I struggled to understand the relationship between the rational philosophy
of Buddhism and the more widespread religious superstitions.  Religion in SE
Asia has its same tensions between its poetic and rational dimensions that
one finds in Western monotheisms.  I kept thinking of Dostoyevsky's famous
"Grand Inquisitor" scene in which Christ comes back to the modern world and
is arrested by the Church.  Dostoyevsky, a devout Orthodox Christian,
unfolds a story in which the Church captures Christ and the chief inquisitor
asks him to go away because the challenge of righteousness is way too
difficult for human nature to accomplish.  The Inquisitor explains to Christ
that "the Church" is much better than Jesus at giving humans what they want
and what they need:  "miracle, mystery and authority"  What's great about
this little chapter of the Brother's Karamozov, is that you can't just
oversimplify with some "Christ good, Inquisitor bad" interpretation.  When
the Inquisitor is finished with his rant, he really seems like a person who
loves humanity more than Christ does, because he (the Church) can give
average people the comfort and ease that their daily suffering requires.
 ...
The cost is, that people have to hand over their freedom and responsibility
to the authority of the church, but according to the Inquisitor (and the
psychologist Erich Fromm, for that matter) most people will gladly lay down
the "burden" of moral responsibility if they could just have a holy man or
some other authority tell them what to do.


This points out the fact that for every big idea, there're always two
versions: a pop version for the masses and gnostic version for the
cognoscenti.  In ancient Greece, the teat for the western mind, they used to
say, "Rationality for the few, magic for the many."  A similar tension
exists here in Theravada  Buddhism throughout Cambodia, Thailand, Laos, Sri
Lanka.



Stephen Asma, Gods Drink Whiskey.

-----

Rationality for the few - Lila

Magic for the Many - ZAMM

John
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