Difference between revisions of "Buddhism and Time – an Argument against Dr. Chaiwat Satha-Anand"
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By: Mr. Dion Peoples | By: Mr. Dion Peoples | ||
− | The Bangkok Post published an article by Dr. Chaiwat Satha-Anand, on 12 October 2006, titled, “Hurting, Haunting, Hoping”. In his article, he wrote: | + | |
− | “But [[Buddhism]] sees [[time]] differently. [[Time]] is {{Wiki|omnipresent}} and [[eternal]], but because it [[exists]] and never really changes, it can never be the [[cause]] of anything or meaningfully produce any effect. [[Time]] is not | + | The [[Bangkok]] Post published an article by Dr. Chaiwat Satha-Anand, on 12 October 2006, titled, “Hurting, Haunting, Hoping”. In his article, he wrote: |
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+ | “But [[Buddhism]] sees [[time]] differently. [[Time]] is {{Wiki|omnipresent}} and [[eternal]], but because it [[exists]] and never really changes, it can never be the [[cause]] of anything or meaningfully produce any effect. [[Time]] is not ([[Dhamma]]), which is {{Wiki|real}} [[existence]], but it appears as dependent on other components. …But for [[Buddhism]], since [[time]] depends on other [[elements]], it is without any will. Yet, all these different [[religious]] [[traditions]] seem to be in [[agreement]] that [[time]] is {{Wiki|omnipresent}} and [[eternal]] while all things appear and move through the {{Wiki|temporal}} framework. …[[Violence]] deals with [[Time]] by first freezing it. In freezing [[time]], it forces the [[lives]] of those affected by the brutal [[violence]]… to be trapped, because for the {{Wiki|victims}} of [[violence]], [[time]] may not move.” | ||
− | Buddhist {{Wiki|Concept}} of [[Time]]: | + | |
− | I have to ignore recent [[scientific]] findings that suggests [[time]] can pause, fold or curve. If someone could prove the {{Wiki|concept}} to me, [[Buddhism]] would allow me to accept the {{Wiki|theory}} or law. [[Time]] | + | [[Buddhist]] {{Wiki|Concept}} of [[Time]]: |
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+ | I have to ignore recent [[scientific]] findings that suggests [[time]] can pause, fold or curve. If someone could prove the {{Wiki|concept}} to me, [[Buddhism]] would allow me to accept the {{Wiki|theory}} or law. [[Time]] ([[Pali]]: [[kala]]), for [[Buddhists]] not directly involved in [[science]], has a different [[meaning]] - in the [[Abhidhammattha Sangaha]], is represented as [[being]] within the compendium of six | ||
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+ | [[objects]]: [[objects]] with [[visual]] [[form]], {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|tastes}}, tangibles and {{Wiki|mental objects}}. These [[objects]] are aligned with our six-senses – and it is within our ability to [[delight]] or [[suffer]] in or with such [[objects]]. Four of the six [[objects]]: [[visible]] [[form]], [[sound]], {{Wiki|smell}} and {{Wiki|taste}} - originate from [[matter]], or secondary [[phenomena]] dependent with any of the three of four [[primary]] [[elements]]: [[earth]] [{{Wiki|hardness}} or softness], [[fire]] [as heat or cold], [[air]] | ||
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+ | [pressure/wind], but [[the fourth]] [[element]] of [[water]] is considered to have [[characteristics]] of cohesion – which can be touched and only [[Wikipedia:Cognition|cognized]] through the [[mind]]. Soon, if global warmers have their wishes, my newborn son will never have ‘[[time]]’ to see {{Wiki|glaciers}}. Besides losing their [[life]], [[dead]] [[people]] lose their [[body]] heat, gases, and fluids over [[time]] - re-becoming compositions of {{Wiki|minerals}} and a [[memory]] for loved ones ‘left behind, as if the ‘departed’ forgot to take the living with them – on the final | ||
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+ | voyage. If I attain [[Nibbana]] or even became a [[Sotapanna]] [A [[Stream-Enterer]] or a [[Noble Disciple]] of the [[Buddha]]), in this [[lifetime]], it is certain that I will have left my wife and son behind to attain the eradication of [[defilements]], alone. If they neglected to their personal practice, how am I to blame? I can teach them, but ultimately their [[determination]] resides solely with them. | ||
[[File:For ning.jpg|thumb|250px|]] | [[File:For ning.jpg|thumb|250px|]] | ||
− | There are 52 [[mental factors]] listed in the [[Abhidhamma]] – and through these factors, one becomes aware of their [[feelings]], [[Wikipedia:Volition (psychology)|volitions]] and [[emotions]]. | + | |
− | The mind-door processes {{Wiki|cognize}} any of the five [[physical]] [[sense-objects]] as well as [[mind-objects]]. The mind-door can also {{Wiki|cognize}} an [[object]] belonging to the past, present, future or one that is independent of [[time]]. [[Mental]] [[ideas]] that are independent of [[time]] are [[Nibbana]] and [[concepts]]. [[Nibbana]] is timeless because of its intrinsic nature is without | + | |
− | Morning, noon, day, week, month, etc., are temporal [[concepts]] corresponding to units of [[time]]. One can read the Sangiti [[Sutta]] and determine that [[time]] is something that [[humans]] can manage. There are eight occasions of indolence and eight occasions for making an [[effort]]. [[Time]] allows for an opportunity to do something later – putting off an election for example. [[Time]] also allows for the chance to do something now, for example, for the military to stage an [[opportune]] coup against a government that ran away from the {{Wiki|principles}} of Thainess. [[Buddhists]] know that [[time]] is present, is [[impermanent]], [[causes]] [[suffering]], and is not of ourselves. | + | There are 52 [[mental factors]] listed in the [[Abhidhamma]] – and through these factors, one becomes {{Wiki|aware}} of their [[feelings]], [[Wikipedia:Volition (psychology)|volitions]] and [[emotions]]. Concepts, or the class of {{Wiki|conventional}} [[realities]], do not [[exist]] in the [[ultimate]] [[sense]] – and fall into the category of {{Wiki|mental objects}}. An [[object]] from the [[mind-door]] [[consciousness]], |
− | Yodhajiva, the ‘mercenary/village headman’ in the [[Buddhist]] [[Tipitaka]] cried, when the [[Buddha]] told him about the final destination of those who kill others in battle. Yodhajiva was not crying because he would go to a [[hell realm]], but because he was tricked, cheated and deceived for a long [[time]] | + | |
+ | rather: [[rebirth]] linking, [[life-continuum]], and [[death]] – is of six types. The [[object]] can be [[Wikipedia:Cognition|cognized]] by the six-sense bases, may be {{Wiki|present}}, {{Wiki|past}}, or {{Wiki|future}}, {{Wiki|independent}} of [[time]], or according to circumstance. According to the situation, an [[object]] is apprehended by one of the six-sense doors, in the immediately preceding [[existence]], as either a {{Wiki|present}} or {{Wiki|past}} [[object]] or as a {{Wiki|concept}}. This is known as [[kamma]], or as sign of [[kamma]], or as a sign of [[destiny]]. | ||
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+ | The [[mind-door]] {{Wiki|processes}} {{Wiki|cognize}} any of the five [[physical]] [[sense-objects]] as well as [[mind-objects]]. The [[mind-door]] can also {{Wiki|cognize}} an [[object]] belonging to the {{Wiki|past}}, {{Wiki|present}}, {{Wiki|future}} or one that is {{Wiki|independent}} of [[time]]. [[Mental]] [[ideas]] that are {{Wiki|independent}} of [[time]] are [[Nibbana]] and [[Wikipedia:concept|concepts]]. [[Nibbana]] is timeless because of its [[intrinsic nature]] is without [[arising]], change and passing away; [[Wikipedia:concept|concepts]] are timeless because they are devoid of [[intrinsic nature]]. | ||
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+ | Morning, noon, day, [[week]], month, etc., are {{Wiki|temporal}} [[Wikipedia:concept|concepts]] [[corresponding]] to units of [[time]]. One can read the [[Sangiti]] [[Sutta]] and determine that [[time]] is something that [[humans]] can manage. There are eight occasions of indolence and eight occasions for making an [[effort]]. [[Time]] allows for an opportunity to do something later – putting off an election for example. [[Time]] also allows for the chance to do something now, for example, for the {{Wiki|military}} to stage an [[opportune]] coup against a government that ran away from the {{Wiki|principles}} of Thainess. [[Buddhists]] know that [[time]] is {{Wiki|present}}, is [[impermanent]], [[causes]] [[suffering]], and is not of ourselves. | ||
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+ | Yodhajiva, the ‘mercenary/village headman’ in the [[Buddhist]] [[Tipitaka]] cried, when the [[Buddha]] told him about the final destination of those who kill others in {{Wiki|battle}}. Yodhajiva was not crying because he would go to a [[hell realm]], but because he was tricked, cheated and deceived for a long [[time]] ([[holding]] a [[wrong view]]), by his occupational predecessors, to believe he would be [[reborn]] into a [[heavenly realm]]. Yodhajiva lost previous opportunities, but later became a lay-follower. | ||
[[File:Dgra-lha.jpg|thumb|250px|]] | [[File:Dgra-lha.jpg|thumb|250px|]] | ||
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Time and Lost Opportunities in the [[Thai]] {{Wiki|Political}} Context: | Time and Lost Opportunities in the [[Thai]] {{Wiki|Political}} Context: | ||
− | Thainess, one can see, would involve the [[monks]] who protested during the month of September 2545/2002 in [[Thailand]] for the creation of a Ministry of [[Buddhism]], because of the {{Wiki|fear}} that some [[unwholesome]] [[influence]] is infiltrating the [[Sangha]] and to a [[greater]] degree the {{Wiki|fear}} that [[Thailand]] is losing the [[Buddhism]]. The [[monks]] made [[time]] to protest against something important. The continuance to secularize [[Thailand]] would make most some ideologically different nations [[happy]]. Separating [[Buddhism]] from the three pillars of [[Thai]] ‘[[identity]]’ would further lead the nation into economic whoredom – which would make many corporate capitalists satisfied, [[alcohol]] and cigarettes would be available to anyone with enough baht to purchase the [[intoxicants]] – why are there {{Wiki|tobacco}} farms | + | |
− | Now that the auspiciously dated 9/19 coup has occurred, and sufficient {{Wiki|economics}} is to be the guiding principle. [[King]] Bhumibol Adulyadej, has already taught us through the various {{Wiki|Royal}} Projects, how to utilize the land for [[greater]] potentials with techniques to adapt into sufficient {{Wiki|economics}}, and perhaps a Sufficient [[Buddhist]] Economics. This might be a great [[time]] to be involeved in the agricultural {{Wiki|sciences}}? P.A. Payutto mentioned in this [[book]], “Looking to {{Wiki|America}} to Solve Thailand’s Problems”, [page 5], that “[[Thailand]] has many grand and fancy buildings, and virtually all kinds of {{Wiki|luxury}} items which contribute to people’s {{Wiki|comfort}} and convenience. When a foreign country, such as {{Wiki|America}}, has something, whoop, in a flash [[Thailand]] has it too. | + | |
+ | Thainess, one can see, would involve the [[monks]] who protested during the month of September 2545/2002 in [[Thailand]] for the creation of a Ministry of [[Buddhism]], because of the {{Wiki|fear}} that some [[unwholesome]] [[influence]] is infiltrating the [[Sangha]] and to a [[greater]] [[degree]] the {{Wiki|fear}} that [[Thailand]] is losing the [[Buddhism]]. The [[monks]] made [[time]] to protest against something important. The | ||
+ | |||
+ | {{Wiki|continuance}} to secularize [[Thailand]] would make most some ideologically different nations [[happy]]. Separating [[Buddhism]] from the three pillars of [[Thai]] ‘[[identity]]’ would further lead the {{Wiki|nation}} into economic whoredom – which would make many corporate capitalists satisfied, [[alcohol]] and cigarettes would be available to anyone with enough baht to purchase the [[intoxicants]] – why are there {{Wiki|tobacco}} farms | ||
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+ | nd [[alcohol]] factories and distributors in [[Thailand]], anyhow? Trading [[intoxicants]] [buying, selling, storage] is a prohibitive {{Wiki|occupation}} [one of five] for [[Buddhists]]. These wrongfully employed [[people]] have ‘[[time]]’ to earn their [[livelihood]] with other {{Wiki|substances}}. {{Wiki|Tobacco}} and [[alcohol]] are non-beneficial to {{Wiki|society}}. Clean and available drinking [[water]], in the times of annual flooding brings [[greater]] benefits. Can this excess [[rain]] [[water]] be collected, processed and bottled, as: Tropical Storm X? Maybe different | ||
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+ | storms have different [[flavors]], dependent on the collection point? | ||
+ | Now that the auspiciously dated 9/19 coup has occurred, and sufficient {{Wiki|economics}} is to be the guiding [[principle]]. [[King]] [[Bhumibol Adulyadej]], has already [[taught]] us through the various {{Wiki|Royal}} Projects, how to utilize the land for [[greater]] potentials with [[techniques]] to adapt into sufficient {{Wiki|economics}}, and perhaps a Sufficient [[Buddhist]] {{Wiki|Economics}}. This might be a great [[time]] to be involeved in the agricultural {{Wiki|sciences}}? [[P.A. Payutto]] mentioned in this [[book]], “Looking to {{Wiki|America}} to Solve [[Thailand’s]] Problems”, [page 5], that “[[Thailand]] has many grand and fancy buildings, and virtually all kinds of {{Wiki|luxury}} items which contribute to people’s {{Wiki|comfort}} and convenience. When a foreign country, such as {{Wiki|America}}, has something, whoop, in a flash [[Thailand]] has it too. | ||
[[File:Monks78.jpg|thumb|250px|]] | [[File:Monks78.jpg|thumb|250px|]] | ||
− | We have {{Wiki|modern}} {{Wiki|social}} and {{Wiki|political}} {{Wiki|institutions}}, but look at their make-up, and look at the plight of the poor and needy – there is no improvement there. The gap in {{Wiki|status}} and {{Wiki|economics}} grows ever wider, and {{Wiki|society}} in general is pervaded by a lack of [[discipline]], [[crime]], {{Wiki|drug addiction}} and allurements which lead to ruin; opportunities in {{Wiki|society}} are not evenly distributed; development is still not balanced between the country and city, and so on. Or look at this in terms of politics; the {{Wiki|political}} system has taken the [[shape]] of a democracy, but this democracy has not developed as it should. It stumbles, pulls itself up, stumbles again and gropes along.” In the past, former leaders had their chances | + | |
− | Inward is where most of our own solutions can be found. Western style, single storied homes are flooded, while [[Thai]] style homes, built on stilts, elevated off of the ground, are protected from the recent flooding – local [[wisdom]] at its best – perhaps new architects can learn lessons from nature. Instead of trying to force | + | |
− | The former Thaksin Shinawatra government attempted to turn surrendered militants into ‘patriots’ during a short ‘week-long’ camp – how successful this was, is anyone’s guess. Of course, aligning oneself to the construction of nationhood, the public’s mobilization through discourses of participation and democracy, is of course, only another hegemonic government act. In the past, [[people]] were forced to rally under the tired tri-pillar {{Wiki|concept}} of ‘Nation, [[Religion]] and | + | We have {{Wiki|modern}} {{Wiki|social}} and {{Wiki|political}} {{Wiki|institutions}}, but look at their make-up, and look at the plight of the poor and needy – there is no improvement there. The gap in {{Wiki|status}} and {{Wiki|economics}} grows ever wider, and {{Wiki|society}} in general is pervaded by a lack of [[discipline]], [[crime]], {{Wiki|drug addiction}} and allurements which lead to ruin; opportunities in {{Wiki|society}} are not evenly distributed; [[development]] is still not balanced between the country and city, and so on. Or look at this in terms |
+ | |||
+ | of {{Wiki|politics}}; the {{Wiki|political}} system has taken the [[shape]] of a {{Wiki|democracy}}, but this {{Wiki|democracy}} has not developed as it should. It stumbles, pulls itself up, stumbles again and gropes along.” In the {{Wiki|past}}, former leaders had their chances ([[time]]) but messed things up – through their [[greed]], [[hatred]] and [[delusions]] – leaving a mess for today’s generation to clean up, with less natural resources. | ||
+ | Inward is where most of our [[own]] solutions can be found. [[Western]] style, single storied homes are flooded, while [[Thai]] style homes, built on stilts, elevated off of the ground, are protected from the recent flooding – local [[wisdom]] at its best – perhaps new architects can learn | ||
+ | |||
+ | lessons from [[nature]]. Instead of trying to force [[nature]] to change, building elevated housing, perhaps, is a better {{Wiki|solution}}. Furthermore: One should therefore try to comprehend deficient economic [[conditions]] – many [[people]] do not have enough – [[rising]] credit card debt and {{Wiki|poverty}} illustrates this. Some [[people]] might need to look inward to determine why they don’t have enough, while others should [[contemplate]] why they have too much – and think about distributing excess to those needing it the most. | ||
+ | The former Thaksin Shinawatra government attempted to turn surrendered militants into ‘patriots’ during a short ‘week-long’ camp – how successful | ||
+ | |||
+ | this was, is anyone’s guess. Of course, aligning oneself to the construction of nationhood, the public’s mobilization through [[discourses]] of participation and {{Wiki|democracy}}, is of course, only another hegemonic government act. In the {{Wiki|past}}, [[people]] were forced to rally under the tired tri-pillar {{Wiki|concept}} of ‘Nation, [[Religion]] and [[State]]’. This {{Wiki|concept}} has been replaced by ‘Thainess’ thirty years ago, to effectively win the hearts and [[minds]] of the [[people]]. | ||
[[File:Fre d-mind.jpg|thumb|250px|]] | [[File:Fre d-mind.jpg|thumb|250px|]] | ||
− | In 1976, the National {{Wiki|Security}} [[Council]] assisted in forming the National [[Identity]] Office and the National {{Wiki|Culture}} Commission, both key agencies that promoted ‘Thainess,’ or the ‘regime of {{Wiki|identification}}’ - through which {{Wiki|individuals}} were bound to the national good. Countless articles have been written in the Bangkok Post about stateless [[people]] – the current government should not go about creating a regime of exclusion. The former National {{Wiki|Security}} [[Council]] proposed as national ideology: preservation of the nation, to defend {{Wiki|independence}} and democracy, protect [[religion]], [[treasure]] and preserve the monarchy, eliminate socio-economic disparities, eliminate [[suffering]] and nourish well-being, assimilate interests, maintain rights and freedoms, create unity and integrity, uphold the [[identity]] of and promote the decent {{Wiki|culture}} of the [[Thai]] [[people]]. Today, we have sufficient {{Wiki|economics}}, and if the ‘pacified’ Southerners get their proposition answered, [[greater]] economic [[attention]] will come to the {{Wiki|South}}, eliminating some socio-economic disparities. | + | |
− | Thainess, as ‘honorably intended’ is deeply ethno-centric and fails to take into account the nation’s diverse [[elements]], recent immigrants, numerous {{Wiki|ethnic}} groups, [[people]] of different [[religions]], and different ideologies – imposing [[conditions]] or a singular xenophobic ideology that continually instigates uprisings from frustrated populations. [[Recognizing]] cultural diversities is paramount in peace-building exercises. Former Prime Minister Anand Panyarachun has repeatedly called on the entire nation to [[recognize]] cultural diversity in [[Thailand]], decentralizing [[existing]] [[concepts]] of [[philosophical]] {{Wiki|history}}, because monocultures ignore ‘diversity’, which can be valuable to nation-building. Central to the theme of national reconciliation, is [[recognition]] [timeliness] of the importance of [[education]] and economic development as [[vital]] in regional and socio-cultural development. | + | |
− | Thainess, or today’s equivalent, must include ‘coups’, for instance, account for the numerous changes in the [[Ayutthaya]] Era’s monarchs – numerous {{Wiki|kings}} were usurped by someone unrelated or within the monarch’s own family. [[King]] Taksin lost his [[life]] in a coup… and post-1932 [[Thailand]] has faced numerous coups and constitutions. This is the {{Wiki|politically}} accepted style of [[governance]]. The {{Wiki|theory}} of [[impermanence]] | + | In 1976, the National {{Wiki|Security}} [[Council]] assisted in forming the National [[Identity]] Office and the National {{Wiki|Culture}} Commission, both key agencies that promoted ‘Thainess,’ or the ‘regime of {{Wiki|identification}}’ - through which {{Wiki|individuals}} were [[bound]] to the national good. Countless articles have been written in the [[Bangkok]] Post about stateless [[people]] – the current government should not go about creating a regime of exclusion. The former National {{Wiki|Security}} [[Council]] proposed as national ideology: preservation of the {{Wiki|nation}}, to defend {{Wiki|independence}} and {{Wiki|democracy}}, {{Wiki|protect}} [[religion]], [[treasure]] and preserve the {{Wiki|monarchy}}, eliminate socio-economic |
+ | |||
+ | disparities, eliminate [[suffering]] and nourish well-being, assimilate interests, maintain rights and freedoms, create {{Wiki|unity}} and [[integrity]], uphold the [[identity]] of and promote the decent {{Wiki|culture}} of the [[Thai]] [[people]]. Today, we have sufficient {{Wiki|economics}}, and if the ‘pacified’ Southerners get their proposition answered, [[greater]] economic [[attention]] will come to the {{Wiki|South}}, eliminating some socio-economic disparities. | ||
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+ | |||
+ | Thainess, as ‘honorably intended’ is deeply ethno-centric and fails to take into account the nation’s diverse [[elements]], recent immigrants, numerous {{Wiki|ethnic}} groups, [[people]] of different [[religions]], and different ideologies – imposing [[conditions]] or a singular xenophobic ideology that continually instigates uprisings from frustrated populations. [[Recognizing]] {{Wiki|cultural}} diversities is paramount in peace-building exercises. Former [[Prime Minister]] [[Anand]] Panyarachun has repeatedly called on the entire {{Wiki|nation}} to [[recognize]] {{Wiki|cultural}} diversity in [[Thailand]], decentralizing [[existing]] [[Wikipedia:concept|concepts]] of [[philosophical]] {{Wiki|history}}, because monocultures ignore ‘diversity’, which can be valuable to nation-building. Central to the theme of national reconciliation, is [[recognition]] [timeliness] of the importance of [[education]] and economic [[development]] as [[vital]] in regional and socio-cultural [[development]]. | ||
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+ | |||
+ | Thainess, or today’s {{Wiki|equivalent}}, must include ‘coups’, for instance, account for the numerous changes in the [[Ayutthaya]] Era’s monarchs – numerous {{Wiki|kings}} were usurped by someone unrelated or within the monarch’s [[own]] [[family]]. [[King]] Taksin lost his [[life]] in a coup… and post-1932 [[Thailand]] has faced numerous coups and constitutions. This is the {{Wiki|politically}} accepted style of [[governance]]. The {{Wiki|theory}} of [[impermanence]] ([[Pali]]: [[annica]]] is alive in [[Thai]] {{Wiki|politics}}. Thaksin Shinawatra was actually correct to [[state]] that ‘{{Wiki|democracy}} is not the goal.’ There are other {{Wiki|political}} ideologies that can operate and bring benefits to the [[people]] without restricting ‘[[human]] rights/freedoms’ – but [[people]] should also be respectful to basic [[universal]] laws. Disregarding a {{Wiki|political}} system in favor of another is a minor issue in [[life]]. The boldest and strongest leader must [[recognize]] that s/he could lose all, when one’s [[moral]] legitimacy has been compromised. | ||
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[[File:Melong.jpg|thumb|250px|]] | [[File:Melong.jpg|thumb|250px|]] | ||
− | A weak or bad [wrong] government is replaced when it loses its legitimacy. In a purely speculative scenario: a coup in {{Wiki|America}} would save billions of war-dollars used to pacify Islamic nations. That [[money]] could be better used to rebuild hurricane devastated areas. Today, democratically elected leaders have the [[power]] to make [[war]], and only after four years of [[time]] can the [[power]] to ‘[[influence]]’ the [[world]], be removed. Popularly supported coups, in the case of [[Thailand]] can {{Wiki|benefit}} a nation: The coup leaders of [[Thailand]] gave the nation two weeks to find a new Prime Minister - a task completed, and a year for constitutional reforms and democratically elected leaders – an ongoing procedure. I welcomed the coup, and took my nine-month old son to visit the soldiers [all with unloaded M-16s!], guarding the non-strategic Bangkrabu intersection, near my home. After serving ten years as an [[Intelligence]] Analyst in the [[United States]] [[Air]] Force, I learned how to identify a {{Wiki|real}} threat. Additionally, [[Thailand]] is already a militarized {{Wiki|society}}. Schoolboys must attend weekly training, younger students must belong to the scouting organization, and even young [[monks]] are not immune from [[being]] drafted; countless [[education]] days are lost to military/scouting [[activities]]. | + | A weak or bad [wrong] government is replaced when it loses its legitimacy. In a purely speculative scenario: a coup in {{Wiki|America}} would save billions of war-dollars used to pacify [[Islamic]] nations. That [[money]] could be better used to rebuild hurricane devastated areas. Today, democratically elected leaders have the [[power]] to make [[war]], and only after four years of [[time]] can the [[power]] to ‘[[influence]]’ the [[world]], be removed. Popularly supported coups, in the case of [[Thailand]] can {{Wiki|benefit}} a {{Wiki|nation}}: The coup leaders of [[Thailand]] |
+ | |||
+ | gave the {{Wiki|nation}} two weeks to find a new [[Prime Minister]] - a task completed, and a year for constitutional reforms and democratically elected leaders – an ongoing procedure. I welcomed the coup, and took my nine-month old son to visit the soldiers [all with unloaded M-16s!], guarding the non-strategic Bangkrabu intersection, near my home. After serving ten years as an [[Intelligence]] Analyst in the [[United States]] [[Air]] Force, I learned how to identify a {{Wiki|real}} threat. Additionally, [[Thailand]] is already a militarized {{Wiki|society}}. Schoolboys must attend weekly {{Wiki|training}}, younger students must belong to the [[scouting]] [[organization]], and even young [[monks]] are not immune from [[being]] drafted; countless [[education]] days are lost to military/scouting [[activities]]. | ||
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Towards a Solution: | Towards a Solution: | ||
− | Interestingly, Dr. Chaiwat Satha-Anand neglected to account for Surah 45/24: “And they say: There is [[nothing]] but our [[life]] of this [[world]], we [[die]] and we [[live]] and [[nothing]] destroys us except Ad-Dahr | + | |
− | In pre-modern | + | |
− | Theravada [[Buddhists]] are liberated from [[concepts]] of a [[God]], and there is no [[time]] to waste – [[liberation]] can be won here and now, if we practice before the [[time]] is lost. Recall that [[Buddhadasa]] taught this and other similar [[concepts]] in several of his lectures and publications. National economic development should not be postponed in the {{Wiki|South}} or other areas, because some [[people]] cannot wait, and have been [[suffering]] for too long. The [[auspicious]] coup of 9/19 has its opportunity | + | Interestingly, Dr. Chaiwat Satha-Anand neglected to account for Surah 45/24: “And they say: There is [[nothing]] but our [[life]] of this [[world]], we [[die]] and we [[live]] and [[nothing]] destroys us except Ad-Dahr ([[time]]). And they have no [[knowledge]] of it: they only conjecture.” That was the statement of the non-believer, for example – a [[Buddhist]] could have said that. In response to the non-believer, The |
+ | |||
+ | Qur’an states: “Say [to them]: {{Wiki|Allah}} gives you [[life]], then [[causes]] you to [[die]], then He will assemble you on the Day of {{Wiki|Resurrection}} about which there is no [[doubt]]. But most of mankind know not.” There is also the [[Hadith]], from Sahih Al-Bukhari, Vol. 6 [[Hadith]] No. 351, that states: The son of Adam annoys Me, for he abuses Ad-Dahr ([[time]]) though I am Ad-Dahr ([[time]]); in My hands are all things, and I [[cause]] the {{Wiki|revolution}} of day and night. The commentary states or explains that: ‘I am Ad-Dahr’, means, I am the [[Creator]] of [[Time]], and I manage the affairs of all creation [[including]] [[Time]].’ One should not attribute anything whether cheerful or disastrous to [[Time]], for everything is in the Hands of {{Wiki|Allah}} and only He is the Disposer of everything. | ||
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+ | In pre-modern times, [[people]] attributed the unknown to a ‘[[higher]] or [[mystical]] [[power]]’. The first portion of the above Surah, could indeed be similar to something a [[Buddhist]] would utter, surely it summarizes [[impermanence]]. [[Buddhists]], however, do have a deeper {{Wiki|concept}} of [[time]], and this is found in the [[dependent origination]] [[formula]], often representing the {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}} [[lives]], although {{Wiki|modern}} interpretations insist that [[dependent origination]] can occur here and now – in a short amount of [[time]]. [[Time]], according to [[Buddhism]], is something {{Wiki|rationally}} utilized by [[humanity]]. [[Time]] is something that we all [[recognize]] ‘having’ | ||
+ | |||
+ | and is a {{Wiki|concept}} that we choose to {{Wiki|manipulate}} in our {{Wiki|political}}, economic, personal and even romantic [[lives]]. It is not just ‘[[time]]’ that is [[standing]] still for Chaiwat Satha-Anand, for Thongchai Winichakul and other October Activists, what is [[standing]] still is: their [[lives]] and their [[grasping]] of {{Wiki|past}} [[consciousnesses]]. Today there is a new {{Wiki|era}}, a new chance at a [[peaceful]] {{Wiki|society}} – the [[peace]] activist was invited to participate, but declined! The [[scholar]] of [[peace]] declined ‘[[time]]’ to | ||
+ | |||
+ | [[influence]] the current wave of decision-makers, instead he only [[influences]] other like-minded students or [[interested]] foreigners, likely never to hold any {{Wiki|political}} [[power]]. Dr. Chaiwat Satha-Anand was given an opportunity ([[time]]) to work with the new [[leadership]] ‘counsel’ to directly give them advice, but declined, out of disagreement with the method of gaining [[power]]. Was this an act of civil disobedience? What did the coup leaders do, to {{Wiki|disrespect}} those who sit in {{Wiki|academic}} positions, some living abroad? This respected | ||
+ | |||
+ | {{Wiki|academic}} had the chance to work together with the coup leader – a fellow brother in {{Wiki|Islam}}, but declined the chance ([[time]]) to let the [[wisdom]] of {{Wiki|Islam}} [[illuminate]] a [[Buddhist]] {{Wiki|nation}}, and I my [[respect]] for Dr. Chaiwat Satha-Anand deteriorated when he refused to cooperate with the new [[leadership]], as the press reported. | ||
+ | |||
+ | |||
+ | [[Theravada]] [[Buddhists]] are {{Wiki|liberated}} from [[Wikipedia:concept|concepts]] of a [[God]], and there is no [[time]] to waste – [[liberation]] can be won here and now, if we practice before the [[time]] is lost. Recall that [[Buddhadasa]] [[taught]] this and other similar [[Wikipedia:concept|concepts]] in several of his lectures and publications. National economic [[development]] should not be postponed in the {{Wiki|South}} or other areas, because some [[people]] cannot wait, and have been [[suffering]] for too long. The [[auspicious]] coup of 9/19 has its opportunity ([[time]]) to practice what it is preaching. | ||
+ | |||
+ | {{Wiki|Martial}} law, and other restrictions of freedoms – I am not [[seeing]] this from my Bangkrabu neighborhood. I walk freely to where I need to go, and come home daily to my wife and son, and there is absolutely [[nothing]] to hinder a responsible foreign man doing his best [[effort]] to support his [[family]] in [[Thailand]]. [[Time]] is given to us now, to handle our responsibilities; for [[teachers]] – we must also act outside of the classroom. | ||
+ | |||
+ | |||
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.academia.edu/1765064/Buddhism_and_Time www.academia.edu] | [http://www.academia.edu/1765064/Buddhism_and_Time www.academia.edu] | ||
[[Category: Buddhism and Time]] | [[Category: Buddhism and Time]] |
Latest revision as of 10:40, 27 November 2023
By: Mr. Dion Peoples
The Bangkok Post published an article by Dr. Chaiwat Satha-Anand, on 12 October 2006, titled, “Hurting, Haunting, Hoping”. In his article, he wrote:
“But Buddhism sees time differently. Time is omnipresent and eternal, but because it exists and never really changes, it can never be the cause of anything or meaningfully produce any effect. Time is not (Dhamma), which is real existence, but it appears as dependent on other components. …But for Buddhism, since time depends on other elements, it is without any will. Yet, all these different religious traditions seem to be in agreement that time is omnipresent and eternal while all things appear and move through the temporal framework. …Violence deals with Time by first freezing it. In freezing time, it forces the lives of those affected by the brutal violence… to be trapped, because for the victims of violence, time may not move.”
Buddhist Concept of Time:
I have to ignore recent scientific findings that suggests time can pause, fold or curve. If someone could prove the concept to me, Buddhism would allow me to accept the theory or law. Time (Pali: kala), for Buddhists not directly involved in science, has a different meaning - in the Abhidhammattha Sangaha, is represented as being within the compendium of six
objects: objects with visual form, sounds, smells, tastes, tangibles and mental objects. These objects are aligned with our six-senses – and it is within our ability to delight or suffer in or with such objects. Four of the six objects: visible form, sound, smell and taste - originate from matter, or secondary phenomena dependent with any of the three of four primary elements: earth [[[Wikipedia:hardness|hardness]] or softness], fire [as heat or cold], air
[pressure/wind], but the fourth element of water is considered to have characteristics of cohesion – which can be touched and only cognized through the mind. Soon, if global warmers have their wishes, my newborn son will never have ‘time’ to see glaciers. Besides losing their life, dead people lose their body heat, gases, and fluids over time - re-becoming compositions of minerals and a memory for loved ones ‘left behind, as if the ‘departed’ forgot to take the living with them – on the final
voyage. If I attain Nibbana or even became a Sotapanna [A Stream-Enterer or a Noble Disciple of the Buddha), in this lifetime, it is certain that I will have left my wife and son behind to attain the eradication of defilements, alone. If they neglected to their personal practice, how am I to blame? I can teach them, but ultimately their determination resides solely with them.
There are 52 mental factors listed in the Abhidhamma – and through these factors, one becomes aware of their feelings, volitions and emotions. Concepts, or the class of conventional realities, do not exist in the ultimate sense – and fall into the category of mental objects. An object from the mind-door consciousness,
rather: rebirth linking, life-continuum, and death – is of six types. The object can be cognized by the six-sense bases, may be present, past, or future, independent of time, or according to circumstance. According to the situation, an object is apprehended by one of the six-sense doors, in the immediately preceding existence, as either a present or past object or as a concept. This is known as kamma, or as sign of kamma, or as a sign of destiny.
The mind-door processes cognize any of the five physical sense-objects as well as mind-objects. The mind-door can also cognize an object belonging to the past, present, future or one that is independent of time. Mental ideas that are independent of time are Nibbana and concepts. Nibbana is timeless because of its intrinsic nature is without arising, change and passing away; concepts are timeless because they are devoid of intrinsic nature.
Morning, noon, day, week, month, etc., are temporal concepts corresponding to units of time. One can read the Sangiti Sutta and determine that time is something that humans can manage. There are eight occasions of indolence and eight occasions for making an effort. Time allows for an opportunity to do something later – putting off an election for example. Time also allows for the chance to do something now, for example, for the military to stage an opportune coup against a government that ran away from the principles of Thainess. Buddhists know that time is present, is impermanent, causes suffering, and is not of ourselves.
Yodhajiva, the ‘mercenary/village headman’ in the Buddhist Tipitaka cried, when the Buddha told him about the final destination of those who kill others in battle. Yodhajiva was not crying because he would go to a hell realm, but because he was tricked, cheated and deceived for a long time (holding a wrong view), by his occupational predecessors, to believe he would be reborn into a heavenly realm. Yodhajiva lost previous opportunities, but later became a lay-follower.
Time and Lost Opportunities in the Thai Political Context:
Thainess, one can see, would involve the monks who protested during the month of September 2545/2002 in Thailand for the creation of a Ministry of Buddhism, because of the fear that some unwholesome influence is infiltrating the Sangha and to a greater degree the fear that Thailand is losing the Buddhism. The monks made time to protest against something important. The
continuance to secularize Thailand would make most some ideologically different nations happy. Separating Buddhism from the three pillars of Thai ‘identity’ would further lead the nation into economic whoredom – which would make many corporate capitalists satisfied, alcohol and cigarettes would be available to anyone with enough baht to purchase the intoxicants – why are there tobacco farms
nd alcohol factories and distributors in Thailand, anyhow? Trading intoxicants [buying, selling, storage] is a prohibitive occupation [one of five] for Buddhists. These wrongfully employed people have ‘time’ to earn their livelihood with other substances. Tobacco and alcohol are non-beneficial to society. Clean and available drinking water, in the times of annual flooding brings greater benefits. Can this excess rain water be collected, processed and bottled, as: Tropical Storm X? Maybe different
storms have different flavors, dependent on the collection point?
Now that the auspiciously dated 9/19 coup has occurred, and sufficient economics is to be the guiding principle. King Bhumibol Adulyadej, has already taught us through the various Royal Projects, how to utilize the land for greater potentials with techniques to adapt into sufficient economics, and perhaps a Sufficient Buddhist Economics. This might be a great time to be involeved in the agricultural sciences? P.A. Payutto mentioned in this book, “Looking to America to Solve Thailand’s Problems”, [page 5], that “Thailand has many grand and fancy buildings, and virtually all kinds of luxury items which contribute to people’s comfort and convenience. When a foreign country, such as America, has something, whoop, in a flash Thailand has it too.
We have modern social and political institutions, but look at their make-up, and look at the plight of the poor and needy – there is no improvement there. The gap in status and economics grows ever wider, and society in general is pervaded by a lack of discipline, crime, drug addiction and allurements which lead to ruin; opportunities in society are not evenly distributed; development is still not balanced between the country and city, and so on. Or look at this in terms
of politics; the political system has taken the shape of a democracy, but this democracy has not developed as it should. It stumbles, pulls itself up, stumbles again and gropes along.” In the past, former leaders had their chances (time) but messed things up – through their greed, hatred and delusions – leaving a mess for today’s generation to clean up, with less natural resources.
Inward is where most of our own solutions can be found. Western style, single storied homes are flooded, while Thai style homes, built on stilts, elevated off of the ground, are protected from the recent flooding – local wisdom at its best – perhaps new architects can learn
lessons from nature. Instead of trying to force nature to change, building elevated housing, perhaps, is a better solution. Furthermore: One should therefore try to comprehend deficient economic conditions – many people do not have enough – rising credit card debt and poverty illustrates this. Some people might need to look inward to determine why they don’t have enough, while others should contemplate why they have too much – and think about distributing excess to those needing it the most.
The former Thaksin Shinawatra government attempted to turn surrendered militants into ‘patriots’ during a short ‘week-long’ camp – how successful
this was, is anyone’s guess. Of course, aligning oneself to the construction of nationhood, the public’s mobilization through discourses of participation and democracy, is of course, only another hegemonic government act. In the past, people were forced to rally under the tired tri-pillar concept of ‘Nation, Religion and State’. This concept has been replaced by ‘Thainess’ thirty years ago, to effectively win the hearts and minds of the people.
In 1976, the National Security Council assisted in forming the National Identity Office and the National Culture Commission, both key agencies that promoted ‘Thainess,’ or the ‘regime of identification’ - through which individuals were bound to the national good. Countless articles have been written in the Bangkok Post about stateless people – the current government should not go about creating a regime of exclusion. The former National Security Council proposed as national ideology: preservation of the nation, to defend independence and democracy, protect religion, treasure and preserve the monarchy, eliminate socio-economic
disparities, eliminate suffering and nourish well-being, assimilate interests, maintain rights and freedoms, create unity and integrity, uphold the identity of and promote the decent culture of the Thai people. Today, we have sufficient economics, and if the ‘pacified’ Southerners get their proposition answered, greater economic attention will come to the South, eliminating some socio-economic disparities.
Thainess, as ‘honorably intended’ is deeply ethno-centric and fails to take into account the nation’s diverse elements, recent immigrants, numerous ethnic groups, people of different religions, and different ideologies – imposing conditions or a singular xenophobic ideology that continually instigates uprisings from frustrated populations. Recognizing cultural diversities is paramount in peace-building exercises. Former Prime Minister Anand Panyarachun has repeatedly called on the entire nation to recognize cultural diversity in Thailand, decentralizing existing concepts of philosophical history, because monocultures ignore ‘diversity’, which can be valuable to nation-building. Central to the theme of national reconciliation, is recognition [timeliness] of the importance of education and economic development as vital in regional and socio-cultural development.
Thainess, or today’s equivalent, must include ‘coups’, for instance, account for the numerous changes in the Ayutthaya Era’s monarchs – numerous kings were usurped by someone unrelated or within the monarch’s own family. King Taksin lost his life in a coup… and post-1932 Thailand has faced numerous coups and constitutions. This is the politically accepted style of governance. The theory of impermanence (Pali: annica] is alive in Thai politics. Thaksin Shinawatra was actually correct to state that ‘democracy is not the goal.’ There are other political ideologies that can operate and bring benefits to the people without restricting ‘human rights/freedoms’ – but people should also be respectful to basic universal laws. Disregarding a political system in favor of another is a minor issue in life. The boldest and strongest leader must recognize that s/he could lose all, when one’s moral legitimacy has been compromised.
A weak or bad [wrong] government is replaced when it loses its legitimacy. In a purely speculative scenario: a coup in America would save billions of war-dollars used to pacify Islamic nations. That money could be better used to rebuild hurricane devastated areas. Today, democratically elected leaders have the power to make war, and only after four years of time can the power to ‘influence’ the world, be removed. Popularly supported coups, in the case of Thailand can benefit a nation: The coup leaders of Thailand
gave the nation two weeks to find a new Prime Minister - a task completed, and a year for constitutional reforms and democratically elected leaders – an ongoing procedure. I welcomed the coup, and took my nine-month old son to visit the soldiers [all with unloaded M-16s!], guarding the non-strategic Bangkrabu intersection, near my home. After serving ten years as an Intelligence Analyst in the United States Air Force, I learned how to identify a real threat. Additionally, Thailand is already a militarized society. Schoolboys must attend weekly training, younger students must belong to the scouting organization, and even young monks are not immune from being drafted; countless education days are lost to military/scouting activities.
Towards a Solution:
Interestingly, Dr. Chaiwat Satha-Anand neglected to account for Surah 45/24: “And they say: There is nothing but our life of this world, we die and we live and nothing destroys us except Ad-Dahr (time). And they have no knowledge of it: they only conjecture.” That was the statement of the non-believer, for example – a Buddhist could have said that. In response to the non-believer, The
Qur’an states: “Say [to them]: Allah gives you life, then causes you to die, then He will assemble you on the Day of Resurrection about which there is no doubt. But most of mankind know not.” There is also the Hadith, from Sahih Al-Bukhari, Vol. 6 Hadith No. 351, that states: The son of Adam annoys Me, for he abuses Ad-Dahr (time) though I am Ad-Dahr (time); in My hands are all things, and I cause the revolution of day and night. The commentary states or explains that: ‘I am Ad-Dahr’, means, I am the Creator of Time, and I manage the affairs of all creation including Time.’ One should not attribute anything whether cheerful or disastrous to Time, for everything is in the Hands of Allah and only He is the Disposer of everything.
In pre-modern times, people attributed the unknown to a ‘higher or mystical power’. The first portion of the above Surah, could indeed be similar to something a Buddhist would utter, surely it summarizes impermanence. Buddhists, however, do have a deeper concept of time, and this is found in the dependent origination formula, often representing the past, present and future lives, although modern interpretations insist that dependent origination can occur here and now – in a short amount of time. Time, according to Buddhism, is something rationally utilized by humanity. Time is something that we all recognize ‘having’
and is a concept that we choose to manipulate in our political, economic, personal and even romantic lives. It is not just ‘time’ that is standing still for Chaiwat Satha-Anand, for Thongchai Winichakul and other October Activists, what is standing still is: their lives and their grasping of past consciousnesses. Today there is a new era, a new chance at a peaceful society – the peace activist was invited to participate, but declined! The scholar of peace declined ‘time’ to
influence the current wave of decision-makers, instead he only influences other like-minded students or interested foreigners, likely never to hold any political power. Dr. Chaiwat Satha-Anand was given an opportunity (time) to work with the new leadership ‘counsel’ to directly give them advice, but declined, out of disagreement with the method of gaining power. Was this an act of civil disobedience? What did the coup leaders do, to disrespect those who sit in academic positions, some living abroad? This respected
academic had the chance to work together with the coup leader – a fellow brother in Islam, but declined the chance (time) to let the wisdom of Islam illuminate a Buddhist nation, and I my respect for Dr. Chaiwat Satha-Anand deteriorated when he refused to cooperate with the new leadership, as the press reported.
Theravada Buddhists are liberated from concepts of a God, and there is no time to waste – liberation can be won here and now, if we practice before the time is lost. Recall that Buddhadasa taught this and other similar concepts in several of his lectures and publications. National economic development should not be postponed in the South or other areas, because some people cannot wait, and have been suffering for too long. The auspicious coup of 9/19 has its opportunity (time) to practice what it is preaching.
Martial law, and other restrictions of freedoms – I am not seeing this from my Bangkrabu neighborhood. I walk freely to where I need to go, and come home daily to my wife and son, and there is absolutely nothing to hinder a responsible foreign man doing his best effort to support his family in Thailand. Time is given to us now, to handle our responsibilities; for teachers – we must also act outside of the classroom.