20130220 (J, ON)
Journal: February 20, 2013
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Law and Government                              Morality
Email to Discover Magazine: Control Human Population, Not Fish

(ON) Ashoka as Theravada Ideal (handed out to McHenry County College RAP class, 2.20.13) “One of the more enduring legacies of Ashoka Maurya (ancient emperor of India) was the model that he provided for the relationship between Buddhism and the state. Throughout Theravada Southeastern Asia, the model of rulership embodied by Ashoka replaced the notion of divine kingship that had previously dominated (in the Angkor kingdom, for instance). Under this model of 'Buddhist kingship', the king sought to legitimize his rule not through descent from a divine source, but by supporting and earning the approval of the Buddhist sangha. (monks). Following Ashoka's example, kings established monasteries, funded the construction of stupas, and supported the ordination of monks in their kingdom. Many rulers also took an active role in resolving disputes over the status and regulation of the sangha, as Ashoka had in calling a conclave to settle a number of contentious issues during his reign. This development ultimately lead to a close association in many Southeast Asian countries between the monarchy an
d the religious hierarchy, an association that can still be seen today in the state-supported Buddhism of Thailand and the traditional role of the Thai king as both a religious and secular leader. Ashoka also said that all his courtiers always governed the people in a moral manner.”
from Wikipedia at http://en.wikipedia.org/wiki/Ashoka

My Comment: Many Buddhists are comfortable shifting the choice of a “good ruler” to democratic process, many are not, but despite the selection method, the ruler should behave as the monks educated him or her, not as our Christian teachers would, see below.

“Buddhist revivalism has also reacted against changes in Buddhism caused by colonialist regimes. Western colonialists and Christian missionaries deliberately imposed a particular type of Christian monasticism on Buddhist clergy in Sri Lanka and colonies in Southeast Asia, restricting monks' activities to individual purification and temple ministries. Prior to British colonial control, monks in both Sri Lanka and Burma had been responsible for the education of the children of lay people, and had produced large bodies of literature. After the British takeover, Buddhist temples were strictly administered and were only permitted to use their funds on strictly religious activities. Christian ministers were given control of the education system and their pay became state funding for missions. Foreign, especially British, rule had an enervating effect on the sangha. According to Walpola Rahula, Christian missionaries displaced and appropriated the educational, social, and welfare activities of the monks, a nd inculcated a permanent shift in views regarding the proper position of monks in society through their institutional influence upon the elite. Many monks in post-colonial times have dedicated themselves to undoing these changes. Movements intending to restore Buddhism's place in society have developed in both Sri Lanka and Burma. One consequence of the reaction against western colonialism has been a modernisation of Theravāda Buddhism: western elements have been incorporated, and meditation practice has opened to a lay audience. Modernized forms of Theravādan practice have spread to the west.”from Wikipedia at http://en.wikipedia.org/wiki/Theravada

My comment: When we fight, we become a little bit more like our adversaries. Aphorism 20

(J) Kings: Perhaps the drive to “democracy, free market capitalism is to restrict authority to elected or appointed by elected, or by appointed by appointed, etc. The King is still the King, and much more powerful today than Louis the Sun King could even dream of. By elections we can change Kings every now and then, as murder did before elections. At times good King As’oka reigns at other times bad King Louis reigns.

Purpose of This Journal: I taught today at MCC, including the above ¶ as a parable/allegory. I hope I didn’t offend, at least not the heart, though perhaps the mind’s beliefs, but if beliefs follow from the heart, I hope I did not offend. I sense that often the mind does not follow the heart, often living outside the heart, and often of the often contradicting the heart. Or perhaps each seeming contradiction is but an illusion because each follows a separate heart in the same person. If the heart can be divided, so can beliefs and still “flow from the heart”. Who is to say one heart is better than a “shattered” heart to use a pejorative term, or a “caring” heart to use a complimentary term, or shifting heart of shifting loyalties and allegiances, to use a Machiavellian term. I just think the heart more peaceful. What that heart is and its attendant thoughts, feelings, and beliefs is what this journal is all about.