 |
A R T A N D C U L T U R E ·· C O S M O L O G Y Wheels |
|
| .INTRODUCTION | PHYSICAL | WHEELS | SPIRITUAL | ||
|
|
Buddhist definitions
of the physical (earth) world can, in the light of modern science, be
seen as quite primitive. [see: TEACHINGS - NUMBER GROUPS]
There are, however, two aspects
in the scriptural presentation which are of particular interest: the
traditional 'cosmic' view of the
world, and the spiritual / psychological
dimension. How much all this material ought to be considered as true
Buddhism - the 'Buddha word' - or, as a literal map of the universe
or, as ancient views edited into scripture because people 'like anwers'
is all subject to discussion. Various
'proofs' are presented with conviction by different traditions and often
it just comes down to a question of belief. [see: SYMBOLS]
What is important is that the particular cosmology we find in the scriptures
can be used for contemplation as a way of breaking down our limited
world view and of softening our attachment to our so-called reality. • Until there is enlightenment there is delusion and what is truly real (dhamma) is not clearly seen. We can use a variety of 'maps' to guide us to that reality but the accuracy of any map often only becomes clear after arrival. With internal (spiritual?) travel, our definition of where we have arrived can too often be influenced by the maps indication of where we should be arriving - that is, we translate our experience according to preconceptions. We identify a feature on the landscape and say: 'Oh, that must be . . . like here on the map', and any further investigation is either curtailed or prejudiced. The innate tendency of humans to define everything - as if the definition stabilises the experience thus making it known and safe - limits encounters with anything new to the undefined - and the undefined is unsafe and therefore difficult to approach. So, there needs be some faith in the maps on offer - but not unreflective or blind faith. Travel on spiritual warriors - with the weapons of discernment bright and sharp. |
|
 the six realms |
Regardless of whether the maps are accurate or it is all 'true', this item looks at the various ways we currently find the Buddhist scriptures presenting a view of our universe. At the core of the world-system rises the massive bulk of Mount Meru the axial mountain, from which seven concentric ranges of golden mountains radiate outwards, each separated from the next by an intervening sea. Between the last range and the outer boundary wall of iron mountains (Chakravala), there is a great ocean in which four great continents are situated, one at each of the points of the compass. These are the abodes of human beings and the southern continent, Jambudvipa, is clearly identical with India as we know it. Later Buddhist cosmologists moved the four great continents closer to Meru, probably so that people should not be exiled so far away from the vital centre. Mount Meru was thought to rise for a mind-boggling height above the terrestrial zone and to penetrate to the even greater depth beneath it. Down in the bowels of this subterranean world various hot and cold hells are disposed in tiers, rather as in Dante's Inferno, the lowest and hottest being the Avici Hell. The torments of the Buddhist hells equal if not exceed anything conceived by Hieronymous Bosh and other Western infernologists. The human imagination seems to become unusually inspired when it comes to devising extreme forms of horror and torment - and the early Buddhists were no exception. However, the ultimate release of Nirvana is possible even for the most perverted miscreant, even though it may take inconceivable aeons. merit [sharing of] - connect to dana - Imina nagas - story of Mucalinda - On leaving the foot of the Ajapala
banyan-tree he drew near to where the Mucalinda tree was and, having
drawn near, he again sat cross-legged for seven days. [Now at that
time a great cloud appeared out of season, and for seven days it was
rainy, cloudy weather, with a cold wind. Then issued Mucalinda, the
serpent-king, from his abode, and enveloping the body of The Blessed
One seven times with his folds, spread his great hood above his head,
saying, - from long Buddha life story B. descending from Tavatimsas |
|
| .INTRODUCTION | PHYSICAL | WHEELS | SPIRITUAL | ||
