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!!10 most recent posts
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- David Loy’s “Buddhist” revanchism: five more examples
- David Loy & the White Buddhist’s Burden
- Deep background on Sudeshna Sarkar’s smear campaign against Buddhism
- Barbara O’Brien joins in the smear campaign against Nepali Buddhism
- Sudeshna Sarkar’s Journalistic Jihad Against Nepali Buddhism
- Chronology of a Smear Campaign (Updated and Expanded)
- “I wanted to murder whoever did this to my daughter.” (Nepali Times story on raped Buddhist nun)
- Chronology of a Smear Campaign
- Don’t Believe the Lies About the Raped Nepali Nun (Are Western Buddhists Fucking Stupid, Or What?)
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10 most recent comments
- DeCunha on Rajan Zed: Some Negative Reviews
- Mysteria Misc. Maxima: August 19th, 2011 « Invocatio on Origins of the concept of Cosmic Sympathy
- Apuleius Platonicus on Sudeshna Sarkar’s Journalistic Jihad Against Nepali Buddhism
- Apuleius Platonicus on Sudeshna Sarkar’s Journalistic Jihad Against Nepali Buddhism
- Kullervo on Sudeshna Sarkar’s Journalistic Jihad Against Nepali Buddhism
- Vivek on Sudeshna Sarkar’s Journalistic Jihad Against Nepali Buddhism
- Apuleius Platonicus on Sudeshna Sarkar’s Journalistic Jihad Against Nepali Buddhism
- MidGe on Sudeshna Sarkar’s Journalistic Jihad Against Nepali Buddhism
- Kullervo on Don’t Believe the Lies About the Raped Nepali Nun (Are Western Buddhists Fucking Stupid, Or What?)
- Mitchell on >Women’s Rights, Sharia Law, and Secularism
About the EGREGORES Welcome Banner
FAR LEFT: Irminsul; LEFT: "Goddess of Freedom", sculpture by Thomas Crawford, placed atop the US Capitol in 1863. CENTER: from the painting "Bacchante", by William Adolphe Bouguereau, 1894. RIGHT: "The Tyrannicdes", Roman copies of the original sculpture by Antenor from Athens (ca. 408 BC), commemorating Harmodius and Aristogeiton; FAR RIGHT: "Deivé, Lithuanian Goddess" by Ritmas Tarabilda, 1998.
ALSO shown in the CENTER (clockwise from upper left) are a practitioner of African Traditional Religion, a traditional Native American religious ceremony, Alexandra David-Neel, the Saxon Pagan leader Widukind, Hypatia and her father Theon, and Sri Aurobindo.
Hi Mary! Thanks for the comment. I think that truly is the beauty of Hinduism! Well said.
re: Buddhism: 'Hinduism's' resilency and doctrinal complexity stems in part from its ability to respond to differing points of view, and its structure (or lack of it) that respects the individual's particular path. If a philosopher or priest didn't agree with a particular tenet of orthodoxy, he argued against it and perhaps set up his own sangam. Buddhism emerged as a response to aspects of Hinduism that were reformulated with a different focus. Tibetian Buddhism is a repository of Sanskrit texts and practices, including a dizzying array of deities. The different Yoga practices and Tantras are themselves a particular community's focus on their preferred system. The beauty of Hindusm is that they all exist side by side without any attempt to dominate.
Bruhinb, thank you very much for your insightful and thoughtful comment. You go straight to the heart of the matter!I hope to show more clearly in future posts that the "platypus hypothesis" also will not work.A key question is: in what sense is Buddhism a "founded" religion? Another is: in what sense is Buddhism a "religion of the book"?I believe that the role of both "revelation" and "scripture" in Buddhism is completely unlike the role played by those concepts in secondary religions. More importantly I hope to show that clear-cut cases of primary religions, especially in classical Greco-Roman culture, also have "revelation" and "sacred texts", but without loosing, in any way, their character as primary religions.
Thanks for the interesting discussion of Assmann's work. The distinction between what he terms "primary" and "secondary" religions does expose the entire monotheism / polytheism dichotomy in a brighter, somewhat clearer, light.It was also very inspirational to see this work used as a jumping-off point for a discussion of exactly which attributes of this division Buddahism does and does not exhibit. As you clearly demonstrate, Buddahism does not truly qualify as a secondary religion, as defined by Assmann.Nevertheless, I find it somewhat difficult to accept your assertion that, "Buddhism must be categorized as a primary religion." Rather than question his placement of Buddhism, I would be far more likely to question some of Assmann's more categorical assertions that:1. secondary religions must be inherently intolerant2. these labels correspond to distinct groups of religions that do not overlapIf we consider Assmann arguments from this angle, Buddhism is revealed as the platypus reminding us of the mixed benefit and peril of applying taxonomic models of any kind to naturally evolving systems. We are particularly reminded of the ultimate difficulty of defending absolutist, Western, almost Aristotelian statements such as tbe two highlighted above.Ultimately Buddhism does fit neatly into either of Assmann's categories. Of course, to anybody who has studied the Kōans, this realization comes with very little surprise.