Many impoverished Asian countries possess ancient cultures and profound Buddhist traditions. The “impoverished” attribute stems from the modern Western system which has spread across the world from Great Britain. This system reduces every citizen to a competing individual whose self-worth is measured solely by the size of a bank account. Similarly, countries that follow this system act like inidividuals in the international arena – making strategic alliances with other State actors designed to protect this status. Just as an individual “purchases” every service and attribute required for a comfortable life – a modern Nation State develops and purchases weaponry, dominates locations and projects its will around the globe. The accumulation of money is the prime-mover of this system which causes various degrees of misery for everyone living within its confines – whilst a few live very well and possess the greatest measure of choice due to the monetary wealth they control. The acquisition and control of money is the entire purpose of predatory capitalism. As this is the only recognisable method for living – every citizen is broughtup to habitally cultivate “greed” as the highest virtue for modern living. Of course, as the Buddha states that greed, hatred, and delusion are the basis of all human suffering – the answer to this human suffering is to uproot these taints through the practice of meditation and physical discipline. Therefore, Buddhists diverge from the demands of predatory capitalism through the requirement to cultivate non-greed, non-hatred, and non-delusion. The practice of genuine Buddhism, therefore, is a contradiction to the reality of predatory capitalism. This explains why places such as Thailand – which is currently dominated by US Neo-Imperialism – possesses both a vibrant Theravada Buddhist tradition as well as large areas of abject (material) poverty. As Thailand is NOT a Socialist country (and is still a victim of Western colonial and imperial conquest) – its society offers an interesting dichotomy between two systems of self-worth, one ancient and Buddhist, whilst the other modern and entirely foreign. An individual might not possess any monetary wealth – but could be well-educated in Buddhist Studies. This aligns with the Buddha’s statement that the gift of Dharma excels all other gifts! A Buddhist monastic (or a devout lay-Buddhist) might well live a life of non-greed, non-hatred, and non-delusion – and therefore possess NO position within the predatory capitalist system. This is true regardless of whether an individual lives within an impoverished Asian country or an affluent Western country. Conversely, an Asian country that has successfully taken the path of monetary wealth accumulation must accommodate citizens who which to practice the Dharma to a greater degree within their everyday lives. Although it is doubtful that a capitalist country would ever allow any type of non-profit based existence – the superior morality of Socialism must ensure that individuals who which to practice the Dharma must be given the right to do this with the State facilitating this lifestyle as a matter of right.
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(KPL) Many thousands of Buddhist followers gathered at the annual almsgiving ceremony of the That Luang Festival, the biggest religious ceremony of the country on 27 November morning. (KPL) Many thousands of Buddhist followers gathered at the annual almsgiving ceremony of the That Luang Festival, the biggest religious ceremony of the country on 27 November morning. The alms giving ceremony was attended by President Thongloun Sisoulith, President of the Lao National Assembly Xaysomphone Phomvihane, along with their spouses. The religious ceremony aims to pay homage to That Luang stupa. The final day of the celebration of the That Luang Festival also witnesses an alms giving ceremony in the morning. Several hundreds of monks are invited to the ceremony.
They represent all temples in the Capital. The traditional game Tee Khee is played in the afternoon and the candlelit procession takes place in the evening to pay homage to the grand stupa. 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.
On this day - December 2nd - it is the National Holiday of Laos! On this day in 1975 - King Savang Watkhan abdicated and the Laos People's Democratic Republic was proclaimed! The People of Russia wish all the citizens of our fraternal countries Unity of Spirit, General Development, both Personal and Ppiritual, Well-Being, Order, Support and Great Growth! Let our fraternal countries Improve, Prosper and Improve with Us!. Russian-LaotianRussian-Laotian Friendship Society Site administration — [email protected] Russian Language Article: 2-ое декабря — День независимости Лаоса Дата публикации: 02 декабря 2021 г. В этот день 2-ого декабря отмечается национальный праздник Лаоса; в этот день в 1975 году отрекся от престола король Саванг Ватхан и была провозглашена Лаосская Народно-Демократическая Республика. Желаю всем гражданам наших родных стран единения духа, общего развития как личностного, так и духовного, благополучия, порядка, поддержки и большого роста. Пусть наши страны совершенствуются, процветают и улучшаются вместе с нами!. Общество Российско-Лаосской Дружбы
Администрация сайта — [email protected] 2023-02-19 Ecns.cn Editor:Jing Yuxin By Li Hanxue
(Journalist from CNS) (CNS)-- Since Buddhism was introduced from India to China more than 2,000 years ago, it has not only merged with Chinese culture and philosophy, but also deeply integrated into the daily lives of Chinese people without their noticing. Buddhism comprises three major schools: Han, Tibetan and Southern, each with a different language. Has the Sinicization of Buddhism been completed? Can the historical process be interpreted as the secularization and Sinicization of Buddhism? SHENG Kai, vice president of Tsinghua University's Institute of Ethics and Religion and deputy director of the Institute of Buddhist Culture of China, explored these topics in an exclusive interview with China News Service's "W.E. Talk". Excerpts from the interview: Buddhism Sinicization is a brand-new process China News Service: How can we accurately understand Sinicization of Buddhism? Why can't we take this as Sinicization and secularization? SHENG Kai: Buddhism was introduced to China from India around the beginning of the Christian Era. To take root and develop in China, Buddhism had to be compatible with the traditional inheritance of Confucian and Taoist cultures, blended into the faith and belief of the Chinese ritual culture, systematically accepted by the monarchy, sustained by the society through communication, and well supported by a booming economy. So discussion of the historical connotation of the Sinicization of Buddhism means exploring the process and laws of Buddhism’s transformation from an alien civilization to Chinese religion, recording the continuity, separation, heritage, and innovation between Indian and Chinese Buddhism, and examining the conflicts, interpretations, and fusions with Confucian and Taoist cultures as a result of interaction with Chinese society. In contrast to the migration of other religions, Buddhism from India to China has four fundamental characteristics. First, its cultural communication is characterized by a "missionary as communicator" mode. The linkage between Indian and Chinese Buddhism is mainly the translation and dissemination of classical texts. Monks acted as individuals and had no relationship with organizations of Indian Buddhism, so the propagation of Buddhism never caused any war. Second, it is the original cultural integration process. The traditional Chinese culture of Confucianism and Taoism is the background for the development of Buddhism in China. Although there were conflicts between monasticism and filial piety, the original classical interpretation and theoretical innovation of Chinese Buddhism resolved the ethical conflicts among the three religions. They promoted the cultural integration of the three on the common understanding that their distinctive beauties should all be preserved. Third, its cultural practice has mainly been undertaken by the elite and the public. The Sinicization of Buddhism for thousands of years is not simply a creation by elite Buddhists and literati but the joint work of worshipers in Chinese Buddhism. Fourth, an integration of globalization and localization. As a result of the Sinicization of Buddhism, Chinese Buddhism is not only a local transformation of religious civilization from overseas but also a rediffusion to East Asia and Southeast Asia. Indian Buddhism was introduced to the Central Plains of China around the beginning of the Christian Era, and Tibet in the 7th century, and Yunnan in the 11th. It blended with different cultures and regions, forming three primary schools of Chinese Buddhism with different temperaments, forms, and characteristics: Han Buddhism, Tibetan Buddhism, and Southern Buddhism. They use Chinese, Tibetan, and Dai languages to carry forward the significance of Mahayana, Tantra, and Theravada Buddhism. Therefore, the Sinicization of Buddhism is not based on any single nationality. For example, Southern Buddhism is practiced by the Dai, Blang, Deang, Achang, and some Wa and Yi ethnicities. Even Han Buddhism did not undergo the process of Sinicization because it was created by the monks of the Han, ethnic minorities, and even overseas Chinese expatriates. Foreign monks from West Asia, Central Asia, and South Asia, as well as those from Khotan, Qiuci, Shule, and other places in Xinjiang, traveled across China to translate Sutras and evangelize Buddhism. Of the eight primary schools of Buddhism in the Sui and Tang Dynasties, the Three Treatises, Vijnaptimatrata, Avatamsaka, Tantra, and Dhyana were founded directly by non-Han monks or with their joint efforts. Han Buddhism integrates the collective multiracial wisdom of the monks and the public. It blends pluralistic cultures with Buddhism and reflects the complicated characteristics created by multiple nations. Between Chinese Mahayana and Indian Mahayana, the relationship is a creative transformation and innovative development. Although the fracture is bigger than the continuity, they are not opposites. Innovation is greater than inheritance but still keeps the fundamental spirit of the Buddha. Thus, it is not possible to use the linear historical view to explore the relationship between the two by saying that the previous generation is always better than the present, nor can we use the word “secularization” to describe the development of Han Buddhism. The connotation of secularization in the contexts of Western culture is related to sacredness, as Mircea Eliade wrote in the preface of his book The Sacred and Profane: "Sacredness is the opposite of profane." The Western narrative of secularization is that the propagation and development of Buddhism in China is a process of constant degradation and decline. However, the Sinicization of Buddhism is not simply about Buddhism in China, but refers to a process of interpretation and creation of Indian Buddhism by Chinese Buddhists, which finally took root and developed into a new form of Chinese Buddhism. The ideology of human Buddhism is the right way tothe Sinicization of Buddhism CNS: Recently, the reform of human Buddhism has effectively changed the Buddhist community. It calls for self-salvation and renewal to adapt to contemporary society. Please describe the background and significance of the ideology and reform of human Buddhism. How do you see the relationship between Sinicization of Buddhism and the vitality of Buddhism in China today? SHENG: Buddhism encountered crises in different periods. In the Northern and Southern Dynasties, for example, Buddhism met the legitimacy problem of Dharma, and there was a debate about the relationship between Chinese and foreign cultures. In the mid-late Ming dynasty, talent lacunae and monastery malfunction happened. Masters like HanshanDeqing, YunqiZhuhong, ZibaiZhenke, and Yuyi Zhixu strongly advocated religious reform to rejuvenate Buddhism in the late Ming Dynasty. After the Opium War of 1840, the Chinese Buddhism community faced national peril and the decline of the religion. Human Buddhism was established and promoted as a way of modernizing Buddhism by consolidating doctrines, reforming teaching sources, and popularizing catechism. The announcement of human Buddhism has not only pushed forward the transformation of Buddhism from the old to the modern but also set an excellent example of retaining the past glory and inspiring future honor for the development of contemporary Buddhism. Human Buddhism was first advocated by Master Tai Xu as a correction to the unearthly ills of traditional Chinese Buddhism, which was guided by the principles of Buddhism doctrines and opportunities and focused on exposing and criticizing the accumulated ills of Buddhism and the decay of teachings during the Ming and Qing Dynasties. The theoretical construction and the practical development of human Buddhism are not only consistent with but also reinforce each other. After Master Tai Xu’s passing, many masters, such as Grha-pati Zhao Puchu and Master Jing Hui in Mainland China, Masters Yin Shun and Sheng Yen in Taiwan, and Masters Yan Pei and Lung Kan in Singapore, all adhere to the path of pluralistic and parallel development towards human Buddhism. Human Buddhism is a way of modernizing and synchronizing Buddhism, not a new Buddhism departing from tradition. It inherits traditional conventions, adapts current Buddhist thoughts, and underlines that religion shall conform to the national status quo and the current background of modern civilization. Sinicization of Buddhism has different historical connotations in different periods, such as the establishment of schools in the Sui and Tang dynasties, the religious reform in the late Ming Dynasty, and contemporary human Buddhism. Human Buddhism is a sensible choice for Buddhism to integrate its traditional inheritance with modern Chinese Buddhism. Summing up the historical experience of Buddhism Sinicization and the landmark of 100 years of human Buddhism, we realize that the Sinicization of Buddhism is continuing forever in a conscious and sustainable manner. It is the key to keeping Buddhism vital in China. Dual expectations and directions of self-renewal for contemporary Chinese Buddhism CNS: What challenges do you think Chinese Buddhism may encounter in today’s China? How does Buddhism continue to develop or rejuvenatealong the direction of Sinicization? SHENG: As part of Chinese traditional culture, Buddhism still exerts far-reaching influence in China and around the world, attracting the preference of Chinese today with its traditional charm. However, as an active religious society in contemporary China, its premodern institutional systems, customs and beliefs may contradict modern civilization. And some thoughts and doctrines are not in line with today's political and social situations. In the 21st century, Buddhism in mainland China faces a dilemma of dual expectations. The purity and tranquility of great monasteries in famous mountains are the spiritual home for people nowadays to heal their bodies and souls. But a big, invisible economic hand has reached out to the spiritual need and fostered the denounced commercialization of Buddhism. Following the development of the tourism economy, monasteries make for pure spiritual space but fail to meet the public's expectation of purity. At the same time, the Party and state authorities hope that Buddhist society will maintain traditional farming and praying daily and gear into the modern economy and social life norm. Adapting to the corporate system of assets and finance management is an example. The Buddhism community needs to solve its talent cultivation and survival issues. The discipline of religious life and the inheritance of doctrines are keys to enhancing the total quality and morale of Buddhist groups and to encouraging monks’ return to the fine Buddhist traditions, such as preaching, annotating scriptures, teaching the Dharma, educating people, meditating, chanting sutra and other inner practices with peace in mind. It is also necessary for the state and society to support the Buddhist community in working out its religious ways for monastic living and economic development. The Buddhist community should respond to the needs of society. The monastic groups shall be able to regenerate and benefit the public. Monasteries shall organize activities to promote the Dharma and the public interest and to help people in need with particular support for its charity businesses instead of conducting activities directed to the monasteries' interests. Buddhist society should respond to the concerns and needs of the Party and the state, adapting to the new situation and its requirementsfor a comprehensive modern socialist country.It should cultivate Buddhists of high quality, promote the contemporary interpretation of Buddhist classics, tamp down the ideological foundation for the Sinicization of Buddhism, develop and improve the internal standard of operation for modern Buddhism and strengthen the relevant policies of Buddhism's Sinicization. Historically, Buddhism has made important contributions to the formation and consolidation of a pluralistic society in China. Today, Buddhism still plays a significant role in unifying Chinese people and fostering a strong sense of community for the Chinese nation. In the meantime, it also has unique advantages in operating public charity businesses, facilitating the cross-strait relationship with peaceful development, and enhancing Sino-foreign friendship. (Translated by WANG Yunhong) An Earnest Dhamma Appeal🙏
Dear Dharma Friend, As requested by a forest monk name as Venerable Suman Jyoti Thero, I am reaching out to you with lot's of Metta for a generous appeal for DONATION for construction of Aryagiri Vipassana Meditation Center. Bhante is not active on social media and he only rarely used it. It is said that through wisdom can the mind be freed from defilements, but Dana is also a prerequisite for meditation, and Samadhi leads to wisely reflection, and wisely reflection leads (together with the power of Samadhi) to wisdom, and wisdom leads to detachment, and detachment leads to awakening. The subject of this letter presents just such an opportunity and it is for the most worthy of causes-to support a place of worship and cultivation of mind, at Aryagiri Hill situated near Indo-Bangladesh Border in southern Mizoram, India. In so doing through your generous support make manifest the words of the most basic Buddhist prayer, to support the teachings of the Vipassana Meditation, the remembrance of the Buddha, and the followers of the Buddha. Establishment and construction of a Vipassana Meditation Center at this remote areas will serve the diverse spiritual needs of all Micro minority chakma Buddhists and non-Buddhists with warmth and spiritual openness. It will also serve as a center to teach and practice the techniques of meditation for the purpose of spiritual development. The first phase for construction of Buddha shrine hall and two rooms for the monks have been completed with the generous donations made by various donor's from different countries. The second phase will have to be built for the meditation hall and it's the second floor of the vihara. So, Please help Bhante to raise funds to build a Vipassana Meditation Center at Aryagiri Hill. I am really compelled to reaching out to you on behalf of Ven. Suman Jyoti Thera in this meritorious deed, to raise funds required to contribution the main building for the Vipassana center. Bhante live alone in the hill surrounded by deep jungle in search of the ultimate truth. The contribution will help and in its entirety go towards a new Vipassana Retreat Meditation Center. By making a donation to your ability, you are indeed lending a hand to continue this precious effort to spread the lucid word of the Lord Gauthama Buddha. So please help Venerable Sumanjyoti Bhante with your donations to build the Vipassana Meditation Center at Aryagiri Hill. Let us share the wonderful and rare gift of Dhamma, learn it, understand it, and live accordingly. The plan estimate for construction of second floor of the Ariyagiri Vipassana Meditation Center can be sent if required. Any amount of donation either big or small is heartily accepted. All the pious Dharma friends are requested to ask for the bank details to send your donation towards building the Vipassana Retreat Center of Bhante Suman Jyoti of Ariyagiri Hill near Bangladesh Border. May you all have the blessing by the Buddha, Dhamma and Sangha. Your's in the Dhamma, With Metta, Sudip Fundraiser of The Ultimate Truth Preaching Mission (A registered Buddhist Organization based in Mizoram, India) & Volunteer of Aryagiri Vipassana Foundation. Lunglei District, Mizoram, India. Email: [email protected] WhatsApp 91+9612602899 Donation can be sent to the following methods:- Our PayPal Email-- [email protected] Our Bank Transfer method- Account Name: Sudip Chakma A/c No: 1463104000036962 Bank Name: IDBI BANK, LUNGLEI BRANCH. IFSC: IBKL0001463 MICR: 796259102 SWIFT CODE: IBKLINBB136 Sabbe Satta Bhavantu Sukhitatta - May all beings be well, may all beings be happy, may all beings be free from suffering _/\_ The ‘national flag’ of Laos was originally the flag of the Laos Patriotic Front (LPF) which was a ‘united front’ opposing Western imperialism in Laos pre-1975 – and which resisted the many (illegal) military incursions into Laos by the US Military! The ‘red’ rectangles represent the victory of the ‘Socialist’ Revolution paid for with the blood of the Laotian people! The ‘blue’ rectangles represent the beautiful land of Laos – and the peaceful and laid-back attitude of the people! The ‘white’ circle symbolises the ‘unity’ of the Laotian people under the leadership of the Laotian Communist Party – and the ‘bright’ future the country has under ‘Socialism’! The ‘white circle’ also symbolises the ‘bright moon’ shining over the Mekong River. Due to the devastation caused to the country by the (illegal) US blanket-bombing campaigns and other military operations into the area during the 1960s and 1970s – the actual number of Laotian casualties remains unknown. Speculations suggests the low thousands to the high hundreds of thousands (and even millions)! These US War Crimes and Crimes Against Humanity have never been ‘acknowledged’ or properly ‘investigated’ by the United Nations (UN). Although the Laotian Communist Party successfully militarily defeated the colonial French, the imperialist US (and their allies) - bringing a permanent ‘end’ to these mass-killings of Laotian people – it is now the US that falsely accuses the Laotian Government of committing ‘atrocities’ against its own people (whilst providing no evidence) as a means to ‘camouflage’ its own historical criminality in the area! In August 1991, the Supreme People's Assembly enacted the First Constitution of the Lao People’s Democratic Republic. The Constitution clearly stipulates that the Lao People’s Democratic Republic is a (Socialist) People’s Democratic Country. As the Soviet Union was being dismantled and reverted to the predatory capitalist system (causing all kinds of suffering to the Russian people) the Laotian Marxist-Leninists were determined that their young Socialist State (founded on December 2nd, 1975) would stay vibrant through ‘reform’. This is why it was confirmed that ‘All Power Belongs to the People’ - and that this will not change! People of all ethnic groups were guaranteed to continue exerciing their rights as equal citizens under the leadership of the Lao People’s Revolutionary Party (LPRP). Furthermore, although the ‘national emblem’ of Laos was altered in 1991 – removing the red star, axe and sickle and replacing these icons with examples of Luang-type architecture – this symbol (and many others) remains distinctly ‘Marxist-Leninist’ meaning. The two ears of rice denote an affluence of the national crop under Socialism: the large tower represents historical Laotian architectural and a future achievement of construction under Socialism, there are also symbols Laotian engineering in the modern sense; there is a gear, a dam, forests, fields and other industrial icons as well as clean water and abundant forestry; The ear of rice symbolizes success in agriculture. The ribbons on both sides read "Peace, Independence, Democracy, Unity, Prosperity", and the ribbon at the bottom reads "Lao People's Democratic Republic". The Laotian people favour Theravada Buddhism which has retained much of the flavour of ‘Early Buddhism’. As Buddhist teaching is known to be friendly toward ‘Socialist’ ideology – the Lao People’s Revolutionary Party (LPRP) has recognised the importance of Buddhism acting as a cohesive cultural force amongst ALL the Laotian people – and a unifying factor that spreads evenly through the rich and poor areas created by historical exploitation associated with outmoded feudalism and Western imperialism. The economic damage inflicted on Laos by the Europeans and Americans will probably take decades to eradicate – but the Lao People’s Revolutionary Party (LPRP) has been instigating widespread educational, welfare, medical, housing and employment reform (in-part) through the already existing infrastructure of widespread Buddhist temples, monasteries and shrines. Traditional Buddhist education, of course, emphasises the similarities and compatibilities between Early Buddhist philosophy and the ideology of Classical Marxism and Marxist-Leninism! This is how Buddhist monks living in the most remote areas of the Laotian countryside directly assist the Lao People’s Revolutionary Party (LPRP) by bringing much need Socialist education and reform to these areas! In this regard, Buddhism is a major component of Laotian Marxist-Leninism and Communist ideology! Many people from China travel to Laos for relaxing holidays to another ‘Socialist’ country where they will be ‘safe’ and very ‘welcomed’. The travel blogs penned by these tourists offer a rare insight into the everyday life of Laotian people which the Americans and Europeans (aided and abetted by the English-language Wikipedia) would like you not to know about – simply because it tends to demonstrate the success of a ‘Socialist’ country and contradicts all the usual ‘racist’ lies propagated by the anti-Asian and anti-Socialist Western media. In this case, a husband-and-wife couple set-off from Shenzhen in China and flew to Vientiane – the capital city of Laos – spending six days exploring the country during April, 2018! The Chinese blogger stated that although the Laotian ‘Socialist State’ has only existed since 1975 (a mere 43-years of reconstruction) - much had already been achieved! The country of Laos is peaceful, clean and populated by a happy and content people! Wealth and infrastructural development have been developing within city areas and spreading outward into the countryside. This socio-economic development is slow but continuous for a country with just a seven-million population. However, the remote Buddhist temples (and other centres) have served as ‘re-distribution’ points for resources and services into villages areas that do not yet have a developed infrastructure. This has allowed for some villages and towns to develop ‘oases’ of Socialist reform even amongst areas (and peoples) who have suffered abject poverty in the past. The Buddhist monks then assist such developed village and town to ‘link together’ to combine the benefits of their ‘Socialist’ development! Of course, this dramatic success of integrating Buddhism and Socialism is ignored in the West – and flatly ‘denied’ by the forces of bourgeois Buddhism which is in the service of the capitalist exploiters! Chinese Language Sources:
https://you.ctrip.com/travels/laos100105/3659273.html https://baike.baidu.com/item/老挝 |
AuthorAdrian Chan-Wyles PhD - Political Commissar and BMA (UK) Historian & Researcher. Archives
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