Thank you, friend. I welcome the discourse. I have spent many decades in a love affair with the religions of the world, studying and participating in them.
My passion and work in comparative mythology and comparative religion focus on universal themes and archetypes in myths and religious stories across cultures, as well as their cultural and historical context.
I believe these myths reveal universal truths about the human experience and the structure of the human psyche.
The problem is when people take a myth to be historical fact, or a story only about someone else. When they do this, they miss the teaching.
Mistaking myths for factual history, people miss the profound teachings and insights these stories offer about themselves and their own paths.
Some people think the word myth means lie; it does not. A myth is a metaphor.
A myth is a traditional story, especially one concerning the early history of a people or explaining some natural or social phenomenon, and typically involving supernatural beings or events.
Myths often serve to convey fundamental truths, values, and cultural norms, and they frequently address universal themes such as creation, the nature of existence, and the human condition. They are a key component of a society's cultural and religious heritage, providing a framework for understanding the world and one's place in it.
A myth functions as a metaphor by using symbolic narratives to convey deeper truths and insights about the human experience. Rather than being literal accounts, myths employ stories, characters, and events to represent broader concepts and universal themes. These symbolic elements help people understand complex ideas and emotions in a more relatable and vivid manner.
Myths provide a framework for understanding existential questions, moral dilemmas, and the human condition, using symbols and archetypal figures to express truths that resonate across cultures and time periods.
By interpreting myths metaphorically, we can uncover the underlying messages about life, death, rebirth, and the nature of existence that these stories aim to communicate. Thus, myths serve as powerful tools for conveying wisdom and insight through metaphorical language.
I love that Hinduism, through the lens of Advaita Vedanta, does not make this mistake.
Advaita Vedanta is a Hindu philosophical tradition that emphasizes the non-dual nature of reality, teaching that the individual self and the ultimate reality are one and the same.
It encourages practitioners to view scriptures and myths not as historical accounts of others but as metaphors for their own spiritual journey and self-realization.
These teachers may or may not have existed or existed as they are portrayed, but that matters little to the significance of their teaching. Their stories serve as a finger pointing to a deeper truth of self-realization.
Many get lost in worshipping the finger (the teacher) and, in doing so, miss the teaching.
This Buddhist teaching summarizes my point well:
"I am a finger pointing to the moon. Don't look at me; look at the moon."
Okay, now, to address the quote you provided by Vishal Mangalwadi...
Unfortunately, that is an incorrect assessment of Buddhism by Vishal Mangalwadi and some Western philosophers like Schopenhauer who also described Buddhism as pessimistic.
Buddhism acknowledges suffering (dukkha) but also provides a path to alleviate it, which differentiates it from pessimism. Pessimism is a philosophy of suffering without the hope of relief, whereas Buddhism offers a comprehensive path to the cessation of suffering through ethical conduct, mental discipline, and wisdom.
Buddhism's decline in India around the 13th century can be attributed to several factors:
- The collapse of the Pala dynasty in the 12th century, which had been a strong supporter of Buddhism, weakened the Buddhist institutions.
- Additionally, the spread of Islam and the invasions by Muslim rulers in the late 12th and early 13th centuries played a significant role in the decline of Buddhism. Many Buddhist monasteries and centers of learning, such as Nalanda and Vikramashila, were destroyed during these invasions. This significantly weakened the Buddhist infrastructure and its ability to sustain itself.
- Over time, many Buddhist practices and philosophies were absorbed into Hinduism. This syncretism made it difficult to distinguish between the two, leading to a decline in distinct Buddhist identity and practices.
- Buddhism initially thrived under the patronage of various Indian kings and emperors, such as Ashoka. However, as Hinduism regained prominence and royal patronage shifted away from Buddhism, it lost crucial support.
- There were also internal doctrinal divisions and a decline in the monastic discipline within the Buddhist community. This weakened the cohesion and effectiveness of Buddhist institutions.
- Furthermore, the economic base that supported Buddhist monastic communities eroded over time. As trade routes changed and economic conditions shifted, the material support for Buddhist monastics diminished.
The statement that Buddhist "pessimism" paralyzed India is historically inaccurate. Buddhism had a profound influence on Indian culture, philosophy, and education, contributing significantly to its intellectual and spiritual heritage.
The notion that Buddhist educational centers were of no use is also incorrect. Institutions like Nalanda and Vikramashila were renowned for their scholarly achievements and attracted students from all over Asia.
The assertion that Buddhism hindered interest in technology and science is unfounded. Buddhist monks and scholars contributed to various fields, including medicine, astronomy, and literature.
The comparison oversimplifies and misrepresents the core teachings of Buddhism, Hinduism, and Christianity. Buddhism does not teach that one should become nonexistent but rather focuses on the cessation of suffering and the realization of Nirvana.
Additionally, while Buddhism had declined in India by around the 13th century, it flourished in other parts of Asia. For example, it was introduced to China during the Han dynasty (206 BCE - 220 CE) and became a major religious and cultural force there. Similarly, Buddhism reached Japan in the mid-6th century and significantly influenced Japanese culture, art, and philosophy.
