The Buddha’s explanation as to ‘why’ suffering and dissatisfaction exist within the human mind and the material environment is as good an explanation as any other theory found in Social Science, Psychology or Psychiatry. Past and present lives, when viewed genetically and collectively then take on a new scientific meaning when detached from the dogma of religiously motivated individualism – a mistaken mind-set which perfectly mirrors the Bourgeois ideal state of unbridled ‘individualism’ defined as being the ‘perfect’ (and preferred) mode of predatory capitalism! Of course, from a dialectical position, what we experience today will inevitably dictate how material life will unfold in the future. This intprets the past, present and future existences as taught by the Buddha as coinciding with the past from which the present as emerged – and the ‘future’ into which the present will ‘develop’. Indeed, outside of the superstitious meaning often encouraged amongst the Buddhist laity – it is an established fact that the Theravada Sangha of ordained monks and nuns discuss past, present and future lives in exactly this manner (Abhidhamma) – clarify this issue further by specify the ‘past’ life equals the past moment, the ‘present’ life equals the present moment, and the ‘future’ life equals the life yet to come. Around two to three-thousand years ago, when very few people could read and write, the ordained Buddhist monastic seemed a world apart from the average lay-person. There was good reason for this separation which probably does apply to contemporary life in all but the materially poorest of places. Whatever the situation, the agency of theistic ‘faith’ should NOT replace materially-derived ‘wisdom’. Of course, where literacy is unknown, then faith tends to be the strongest. Ancient India was both poor and illiterate and so the Buddha’s Enlightenment offered a strand of awareness which required the open rejection of ordinary existence. This was, in effect, the rejection of religious-based ‘faith’ – and yet amongst the ignorant masses – ‘faith’ continued to function as a very powerful force and still does. This misinterpretation is encouraged in the West as the theistic religions that have historically dominated these countries have been ‘faith’ based. This is why Buddhism in the West is falsely presented as just another version of the Judeo-Christian religion – when it is clearly (dialectically) far superior to these theistic paths. The philosophy of ancient India, particularly that found within Buddhist ideology, intersects perfectly with the thinking that undermines modern science. India, even before ancient Greece, is well-known to have developed a system of material interpretation of reality. The Buddha seems to have developed his system of interpreting reality from within this system of understanding and explaining existence. The Buddha, whilst experiencing material reality, purified his perceptual understanding so that he realised the ‘essence’ of the human conscious ability – which is used to ‘sense’ the world through the six-senses that comprise the inner and outer body and the physical environment within which it exists. Worshipping the Buddha as a ‘God’ – or continuing to worship the ‘polytheism’ of India – was to miss the dialectical point that the Buddha was making. Perceiving the ‘essence’ of perception is an interesting challenge.
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Author’s Note: I encountered the article referenced below – not in its original ‘English’ rendering – but in fact in a Russian-language translation featured as an informative post uploaded onto the ‘Грибник Илюша Chat’ (Ilyusha Hrybnyk Chat) Telegram Channel. When I translated the Russian-language text back into English (before I located the original English-language version) – I found that the Russian author had arranged the data from the research into a more efficient representation of the findings – and had achieved this by ‘tidying-up’ the original presentation. It is the English translation of the Russian interpretation that I have referenced below*, as I feel it possesses a greater insight and clarity into the findings of the research with regards to ‘expansive awareness’. Essentially, different parts of the brain are simultaneously ‘enhanced’ or ‘reduced’ in their functionality (disrupting the genetic blueprint of ‘balance’ provided through natural selection) when subjected to the ingesting of mind-altering drugs. This process generates a perceivable ‘distance’ or ‘dissonance’ (often described as a ‘three-dimensional’ and ‘all-embracing space’ within which all things seem to ‘manifest’ and ‘appear’) in the manner through which the human subject experiences the inner (subjective) and outer (objective) world. Indeed, such designations as ‘subject’ and ‘object’ appear to dissolve into insignificance as all things seem to be ‘unified’ whilst maintaining their inherent ‘diversity’. As the brain is striving to ‘balance’ the chemical processes to enhance the (evolutionary) chances of survival for the subject concerned – the ‘creative’ impulses are dramatically enhanced! This explains why ‘inspired’ and ‘unique’ artistic creations are often the result of this type of transformational experience. The point I make below, is that certain spiritual and religious ‘rituals’ replicate (overtime) the dramatic (existential) effects of entheogen chemicals – but that these ‘rituals’ achieve this transformation through psychological discipline and radical behaviour modification - having no reliance upon an external chemical agency. Finally, science is proving that genuine spiritual or religious experience is ‘real’ but that it is NOT the product of an external theological entity ‘protecting’ the transformation process into the individual concerned, as a ‘reward’ for devotional or faithful living! Such an experience, although unusual, is entirely natural and is subject to explanation through scientific investigation. ACW (7.7.2022) Although when human subjects living within modern (‘individualistic’) societies (as opposed to ‘collectivised’ primitive, traditional or tribal societies) ingest mind-altering drugs - there is little or no preparation for the resulting transformative experience. Therefore, the experienced ‘event’ is perceived as being ‘peak’, highly ‘unusual’ and sometimes even ‘traumatic’ as it separates the perception of the subject from the ordinary world that is ‘familiar’ to the senses. This is because the sensual experiences have not been anticipated and prepared for through the agency of spiritual, religious or communal ‘ritual’ that educates, acculturates and prepares the experiencing mind and body for this shift in awareness. This ritual can vary in length, but when linked to established religious practice (such as that found within the many and various ‘monastic’ or ‘meditative’ traditions of the world), it can take numerous years of training involving extensive study, discussion and guidance before a ‘breakthrough’ occurs that is accomplished not through an ingestion of a chemical agent – but rather through the application of a ‘spiritual’ technique designed specifically for this purpose. This can be contrasted with the reality found within modern societies wedded to ‘secularism’ and ‘individualism’ - where a person simply decides to ingest a mind-altering drug with no preparation and sits back to observe the consequences! The 2014 research paper published by Dr Robin Carhart-Harris of King's College London (and his colleagues) referenced below, observed the effects of ‘psilocybin’ (‘Magic Mushrooms’) on the chemical functioning of the brains of fifteen volunteers and concluded in-part: *“It was found that under the influence of a hallucinogen, the same parts of the brain are activated as during sleep - the hippocampus, which is involved in the formation of emotions, and the anterior cingulate cortex, which is responsible for the decision-making process, sympathy and emotional state. At the same time, the processes related to higher nervous activity, for example, to self-awareness, were not coordinated with each other. All this together, according to the researchers, gives the effect of ‘expansion of consciousness’." Those interested in this research should read and study the full findings of this study referenced below. As with any study of the chemical functioning of the ‘brain’ (and how this might relate to the ‘mind’) - the field of study is fluid, changeable and always subject to radical reinterpretation as more evidence becomes available. In other words, it is a continuously developing area of study, clarification and breaking new ground. I suspect that the ‘preparation’ involved with Buddhist meditative study orientates the practitioner to ‘integrate’ each new and unique subjective experience into his or her objective existence without the usual ‘dissonance’ reported by those who ingest mind-altering chemical substances merely as an exercise of the agency of momentary ‘individual’ choice. Although the Buddhist practitioner often reports ‘momentary’ breakthroughs in enhanced awareness – these are seldom traumatic and generally serve as an incentive toward further study. What the successful Buddhist practitioner does achieve is the eventual ‘permanent’ breakthrough in the expansion of awareness that reconciles entirely with the existential circumstances of the objective world! Perception is radically altered through the scientific process described above – but without the accompanying ‘alienation’ of the individual from a) the experience itself, and b) the objective world they inhabit. This spiritualised process represents the difference between decades of preparation through rigorous psychological and physical self-discipline – and the ‘momentary’ whim inspired through superficial social interaction and the wish to momentarily ‘escape’ sensory perception as experienced during everyday experience. English Language Research:
https://www.imperial.ac.uk/news/152867/new-study-discovers-biological-basis-magic/ Russian Language Source: https://t.me/c/1624019600/1505 The Buddha developed a system that generates the conditions of ‘inner’ Socialism by uprooting greed, hatred and delusion from the functionality of the ordinary human mind. Through a corresponding physical behaviour that is ‘free’ of greed, hatred and delusion, Socialism In the ‘outer’ world is built. The Buddha’s path is an expression of early Socialism that places the emphasis upon the individual ‘freed’ from the collective tyranny of the faceless caste-system. Marx and Engels, by way of contrast, denies the ultimate validity of the individual, and instead defines the collectivity of ‘class’ as the only genuine driving-force behind any and all genuine Revolutionary action. Things are not quite this simple, for instance, as the Buddha (whilst advocating the ‘disciplining’ of the individual mind) describes how the notion of ‘self’ (that is, the ‘individual’) is a culturally conditioned concept with no basis in material reality. The ‘Sangha’ in Early Buddhism may well be an indication of the formation of an early-class system. In this case, made-up entirely of ordained Buddhist monastics whose function was to preserve, practice and convey the ‘Dhamma’, or Buddha’s enlightened Teaching. The non-ordained laity, by way of contrast, circumnavigated the Sangha and drew inspiration, guidance and support from it. The Sangha of Early Buddhism was a primitive ‘Communist Party’ defined around the concept of ‘membership’ and ‘non-membership’. The ‘members’ (monastics) conditioned the ‘non-members’ (laity) to develop to the extent where they were psychologically and physically prepared to become Buddhist monastics themselves. Although all Buddhist monastics are ‘equal’, it is also true that the Buddhist monastic community is led by the eldest (and ‘wiser’) strata of the population. This is generally comprised of those monks and nuns who have been ‘ordained’ the longest and not necessarily those who are the eldest in the (literal) chronological sense. These qualified elders had spent a lifetime carefully studying the Dhamma, teaching and advising others, as well as personally putting into practice each minute element of the teaching. In this sense, this ‘inner core’ of the Buddha’s elite disciples formed what might be termed a ‘Polit-Buro’ concerned with the perpetuation of an ideological purity and orthodoxy.
Later, with the liberalisation of Buddhism, the term ‘Sangha’ was expanded to include not only the ordained Buddhist elite, but now also included all lay-people who considered themselves a ‘follower of the Buddha’ (but not those ordinary people who did not support Buddhism). This expanded the membership of this primitive ‘Communist Party’ to include a non-ordained laity. Furthermore, Buddhist monastics lost their ‘elite’ status and became quite literally ‘beggars’ who existed in a privileged position (where they did not have work or participate in family life), that was ‘inferior’ to the lowest lay-person! Why was this? Everything each monk or nun used was not owned by them per se, but was the collective property of the monastic community ultimately provided by the hard-work of the lay-community that had provided it! Now, with the biographies of Hui Neng (the Sixth Patriarch of the Chinese Ch’an tradition), and the Indian merchant Vimalakirti (the ‘married’ contemporary of the historical Buddha) were well-known, lay-practice within Buddhism was transformed into ‘matching’ or even ‘transcending’ that of the Buddhist monastics. Although a profound example of democratisation, Buddhism today is still led by an elite monastic core, although with one or two lay-practitioners now included in the ‘Polit-Buro’! As the Buddha ‘rejects’ greed, hatred and delusion, it is inherently anti-capitalist. It is a philosophical and ideological impossibility for Buddhism to follow or advocate the predatory capitalist system. Buddhist meditation is a Proletariat device for clearing the human mind of the conditioned (habitual) patterns that generally define human society. As the Buddha states that ‘rebirth’ and ‘karma’ do not exist in the post-enlightened state – it is logical to assume that ‘rebirth’ and ‘karma’ do not exist in the pre-enlightened state. These two concepts only appear to exist because they are common elements of pre-Buddhist (Indian) religion that many Buddhist practitioners brought with them when they decided to approach the Buddha for discipleship. The Buddha used these terms to inspire morally ‘pure’ actions on the physical plane so that the inner mind could be more readily transformed through meditation. Only when advising advanced practitioners did the Buddha decide to ween them off of these childish concepts of religiosity. As there is no ‘rebirth’ or ‘karma’, the Buddha’s path is a purely material ideology centred around the Vinaya Discipline which modifies the external behaviour so that the inner mind (and its functionality) can be permanently modified into a Proletariat (enlightened) state. Living within the capitalist West, the existential reality for a young worker is that of family which serves as a cocoon within larger society. A young worker exists to have their minds and bodies ‘exploited’ by the Bourgeois State within which they live. The purpose and function of each generation of the working-class is the maintenance of the (historical) production of continuous ‘profit’ which is ‘stolen’ and ‘usurped’ by the controlling-bourgeoisie – and used to a) construct a sound nest and b) feather that nest with every available comfort known to humanity! As the bourgeoisie control the means of production, they also control the political system, the judicial system and the type of law-making they prefer which moulds the interior of society to their liking. The predatory capitalist system is presented as ‘inevitable’ with the best the working-class can hope for is to secure semi-stable employment and save a little of their wages for a rainy day. Of course, as the bourgeoisie now ruthlessly controls the management of business and has systematically ‘crushed’ and ‘disempowered’ the Unions over the last four-decades, attaining a job is a) not that easy, and b) maintaining a job once secured for any length of time is just as hazardous. This is because the bourgeoisie use capitalist society as a trading-floor where they buy and sell working-class (human) flesh for the lowest possible prices, for the minimum of any sort of ‘guarantee’. The bodies and minds of the workers are set adrift in this sea of habitual aggression and brutal exploitation with only the agency of ‘death’ (natural or otherwise) offering a permanent ‘break’ with the system! As the ‘Communist Party’ hardly figures on the daily radar of the contemporary working-class (even though the Communist Party is the only legitimate way out of predatory capitalism for the working-class) – as it is the bourgeois system that is pumped into the living room of the average family through the TV, radio and print, media, etc. Schooling provides a sound basis in eulogising the capitalist system and in demonising Socialism and capitalism, whilst further and higher education only serves to strengthen this view through ever more sophisticated models of fabrication, disinformation and exaggeration, etc. In other words, the mind and body of the worker is assailed on every side by the pro-capitalist rhetoric of the bourgeoisie! As it takes time to dialectically work their way out of this ensnarement, coming into contact with the works of Marx and Engels, and getting to grips with the disparate nature of the post-1991 Communist situation (following the collapse of the USSR), a worker is left with the only viable option of working on the state of their own mind. As both Buddha an Marx defined human-suffering as emerging from ‘inverted’ thinking, it can be argued that by embracing an Early Buddhist approach to mind-control and bodily discipline – the greed, hatred and delusion upon which the bourgeoisie construct their society are uprooted from the mind of the individual worker – eventually [producing (through labour) a ‘new’ Socialist individual who has broken the false isolating individuality preferred by the bourgeoisie (as an isolated individual is easier to control than an empowered collective) and has opened their mind to a ‘collective’ and ‘all-embracing’ reality which allows for an inrush of correct class consciousness! This is where a worker can acquire knowledge of Buddhist meditation from a book or documentary, or locate and attend a local Buddhist temple. The point is not to embrace a community of religion, but rather utilise the Buddhist method to break free of bourgeoise conditioning and use this as an embarkation point on the sea of a new proletarian politics! A worker who has achieved this ‘breaking’ with the bourgeoisie system can then approach the complicated world of Socialist and Communist ideology with a sense of confidence and assuredness!
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AuthorAdrian Chan-Wyles PhD - Political Commissar and BMA (UK) Historian & Researcher. Archives
April 2024
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