Sunday, July 6, 2025

Revisiting my Dhamma Web Site

 Revisiting my Dhamma Web Site

My WordPress Dhamma Web Site.
It is not in public domain but can be accessed by using https://dhammawithasokaplus.wordpress.com

One is free to visit this site with niragamikayos in power in Ceylon.

 https://dhammawithasokaplus.wordpress.com/2011/05/26/3/

Mind you I forgot its name and accidentally found it today.

It is not on public domain use the link above.

Jon Hall and Peter Parfait were my Linux Gurus

 Tuesday, May 10, 2016
Linux Gurus, Jon Hall and Peter Parfait


Reproduction
Jon Hall and Peter Parfait were my Linux Gurus

I read a book by them called "Joy of Linux" in the same Style as "Joy of Sex".

Having read that I got rid of the "Fear Psychosis" I had on Linux.
I am reproducing on of his "Wisdom Thoughts" here.
I am using Linux utilities and figuring out to put his photo here.
Hope I will be successful.
The Raspberry Pi computer has rekindled interest in tinkering with hardware and created a market for products combining the tiny computer with customized software.
By Jon "maddog" Hall

The format of the Photo was not accepted by Google, unfortunately.
 
Those of you who know me know that I designed electronics circuits in high school and then studied Electrical Engineering at Drexel University (Philadelphia, Pennsylvania). Unfortunately during that career I was almost electrocuted by 13,600 volts and 800 amps (twice!). Fortunately I found software as much fun and a lot safer, other than paper cuts from ripping printouts. Back in those days electronic components were very expensive (US$ 128,000 for 64KB of core memory), so I took the software route and let someone else pay for the hardware.
I continued to be interested in hardware, and I even assembled my own computer from chips and prototype digital circuits with the use of breadboards, sometimes with wire-wrapping. Soldering tens of thousands of pins perfected my soldering technique, and you really don't want to know about the wire-wrapping.
About two years ago, I became involved with the Arduino, which has been a lot of fun, but my time with it was limited, and to me it was not a "real" computer because it did not run GNU/Linux.
Then I heard about the Raspberry Pi (RPi). This was what I had been waiting for: a US$ 35 computer that ran a real operating system and allowed you to tinker with electronics just as you could with the Arduino.

 In fact, people were using the Raspberry Pi and the Arduino together, which was even cooler.
The founders of the Raspberry Pi Foundation are modest people who thought that only 1,000 very low priced computers would be enough for the world, and in doing so, they unfortunately created an imbalance between supply and demand. (Alas, many great visionaries underestimate their influence.) In fact, they took 100,000 orders before they shipped a single Raspberry Pi, and for many months, people who wanted them could only order one at a time with a 12-week delivery lead time.
Last September, just before Campus Party Europe in Berlin, I contacted the Raspberry Pi Foundation and asked if they would be willing to attend and perhaps give a talk or two about their wonderful machine. Not only did they send Alan Mycroft, one of the original founders, but they sent three enthusiastic graduate students and lots of RPis and bread boarding gear, and they even gave three hands-on workshops. I attended one of them and worked with a young "Campusero" from Spain who I thought was going to go berserk over the fact that his software could make an LED blink Morse code. Then, I taught him that pushing a button was not as simple as he thought when the button has key bounce.
Over the past several months, I have had the privilege to work closer with the Raspberry Pi Foundation, learning more about their history and dreams for the computer. I have seen people create the most interesting projects with it, and in some cases move beyond projects to selling actual products based on a Raspberry Pi with some customized software (e.g., a three-person ERP system for small companies).
At Campus Party Brazil, I also met another of the product's founders, Pete Lomas, whose tales of bringing the RPi to market reminded me a lot of my days back at Digital.
I also gave two talks at Campus Party Brazil on the RPi: one about the RPi in general and another about how to make a media center out of the RPi from really inexpensive components. Attaching an RPi to a VESA-equipped monitor could create a very powerful, low-cost thin client/media center for digital inclusion. It has no fan noise, uses very little electricity (3W when idle), and has no moving parts to wear out.
Most refreshing was the real desire to keep the price of the RPi as low as possible yet still deliver enough compute power to students who want to experiment. The Raspberry Pi Foundation has now shipped more than 1 million units, and they are set to deliver another million this year; however, I think they might need to manufacture 2 or 3 million.
Another thing I like about the RPi is the number of different Free and Open Source operating systems that have been ported to it (including Firefox OS) and the number of cottage industries that are building up around it – cases, an online magazine driven by the community, bread-boarding packages, and other add-ons.
Every once in a while there is a "step function in fun" for computing, and the Raspberry Pi Foundation has hit a home run. If you have not investigated it, particularly if you are part of a school or university, I suggest you visit their website

There is nothing called Safe Limit for Alcohol

 Thursday, June 9, 2016
There is nothing called Safe Limit for Alcohol

Reproduction
Here’s How Many People Fatally Overdosed On Marijuana Last Year
With marijuana now legal in some form throughout 23 states, the number of Americans who fatally overdosed on the drug last year was significant:
A total of 17,465 people died from overdosing on illicit drugs like heroin and cocaine last year, while 25,760 people died from overdosing on prescription drugs, including painkillers and tranquilizers like Valium, according to CDC figures.
Opioid overdose levels rose so sharply in 2014—spiking 14 percent from the previous year— the CDC described the levels as “epidemic.

“More persons died from drug overdoses in the United States in 2014 than during any previous year on record,” the CDC reported earlier this month.

Alcohol, an even more accessible substance, is killing Americans at a rate not seen in roughly 35 years, according to a Washington Post analysis of federal data. 

The more than 30,700 Americans who died from alcohol-induced causes last year doesn’t include alcohol-related deaths like drunk driving or accidents; if it did, the death toll would be more than two and a half times higher.
According to a widely cited 2006 report in American Scientist, “alcohol is more lethal than many other commonly abused substances.”  

The report further puts the lethality of various substances in perspective:

Drinking a mere 10 times the normal amount of alcohol within 5 or 10 minutes can prove fatal, whereas smoking or eating marijuana might require something like 1,000 times the usual dose to cause death.
Though marijuana has yet to lead to a fatal overdose in the U.S., it does have the potential to be abused and lead to dangerous behaviors like drugged driving — but taking too much will likely lead to, if anything, a really bad trip.
Despite the changing tide in American attitudes toward marijuana for both therapeutic and recreational uses, legalization is still vigorously opposed by groups like the pharmaceutical lobby (who stand to lose big if patients turn to medical marijuana for treatment) and police unions (who stand to lose federal funding for the war on drugs).

Even among 2016 presidential contenders, Democratic hopeful Sen. Bernie Sanders is the only candidate from either party to support outright legalization of marijuana by removing it from the federal list of Schedule 1 drugs, which includes substances like heroin and LSD.

Rarity of Humanoids

Wednesday, August 10, 2016
Rarity of Humanoids

Human beings (manussa loka)
Rebirth as a human being is extraordinarily rare.
The assumption here is there are only 5 types of humanoids in only five planets.

Below is a reproduction of various types of beings in the universe or galaxies

The Thirty-one Planes of Existence
Scattered throughout the suttas are references to as many as thirty-one distinct "planes" or "realms" of existence into which beings can be reborn during their long wandering through samsara. These range from the extraordinarily grim and painful hell realms all the way up to the most exquisitely refined and blissful heaven realms. Existence in every realm is temporary; in Buddhist cosmology there is no eternal heaven or hell. Beings are born into a particular realm according to their past kamma. When they pass away, they take rebirth once again elsewhere according to the quality of their kamma: wholesome actions bring about a favorable rebirth, while unwholesome actions lead to an unfavorable one.
The realms of existence are customarily divided into three distinct "worlds" (loka), listed here in descending order of refinement:
 
The realms of existence are customarily divided into three distinct "worlds" (loka), listed here in descending order of refinement:

    1. The Immaterial World (arupa-loka)

    Consists of four realms that are accessible to those who pass away while meditating in the formless jhanas.

    2. The Fine-Material World (rupa-loka)

    Consists of sixteen realms whose inhabitants (the devas) experience extremely refined degrees of mental pleasure. These realms are accessible to those who have attained at least some level of jhana and who have thereby managed to (temporarily) suppress hatred and ill will. They are said to possess extremely refined bodies of pure light. The highest of these realms, the Pure Abodes, are accessible only to those who have attained to "non-returning," the third stage of Awakening. The Fine-Material World and the Immaterial World together constitute the "heavens" (sagga).

    3. The Sensuous World (kama-loka)

    Consists of eleven realms in which experience — both pleasurable and not — is dominated by the five senses. Seven of these realms are favorable destinations, and include our own human realm as well as several realms occupied by devas.
    The lowest realms are the four "bad" destinations, which include the animal and hell realms.

I. The Immaterial World (arupa-loka)
Realm Comments Cause of rebirth here
(31) Neither-perception-nor-non-perception (nevasaññanasaññayatanupaga deva)
(30) Nothingness (akiñcaññayatanupaga deva)
(29) Infinite Consciousness (viññanañcayatanupaga deva)
(28) Infinite Space (akasanañcayatanupaga deva)
The inhabitants of these realms are possessed entirely of mind.
Having no physical body, they are unable to hear Dhamma teachings.

II. The Fine-Material World (rupa-loka)
(27) Peerless devas (akanittha deva) These are the five Pure Abodes (suddhavasa), which are accessible only to non-returners (anagami) and arahants. Beings who become non-returners in other planes are reborn here, where they attain arahantship.

Among its inhabitants is Brahma Sahampati, who begs the Buddha to teach Dhamma to the world (
(26) Clear-sighted devas (sudassi deva)
(25) Beautiful devas (sudassa deva)
(24) Untroubled devas (atappa deva)
(23) Devas not Falling Away (aviha deva)
(22) Unconscious beings (asaññasatta)
Only body is present; no mind.
(21) Very Fruitful devas (vehapphala deva)
Beings in these planes enjoy varying degrees of jhanic bliss.
(20) Devas of Refulgent Glory (subhakinna deva)
(19) Devas of Unbounded Glory (appamanasubha deva)
(18) Devas of Limited Glory (parittasubha deva)
(17) Devas of Streaming Radiance (abhassara deva)
(16) Devas of Unbounded Radiance (appamanabha deva)
(15) Devas of Limited Radiance (parittabha deva)
(14) Great Brahmas (Maha brahma)
One of this realm's most famous inhabitants is the Great Brahma, a deity whose delusion leads him to regard himself as the all-powerful, all-seeing creator of the universe
(13) Ministers of Brahma (brahma-purohita deva)
Beings in these planes enjoy varying degrees of jhanic bliss.
(12) Retinue of Brahma (brahma-parisajja deva)


III. The Sensuous World (kama-loka)

Happy Destinations (sugati)
(11) Devas Wielding Power over the Creation of Others (paranimmita-vasavatti deva)
These devas enjoy sense pleasures created by others for them.
Mara, the personification of delusion and desire, lives here.
(10) Devas Delighting in Creation (nimmanarati deva)
These devas delight in the sense objects of their own creation.
(9) Contented devas (tusita deva)
A realm of pure delight and gaiety.
Bodhisattas abide here prior to their final human birth.
This is where the bodhisatta Maitreya (Metteya), the next Buddha, is said to dwell.
(8) Yama devas (yama deva)
These devas live in the air, free of all difficulties.
(7) The Thirty-three Gods (tavatimsa deva)
Sakka, a devotee of the Buddha, presides over this realm.
Many devas dwelling here live in mansions in the air.
(6) Devas of the Four Great Kings (catumaharajika deva)
Home of the gandhabbas, the celestial musicians, and the yakkhas, tree spirits of varying degrees of ethical purity. The latter are analogous to the goblins, trolls, and fairies of Western fairy tales.


(5) Human beings (manussa loka)

Rebirth as a human being is extraordinarily rare.

It is also extraordinarily precious, as its unique balance of pleasure and pain facilitates the development of virtue and wisdom to the degree necessary to set one free from the entire cycle of rebirths.

The development of virtue and wisdom
The attainment of stream-entry (sotapatti) guarantees that all future rebirths will be in the human or higher realms.
States of Deprivation (apaya)
(4) Asuras (asura)
The demons — "titans" — that dwell here are engaged in relentless conflict with each other.
(3) Hungry Shades/Ghosts (peta loka)
Ghosts and unhappy spirits wander hopelessly about this realm, searching in vain for sensual fulfillment.
(2) Animals (tiracchana yoni)
This realm includes all the non-human forms of life that are visible to us under ordinary circumstances: animals, insects, fish, birds, worms, etc.
(1) Hell (niraya)
These are realms of unimaginable suffering and anguish.
Should not be confused with the eternal hell found in other religious traditions, since one's time here is — as it is in every realm — temporary.


Heaven

In Buddhist cosmology, the heaven realms are blissful abodes whose present inhabitants (the devas) gained rebirth there through the power of their past meritorious actions. Like all beings still caught in samsara, however, these deities eventually succumb to aging, illness, and death, and must eventually take rebirth in other realms — pleasant or otherwise — according to the quality and strength of their past kamma. The devas are not always especially knowledgeable or spiritually mature — in fact many are quite intoxicated by their sensual indulgences — and none are considered worthy of veneration or worship.
Nevertheless, the devas and their happy realms stand as important reminders to us both of the happy benefits that ensue from the performance of skillful and meritorious deeds and, finally, of the ultimate shortcomings of sensuality.


 

The Discourse On Loving Kindness

 Monday, April 15, 2013
Well, I had done a verse in 2013
The Discourse On Loving Kindness

He who is skilled in doing good

And who wishes to attain that state of calm (Nibbana) should act thus

He should be able, upright, perfectly upright

Obedient, gentle and humble

Contented, easily supportable (not a burden to others)

With few duties, simple in livelihood

Controlled in senses, discreet, not impudent

Not greedily attached to families

He should not commit any slight wrong

So that other wise men might deplore


May all beings be happy and safe

May their hearts be happy

Whatsoever living beings that exist

Weak, or strong, without exception

Long, stout or medium

Short, small or large


Those seen (visible) or unseen (not visible)

And those dwelling far (Aliens included) or near

Those who are born and those who are to be born

May all beings, without exception, be happy minded


Let no one deceive another

Nor despise anyone anywhere

In anger or ill will

Let them not wish each other harm

Just as a mother would guard her only child

At the risk of her own life

Even so towards all beings


Let him cultivate boundless mind

Let thoughts of boundless love pervade the whole world

Above, below and across

Without any obstruction

Without any hatred, without any enmity

Whether he stands, walks, sits

Or lies down, as long as he is awake


He should develop this mindfulness

This they say is the Highest conduct here

Not falling into (wrong) views

Virtuous and endowed with vision (insight)

He discards attachment to sensuous desires

Truly, he does not come again; to be conceived in a womb

By the firm determination of this truth may I ever be well

By the firm determination of this truth may I be free from illness

By the firm determination of this truth may peaceful victory be mine!


Karaniya Metta Sutta


Buddha’s words on loving kindness


Karaniya atthakusalena

Yan tam santam padam abhisamecca

Sakko uju cha suju cha

suvatho thassa mudu anatimani

Santussako va subharo va

appakicco va sallahukavutti

santindriyo va nipako va

appagabbho kulesu ananugiddho



Na cha khuddam samachare

Kiñ ci yena viññuu pare upavadeyyum

Sukhino va khemino hontu

Sabbe sattaa bhavantu sukhitatta



Ye keci panabhut'atthi

Tasa va thavara va anavasesa

Digha va ye mahanta va

Majjhima rassaka anukathula



Dittha-va ye va adittha

Ye ca dure vasanti avidure

Bhuta va sambhavesi va

Sabbe satta bhavantu sukhitatta


Na paro param nikubbetha

Natimaññetha kattha si nam kiñ si

vyarosana patighasañña

Naññamaññassa dukkham iccheyya


Mata yatha niyam puttam

Ayusa ekaputtamanurakkhe

Evam pi sabbabhutesu

Manasam bhavaye aparimanam



Mettañ va sabbalokasmim

Maanasam bhavaye aparimanam

Uddham adho cha tiriyañ va

Sambadham averam asapattam



Tittham caram nisinno va

Sayano va yavat'assa vigatamiddho

Etam satim adhittheyya

Brahmametam viharam idhamahu



Ditthiñ va anupagamma sila va

Dassanena sampanno

Kamesu vineyya gedham

Na hi jatu gabbhaseyyam punare ti ti



This is what should be done by one who is skilled in achieving his own good of peace and tranquility.

He should be efficient and competent (sakko),

Honest and upright (udu cha su ju cha)

Pleasant and polite in speech (Suvacco)

(Suvaco does not n mean obedient)

Gentle in demeanor ( gentle composure -mudu)

He should be modest and not arrogant (anatimani)

He should be content and satisfied (santussako)

And be easily supportable ((subarro).

He should not be over involved (appa kikko) and

Simple and light in his life style (sallahukavutti)

He should keep his sense faculties calmed and tranquilled (santindrio)

He should be wise (nipako) but not too bold and daring ( appagabbo not arrogant)

He should not be attached to households (kulesu ananugiddo0

He should never resort to doing anything so mean (na cha kudham samachare) whereby the rest of the wise world would reproach him (yene vinnu pare upavedeyyuum)

May all biengs enjoy happiness and comfort (sabbe satta bHavantu skitatta)

May they feel safe and secure (sukino va khemino hontu)


Then meditate;


May all be happy and secure.  

May all beings become happy in their heart of hearts!

And think of every living thing without exception:

the weak and the strong, from the smallest to the

largest, whether you can see them or not, living

nearby or far away, beings living now or yet to arise –

may all beings become happy in their heart of hearts!



May no one deceive or look down on anyone

anywhere, for any reason. Whether through feeling

angry or through reacting to someone else, may no

one want another to suffer.



As strongly as a mother, perhaps risking her life,

cherishes her child, her only child, develop an

unlimited heart for all beings.



Develop an unlimited heart of friendliness for the

entire universe, sending metta above, below, and all

around, beyond all narrowness, beyond all rivalry,

beyond all hatred.



Whether you are staying in one place or traveling,

sitting down or in bed, in all your waking hours rest in

this mindfulness, which is known as like living in

heaven right here and now!


In this way, you will come to let go of views, be

spontaneously ethical, and have perfect Insight. And

leaving behind craving for sense pleasures, from the

rounds of rebirth you will finally be completely free!





 

Mind the Forerunner

 Mind the Forerunner

I do not like the English words, Ego, I, Soul and Spirituality.

To drop those entities from our minds’ vocabulary one has to attain a certain level of of meditative instances or Jhanas.


Mano Puggamgamaa Dhamma

Mano Setta Manomaya

Manasa che Passannena

Basthi va Karothi va

Tatho Nam Sukka Manchethi

Chayava Anupayini
 

Mind precedes all mental states

Mind is the chief chef,

They are all mind-wrought (fashioned)

If with pure (perfect) mind one speaks or acts happiness follows like never departing shadow of oneself.


Durangaman ekamchram

Asariram guhasayam

Ye sittam sangnamesanti

Mokkanthi Marabandhana


Dwelling in the cave

Without form

The Mind wonders far

And moves alone.

Those who subdue this mind

Are liberated from the bond of Mara

(The meaning of Mara here is somewhat equivalent to death in every being but in philosophical terms means much more of the unsatisfactory nature of all living phenomena including mental formations).

I am not a Pali scholar and Pali scholars (neither in English) are hard to come by and my humble attempt is to bring simple English connotation into lifeforms.

Any errors of commission and omission are all mine.
Please note that I do not academically or literally follow every bit of mystic phenomena but want the readers to be open minded.
 

I have had first hand encounters with similar ability but never tried to stop them or encourage them (kept my comfortable scientific dissociation) or assess them scientifically.

Reincarnation means the same thing as re-embodiment and rebirth. 

It is the human soul returning to the earth again and again and taking up residence each time in a new physical body in order to continue the soul’s progressive journey of inner evolution, advancement, development, and of unfold. 


Death is not the end and birth is not the beginning.



"Middle Path" the viable route

Monday, April 24, 2017
"Middle Path" the viable route


The Knowledge and Fame tend to ruin of the fools

Dhammapda Verse 72


To ruin indeed, the fool gains knowledge and fame; they destroy the bright lot and cleave his head (that is his wisdom).

How true is this statement to the Current and Old political leaders.

Below is the contextual nature of the beings in the universe (not only this World Order), aliens included who do visit us roughly in 5000 year cycles.

Buddhist do not fear any beings Worldly or Otherwise (Gods or Peta included).

No need to pay offer Puja to any Worldly being/s including current or future political leaders (included).


Namarupa


Abhidhamma meaning.

This compound should be understood as NAMA alone. RUPA alone and NAMARUPA together.


In the case of Arupa planes there arises only Mind, in the case of mindless planes (asanna), only matter and in the case of Kama Rupa planes both mind and matter.

The Nama are meant the three aggregates, of Vedana, Sanna and Sankhara.


 

Elephant Bath

 Elephant Bath

Elephant bath, it was where everybody who visits Kandy go to see elephant when it is not the Pereharas season.
 
Botanical garden and Elephant bath were two landmarks of visit to the city.

Now no more thanks to development projects like Polgolla dam to divert water to the dry zone.

I must address an issue that this dam caused after its opening I must retell this story for the present engineers to understand the need to release water downstream regularly to avoid similar episodes.

The downstream water spilled over the dam was not enough to cover the river bed. Soon water pools begin to form and the mosquitoes started breading in them. For the first time we started detecting Malaria in Kandy.
 
Any place under 4500 feet Malaria mosquito can breed.

Then water samples collected with mosquito larvae confirmed that Malaria mosquito was breeding in Kandy for the first time.

Now the remedy was to spray DDT on the river bed.

This was actually the consolidation phase of Malaria campaign and we prematurely relaxed spraying with the recommendation of the WHO.

Story circulating at that time was that the resident Malaria Campaign Officer who was  a foreigner, fearing his job would be axed if we successfully completed the campaign gave wrong signal to withdraw spraying prematurely.

In any case by the time of the opening of the Polgolla Dam in 1976, the malaria had spread all over and Kandy was relatively immune.

Now spraying the river bed was no feasible with people using it for bathing.

Our public officers gave the Mahaweli an order to intermittently release the water giving them correct instruction considering the life cycle of the Malaria larvae, so that the larvae get destroyed before they become mature mosquitoes.

This was a simple remedy but was very effective to arrest malaria spread in Kandy.

I do not think they still practice this simple remedy.
One visit to Earl’s Reagent Hotel is enough to witness whether they are practicing common sense.

Now it was only yesterday I went to Kandy to buy something double sided sticker to stick the Telephone box to the wall. I was going from from one corner of the city to the other corner  to find the same without any success.

At one point the cross road and the main were blocked and people were getting ready (some Bank organizing the thing) a procession.

Very young elephant with soaring sun beating down was covered with a decorated overcoat and was kept waiting till the men and the retinue got ready.

This poor animal while baking himself in the sun was trying to lift foot/feet in rotation, giving some respite to the burning feet (it was like the restless feet of old people who suffer from a similar burning but less distressful to the owner).

It was a pathetic sight to watch and mahout was nonetheless not bothered about the young animals welfare.

They are only exhibits without real life away from the jungle habitat.

Mind you, I am one who is totally against domesticating these majestic creatures.

Ill treatment is totally unacceptable.

Not only they have lost a place for bathing they have lost all sense of well being under human care in this Buddhist country.

These majestic animals love water and water is a sport for them and that is how they keep them cool under a thick skin.

With global warming and even in Kandy temperature going above 95 degrees Fahrenheit, they have no comfort zone.

It is criminal.
Not only humans even animals need water for survival and that water has to be good for drinking.

Which is not true today.

Kam Leng Hotel in Singapore

 Friday, July 21, 2017
Kam Leng Hotel in Singapore 
 

This is where I stayed on a brief visit to Singapore.

I found this by accident in 2009. I used to visit almost every other weekend for shopping when I was in Negamboo.

A return ticket then was only Rs.7800/=.  I go there to bring Barbe Dolls and other stuffs for our kids.

It is very expensive now. I have not being there for a long time. I do not go out

It is located in a place where there are lot of eating houses and Wine Stores.
Latter was my main interest.
Close to Sarangoon Street, Mustafa Center, Komala Villa and the newly built Green City Mall.
City Mall had a bread stall with many delicacies.
This blog piece is to thank the Kam Leng Hotel staff including the chambermaids.
It was an old building refurbished with modern amenities.
From outside it looks pretty old looking but inside was neat, clean and tidy.
It reminded me of the Hospital Accommodation at Macclesfield Hospital in Manchester.
The staff was friendly and the service including meals (besides the Wine Store), cleaning and laundry were excellent.
The price of course is within reach of an average visitor.
I used to stay in expensive hotels in Singapore a decade ago (what a fool I was) on my way to New Zealand.


I used to take break in Singapore, since the flight to Christchurch was an agony (except the flight from Christchurch to Greymouth, through Hokitika.
The last part was in twin engine 20 seater which I enjoyed the most (ten minutes distance but over 30 minutes on take off and landing).

This is beside the two seater Air Ambulance with a sick patient on board.
 
It is bit away from Changi Airport but MRT (bus stop right in front and the Ferrer Park tube nearby) station a walking distance away.

I will be visiting this hotel soon.

Dhana and Single Meal

Dhana and Single Meal

Single most important principle in Buddhist Practice is its Dhana, the giving away ones possessions, without expecting anything in return.

This is something of an antithesis to modern world, where, self, image and one’s possessions are dear and belonging.

How it is practiced by Buddhist monks is discussed here briefly to make a novice monk adopt to modern trends in a demanding world.

A Buddhist monk ought to be light in baggage and belongings.

 A monk could have only two cloths (Chivara), one for wearing and another for change. How it should be made is also under strict and elaborate instructions.

The eating habits are also under strict code of practice

I would discuss that in detail here. When it comes to eating, if one ignores the morning meal, which is very light indeed, a monk has to survive on a single meal, and that has to be taken in the early evening not late as is modern day practice.

You may wonder why I took some interest in this.

This examination is scientific in nature and if you need satire read American Pie elsewhere.

There are many reasons, and I would jot down only a few.

If a monk in the west practices this according to the strict code, it is a severe test for them, adopting this regime in the winter months. 

Equally, I have seen some monks who try to adhere to the regime regimentally and religiously have ended up sick and malnourished

If one becomes a Buddhist monk in adult life who had enjoyed somewhat a liberal life, changing to a single meal is a severe restriction on their diurnal habits. Ones hormonal status, glycogen storage and status of the acid secretion in the stomach are habituated by ones daily routine (life style). 

Changing this having become a monk should be done on a staggered basis giving time for the body to adjust.

Additionally, many of them do not have an understating of what is a balance diet.

What I stated above is obvious, but over years, I have seen many Buddhist monks suffering from food related diseases, especially diabetes mellitus. 

This is something not welcome and unexpected for my own consumption. I have no intention of going into how one becomes a diabetic but for me somebody on a single meal getting diabetes mellitus was something of an enigma.

In this scenario, having thought a bit about it I put the blame squarely on the layman.

Hope one is not amazed by this statement.

I would go into this briefly. The upper and the higher middle class families are the ones who get quota for the Dhana for the residential monks in the city. Their, idea of a meal is a lavish one. Many of them are also diabetic because of their over indulgence. The offer of Dhana is not done on a regular basis. So on the day all the sugary, starchy, heavy but nutritionally unbalanced is offered. These Dhana days also happen to fall on weekends and holidays. The monk has no choice. They consume a diet heavy in carbohydrates which stimulate their pancreas to the limits on weekends and practically having an austerely meal rest of the week. My theory of this up and down (erratic) stimulation of the insulin status, make them prone to diabetes in middle age. This may be aggravated by lack of exercise and having sugary drinks (tea) to counteract the late evening hypoglycemia.

It is the duty of the layman to look after their welfare on a regular basis instead of lavish feast once a month. Medical education is in its prime stage now especially on nutrition, the doctor should advise the upper middle class families what is a balance single diet for a monk who are practically at the mercy of the rich laymen who impart their inherent diseases to the clergy.

I would give some advice later regarding what to be offered and what ought not to be but for now let me digress a little.

I wanted to test myself whether I can survive on a single diet.

I am more than convinced that it is possible and healthy.
But it takes time and it cannot be practiced overnight.

Prehistoric Time -15,000 to 30, 000 ago
Having proved it to myself, I delved into man’s prehistoric period and how man survived in adverse climatic conditions and food scarcities. Hunter gather never had three meals a day. At best he had only a single square meal never three meals. He mainly survived on big games in a community life style. He was omnivorous and supplemented his diet with fruits and nuts. He probably did not suffer from diabetes mellitus and his teeth were strong, the enamel was thin but the dentin was thick, hardly had caries. In times of food shortages and diseases there were signs of enamel deficiency and bone diseases. These changes are recorded in prehistoric fossils which date back to 15,000 to 30,000 years. Until such time he became nomadic man milk was in short supply. Only milk supply was maternal. The average woman was thin, and she only had children once in four years or so. (It is now believed that when a woman is thin -prehistoric women had to work hard, almost equaling man’s efforts-like modern day women athletes the ovulation does not occur. Additionally, prolong breast feeding without weaning suppresses ovulation).

The man probably was sturdier and taller but comparatively thinner since he had to work hard in hunting exercises. He probably lived a shorter life than a woman (45 years), probably 35 years or so died not of modern day diseases but by injuries sustained in hunting.

As far prehistoric man is concerned a single diet existence is not a fantasy but a fact.

Paleolithic Period- 5000 to 13 000 years
Why man became an agricultural man is a mystery but available evidence suggests dramatic changes in climate at the end of the ice age and population expansion. With the emergence of the nomadic life and mans entry into agricultural endeavors, he entered into a sedentary life style. However, he never gave up game and hunting until such time he domesticated adequate livestock.
I would like to figure out that he was never a pure vegetarian.  

The Asian wolf became associated with man around 13,000 years ago probably scavenging around man’s domain. The dogs and wolf can live on a single diet perhaps even longer and with the loss of mammoths and huge games, wolf also found living difficult but drifted with the man for game. His eating pattern, scavenging to begin with which our present day dogs inherit and illustrate by scavenging city dumps, is a reminder that even this period the man existed (present day practice of feeding a single meal to a pedigree dog which I don’t agree with) on a single main diet.

Even though the agricultural practices were extensive, failure of crops were common phenomena, the demise of Maya Dynasty was a true example of catastrophe in history. In spite of extensive agriculture, food was not plenty and the food preparation from harvest to meal was labour extensive and man continued to supplement meal on animal and animal sacrifices. In this period population expanded probably because women becoming comparatively fatter and fertile (it is interesting to note that when a woman is too fat, like present day, fertility drops) and their body composition was ideal for reproduction. But with success there was impending catastrophe too. Famines were common due to reduction of crops, failure of rains or floods.
The man became shorter and less sturdy due to sedentary life.

We may be able to surmise that even in this period man ate a variable diet, characteristically a single meal which was supplemented by animal, fish, shells, fruits and nuts.

How and when man discovered use of salt and spices is an open to question probably towards the latter stage of Paleolithic time.

Contemporary History from 5000 years to 2500
During this period man was eating mixed diet containing milk (animal), sugar, salt, spices and animal and fish products. In spite of agriculture man never ceased to consume animal food, in fact it became a major constitute, judging by the tribal and religious practices from 5000 to 2000 years. This is probably the period where single supper or a single meal changed to multiple meals especially the upper classes but slaves and lower classes subsisted on an average single large meal.

The longevity and average health increased proportionately to double the prehistoric period.

Most of the sages and philosopher except hedonists lived an austere life while recommending the same to the masses.

2500 and the emergence of the Vegetarian Life
Even though some Jainers advocated vegetarian life, it was with the emergence of the Buddhists way of life in India that preceded the current wave of vegetarian (purported to be healthy) food fads. Neither, Ten Commandments, the Jesus Christ’s Sayings nor Muslim Koran abhors sacrifices of animals.

The vegetarian life is comparatively new one probably only 2500 years old in the history of mankind and that is why, there are so many misconceptions. Unlike monkeys, baboons and gorillas who are mostly vegetarians, from which man originated in an evolutionary point of view, the man had always been a carnivorous mammal.

2500 years is a small time in evolutionary time scale, a healthy dialogue on vegetarian diet is mandatory in the present context.

Our intestine and teeth bear different relationships to tree dwelling mammals, some are morphological in nature (genetic) and some are based on the diet (environmental) we eat. That is the view I hold not an opinion substantiated.

As far as the growth and development of children are concerned my view is that single diet is not adequate.

That is my entry point to discuss another point of view.

Can a young novice monk who has not gone through puberty be sustained on single diet?
This is a question I find it difficult to answer even thought I have stated my gut feeling above. This is another reason I defer on ordaining young underage monks (there are other reasons stated elsewhere) apart from psychological maturity to go on an austere life as prescribed by Vinaya.

Parents should have a say in these issues. They should not plunge a young one into priesthood early in their tender years.

What should an average Dhana (Single Meal) should contain?
The physiological effect of an average meal should last 18 hours (that is the time when the glycogens storage starts to become depleted) of calorie intake. The diet should not have high sugary (desert) components that stimulate surge of insulin and late dumping syndrome due to insulin surge at the time of the meal. The vegetarian diet has no problem since the fiber makes the release of dietary sugar gradual. The best desert for the monks is not ice cream but fruits. Out of the fruits, the best is bananas which releases its sugars slowly without upsetting insulin surges and maintaining a stable blood sugar. Milk and curd are preferred, since they give a supply of fat for starving intervals.

Missing ingredient is nuts, not only they contain short fatty acids which supply nutrition for starving intervals and also healthy vitamins.

I would encourage the young monks to go liberal on fruits and nuts.

A supply of nuts (not aggalas and jaggery and sweets), fruits, papaw, banana and proper breakfast cereal containing millet (Kurrakkan) should be the breakfast for our monks.

Somebody should invest and develop a proper breakfast cereal for our kids (which can be used by young monks in their growing years) instead of foreign breakfast cereals.

For the monks in the west a Buddhist dietitian with knowledge in Vinaya practice should investigate how their mid day Dhana should be constituted.

My belief is many of them are having an inappropriate diet for winter conditions.
I hope a good breakfast cereal will emerge from there for the monks on a meagre diet.

My prescription for priesthood is entirely different. When I see young monks in the TV giving emotional speeches rather than mature sermons, I become sometimes terrified.

Even my twilight years, I sometimes reserve my judgment or giving advices on certain issues. Never over the telephone, only, when I can have an eye to eye contact with the person concerned where I, can have an immediate assessment of the person’s psychological makeup and the reactions.

One can do more damage by volunteering advice not appropriate.

My advice goes as this. Let the young one follows a simple observational life. In other words learn to observe in a simple scientific and logical fashion. Teach them science in simple terms as we tend to understand them from facts to fiction.

Children learn fiction better in the early years and they should be allowed to mature into scientific and factual way.

They have the philosophical views embedded in their brains. Encourage them as much as possible

This is why they always asks mommy why?

Encourage the philosophical views at an early age, even though we do not have ready made answers always.

Then only they should be allowed to think of a religion or religions in their life. If we are to stop, young from being taken into terrorist or religious cadres, that is the only way out left. That is the very thing we are not doing at present and ignoring. We are slowly encouraging and allowing young militants being made out of innocent minds because of our failure in commonsense education.

Some religious and militant groups know very well, the best currency to propagate their rigid views is the young mind.



Buddhism and its Corruption

 
May 26, 2011 by asokaplus

Buddhism and its Corruption

1. Buddhism has been corrupted and hijacked by many.

2. This probably included the modern day writing.

3. Buddhist text are enormous

4. It is unlikely that one has time and resources to delve deep into its tenets.

5. Biggest division and argument (Vada) are Theravada
and Mahayana

6. There is no centralizing theme to home in.

7. I believe one can extract the core values, key words and concepts if one is not entangled with modern concepts.

8. Best way to master Buddhism is to learn and master Pali (interpretation is very difficult). 

There are very few Pali scholars left currently.

It has almost become a dead language.

Sinhala has killed Pali in its entirety.


9. Untangling the tangled is my objective .

This was true in Buddhas time, too.

Brahmajala Sutta  (Bikku Bodhi) is the best if one is to discover the tangle and then to untangle oneself.

10. I feel I am less entangled or confused (even though I have kept my own interpretations based on my big / little ignorance of Pali) now that I have put them into English words.

This is for one who has never known it and wants to have some grip with it.

I hope I have not confused anybody in this endeavor.

Below is how I see Buddhism evolved in this little country over the past 50 to 60 years and how it is getting corrupted by the day.

Unfortunately we now have very few erudite.


Buddha Dhamma and the meaning of Existence (life)


Buddha Dhamma and the meaning of Existence (life)
The central tenet of “Dhamma” is meaningful if both conventional and abstract terminology akin to Dhamma (Pali in origin) is understood within its own sphere of influence. Outside its family of concepts and terminology (Pali to be precise) the application (English translation) of meaning can be blurred and distorted. The themes of expression can often be misunderstood out of context. One should excuse me for any error of judgment in using English as a native language of expression and no harm is intended to original Pali contexts. My task has been made easy and simplified to a great extent by scholars of the East and West. This is an attempt to focus an outsider who is interested in exploring the “Buddha Dhamma” but not versed in Eastern way of thinking. Brevity may ease him or her from coming to grips with some of the basic concepts ingrained in its core.

Overtones of philosophy, psychology and science
There is ample amount of information available in English but unfortunately most of them are slanted towards philosophical, psychological and religious overtones. Bewildering influence of these overtones make an apprentice shrouded in mystery rather than discovery of the true nature of Dhamma. My attempt is not to corrupt the Pali word Dhamma. If one look at the Pali-English Dictionary there are almost four pages of its description; that itself is an ample testimony to the enormity of the meaning applied to this priceless word “Dhamma”. In Pali texts the conventional meaning is abundant in the Sutta Pitaka (first of the three baskets) and the abstract meaning is evident in the Abhidhamma Pitaka (third of the three baskets).

1. The Study of Concepts (Pariyatta)
One of the central themes of Dhamma is the never ending stream of existence (Sansara) both physical and mental. This never ending stream has no beginning or an end. Hence there is a past, a present and a future for existence for all beings big or small (both human and non-human). In the present existence, the being is subjected to never ending change so there is disease, decay (old age) and death. All activities in the past, present and future are classified as wholesome (Kusala), unwholesome (Akusala) and neutral (Kriya).

All volitional actions (Kamma) result from mental formations (Cethana). All wholesome and unwholesome actions are volitional. Volitional actions (Kamma Formations) are the driving force of the stream of existence (Sansara). The link between the past, present and future are the volitional actions (Kamma). All volitional actions except some (Ahosi Kamma) are carried forward at the end of a life cycle (existence) to the next cycle without an intervening phase. Because of the subtle and continuous nature of the mental formations an intervening phase of (Antara Bhava) is not envisaged. The link between the present existence and the future existence is the rebirth causing mental formations (Janaka Kamma). The body and mind are intimately associated conditionally and reciprocate with each other subtly. The dissociation of the body (extinction of Ayu (age) of a particular existence) from mind at the time of death is immediately followed by a process of clinging (Tanha) to another mass (Skanda) of existence. The transition of the mental flux is almost instantaneous. The assumption is that mind cannot exist on its own and mind without matter is impossible and improbable.

The root cause of existence past, present and future is lust (Loba), hate (Dosa) and ignorance (Moha). True nature of existence past, present and future are explained in three conceptual terms. Impermanence (Anitta), unsatisfactoriness (Dhukka) and without a self entity (Anatta) and are conditional and phenomenal. These three conditional phenomena are central tenets of Dhamma without which Truth Criteria of Dhamma cannot be expounded or comprehended. The existence and re-existence (rebirth) are infelicitous (Dhukka) and without an all abiding entity called soul. All existences are impermanent (Viparinama Dhamma) and by this very nature are unsatisfactory.

Four Noble Truths

All encompassing four noble Truths are fundamental to the understanding of Dhamma. They are the Truth of Suffering (unsatisfactoriness), The Cause of unsatisfactoriness (Suffering), The Cessation of Suffering (Nibbana) and the Path leading to Cessation of Suffering.

2. The Practice (Patipada)
The eight fold ethical path to deliverance is discipline (Sila), concentration (Samadhi) and wisdom (Panna). One has to initiate this without delay (Appamado amatha padan). The roots of wholesome practice are non-greed (Aloba), non-hatred (Adhosa) and non-delusion (Amoha). The positive expressions are charity, loving kindness and wisdom. Mental development (Bhavana) is the only way (Ekayana Maggo) to attain the highest mental capacity of any being.

Morality (Sila) Right Speech, Right Action and Right Livelihood

Concentration (Samadhi) Right Effort, Right Mindfulness and Right, Concentration

Wisdom (Panna) Right Understanding and Right Thought

3. Realization (Pativedha)
The attainment of highest bliss and dissolution of endless stream of (Sansara) existence is the realization of Nibbana.In essence Dhamma is a goal oriented (soteriology) ethical path which all Buddhas trod by and not a vague theory of existence and salvation. Buddha laid down the ethical pathway and a scheme of practice for emancipation for all beings and he claimed that it is the only way and there is no alternative path. There is no blind worshiping or short-cuts to Nibbana.

However, one does not have to blindly follow the path. It is open to inquiry for any one who is interested to practice and verifiable only by practice of Bhavana (mental development). Mere theorizing in a philosophical sense is unhelpful. So the body of Dhamma is for practice and not for theorizing for the deliverance from endless stream of existence based on an ethical practice of persevering mental (culture) development leading to mental purification and wisdom of the highest order attainable by an intelligent being.

Samatha and Vipassana are two sides of the same coin one that leads to tranquility and the other yields insight and the two are inseparable in highest meditative states. The goal Nibbana is neither a mystical experience nor an unattainable goal.

For the comprehensive understanding of Dhamma (the methodology) the analytical knowledge recommended is “discrimination” which consists of four components. When one looks at these provisions it looks as if Buddha had modern thinkers in mind.

Patisambhida (Analytical Knowledge)

1. Meaning (Attha)

2. The Conceptual Law (Dhamma)

3. The Conventions of the Pali Language (Niruthhi)

4. Perspicuity in Expression and Knowledge (Patihahana)

In essence the Dhamma embodies the conceptual framework of meaning of the existence, path and a practice for deliverance form the endless stream of existence and realization of ultimate goal the Nibbana.


The Common misinterpretations of a Pali Verse that states the body decays but the Name and the Tribe does not


The Common misinterpretations of a Pali Verse that states the body decays but the Name and the Tribe does not
This verse I have heard many politicians of yesteryear utter in tandem with political speeches, I often wonder from where it originated.

Rupam Jirati Majjanam

Nama Gottam Najirathi

The face value seems all Buddhist in nature but its implication in modern day is really disruptive to the nature of Dhamma as stated in the Tripitaka (the Three Baskets). There is no problem with the first statement. The second statement destroys the whole of Dhamma in entirety.

In Buddhist phenomenology self (Nama or Soul) does not exist and the tribe (Gothra) is an illusion that originate from the above wrong premise.

I have to restate the same with my own invention as below. The meaning I am trying to derive at is that the Mind State does not vanish at death but (Patisandhi) re-link with the next Bhava using Kamma as the vehicle or the driving force.

Rupam Jirati Majjanam
Nama (means Mind here) Kittam (means Kamma) Najirathi
(The Gotham is substituted with Kittam-Kriya)

In Abhidhamma context it is realistic to use the above version of the verse (even though I am not a Pali scholar) to express the conditional existence of Bhava. The term Nama Rupa (stated above in first chapter) occurs frequently in Abhidhamma and Nama is used interchangeably with the Mind. The term for body is corporeality and not Rupa in Pali context.

Who perpetuated this myth is immaterial but the damage it has done is enormous. In that context writing something of my own contradicting the statement is appropriate even though it is a departure from the original tenets of this book.

This I think originated with the British rule. It is common for us to blame the British for every little mishap we are going through in our modern history. But this one is a direct antecedent. They are the one who started naming the streets even in Kandy with British names of inheritance and their Governors. All the streets in Colombo have some relevance to British authorship. In their tradition it is a normal and is all welcome by every British administrators big and small.

What went wrong was that we adapted this tradition without scrutiny in the post-colonial period and continue to do so even now. Instead of naming the street with some meaningful road traditions like main street, cross street, first lane or second lane we started adapting our own names. Politicians in turn for their gain started naming these streets with the names of their kith and kin. They invented and used the above jargon riddled Pali verse for the propagation of the political agenda. Even though the tradition is British the wrongful doing is our own ill vision, political patronage and heritage.

Buddhism and its contemporary application


Buddhism and its contemporary application
If anybody wants to dispute that Buddhism has no relevance today, this short chapter is to dispel that myth.

Now that the fundamentals of Dhamma are addressed in its own context what relevance has it for today, tomorrow and in the future generations?

Only when we have addressed this question can one say that justice is done to the original tenet of Dhamma.

Dhamma originated in India when animal sacrifices were the normal cult. Some elaborate rituals based on the belief that god has to be satisfied to derive ultimate salvation of human beings was the order of the day. By these rituals some form of union with god in a metaphorical sense was expected. The fact that these sacrifices can only be done by a chosen caste is also another prerequisite. The head of the Kovil can only be chosen from a particular caste put final nail to the democratic representation in front of the gods. Only a chosen one can be the go between the gods and the Harijans. An arbitrator has to be chosen for the benefits of less fortunate.

It is here Mr. Ambekkar have had misgivings with Mr. Mahathma Gandhi in the Indian Freedom Struggle. Even though, Mr. Ambekkar ended up as the Minister of Law, Indian Constitution failed to address the deep rooted division created by caste consciousness. Even after 50 years of independence the root cause of discrimination was not rooted out. By becoming a Buddhist in his later years Mr. Ambekkar showed the way forward for Harijans in India. It is pertinent as to what made him to change course and lead the freedom path for the less fortunate.

Mr. Gandhi used the Buddhist Avihinsa theme for the freedom struggle but failed to gear it for the greater cause which was Mr.Ambekkar’s vision for his fellowmen. His sacrifice of the Hindu religion has caused greater stir than the freedom struggle that ended. Even after 50 years this rumbling is in the air.

Dhamma is not a dogmatic system of adherence or an elaborate system of rituals and prayers. It is a way of life. It talks about the purity of thinking, speaking and acting accordingly. It is a religion of kindness, compassion and equality of all including the sexes.

In one central theme of Avihinsa three objectives were satisfied, from the very beginning. All beings are treated equally including animals and there is no need for a superior caste to make rituals in animal sacrifices. Animals were free to live and they were not considered food items. This was one of the reasons why Buddhism did not last long in India and for the success of Moguls in India.

The change from hunter, chaser to a food gather was effectively made.

Dhamma doubts the existence of a super race, super caste and lesser caste. Deep divisions still continues in India. Strangely enough this division is seen in Sanga in Sri-Lanka.

The third offshoot was the evolution of Vegetarianism in India even among the Hindus. The cow becomes a sacred animal. Instead of animal sacrifices food items especially fruits and flowers became the form of offerings which we continue even today.

These are the three positives.

The western scholars have failed to grasp and highlight this aspect of Dhamma which is a peaceful way of life and existence. They went on scholarly exercise to illustrate the Dukka (should be unsatisfactoriness) and the Suffering theme and focused on what is called the negative aspect of Dhamma. By looking at a Buddhist monk who renunciate all worldly things and belongings and stating that the Dhamma way is negative in outlook is the biggest mistake western scholars have made.

It is positive in many ways and promotes peace and harmony in this world where anger, hate, mistrust and violence are the bane.

One does not need to be a monk to preach non-violence. There is no room for division and war in a civil society that follows simple way of Buddhist life.

That is why Dhamma is more relevant in the 21st century world outlook.

We have not changed the way the world shaped itself from one political upheaval to another after the Second World War. Instead of large scale war based on super race (Aryans) and the discrimination of the Jews, we have small scale perennial wars and terrorist based activities inundating the world order.

Even outside the ethnic war there are sentiments of caste and this is where the Buddhism has failed in Sri-Lanka to strike a chord of balance in thinking in Tamil Diaspora.

Some sense of supremacy is tagged with the race, religion, colour, caste, rich, poor and even amongst the priests and monks.

There is ascendancy for the rich in front of the gods but not for the poor.

Like jealousy supremacy is a disease.

There is also a treatment in Dhamma for this disease. Dhamma addresses the many forms of wrong views (Mitthya Ditti) that include the myth of supremacy.

Only those who attained higher states of mind can shed all these misconceptions.

Anybody who says Dhamma has no application or relevance in this modern world is the one who is misguided.

Freedom the Buddhist Perspective

 Freedom the Buddhist Perspective
Four freedoms elegantly expressed by former US President F.D.Roosvelt are the freedom of speech and expression, freedom of worship, freedom from want and freedom from fear. These freedoms are abused to a variable degree worldwide.

What is the reason for this trend?

Is it an important question?

The fear factor (both physical and psychological) is utilized to gain undesirable motives. The psychological fear is the deadliest of all. It seems that from terrorist to teachers (fear of examination) to all beings (in day to day life husbands and wives) are using fear as a method of conduct. The politicians are no exception to this general phenomenon and the use of this lethal weapon by doctors in the form of lightening strikes is unpardonable professionally. The use of this methodology to gain undesirable objectives both locally and globally seems to be the norm whether it is President Bush or Prime Minister Blair. There is mass scale intolerance and the fear factor (the first of the triple of Fear, Uncertainty and Doubt) is operative in economic, political and social spheres.

If one look at the history of mankind the starting point of faith and religion is the fear the man had perceived for the suffering and the unknown. In latter years of history when religion was challenged by the heretics and pagans the church itself used the fear factor for its own subsistence. Ever since the fear factor had spread to all the fields including economic. It has become a vehicle to perpetuate endless cycle of misery and violence on mankind.

The leaders are conveniently forgetting the other issues from which the poverty originates. Multinational companies are exploiting the third world to the tune of billions of dollars and the dual approach of carrot (Aid) and the FUD (fear) seem to me are the two basic elements in operation worldwide.

Why the social scientists of the west and east are silent on these issues?

It is inexplicable?

The abuse of these freedoms, whether by state controlled media or private media with vested interests (freedom of speech and expression), the willful desecration of religions (freedom of worship), increase of poverty (freedom from want) in the world including the West and the spread of terrorism worldwide (freedom from fear) have engulfed us dangerously.

One has to ponder and ask the vital question what is the price for freedom and what is the meaning of liberty?

Poor man in the street does not understand all the jargon. He will never be freed from poverty as long as the corporate mind set makes the profits the target vision. Without sharing the wealth of information with the competitors to improve the quality and availability at an affordable price the gap between the rich and poor are widening. Free market philosophy is not for liberating the masses. They are there to increase the profits. The belief that profits would filter to the masses is a myth. There is no community involvement as seen in the Linux community. Linux community feels that they are liberated from the corporate giants. Until and unless we are free from both local and foreign corporate giants who are all hell bent on making profits an exercise, the monopoly a bounden right, the freedom of choice is an illusion.

Only the minority will have the freedom to enjoy and exploit. The corporate mind set should change to community mind set with community involvement. There is a limit that the free market philosophy can stretch but beyond that point there are diminishing returns. Like in the Linux community somewhat similar orientation has to take place in the business community in Sri-Lanka and worldwide for the true meaning of freedom to be enjoyed by everybody. Freedom should not be exclusive to a particular class, creed, race, religion or descent. It should be of universal nature that enhances the cooperation rather than segregation. Selfish gains but no devotion to the need of the poor as preached by all the religions is not relevant to the corporate mind set. Wholesome benefits of the many technical advances of the last century want accrue to all unless the trends of the last century in economic fields are reversed.

Freedom that costs is not meaningful whether it in social, economic or human.

What then is the Buddhist perspective of freedom?
In Buddhist perspective there are three main hindrances to freedom. The greed, hate and ignorance are the root causes that tie the mankind in bondage to evil. The three positive aspects are generosity, compassion and wisdom.

Wisdom

The wisdom is evidently lacking as far as the pollution of the planet earth is concerned. The pollution of the water resources especially the ocean where the first life began its long evolutionary journey is beyond imagination. It has become dumping ground for industrial waste including surreptitious dumping of nuclear waste. The exploitation of the non renewable resources goes unabated as if the resources are unlimited. Long term vision is lacking and short term economic growth is the norm whether they are capitalistic countries or socialist countries.

Greed
The generosity (sharing of wealth) has a fundamental thrust in Buddhist way of thinking. Buddhist way of life does not exclude trade but it is toned with sustainable income instead of expansive earning. Sustainable economy without going for limitless free market policy is the need of the moment and should be the theme for the current century. Unless we overcome greed with generosity the ever expansive nature of the economic activity cannot be arrested whether it is in the East or West. The generosity should be of global nature and the rich countries while keeping their economic activities sustainable in their own scope, they should allow the exchange of excess wealth to help the poor countries. This is very important in sphere of education. Bringing the global village equitable in the capacity to acquire knowledge base, if not economic base is of vital important. The field of education has become a money spinner globally.

The education is wealth.

The gift of Dhamma is the best gift of all.

In other terms the gift of knowledge is the best gift of all.

Looking around the number of private educational institutions coming up in Sri-Lanka the gift of knowledge seemed to be alien to us. The World Bank and IMF seem to believe that the knowledge is an economic activity. I am in no way a believer that the government giving free books (often outdated by a quarter century) would uplift the system of education. In fact it is detrimental on the long run as shown in Sri-Lanka. I would in fact promote authors outside the closed education system writing the school books. But these books should compete with the international publications. For writers of high quality to emerge in Sri-Lanka the free books scheme should be phased out except some standard books. India is noted for the advances they have made in this field. But what I am advocating is that these books should be priced at an affordable prices and the Education Department should buy them from the publishers and distribute them freely to students. An alternative is for the business community in the locality to buy them and donate them to the schools of their choice and grant them tax concessions to promote the business ventures. Furthermore, they should promote the system of education in such a way that their labour force is trained in the schools in the locality and a certain number of school leavers are absorbed into their industries. This way their economic activity can be expanded and community involvement is actively encouraged. We have to come out of the rigid and monotonous system that we have inherited. Innovative schemes can be planned and implemented. If need arises where local expertise are not available foreign participation should be actively encouraged. JICA is an institute which has this experience in the universities (the university is the dead end structure of our education system) and diverting their resources to Secondary Education would yield better results overall. The rebuilding of schools of tsunami devastated land and making a new working model would be a project the new rulers should venture into. We are not lacking in ideas but our politicians are more obsessed with grabbing the power and they are surrounded by mediocre experts.

There are many ways of toning our greed but I have only chosen education as a model which I consider needs rejuvenating with new ideas but not experimentation or privatization. What ever said and done what ever achievements we have made in the last century were because of our Buddhist attitudes in education. Of course the Swabhasa panacea was the biggest blunder of the last century. It is not possible to kill a mother tongue by introducing working languages (English and Computer) and the contrary is shown in India, our closest neighbour. However the print, electronic and TV channels are doing the destruction to our mother tongue /s (Tamil included) on daily basis.

Hate
The greed and competitiveness breed hate. It is quite evident with the election propaganda live. Even though the street violent is absent to a significant degree the breeding ground is vested with the TV channels. The advertisements are disgrace to our intellectual voter who is economically poor but not spiritually. Only after the election we can have a proper assessment of the impact they have made in the minds of the confused voter. My belief is that it would not. I am a believer that our voters are not stupid. We have inherited the hate for over two decades and the LTTE is the beneficiary.

When we learn to behave?

The number of animals killed for various reasons is another expression of hate.

Ignorance
Ignorance is the biggest evil. Dhamma apart our ignorance of sustainability is evident if we only look at the loss of forest reserve and with it the biodiversity. Ignorance of the economic principles governing a small island nation of ours is evident by its lack. We open our big mouths to support the rich nations who are sending the spoils of the last season when the current harvest is on. Come Christmas we may be eating the foods that were destined for animal food in the West packaged with the expiry date changed cunningly. The other major ignorance is our food habits. The changing from a healthy vegetarian diet to a western diet which the westerners are dropping by each day with the advance of the current medical knowledge is the manifestation of our poor health education (coupled with greed).

Unless we overcome greed (generosity), hate (compassion) and ignorance (wisdom) the meaning of the technical evolution in the last century would not be as meaningful as it would be in the current century. A Buddhist country like ours should emulate these virtues. Economic principles should be toned not by merely stating a Dharmista Society. The worst of our modern history followed after the open economy and Dharmista Society. When history is rewritten this anomaly would be pointed out without grace. It has to be rectified now, not a century later.

In Buddhist perspective the freedom we aspire is the freedom from greed, hate and ignorance. Path to freedom is laid on the virtues of Metta (compassion), Karuna (kindness), Muditha (sympathetic joy) and Upeksa (equanimity).





Mind and Memory

 Mind and Memory
Memory

Memory is something that intrigued mankind from prehistoric times. Hunters and gatherers had the capacity to wonder in the wood and return to their caves with minimum of modern roads, byways and communications. How they did was intriguing and the man’s capacity to explore and wonder around was phenomenal. Without the inherent instinct, unlike in the animals (animal also has wonderful memory) man has used its capacity of memory to populate the entire world. Memory is an endowment and lack of it is a handicap. Memory even though not permanent is something flexible and retrievable. The capacity to develop it is a gift of mankind without which the diversity of cultures would not have taken a root. Best example is how the Buddhist monks have handed down the Dhamma for many generations vocally until it was recorded on ola leaves many centuries later. Even though there is very little talk about memory and its analysis in Dhamma traditionally the Buddhist monks were the best exponent of this art of memorizing. It is pertinent that somebody should do a research on this area. There is something substantial in their methodology, lest the Buddhism would not have lasted the vagaries of history. Instead of going for western scholars and psychology we should look inward and see what we have lost in this print age and modern methods of education.

This an attempt to focus on some of the misconception about memory and give a bit of understanding to the modern students stressed with the rat race. Memory concerns with the process that records and allow its retrieval later and access to events, people and information. Memory involves acquisition (recording) of information, its storage and its retrieval when required. In simple terms it is the three R’s, Remember, Register and Repetition in practical and useful way. How one develops memory may be different but the actual process is the same. When one talks about memory, one should not forget the fact that forgetting is also a very important physiological process. I would be brief on this aspect and many people forget (there is a stress in this word) the importance of forgetting.

One example is enough. This was what I told my children soon after the tsunami. Do not panic now but think about it in three months time and plan what we can do to the children affected by tsunami then. That is what we did as a family after sharing the feelings of the all affected by tsunami direct and indirect.

This the entry point to the basic tenets of memory. There are basically two types of memory. One is short term memory of the unaffected by tsunami (who are getting on their business as nothing has happened) and the long term memory of those who were affected. But coming to the process of forgetting again, those affected ones who can forget and get on with their life, come what it may be (with or without the help) are the best adapted to help others who are going through post-traumatic syndromes.

There is another component in memory. That is sensory input whether visual, auditory or otherwise.

Sensory Stores
These are large capacity stores which hold memory information in relatively unprocessed form for very brief durations. These auditory or visual stores are described as pre-categorical and they appear to hold sensory representation of the stimulus in a physical form. This is something we do in day to day learning without much effort and with repetition in the class room or at home in front of the TV. This information fades away rapidly that is why some of us cannot remember what we ate the day before. But by repetition we know by heart, that a particular program in the radio or TV comes exactly on a particular time but not the contents of the program.

Short-term Memory
This kind of working memory with limited capacity and form which information is lost within about 15-20 seconds, although it may be retained for longer periods through rehearsal. If a student can understand the nature of this memory if one forgets a word or technical term soon after the class that should not unduly worry him. That is why students take notes. The general agreement is that short term memory is mediated by electrical activity in certain parts of the brain.

Long-term Memory
The information is selected for more permanent storage enters long-term memory. In contrast to the short term memory this has a very large capacity and stores information in some associative characteristics, such as events, episodes, languages and knowledge. It is believed that more permanent storage takes place through chemical and structural changes or both in the brain. The attempt at localizing memory to certain parts of the brain is made in physiological psychology. Certain parts of the brain seem to localize short term and long term memory but the chemical mediators (memory proteins) that are proposed as modifiers of this function are not identified convincingly as yet.

Finding from both animal and human (lesions) studies indicate that the temporal lobe and hippocampal region as brain areas involved with memory.

Ways and Means of Learning
It should be understood that even though memory is universal in its capacity it vary from individual to individual, with age, sickness and training. There is no universal theory and practice for memory enhancement. One should adapt what is natural for the individual and adapt those that fit his or her capacity. It is said that meditation helps learning. My own belief is it does not. Bhavana should be approached in a completely different perspective and any diversion from the original tenets in Buddhism is inappropriate to the true spirit of salvage. There are many other good techniques for learning and memory enhancement. “Bavana” should be a tool for concentration and getting rid of undesirable mental accompaniments associated with bad learning practices for students with difficulties in grasping learning material. One who has practiced Bavana and adept at it, learning becomes an easy task due to their ability to avoid distractions and concentrate on the task at hand.

Three R’s, Remember, Register and Repetition is my prescription. But secret of my success, if any was the ability to forget what I have learned wrong and replace that with knew knowledge. I have no prejudices but the constant reminder of my ignorance of all things. Learning is a life long process.

Buddhist Perspective of Memory and Consciousness
It is a striking fact that there is paucity of discussion about memory in Buddhism and with Buddhist outlook it does not even end at death unless of course one has achieved Nibbana, the final goal.

As regard to the consciousness and subconscious which are relatively new terms in philosophy and psychology in Dhamma there is distinct departure from the modern way of thinking. In Buddhism it is the awareness that is more important to the practicing meditator. One has to be aware of the arising, peaking and dissolution of every moment in the thought process whether they arise from sense organs or from the mind. In Dhamma what is described is the mind attention to sensory or mental objects and thereafter either no attachment or deep attachment to them producing either Kusala or Akusala Kamma. There is an ongoing stream of thought and a process that goes on in sleep and even after death as opposed to fragments of thought moments that terminate at death. There is a significant deviation from modern psychology. This way of thinking of the mind as a stream and a continuing process is what required in describing and substantiating Sansara Cycle and the recurring birth (rebirth).

Meditation and its Perspective


Meditation and its Perspective

There are many misconceptions related to meditation and meditation practices. First and foremost the English word meditation is most inappropriate for the Pali word“Bavana”. As much as there is no English synonym for “Maithri” there is no proper term in English that closely approximate its meaning.

Second misconception is that “Vipassana Bavana” is the most appropriate Bavana Practice. If that is so, the voluminous “Vissudhi Magga” is a colossal waste of an intellectual exercise. “Samatha Bavana” has a unique place for those who merit its value. To borrow a phrase from Ven. Ajahn Brahmavanso Samatha and Vipassana are two sides of the same coin one leads to tranquility and other yields insight and the two are inseparable in highest meditative states.

Third misconception is that the “Bavana” is not for the layman.

Fourthly, for its practice solitude of the forest or a hermitage is a prerequisite. For the initiated any desirable place and time without hindrances would suffice.

Fifthly, it is therapeutic (medical parlance) and has commercial value. For example it is recommended by some misconceived advocates for blood pressure treatment. It may of some benefit if properly guided to alleviate blood pressure fluctuations associated with emotionally predisposed but not for essential hypertension for which the cause is unknown and the medical treatment though effective is empirical in nature.

Sixth misconception is that the practice of “Bavana” helps the learning capacity. There are many other good techniques for learning and memory enhancement. “Bavana” should be a tool for concentration and getting rid of undesirable mental accompaniments associated with bad learning practices for students with difficulties in grasping learning material. One who has practiced Bavana and adept at it, learning becomes an easy task due to their ability to avoid distractions and concentrate on the task at hand.

Seventh misconception is that the Lord Buddha discovered it. “Bavana” had been in practice in the east for many centuries and it is believed that even the Red Indians Chiefs practiced one form of it. What Lord Buddha did was to refine its use for emancipation of suffering of never ending “Samsara”. It is therapeutic in its meaning within the context of cessation of “Bava” and “Vibhava Thanha”.

Eighth misconception is that a weekend course in “Bavana”would entitle a person to come back to his or her office and convert the uninitiated and start preaching about its benefits. “Bavana” certainly has no commercial value but its aesthetic values permeate through all para-psychology.

Ninth misconception is that it is a practice suitable for any uninitiated. Certainly it is not. It would only benefit one with Sila, Samadhi and Panngha.

Finally “Bavana” is the only way (Ekayana Maggo) for emancipation as extolled and expounded by the Lord Buddha. It should be practiced with diligence.

There are lots of good books including colossal Visuddhi Magga in meditation for one who is interested in meditation practice to read. It is not a reading exercise but a practice one needs to learn from a mature meditation master (teacher and a guide). The selection of a correct guide has to be done clinically accurately and precisely. Buddha was the best guide and one has to remember it needs years of practice and one cannot learn it in a half a day workshop on mediatation.

Uppamado Amatha Padham!

Chaos, Mind, Matter, Life and Energy


Chaos, Mind, Matter, Life and Energy

One might think that this chapter is out of place in a book on critical analysis on Dhamma. But I have reason to include it and the concepts developed here are necessary to discern Buddhist perspective and scientific perspective in life and matters of concern. The Science and Dhamma are poles apart and any connections one may perceive are superficial and superfluous. At the end of this chapter one would see how out of place if analogies are made between Dhamma and science (environmental science in this case). One may skip this chapter but if one is interested in environment and its concern for this planet this chapter introduces the scientific way of looking at energy issue.

Life in general (plant and animals) is the only form of energy in this world that has an organized form of arrangement with arising, peaking to a stable state and gradual decay. This cycle of origin, growth and decay repeat itself with intervals of regeneration (reproduction to be precise) of an almost identical image of the predecessor giving rise to a new equilibrium.

This observation is easily misunderstood and is applied to the physical world without thought by many. But in physical world there is no reproduction or replenishment of energy but a constant state of chaotic energy transformation from one form to the other in perceptible but in a disorganized fashion. For example rain is known for its constant change with time, location of a particular point on the planet (its changing orbit around the sun making subtle changes in angle at which sunrays fall on the earth surface) and the altitude. The changing pattern from one physical form to (vapour to water) another determined by temperature, wind and contours of the planet and in real term is chaotic. If one imagines the surface land as a concrete block without plants and vegetation the pattern of air currents over the land is going to be entirely different and would depend mainly on physical factors. If one takes the entire globe as unit and assumes that there is no vegetation covering the surface on earth the rain pattern would be determined by random and physical events determined by temperatures and wind patterns (cyclones and anticyclones).

But the trees and vegetations are a collective physiological process both macroscopic and microscopic which work in unison to produce climatic changes, which cannot be understood only by physical (physics) processes. One has to be a biologist to understand the intricacies associated with such a mass of physiological processes. The forest cover affects the cooling process of rising air and it also contributes a body of water vapour to the air that ascends over the mountains. The jungle is not something dead but it is a living creature contributing to the atmosphere. With vast vegetation covering the planet earth with uneven contours and distortions the weather pattern are perceptible to be predictable in some way. The physiology of water metabolism in plants which in turn reacts with the physical factors gives some uniformity to the planet that would be otherwise chaotic and without which life cannot be sustained as it is of now.

This is why man should not upset its balance by man made misadventures. Global warming is one of them we seem to barely understand but not come to term with. Inter monsoonal rain is an obvious example where would be chaotic rain patterns are organized into a somewhat recognizable weather pattern. So the biosphere is vital in our stability and any disturbance in this biosphere by physical means (whether nuclear bomb or a terrorist blast in a nuclear plant) is going to be catastrophic.

But if one looks at the behaviour of water in purely physical terms the lower the temperature the less is the chaotic behaviour. Ice is organized into crystal pattern, the water is semi organized physical form which takes the shape of its containers contour but the water vapour behaves in random and chaotic manner. But it is this chaotic behaviour that makes life possible and water available, even though unequal in distribution all over the planet. Moments the ice caps melt and there is no ice on this planet the catastrophic changes going to be unimaginable.

That is point I want to arrive at but getting there needs some understanding of matter and energy. Matter is energy and has linear relationship with motion and at a particular speed of motion (the speed of light) the distinction between matter and energy becomes indistinct. At this point the behaviour of matter can be understood only by the principle of chaos. A linear equation has its limits and another dimension of mathematics takes precedence in such a scenario. Either there going to be random occurrence of events or haphazard chaotic behaviour that would set in at the speed of light and it is the most natural thing to imagine or guess at high speeds.

But in real life, there is neither complete disorderliness (randomness) nor complete orderliness but it takes its shape somewhere in between. There is some orderliness in the disorder phenomena. This orderliness is mainly due to the biosphere which we are enriched with. This is a fact which we tend to forget covertly or overtly. Because of the magnitude and the diversity of the biosphere and the ability of it to sustain some equilibrium and orderliness we tend to think that the biosphere is dispensable.

This is the basic error we are making in energy planning. There is obsession on production of energy and mechanization but one does not realize the energy efficiency and transformation cannot go beyond 30 to 40% at best and the rest (60%) is wasted in the process of transformation. It is a colossal waste and that is why the question of sustainability comes into operation. For a start only 3 to 5 % of the solar energy is converted to biochemical energy in photosynthesis and this transformation takes in small doses at an electronic level by the changing orbit of electrons from one orbit to another (electrons are in constant state of chaotic motion determined by atomic numbers). Even though the energy transformations in biochemical pathways are slow the energy efficiency in atomic level is very high. This is why biotransformation does not upset the equilibrium that exists at a particular time but any changes that may occur are spread over millions of years. But in scientific terms the nuclear fission (man made) or nuclear blast is an obvious aberration to even the so called chaotic behaviour of atoms in general.

We have had series of underground atomic explosions (so called testing) in Asiatic plate (India, Pakistan, China and Russia) and southern hemisphere (France) and in North America. So far we have not had any scientific estimates of the stresses that they may have caused on the tectonic plates. These stresses however small to begin with are cumulative and may initiate random disorder (chaos) on the movement of tectonic plates and the recent earth quakes and tsunami (of the order of 8 Richter scale) may have resulted from these small aberrations. I believe that the scientists are covering up these issues.

It took some decades to understand the effect of acid rain on inland water reservoirs but when it was recognized it was too late and an irreversible damage was done in all countries in Europe. Now it is evident by the understanding of eco-principles in the West but lack of it in the East. Whether one likes it or not with the explosion of population the eco-crisis is looming. It is not only energy crisis we are going to face we are going to face many other crisis that include food crisis too. What ever energy policy one may espouse if the eco-crisis is not taken into account the domino effect is going to be chaotic.

The relationship of temperature to global warming even one ignores the carbon dioxide factor has brought about chaotic weather patterns, floods, cyclones, hurricanes and the like. They are eye openers to more chaos to come from time to time. Man’s overriding desire for 100% energy sufficiency is only a pipe dream and would not be ever achieved unless sustainability factor is taken into account. For sustainability the renewable energy source is the only viable option and any other approach would be disastrous. For an example going for nuclear energy without adequate safeguards for over 100% safety and security can be catastrophic. One suicide bomber may nullify years of safety and preparation in a moment of insanity. In the long run any energy generations by physical means (atomic) is going to destructive and strain the biosphere. It would bring about chaos unforeseen.

In all the above descriptions I cannot find any appropriate connection with Dhamma Principles and Science of chaos and perceived orderliness in events in nature except for the clock like precision of the earth rotation and cyclical pattern of the rain. But the apparent orderliness on earth is due to the biosphere and its adaptation to suit the earth rotation.

Mind and its behaviour
The destruction the mind of a maladjusted person can do is enormous. This brings me to the point and mind and its chaotic beahviour. Mind is known for its chaotic behaviour. If one lists down all the thoughts for only five minutes one would realize how chaotic the mind is. Further elaboration is unnecessary. But the beauty is that mind inhabits a biological system which is very slow in its perception whether visual, sensory, and auditory or any other sense. This makes the chaotic behaviour of the mind under check. The living being’s activities are under ordinary circumstances are fortunately determined by primary senses and the mind’s contribution is generally secondary. I am referring to a basic biological plan but not of the philosophical plane which I would come to later in this book.

Relevance of Buddhism and Chaos
Mind’s basic behaviour is chaotic and what I believe is that all the energy planners in the East and the West are also behaving in a chaotic fashion. They lack a global vision. Dhamma is the only current practice that deals with the vagaries of mind and its contents. Dhamma has a principle for controlling the chaos. It is the meditation and its practice according to principles in Dhamma. The Abhidhamma is a treasure trove of mind culture and its behaviour. Brief outline would follow in a later chapter.