94. P. A. Pouran:
Globalisation, Privatisation, Liberalization and Tourism are certainly the ills of common man. I don't think , these enemies can be fought by Buddhism or such weak therapies . People must come out and fight against these evils ruthlessly.
95. A. Kanthamani:
I was touched by the use of Neuro-buddhism! (Giorgio De Martino (Blog 38) who was associated with Neurotheology sometimes ago) That was my fault!
Professor Giorgio wants to impress upon me the need for 'transformation' the key usage of Umberto Eco. I understand that this is to add sinews to Sasi's idea of 'transforming' Buddhism (not necessarily Buddhist Culture or Religion) into Cultural Buddhism, especially in the context of market Casteism (Blog 40). This much Sasi concedes: 'you can't by pass Buddhism while talking about social issues, more prominently, casteism' in the Indian context; it is just like Consumerism!
On Professor Giorgio's recommendation, one sure way of reaching this goal requires something like the following set: (consider x as in the buddhist state): then what about the following set?
'x is in a consciousness state (inside body)'
'x is in a (Vippassana) meditative state'
'x is in a mindfulness state'
'x is in an enlightened state'
The question is though there are certain evidences for the neural correlates corresponding to the above, we have no idea about the implications for the scientific research (though many claims are made).
For Professor Giogio, Neuro-Buddhism is a tool to upgrade perception and enjoyment of reality which is difficult to agree for the above reasons. One can go to the extent of claiming that we do not have (or need) any scientific theory of mind to explain the above mentioned states. I have deployed a big howler!
Meanwhile I saw Professor Pannerselvam's comment that one should minus religion ('get out of religion') to achieve such a goal. Hopefully he may agree with me about my comment on the above states.
Neuro-Buddhism, like Neuro-Hinduism, becomes only a metaphor! History apart, Sasi would be well advised to rethink such neologism!
With all the best wishes for group-thinking!
96. K. Rohini:
Cultural imprint of Buddhism in the Sacred Groves of Kerala
The legacy of Buddhist culture in the social life of Kerala is an undeniable fact, and that it continues to prevail even today in many ways the cultural life of Kerala The kavu tradition of kerala was much influenced by the Buddhism and so it should be discussed thoroughly. Kavu (sacred grove), nowadays has become simply a remnants of ever green forest patches, which is being protected and conserved on the basis of religious beliefs, as they are considered too be the resting place of gods and goddesses. In the kavu tradition, the imprint of Buddhism can be deciphered in its ceremonies like Pooram and Kettukazhcha like Kalakettu and Kutira kettu. A Sreedhara Menon in his work Cultural Heritage of Kerala mention about Kettukazhcha. The Kettukazhcha festival is a relic of Buddhism and that it resembles in its details the Buddhist festival which Fahien, the Chinese pilgrim (5th century AD) witnessed at Pataliputra”. In real sense, the process of acculturation seems to be found in the festivals of kavus, which transformed into temples. Because kavus are the remnants of primitive nature worship belonged to ‘little tradition’ but it was later become co-opted into the Hinduism.