Forbidden Archeology (video)

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Forbidden Archeology

(July 4, 2011) On the cutting edge of science and culture issues, dissident intellectual Michael Cremo will appear on Coast to Coast for a radio interview discussing his continuing work in the field of forbidden archeology -- looking at human origins including artifacts and discoveries that do not fit into conventional time lines and theories promoted by academic and scientific circles.

Vedic/Indian Time Scales
Michael Cremo
What does Krishna mean by the beginning of creation? According to the Puranas (Vedic histories), there have been innumerable "creations" in the course of cyclical time.

The basic unit of Vedic cyclical time is the day of Brahma, which lasts 4.32 billion years. The day of Brahma (which Buddhism and other Indian traditions call a kalpa) is followed by a night of Brahma, also lasting 4.32 billion years.

The cycle of days and nights of Brahma goes on for Brahma's lifetime of one hundred years (36,000 nights), equivalent to 311.04 trillion human years. During the day of Brahma, life, including human life, is manifest. During the night of Brahma, it is not. More

• Forbidden Archeology (Michael Cremo)

Ven. Nyanaponika Thera

How Many Past Lives Have We Had?

In the Buddha’s Words by Bhikkhu Bodhi edited by Seven for Wisdom Quarterly

Buddha, Thailand (PhotAsia/Flickr.com, Photasia.net)

Without Discoverable Beginnings

(1) Grass and Sticks

The Buddha said: “Disciples, this samsara [literally, "faring on, wandering on" through rebirths] is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on [through the cycle of repeated births and deaths] hindered by ignorance and bound by craving.

[The search for such an ultimate beginning is one of the Four Imponderables.* If pondered and pursued it would be useless and lead to derangement. Yet if such a pursuit could succeed, it would nevertheless not lead to dispassion, enlightenment, and liberation from suffering. If it did lead to the end of suffering, the Buddha would have taught it.]

“Suppose, disciples, a man would cut up whatever grass, sticks, branches, and leaves there are in this Jambudipa [the "Rose Apple Land" or Indian subcontinent] and collect them together into a single heap. Having done so, he would put them down, saying for each one: ‘This is my mother, this my mother's mother.’

“The sequence of that man's mothers and grandmothers would not come to an end, yet the grass, sticks, branches, and leaves in this Jambudipa would be used up and exhausted. For what reason? Disciples, it is because this samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving.

“For such a long time, disciples, you have experienced suffering, anguish, and disaster, and swelled up the cemeteries. It is enough to become disenchanted with all formations, enough to become dispassionate toward them, enough to be liberated from them.” (SN 15:1; II 178)

(2) Balls of Clay

Disciples, this samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving. Suppose, disciples, a man would reduce this great Earth to balls of clay the size of jujube kernels and put them down, saying [for each one]: ‘This is my father, this my father's father.’ The sequence of that man's fathers and grandfathers would not come to an end, yet this great Earth would be used up and exhausted.

For what reason? Disciples, it is because this samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving.

For such a long time, disciples, you have experienced suffering, anguish, and disaster, and swelled up the cemeteries. It is enough to become disenchanted with all formations, enough to become dispassionate toward them, enough to be liberated from them."
(SN 15:2; II 179)

(3) The Mountain

A certain monk approached the Buddha, bowed, sat down to one side, and said: "Venerable sir, how long is an aeon?"

"An aeon is long, monk. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years."

"Then, venerable sir, is it possible to give a simile?"

“It is possible, monk," the Buddha said. "Suppose, monk, there was a great stone mountain a yojana [seven miles] long, a yojana wide, and a yojana high, without cracks or crevices, one solid mass of rock.

At the end of every hundred years a man would stroke it once with a piece of fine silk cloth. That great stone mountain might by his effort be worn away and eliminated, yet one aeon would still not have elapsed! So long is an aeon, monk.

"And of aeons this long, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons. For what reason? It is because, monk, this samsara is without discoverable beginning.... It is enough to be liberated from them." (SN 15:5; II 181-82)

(4) The River Ganges

At Rajagaha, in the Bamboo Grove, the Squirrel's Sanctuary, a certain brahmin approached the Buddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and asked: "Master Gotama, how many aeons have elapsed and gone by?"

Ganges at Varanasi, where Buddhism began in the Deer Park at Sarnath

"Brahmin, many aeons have elapsed and gone by. It is not easy to count them and say there are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons."

“But is it possible to give a simile, Master Gotama?”

“It is possible, brahmin,” the Buddha said. “Imagine, brahmin, the grains of sand between the point where the river Ganges originates and the point where it enters the great ocean: It is not easy to count these and say there are so many grains of sand, or so many hundreds of grains, or so many thousands of grains, or so many hundreds of thousands of grains.

“Brahmin, the aeons that have elapsed and gone by are even more numerous than that! It is not easy to count them and say that there are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons.

“For what reason? It is because, brahmin, this samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving.

“For such a long time, brahmin, you have experienced suffering, anguish, and disaster, and swelled up the cemeteries. It is enough to become disenchanted with all formations, enough to become dispassionate toward them, enough to be liberated from them.” (SN 15:8; II 183-84)

(5) Dog on a Leash

“Monks, this samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving.

“There comes a time, disciples, when the great ocean dries up and evaporates and no longer exists. But still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and bound by craving.

“There comes a time, disciples, when Mt. Sineru, the king of mountains, burns up and perishes and no longer exists. But still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and bound by craving.

“There comes a time, disciples, when the great Earth burns up and perishes and no longer exists. But still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and bound by craving.

“Suppose, disciples, a dog were tied up on a leash bound to a strong post. It would just keep on running and revolving around that post. So too, the uninstructed ordinary worldling regards

1. form as self...
2. feeling as self...
3. perception as self...
4. volitional formations as self...
5. consciousness as self....

“One just keeps running and revolving around form, around feeling, around perception, around volitional formations, around consciousness [the Five Aggregates of Existence].

“As it keeps on running and revolving around them, it is not freed from form, not freed from feeling, not freed from perception, not freed from volitional formations, not freed from consciousness.

“It is not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, dejection, and despair; not freed from suffering, I say.” (SN 22:99; II 149-50)

*The Four Imponderables
Numerical Discourses of the Buddha (A.IV.7)

These Four Imponderables are not to be pondered (or speculated about). Anyone who persisted in pondering them would come unhinged and experience vexation:

1. The sphere of a buddha's influence (the buddha-range of a buddha, i.e., the range of powers a buddha develops as a result of becoming a supremely enlightened teacher)...
2. The jhana-range of one absorbed in jhana (the range of powers it is possible to develop based on the eight meditative absorptions]...
3. The results (or working out) of karma...
4. The [first cause, moment, purpose, etc., of the] universe...
   

Heavenly Rebirths are due to Absorptions

Wisdom Quarterly (AN IV, 123) Numerical Discourses, Book of the Fours

[The Buddha:] O disciples, these four kinds of persons are found existing in the world. What four?

1. Here within this teaching, disciples, some person enters and dwells in the first meditative absorption [jhana or zen, a profound purifying level of concentration], which is accompanied by initial and sustained application of mind [to a single object], experiencing rapture and happiness born of seclusion [mental and physical withdrawal].

One relishes it, longs for it, and is satisfied in it, having mastered it, resolved on it, and become able to dwell in it at will without falling away from it. On passing away [while holding this profoundly wholesome state, as a result] one is reborn in the company of devas ["shining ones"] in Maha Brahma's Retinue [with a lifespan that depends on the degree of mastery of the first absorption, either a third, a half, or a full aeon corresponding to inferior, intermediate, or superior mastery].

The lifespan of those devas is one aeon (kalpa). The ordinary [uninstructed] worldling remains there for the full lifespan [until the extremely profitable karma of this absorption that led to rebirth there is exhausted]. After completing the lifespan there, one is reborn in a hellish state, the animal realm, or the world of ghosts.

But the disciple of the Blessed One [the Buddha] remains there for the full lifespan. After completing the lifespan there [and having at some point successfully completed the requisite insight practices], one attains final nirvana. Disciples, this is the distinction, the disparity, the difference between the instructed worldling in regard to destination and rebirth.

2. Furthermore, disciples, some person within this teaching [Dharma], with the subsiding of initial and sustained application of mind, enters and dwells in the second meditative absorption. That attainment is characterized by the subsiding of discursive [distracted] thinking and a superior bliss born of concentration [samadhi, calm, collected intensification of mind], filled with rapture and joy [sukha].

One relishes it, longs for it, and is satisfied in it, having mastered it, resolved on it, and become able to dwell in it at will without falling away from it. On passing away [while holding this state], one is reborn in the company of devas of Streaming Radiance.

The lifespan of those devas is two aeons. The ordinary worldling remains there for the full lifespan. After completing the lifespan there, one is reborn in a hellish state, the animal realm, or the world of ghosts.

But the disciple of the Blessed One remains there for the full lifespan then attains final nirvana. Disciples, this is the distinction...in regard to destination and rebirth.

3. Disciples, some person within this teaching, with the fading away as well of rapture dwells equanimous [impartial, unbiased, settled, and serene]. Mindful and clearly comprehending, one experiences happiness throughout the body: One attains and dwells in the third meditative absorption of which the Noble Ones say: "Happy indeed is the person who lives mindful and equanimous!"

One relishes it, longs for it, and is satisfied in it, having mastered it, resolved on it, and become able to dwell in it at will without falling away from it. On passing away [while holding this state], one is reborn in the company of devas of Resplendent Glory (Abhassara deva).

The lifespan there is four aeons. The [ordinary, uninstructed] worldling reamins there for the full lifespan. After completing the lifespan there, one goes to a hellish state, or the animal realm, or the world of ghosts.

But the disciple of the Blessed One remains there for the full lifespan then attains final nirvana. This, disciples, is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling in regard to destination and rebirth.



4. Finally, disciples some here within this teaching, with the abandoning of pleasure and pain, and the previous falling away of gladness (sukha) and sadness, enters and dwells in the fourth meditative absorption, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

One relishes it, longs for it, and is satisfied in it, having mastered it, resolved on it, and become able to dwell in it at will without falling away from it. On passing away [while holding this state], one is reborn in the company of devas of Great Fruit.

The lifespan there is 500 aeons. The ordinary worldling remains there for the full lifespan. After that, one is reborn in a hellish state, the animal realm, or the world of ghosts.

But the disciple of the Blessed One remains there for the full lifespan then attains final nirvana. Disciples, this is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling in regard to destination and rebirth.

These are the four kinds of persons found existing in the world. [Discourse AN IV, 125 follows this pattern according to the Four Divine Abidings (Brahma Viharas) with the liberation of mind/heart by loving-kindness being correlated with the first meditative absorption. AN III, 114 follows this pattern according to the first three of the four formless attainments corresponding to the eight total absorptions.]

*NOTE: Bhikkhu Bodhi explains that according to the commentary to this text, The difference between non-disciples and disciples of the Buddha born in this heavenly state is that, while the worldling might move on to an unfortunate destination, even one of the hells, the noble disciple who is a trainee does not descend lower by way of rebirth but attains final nirvana in that same form becoming (or) later in a certain brahma-world in the second or third existence, etc. The ordinary worldling might go to one of the hells after a sequence of lives, but not in the very next life. According to the Abhidharma, existence in the fine-material sphere (rupa loka) cannot be followed immediately by rebirth in the plane of misery (the four unfortunate states collectively). Therefore such a deva, on passing away from the fine-material sphere, might be reborn in the human world (the lowest of the fortunate destinations), where one might then commit unprofitable deeds that lead to rebirth in the lower (subhuman) worlds.

Buddhism: End of the World (eschatology)

Wisdom Quarterly Wikipedia edit

"Till the World Ends" by Ke$ha performed by Britney Spears (Jimmy Kimmel Live)

Part of a series on Buddhism Dharma Wheel Outline · Portal

History Timeline · Councils Gautama Buddha Disciples Later Buddhists

Dharma or Concepts Four Noble Truths Five Aggregates Impermanence Suffering · Non-self Dependent Origination Middle Way · Emptiness Karma · Rebirth Samsara · Cosmology

Practices Three Jewels Precepts · Perfections Meditation · Wisdom Noble Eightfold Path Aids to Enlightenment Monasticism · Laity

Nirvāṇa Four Stages · Arahant Buddha · Bodhisattva

Traditions · Canons Theravāda · Pali Mahāyāna · Chinese Vajrayāna · Tibetan

Buddhist eschatology, as subscribed to by some Buddhist schools, derives from purported Gautama Buddha's prediction that his teachings, the "Dharma," would disappear after 5,000 years.

According to the discourse collection (Sutta Pitaka), the "ten wholesome courses of conduct" will disappear. People will follow the ten unwholesome courses of action -- bad karma that includes murder, violence, theft, sexual misconduct, false speech (perjury, divisiveness, abuse, and idle talk), greed, ill will, and delusion.

Greed manifests as perverted lust and rapacious craving for resources resulting in skyrocketing poverty and the end of compassionate behavior born out of the true Dharma.

How long would the Buddha's teaching last? Signs of corruption were evident in the Buddha's time (e.g., old Subhadda held wrong views, DN 16, 6:28) span of time was expanded to 5,000 years.

Commentators like Ven. Buddhaghosa predicted a step-by-step disappearance of the Buddha's teachings: During the first stage, enlightened beings would no longer appear in the world. Later, the content of the Buddha's true teachings would vanish and only their form would be preserved. Finally, even the form of the Dharma would be forgotten.

During the final stage, the memory of the Buddha himself would be forgotten.

(Wonderlane/Flickr.com)

The last of his relics would be gathered together in Bodh Gaya and cremated. Some time [one school says millions of years, another thousands] following this development a new buddha will arise.

Maitreya Buddha will arise to rediscover and reveal the timeless Dharma, namely the path to nirvana. The Buddha said that Maitreya is currently residing in Tuṣita heaven, where he is awaiting his final rebirth in the human world.

The decline of the Dharma (the core of Buddhism) in the world, its disappearance, and its eventual re-establishment by another buddha are in keeping with the general shape of Buddhist cosmology.

Buddhism like Vedic Hinduism teaches that there are cycles of evolution and destruction over the aeons, of which the present epoch represents only the latest step.

The historical Buddha Shakyamuni is only the latest in a series of supremely-enlightened teachers (buddhas) that stretches back into the past. (The Buddha named 29 of these buddhas).

The belief in the decline and disappearance of the true Dharma -- the teaching that successfully leads to enlightenment and nirvana -- in the human world has exerted significant influence in the development of Buddhism since the time of the Buddha.

In Vajrayana Buddhism and various other forms of esoteric Mahayana Buddhism, the use of tantra is rationalized as justifiable by the degenerate state of the present world.

The East Asian belief in the decline of the Dharma (mappo in Japanese) was instrumental in the emergence of Pure Land Buddhism. Within the oldest Theravada Buddhist tradition, debate over whether nirvana was still attainable in the present age helped prompt the creation of the Dhammayutt Monastic Order in Thailand and more importantly as various popular lay Insight-Meditation (Vipassana) movements such as Goenka.

In China, Buddhist eschatology was strengthened by the Taoist influence: The messianic features of Maitreya are widely emphasized. The figure of Prince Moonlight obtains prominence unknown in Sanskrit sources. So one of the T'ang Dynasty apocrypha predicts his rebirth in the female form, thus creating religious legitimacy for the Wu Zetian Empress's usurpation. Making more Taoist associations, the "Sutra of Samantabhadra" portrays Prince Moonlight as dwelling in a cave on Penglai Island.

Buddhist cosmology speaks of incredibly long cycles. During these, the lifespan of human beings lengthens and shortens according to collective human conduct (karma). In the Cakkavati Sutra the Buddha explains the relationship between the lifespan of human beings and behavior. According to this discourse, in the distant past unskillful behavior was unknown among the human race (Aggañña Sutra, DN 27).

Humans devolved from celestial, space-traveling beings (devas). As a result of their generally skillful behavior, people lived for an immensely long time -- 80,000 years -- endowed with great beauty, health, pleasure, and strength. Over time however they began behaving unskillfully. This gradually shortened average lifespan to 100 years, where it now stands. But this is cyclical. It will continue to go down along with human morality until it is 10, with girls reaching sexual maturity at the age of five.

Ultimately, conditions will deteriorate to the point of a "sword-interval." Swords will be wielded by human beings, who will hunt one another. However, a few people will take shelter in the wilderness to escape the carnage. When the slaughter is over, they will come out of hiding and resolve to take up a life of skillful and virtuous conduct again. With the recovery of virtue, the lifespan will gradually increase until it again very gradually reaches 80,000 years, with girls attaining sexual maturity at the age of 500.

According to Tibetan Buddhist literature, the age of the first Buddha (28 buddhas ago) was 100,000 years, and his height was 100 cubits. But the 28th buddha, Siddhartha Gautama (563-483 BCE) lived 80 years, and his height was 20 cubits.

"Everything You Know Is Wrong" (Lloyd Pye)

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