यक्ति है पर ये सच को ढूँढने और सच को हमें पथ में आगे अपरिहार्य के दिशा में नेतृत्व करने देने के बारे में है. मसीह हर इंसान के पथ को उजाले से भरने के लिए आए पर जो उजाला आपके पास है वो अगर सच में सिर्फ अँधेरा है तो आपको आपका रास्ता कैसे मिलेगा.

फिर भी बाईबल हमें प्रोत्साहित करता है के परमेश्वर के शब्द हमारे पैरों के लिए एक चिराग और हमारे रास्ते के लिए एक प्रकाश है.

अंत में मुझे आशा है कि मेरे बातों को सिर्फ सही बोली के उल्लंघन के रूप में गलत समझा नहीं जाएगा और हालांकि मेरे शब्द कुछ कडा जैसे लगे पर मेरे पास वास्तविक चिंता का एक प्रेरणा है जो मुझे दूसरों के लाभ के लिए अपनी बात रखने में मेहनत करने में मजबूर करता है. अगर मेरी बातें आपको अभद्रतापूर्ण लगा हो या फिर मैंने आपको बेवजह नाराज किया हो तो मैं आपसे माफ़ी मांगना चाहता हूँ. मुझे ये बातें हल्का तरीके से कहते हुए इन महत्वपूर्ण अवधारणाओं के गंभीर संवाद को प्रभावी ढंग से कहना नहीं आता है. 

इसके अलावा, मैं विश्वास करता हूँ के बौध धर्मिओं में भी सही और गलत का एक जवाबदेही प्रणाली होता है. हमारे अस्तित्व के मुख्य फ्रेम में इन आदर्शों को पहले से ही रखा गया है जिससे परमेश्वर हमारे अंदर के भागों में सच का संचार करते हैं ताकि हमें नैसर्गिक रूप से ये पता हो के हमारे जीवन के निर्णयों के परिणाम और न्याय होते हैं और ये सम्माननीय बात है अगर बौद्ध धर्म इस बात को थोडा सा भी मानता है. पर अपने चेतना को ही संतुस्ट करने के लिए खुद के प्रयास करना तो सिर्फ एक नकली व्यवहार है इस सच के विरुद्ध में के उस परमेश्वर के साथ में एक व्यक्तिगत रिश्ता बनाया जा सकता है जो हमारे गलतियों के भार को हटा देते हैं जिस बात का प्रयास अपने खुद के प्रयास से हटाने के लिए मानवता ने बड़े जोर से किया है. 

समापन में मैं बस आप से गुजारिश करता हूँ के आप इस बुलावट को स्वीकार कीजिए ये देखने और स्वाद लेने के लिए के परमेश्वर अच्छे हैं और अपना हृदय येशु के व्यक्तित्व और काम को जानने के लिए खोल दीजिए.

अन्त में मैं आपको धर्म शास्त्र के एक अंश के साथ छोडना चाहूँगा जिसमें येशु ने मती के पुस्तक ११:२८-३० में ये कहा है “अरे ओ थके-मांदे, बोझ से दबे लोगों! मेरे पास आओ , मैं तुम्हे सुख चैन दूँगा. मेरा जुवा लो और उसे अपने ऊपर संभालो. फिर मुझसे सीखो क्योंकि मैं सरल हूँ और मेरा मन कोमल है. तुम्हे भी अपने लिए सुख-चैन मिलेगा. क्योंकि वह जुवा जो मैं तुम्हे देरहा हूँ बहुत सरल है. और वह बोझ जो मैं तुम पर डाल रहा हूँ, हल्का है. ”

 

 

कैसे भगवान के साथ एक रिश्ता बनाएं

jesusandjews.com/wordpress/2012/01/10/कैसे-भगवान-के-साथ-एक-रिश्त/

 

 

अन्य संबंधित लिंक

बौद्ध संसाधनें

हिंदी-बुद्ध-धर्म

Buddha the enlightened one

 

 

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दर्द और पीड़ा

Sunday, December 25th, 2011

क्यों दुनिया में दर्द और पीड़ा है और विशेष करके हमारे व्यक्तिगत जीवन में ऐसा क्यों है इस जटिल सवाल का जवाब देना और वो भी इस छोटी ब्लॉग में यह मुश्किल है. इस विषय पर कई किताबें लिखी गई हैं और ये प्रश्न जबाब के लिए भीख माँग रहा है. इस ब्लॉग के द्वारा मेरा उद्देश्य यह है कि लोग अक्सर अपने दर्द और पीड़ाके अस्तित्वको भगवान के साथ जोड़कर उनके प्रति एक गलत धारणा रखते हैं.

जब दर्द दुख, और बुराई की समस्या से निपटने की बात आती है, वहाँ कई चुनौतियां होती हैं जो इस बार पर निर्भर करती हैं के हम इसको इश्वरकी उपस्थिति और उनका हमारे साथके सम्बन्धको कैसे देखते हैं. यह उनकी संप्रभुता और अच्छाई के साथ साथ उनकी वास्तविकता पर ही सवाल खड़ा करती है. एक और विचार जिसको हमें ध्यान देना चाहिए वो ये है की अगर भगवान मौजूद हैं और वो इस पीड़ाको अनुमति क्यों देते हैं, तो क्या अच्छाईको अनुमति देने के लिए भी क्या वही जिम्मेबार हैं?

बाइबलके परिप्रेक्ष्य से जो मेरी इस समस्या को हल करनेका तरीका है वो ये है के बुराई एक मौजूदा सच्चाई है जिसकी सुरुवात समय की शुरुआत के साथ ही हुआ था. बुराई के साथ साथ दर्द और पीड़ा भी रहते हैं. यदि आप सृष्टिके खाते का अध्ययन करेंगे तो आप देखेंगे की इश्वरने जो सुरुवात में बनाया था वो बहुत अच्छा था और उन्होंने जब मानवको बनाया तो उसे विकल्पों में से चुननेकी क्षमता देदी और आप जानते हैं के जिस किसीके पास भी विकल्प हो वो अपनी संस्कृति पर प्रभाव डालसकता है. बेशक इस प्रभावके परिणामस्वरूप अंततः मानावने भगवान की अच्छाईको ठुकराते हुए अपनेआप और सृष्टि के सभी पर अभिशाप लाया. इस अभिशाप के एक परिणामके स्वरुप मानावने खुद को भगवान से विमुख करने का प्राकृतिक क्षमता पालिया. बुराई की साजिश के लिए मानव जाति की योगदान के साथ साथ एक दूसरा दुश्मन अर्थात शैतान भी है. वह एक विरोधी है जो परमेश्वर और उसकी रचना की भलाई के विरोध में काम करता है. वह अपने राक्षसी साथियों के साथ भगवान के लिए एक आध्यात्मिक समकक्ष के रूप में देखा जाता है और भले ही वे नग्न या प्राकृतिक आंखसे नदिखे पर वे वर्तमान और हमारी दुनियाके एक सक्रिय वास्तविकता हैं और मानव जाति और प्रकृति पर कहर लारहे हैं. जब राक्षसी और मानव तत्व परमेश्वर के दुश्मन के रूप में एक दूसरेके साथ खुशी खुशी शामिल होजाए तो एक जुड़ाहुआ प्रभाव बनता है जिसके परिणाम स्वरुप मानव की सबसे बड़ी भ्रष्टता और दुष्टता है.

इन सबके साथ यह स्पष्ट है कि इश्वर अपनी संप्रभुता में कम से कम एक मौसम के लिए ही स्वतंत्र इच्छाका मौका देते हैं. भगवान के बारे में एक दिलचस्प विशेषता या पहलू यह है कि वह अनन्तके न्यायाधीश हैं जो बिलकुल निस्पछ हैं. समाज की बुराई कर्ताको इश्वरके भविष्य के न्याय में अपने कृत्यों के विषय में जवाबदेही होना पड़ेगा और हमें भी अपने कर्मोंका खाता देना होगा. तो वैसे भी ये कहना चाहिए की इश्वर मानवजातीको उसके अपने फैसलों पर और उसने ईश्वरके अधिनको स्वीकार करके अपना जीवन बिताया या फिर उनके विद्रोह में इसपर आधारित रहकर न्याय करेंगे. तो फैसले में भगवान की संप्रभुता पूरी तरह से प्रयोग किया जाएगा यदि इस जीवन में नहीं तो आने वाले जीवन में.

एक बात जो हमें बुराई और दर्दको ईश्वरकी संप्रभुता और अच्छाईसे जोड़कर देखते वक्त विचार करना चाहिए वो खुद के विषयसे शुरू होता है. इस सवाल को अगर हम हमारे ही जीवन में व्यक्तिगत रूप से एक निष्पक्ष मूल्यांकन करेंगे तो हमें खुद से पूछना पड़ेगा के हमने हमारे अपने जीवन में कोई बुराई तो नहीं बनाई? की हमने किसी भी हद तक और किसी भी समय पर भगवान का उल्लंघन किया है?  क्या हम निर्दोष हैं? क्या हम किसी के सीकार हैं या फिर हम भी पाप अपराधों के अपराधि हैं? हमने हमारी दुनिया में पीड़ा को खत्म करने में क्या मदद किया है ? बाईबल भगवान की दस आज्ञाओंको संदर्भित करता है और इस स्तर पर सभी लोगों ने इंसान और परमेश्वर के विरुद्ध कुछ हद तक पाप किया है. इसलिए हम हमारी दुनिया में इन सब अभिशाप या  दु:ख के लिए जिम्मेदार हैं.

हमें अन्त में यह देखना चाहिए कि खुद परमेश्वर ने यीशु के व्यक्ति के माध्यम से खुदको यातना के एक मानव साधन अर्थात् क्रूस पर मानवता की पीड़ा में दर्द महसूस करने की अनुमति दी. यशायाह नबी का कहना है कि यीशु दु: ख से भरे एक आदमी थे और दु: ख से परिचित भी थे . काफी दिलचस्प बात तो ये है के इश्वर ने खुद को जान – बूझकर दर्द और पीड़ा के मानवीय तत्व के अधिन में रखा और ये कहा के उन्होंने हमारे साथ सब कुछ का सामना किया. उनका दर्द हमारे लाभ के लिए अंततः साबित हुआ क्योंकी उन्होंने अपना ही जीवन हमारे पापी जीवन जिसके लिए पवित्र और सर्वोच्च न्यायाधीश के आगे हमें दोषी ठहराया जाता उसके बदले में एक फिरौती के रूप में देकर परमेश्वर के धर्मी और सही न्याय को पूरा किया. हालांकि हम दुश्मन थे फिर भी वो परमेश्वर और एक दूसरे के साथ हमारे मिलन के लिए मर गए और ये बस अयोग्य प्राणियों के प्रति उनकी दया और अनुग्रह की वजह से संभव हुआ. इस से एक व्यक्तिको ये अनुमान लगाना चाहिए के इश्वर बुराई के आगे भी अच्छे और संप्रभु रेहते हैं और इस बात में कोई विवाद नहीं है.

जो कुछ भी इस मामले पर  हमारा दृष्टिकोण हो ,ये अच्छे परमेश्वर हमें एक नया आकाश और नई पृथ्वी देंगे और किसी दिन सब दर्द, पीड़ा और दुख को हटाकर परम शांति देंगे. बेशक यह स्पष्ट है कि ये सब अभी तक नहीं हुआ है लेकिन फिर भी यह हमारी आशा है और यह आगामी क्षितिज पर है . एक बात हम आज और अभी सुरक्षित कर सकते हैं कि अगर हम येशुको अपने प्रभु और मुक्तिदाता के रूप में स्वीकार करके उनकी इच्छा पूरा करते हैं तो वो हमारे पापी दिलको बदल देंगे. जब वह हमारे दिलको परिवर्तन करेंगे तो हमारे अपने व्यक्तिगत जीवन में जो अभिशाप है वो उलट जाएगा और इश्वर हमारे भीतर अपने अच्छाईका उत्पादन करेंगे और वो भी इस हद तक के हम हमारे दुश्मन से प्यार कर सकते हैं.

मैं एक ‘शहीद की आवाज’ नामक समूहका समर्थन करता हूँ और उनके आंकड़ों के आधार पर कहा जा सकता है की ऐसे ३००००० ईसाइ हैं जो अपने विश्वास के लिए हरेक वर्ष पीड़ित किए जाते हैं. अब एक शहीद सिर्फ ऐसा कोई नहीं है जो विश्वास के लिए मरते है बल्कि यह वो सब हैं जो अपने विश्वास के लिए अमानवीय व्यबहारका सामना करते हैं. इसमें नौकरी, परिवार, घर,आदि का खोना या फिर शारीरिक और भावनात्मक यातना आदि हो सकता है. उनकी बस इतनी दोष है की वो ईसाई हैं और वो एक ऐसे शत्रुतापूर्ण संसार में रेहते हैं जो उके विशवास के प्रति असहिष्णुता से भरे हुए हैं. कैथोलिक मत में चला कुछ ऐसे ही बातें हैं जो क्रूसेड और धर्माधिकरण लगायत अन्यको भी सताते थे. फिर भी मसीह ने कभी भी इस तरीके से उनके राज्य के लिए लड़नेको नहीं बोला और उन्होंने ये भी कहा की हमें उनके चेलों के रूप में हमारे दुश्मनसे भी प्यार करना चाहिए और दूसरा गाल आगे कर देना चाहिए. तो वो सभी जो मसीह के दावे करते हैं, लेकिन दुनिया की तरह शत्रुतापूर्ण व्यवहार भी करते हैं वो वास्तव में उनके अनुयायि नहि हैं. एक तथ्य बात तो ये है के बहुत से ये शहीद जिनको सताया जाता है वो उनके अत्याचारीको माफ करके उनके लिए प्रार्थना करते हैं.

वैसे भी हम पीड़ा के लंबाई और चौड़ाई के बारे में प्रश्न तो उठा सकते हैं पर अगर अनंतकी बात करें  तो ये क्षणभंगुर है. बाइबल धुवां के एक वाष्प के रूप में मानव जीवनको परिभाषित करता है. प्रेरित पौलुस ने कहा कि हमारे हल्का और क्षणिक मुसीबतें हमारे लिए एक अनन्त महिमा लारहि है जो उन सबसे बोहोत ज्यादा है. फिर भी बहुत लोगों से ज्यादा दुःख तो उन्होंने ही पाया क्योंकि उनको ५ बार कोड़े लगाए गए, ३ बार छड से पीटा गया , एक बार उनपर पत्थराव किया गया और ३ बार उनको क्षतिग्रस्त किया गया था. वह अपने मिशनरी सफर के दौरान अधिकांस समय खतरे में थे, जब वह दूसरों के कल्याण को बढ़ावा देते थे. ये मुझे उन मानवीय मदतों की याद दिलाती है जो चर्च के माध्यम से बड़े पैमाने पर पूरे दुनिया को मिल रहा है और परमेश्वर या मसीह का उनके दिल पर प्रभावके बिना ये मदत आज दुनिया के लिए संभव नहीं होता. यह रूपांतरण के लिए एहसान नहीं है. मैंने अपनी सेवानिवृत्ति के साथ ७०००० डलर प्रति वर्ष बनने वाला काम इज़राइलके तेल अवीव सेहेर में भोजन और कपड़ों के वितरण केंद्र में स्वयंसेवा करने के लिए छोड़ दिया और बोहोत से लोग तो प्रभुमें नहीं आए पर हमने बांटना और सेवा देना जारी रखा.

अंत में मैं ये कहना चाहूँगा की कभी कभी दर्द और पीड़ा अच्छाई का एक बचाने वाला  कार्य उत्पादन कर सकता है . इस बातको समझाने के लिए कई उदाहरण है पर जो मैं अक्सर सोचता हूँ वो ये है के किसी दुर्घटना के बाद वहाँ पर ‘रोकने’का संकेत रखना चाहिए. दुर्भाग्य से किसी दूसरे के लिए किसी और को पीड़ित होना पड़ा और यह इश्वर ने हमारे लिए अपने पुत्रको पीड़ा सहने की इजाजत देके जो किया ऐसा सुनाई देता है जिसमें फाइदा हमारा ही हुआ.

वैसे भी यदि इस सब के बाद भी अगर बात समझ में नहीं आता है तो हम जो कर सकते हैं वो है इश्वर पर भरोसा. यह उसी तरह है के जब हम छोटे थे और हम जीवन के बारे में बातें समझ नहीं पाते थे , लेकिन हम हमेशा हमारे माता पिता को हमें प्यार और सुरक्षा देने के लिए भरोसा करते थे. बिलकुल यही इश्वर चाहते हैं के हम उनके साथ करें जब हम संकट के बीच में होते हैं. यहां तक कि अगर हमारे पास हर सवाल का जवाब होता तो क्या उसे हल करने के लिए पर्याप्त होता. परमेश्वर हमारी बुद्धि के बारे में चिंतित नहीं हैं जितना वो हमारे दिल के बारे में चिंतित हैं और इसी बात में दुविधा की कुंजी निहित है. चलो बस भगवान पर भरोसा रखें.

 

 

कैसे भगवान के साथ एक रिश्ता बनाएं

कैसे भगवान के साथ एक रिश्ता बनाएँ?

 

 

अन्य संबंधित लिंक

बौद्ध संसाधनें

हिंदी-बुद्ध-धर्म

Pain and suffering 

Soka Gakkai Resources

Thursday, August 4th, 2011
Four Spiritual Laws
 
 

Jesus Film

 

 

New Testament/Bible

 

 

Audio Bible

Soka Gakkai

Tuesday, August 2nd, 2011

The Japanese form of Buddhism known as Soka Gakkai is but one of the (1)many religious expressions that is found in Japan today as there are upwards of over a 100 new cults that are being formed every year in this nation. So Soka Gakkai claims to be the right religion then why has it failed to overwhelmingly convince its countrymen of its essential truths?

Anyway this religion has honorable goals and moral practices but practically there appears to be conflicting reports in comparison to this group and its parent movement of Nichiren Buddhism. The statements of SGI supports a position of global unification by accommodating humanistic and religious values for all mankind through its endorsement of universal  citizenship.

Yet this is contrary to the position of its mother organization that has taken more of a radical position in support towards ideas of (2)world domination along with the destruction and  denunciation of all other faiths even if it means forced conversions. Furthermore, the founding father Nichiren who is proclaimed as the Savior of the world has participated in these views by rejecting all other forms of Buddhism in openly preaching an exclusiveness not an inclusiveness.

The question is who is right and how can a group maintain its identity as an organization when it doctrinal agenda has been changed to fit its own goals and needs. This group may make claims to a reformation but this is more in line with a reorganization.

If the teachings and methods of Nichiren are right as being the chief legislator of this movement and if his methodology is being challenged as being incorrect then how credible is the rest of his teaching? To question a supreme authority in one respect is to   question everything else as well and therefore if you question everything else then what can be said concerning Nichiren’s ultimate truth which can not change.

Additionally on a positive note there have been many honorary awards given to President Daisaku Ikeda but still there are some inconsistencies in maintaing this high standard of global unity that is central to their social platform. Such compromise is plausible in regards to their actions  whether it was their spilt with Nichiren Shoshu over doctrinal and practical issues or by taking a partisan political position with the New Komeito Party in opposition to other political views towards government. Even having a individuated religion shows a degree of intolerance unless of course you are a Universalist.

Yet more importantly than these peripheral issues is the central teaching that comes from Buddhist thought. I have already addressed many of these conflicting issues which deal with rebirth and karma among other things which can be found by following these links.

jesusandjews.com/wordpress/2010/03/13/buddha-the-enlightened-one/

Hinduism

According to Ikeda some of the highlights of his book on Seven Paths to Peace is his statement of obtaining mastery over ones desires, behaviors, and goals and yet there appears to be a  preoccupation with the practitioner to achieve personal happiness and joy including material benefits. I really don’t see the motives here as having a sense of otherness but rather it appears to be more egotistical in its approach. Maybe this comes with an attitude adjustment among it’s followers but nevertheless there is still an  unhealthy preoccupation with developing self rather than establishing a sense of community. Perhaps self development is necessary before community response can be realized or achieved but it appears to me that this is a continual process throughout the course of ones life in which the individual must constantly nurture themselves towards achieving buddahood. Just the efforts to remove bad karma can be time consuming and self indulgent through acts of worship, penance and chanting in bringing about this self redemption. Perhaps some of these things are part of contributing towards society but are the motives behind the actions altruistic or is there the individual desire to achieve the goal of enlightenment?

In other words if your ultimate goal could not be obtained then would you still be as persistent in following this path?

Personally I think this philosophy sounds good but basically it breaks down when looking beyond the superficiality of these outward works. Of course I am not saying by no means that there has not been a considerable contribution to the welfare of mankind by SGI but what I am challenging is it claims of being an essential spiritual reality.

Additionally the practice of chanting “Nam-Myoho-Renge-Kyo” or “devotion to the mystic law of cause and effect through sound and vibration” to the Gohonzon can be a mind numbing procedure especially for those who persist over hours of recitation. This kind of practice can be a form of mind control for cultish groups and is also practiced among the Hare Krishna as a form of brainwashing. Hitler was responsible in influencing people by his Nazi propaganda in stating that if you say something long enough and loud enough that people will begin to believe you. After a while it breaks down the minds resistance to think and reason which can be hypnotically dangerous  by opening up a person to the subjectiveness of whatever message is being communicated. Also repetitive messages were used as a means of torture and mind alteration with prisoners.

So if chanting is necessary to obtain enlightenment then how many times and for how long do you have to continue this practice before you reach buddahood? Additionally, if you somehow reach this spiritual goal then how do you maintain your status without becoming disenlightened? Anyway I really question the ability for simple words to change the heart and nature of complex beings and I suspect that some of those reading this blog have questioned this practice as well.

Finally I hope I have not offended any of those who are apart of this movement with my challenging perspective.  I know that words can be helpful and at other times hurtful but if there is something that bears witness to what I am communicating then I would simply ask just to be open to other possibilites. On a personal note my life was radically changed over 20 years ago and it wasn’t through the arduous task of rituals or self effort in obtaining a check off list of meritorious actions but it came simply by believing in someone beyond myself namely in Jesus. I am including with this blog a link to my personal testimony which may be of interest to you in hearing about my life transformation by which I have never been the same since.

jesusandjews.com/wordpress/my-personal-testimony-with-jesus/

Lastly I would like to leave you with the words of Jesus who calls to every heart

Mt  11:28-30

28 “Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy and my burden is light.”

 

 

 

How to know God

Soka Gakkai Resources

 

 

 

1 Excerpt taken from Operation World, Copyright© 2001 by Patrick Johnstone. Used by permission. All rights reserved worldwide.

2 Richard Okamoto, “Japan,” Look, September 10, 1963, p.16

Handbook of Today’s Religion, Copyright 1983 by Campus Crusade for Christ Inc., Published by Thomas Nelson Publishers