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“Pull My Finger” – (Afghan Edition)
@79 suzan
From that Parenti piece you quote, 2 things become crystal clear: (1) the initial troop occupation of Tibet by China in around 1950 was an anti-imperialist, geo-strategic deployment with no deep regard for the domestic Tibetan culture inside its borders and (2) it was only after the CIA-supported insurgency of 1959 that China took a new approach to Tibet – one that resonates perfectly, as a complete mirror image, of the actions initiated in Xinjiang following the CIA-supported insurgencies there.
These are the two playbooks. The CIA foments sedition and rebellion. The Chinese counter is to pinpoint and arrest/kill the active insurgents AND also to transform the entire domestic environment of the insurgency, changing the situation for the local inhabitants so that they have no grievances that can be exploited by outside agitators.
What we’ve seen in Xinjiang, then, is precisely what we saw in Tibet some decades earlier, if we had only known how to recognize the pattern.
What a brilliant, Taoist, civilized and egalitarian solution for the Chinese civilization to manifest, to defeat aggression.
This is why the west cannot win against China – its aggression never rises to the level of design that China’s solution originates from, which is an order of magnitude more evolved. Imagine: only if the adversary were to adopt the same paradigms of sharing the wealth, and rising tides that lift all boats, and so on, could it hope to defeat China – and then what kind of defeat could it be, in a race between both sides to benefit all the innocent civilians of the battle ground?
Win-win defeats zero-sum, simply by existing. And we’ve been watching this, whether we knew it or not, since 1959.
What a gift to study.
~~
@90 uncle tungsten
Thanks for the brilliant moon, I smiled all through it. And is it any wonder then that we all thought Tibet was a humble, simple, poor-yet-happy place? And is it any wonder that those lamas and supplicants, feeling the radiance from the actual realized masters, were transfixed by this above all considerations of poverty? And is it any wonder that the horror underneath all this never came to film , or to the stories told in the west, or perhaps never into the minds of these monks themselves?
In that whole film I never saw anyone partake of luxury.
This is why I feel I have to take the great moral strength I was given by the Tibetans, and use it to ask those same Tibetans what part of this horror they actually saw, and was it horror or was it not horror?
this will not happen overnight
~~
suzan, I meant to thank you for all your comments, and now I finally carve out a space to do it. I have benefited greatly from most of the things you’ve said here, in many threads.
It’s impossible to mention by name all the commenters in a thread whom one is grateful to, because even if one counted each comment, someone reading this would think, dammit, I should have dropped a comment in there – and to you also, one is grateful.
Sometimes there’s an MoA thread that breaks out, stamped with that unique signature of good minds pursuing shared truth, and this has been one of those. Obviously an omen for the quality of commentary at Moon of Alabama in 2021 – many thanks, b.
Posted by: Grieved | Jan 3 2021 5:49 utc | 154
Posted by: Jackrabbit | Jan 2 2021 17:23 utc | 111
(apologies for the long post, please don’t butcher it, b)
Well, have you experienced nirvana? Anything close to it? Do you know others that have? Any estimate of how long one needs to practice Buddhism to achieve nirvana? Or is the path to nirvana its own reward (albeit unheralded)?
!!
It looks like A.M.A day for me today. Let me give it a shot:
Well, have you experienced nirvana?
No.
(If I had, you’d know 😉 I certainly would not be goofing off on MoA)
Anything close to it?
Yes. I’ve had concrete, life-changing transitions triggered and guided by engaging in metacognition based on Buddhist philosophy.
My accidental discovery of Buddhism and subsequent practice resulted in a series of events which I characterise as fleeting glimpses of Nirvana, of it’s potentiality and plausibility:
1. Release from extreme and persistent anxiety that had affected me with frequent panic attacks, choking episodes during sleep and ulcers through most of my youth.
2. Development of the psychological machinery to control my response to pain while fully experiencing it.
3. An interpretation of Death which has provided me relief from the fear of it.
4. An interpretation of the cyclical nature of existence which has removed my existential fear of the Universe Death
I’ll go into a little more detail:
1. Release from extreme and persistent anxiety that had affected me with frequent panic attacks, choking episodes during sleep and ulcers through most of my youth.
For most of my youth I suffered from persistent, overwhelming anxiety to the extent that my breathing would lock up during sleep.
For a time I tried anti-anxiety medication to no effect.
After a period of time (about a month) during which I was studying the Fire Sermon and The Birds of Appetite it became clear to me just how interconnected the mind-body complex was.
Thought and Reality are one. I remember consciously unlocking my breathing with a single thought. And in a single night decades of anxiety vanished, never to return.
2. Development of the psychological machinery to control my response to pain while fully experiencing it.
My reading of the Fire Sermon reinforced the perception of how interconnected Thought, the nervous system and human agency are and placed each of these in a hierarchy I could apply and test directly.
I arranged a ceremony in which, over a few hours, a mark was burned into my skin with pointed sticks during which I was able to completely ignore the pain response while being fully aware of the pain.
This was to me, one of my most powerful experiences of expressing agency over reality by means of Thought. Thought shaped by a reading of texts more than 2000 years old …
Of course, nothing on the scale of this:
https://www.ststworld.com/wp-content/uploads/2019/01/Th%C3%ADch-Qu%E1%BA%A3ng-%C4%90%E1%BB%A9c_the_burning_monk.jpg
3. An interpretation of Death which has provided me relief from the fear of it.
The Buddhist interpretation of existence as a cyclical interplay between Void and “Emergence of Life from the Void” (this is supported by modern, rational scientific thought) has resulted in me losing concern for Death of the physical body.
The understanding that one is part of a continuum not a foreign body inserted into an alien world, allowed me to realise that Death and Life are merely states of transition within existence, and existence is eternal.
– “I” am alive as part of the greater enfolding fabric of universal life.
– “I” am dead as part of the same enfolding fabric when it dies.
– “I” am reborn when life re-emerges within the universal fabric.
– There is no “I”
Each of these accounts are examples of instances in which I was able to actualise a major theme in Buddhism: The power of thought to influence the nature of one’s internal, thereafter external reality.
Each of these attempts to push the perceptual envelope of my reality led to a change in perception and treatment of it, leading to concrete changes I could effect upon the world around me (and more importantly the perceptual reality within).
And with each of these episodes it became clear to me that something larger lurked beyond my perceptual borders, a sense like I had been swimming at only the edge of an eternal and deep ocean and that, when I am ready, that eternal ocean of unknown awaits – Nirvana.
Do you know others that have?
Not personally. However, I put forward Thich Quan Duc as a candidate:
https://www.ststworld.com/wp-content/uploads/2019/01/Th%C3%ADch-Qu%E1%BA%A3ng-%C4%90%E1%BB%A9c_the_burning_monk.jpg
Nirvana on camera, for those who need it 🙂
Any estimate of how long one needs to practice Buddhism to achieve nirvana?
The short answer: Anywhere from this very moment, to the entire span of your lifetime (on your death bed).
There are three schools of thought, in Buddhism, on estimates (that I’m aware of):
1) The Sudden School – Nirvana can occur in an instance to one in the right mind set at an appropriate (but unpredictable) time
2) The Gradual School – Nirvana occurs suddenly after a long process of conditioning (as in the case of the Gotama Buddha)
Buddhist philosophy reasons that attainment of Nirvana, or attainment of transitional points along the path to Nirvana can be:
– sudden (as in a revelation that occurs as a result of a change in one’s perceptions) or
– gradual, as in a slow step by step process of mental and perceptional enlightenment over time that results in a radical change in one’s interpretation of Reality and one’s context within it.
The third school reasons that there is no essential difference between “sudden” and “gradual” attainment of Nirvana. There is no possibility of estimating when or how one will attain it, it depends on the seeker.
Personally I subscribe to Hui Neng’s interpretation:
“The difference between the ‘Sudden’ School and the ‘Gradual’ school does not really exist; the only difference recognized is that by nature some men are quick-witted, while others are dull in understanding. Those who are enlightened realize the truth in a sudden, while those who are under delusion have to train themselves gradually. But such a difference will disappear when we know our own mind and realize our own nature. Therefore these terms, ‘Gradual’ and ‘Sudden’ are more apparent than real.”
So, in classic Consultant’s style: “It depends.”
Or is the path to nirvana its own reward (albeit unheralded)?
Not at all.
The journey is not an objective in itself in Buddhism. The attainment of conscious, directed release from the cognitive attachments of the apparent material world around us is the objective.
The means of attainment must be discarded upon attainment of that state for the means paradoxically also presents the final burden to attainment.
(Note: I use the phrase “conscious, directed release” is emphasized to exclude delusions of attainment under the influence of psychotropics, natural or unnatural)
Finally, why do I call myself a “Buddhist”? Why not just a “truth seeker”, or some other label of convenience? Or perhaps no label at all?
Simply because the fundamental teachings which provided me the metacognitive framework to effect changes in my belief system were derived from specific teachings and philosophical style of Buddhism as exemplified by these Buddhist
texts:
a) The Fire Sermon
b) The Dhammapadha
c) The Diamond Sutra
e) Platform Sūtra of the Sixth Patriarch
f) The Birds of Appetite (by Trappist monk, Thomas Merton)
Of course my composite philosophical lense is formed by many other sources of scientific and religious philosophy many not derived from Buddhism like quantum theory, mathematics, theory of computation … but almost always within an evaluative framework provided by Buddhism as described in the texts above.
Regarding meditation, I have found it therapeutic in small amounts but I place more value on the reading of core buddhist texts and contemplation of the concepts therein, thereafter actualising Buddhist concepts in daily life and work and applying them to answering major philosophical and scientific questions of modern times.
Buddhism proposes the direct application of it’s ideas to fracturing the delusion of reality.
Posted by: Arch Bungle | Jan 3 2021 6:37 utc | 158
Posted by: Antonym | Jan 3 2021 8:37 utc | 168
By the way Hinduism lets people free and there are no bishops, mullahs or lamas that have to be followed – it is different, it has many different paths – non of which I follow b.t.w.
B.S of course, the barbaric practice of sati (“suttee”) being just one example:
From voluntary to forced
According to ancient Hindu customs, sati symbolised closure to a marriage. It was a voluntary act in which, as a sign of being a dutiful wife, a woman followed her husband to the afterlife. It was, therefore, considered to be the greatest form of devotion of a wife towards her dead husband.
With time, it became a forced practice. Women who did not wish to die like this were forced to do so in different ways. Traditionally, a widow had no role to play in society and was considered a burden. So, if a woman had no surviving children who could support her, she was pressurised to accept sati.
Now, what would you say to the State needing to step in and legislate barbaric Hindu practices that have not kept pace with the times?
Prevention of Sati Act (1987)
In 1987, in the village of Deorala in Rajasthan, an 18-year-old married woman named Roop Kanwar was forced to become sati when her husband died after eight months of marriage. She refused. Consequently, a group of men from the village forcefully drugged and immolated her. Police investigated the case and those men were arrested. In light of this incident, the government created the Prevention of Sati Act, making it illegal to force or encourage a woman to commit sati, and anyone doing so would be punished by death. And yet, some widows still choose to become sati – at least four such cases were recorded between 2000 and 2015.
Even the hordes of foreign barbarians who’ve traipsed through India across the ages have had to step in and restore sanity:
If historical facts are to be believed, the practice of sati was prohibited many times between 15th and 18th centuries.
In 1582, Mughal Emperor Akbar outlawed sati, and in 1663, Aurangzeb tried to end it again.
Even the Portuguese, French and British, who came to India during the European colonial period, tried to stop sati.
In 1850, the British hardened their rules against the practice.
Sir Charles Napier ordered to hang to death any Hindu priest who presided over a widow burning.
Anecdotal: In my lifetime, I have lived in places where sati was enforced by the Hindu family of Indian widows in Indian communities in Africa.
Random ponderance: I wonder if sati, suttee and saute’ may have some common etymological root … ?
Posted by: Arch Bungle | Jan 3 2021 8:59 utc | 168
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