They fully prove him to have been one of the wisest and most high-minded sovereigns who ever lived. What character do these inscriptions give to Buddhism? They show it to be a religion of noble tolerance, of universal brotherhood, of righteousness and justice.
It has no taint of selfishness, sectarianism or intolerance. He gave his beloved son, Mahinda, and daughter, Sanghamitta, to the Order, and sent them to Ceylon to introduce the religion. Is this fact recorded in the history of Ceylon? Is there some still visible proof of Sanghamitta's mission? Yes: she brought with her to Ceylon a branch ref the very Bodhi tree under which the Buddha sat when he became Enlightened, and it is still growing.
The history of it has been officially preserved to the present time. Planted in B C. Who was the reigning sovereign at that time? Who came with Sanghamitta? She, in due time, admitted the Queen and many of her ladies, together with virgins, into the Order. Can we trace the effects of the foreign work of the Emperor Ashoka's missionaries?
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His son and daughter introduced Buddhism into Ceylon: his monks gave it to the whole of Northern India, to fourteen Indian nations outside its boundaries, and to five Greek Kings, his allies, p. Can you name them? Where do we learn this? From the Edicts themselves of Ashoka the Great, inscribed by him on rocks and stone pillars, which are still standing and can be seen by everybody who chooses to visit the places.
Through what Western religious brother-floods did the Buddha Dharma mingle itself with Western thought? When were Buddhist books first introduced into China? As early as the second or third century B. Whence and when did it reach Korea? From China, in the year A. Whence and when did it reach Japan? From Korea, in A. Apparently in the fourth and fifth centuries A. From Ceylon, whither and when did it spread?
To Burma, in A. In the seventh century A. From Kashmir, where else did it spread besides to China? Why is it that Buddhism, which was once. But after some centuries, bad bhikkhus got ordination Upasampada , the Sangha became rich, lazy and sensual, the Dharma was corrupted, and the Indian nations abandoned it. Did anything happen about the ninth or-tenth century A.
Henry Steel Olcott's Unlikely Life
Anything besides the decay of spirituality, the corruption of the Sangha, and the re-action of the populace from a higher ideal of man to unintelligent idolatry? What cruel acts are they charged with doing?
Was our literature completely destroyed in India? Many bhikkhus fled across the borders-into Tibet and other safe places of refuge, carrying. Have any traces of these books been recently discovered?
In which country have we reason to believe the sacred books of primitive Buddhism have been best preserved and least corrupted? Has any revision of the text of the Pitakas been made in modern times? Has there been any friendly intercourse in the interest of Buddhism between the peoples of the Southern and those of the Northern Buddhist countries? In the year A. These propositions, drafted by Colonel Olcott, were carefully translated into Burmese, Sinhalese and Japanese, discussed one by one, unanimously adopted and signed by the chief monks, and published in January With what good result?
Are there signs that the Buddha Dharma is growing in favour in non-Buddhistic countries?
When East is West by Peter J. Leithart | Articles | First Things
There are. Translations of our more valuable books are appearing, many articles in reviews, magazines and newspapers are being published, and excellent original treatises by distinguished writers are coming. Moreover, Buddhist and non-Buddhist lecturers are publicly discoursing on Buddhism to large audiences in Western countries. The Shin Shu sect of Japanese Buddhists have actually opened p. What two leading ideas of ours are chiefly taking hold upon the Western mind? Those of Karma and Re-incarnation. The rapidity of their acceptance is very surprising.
What is believed to be the explanation of this? Because of their appeals to the natural instinct of justice, and their evident reasonableness.
Interpretacja piosenki. Najpopularniejsze od Henry Steel Olcott. The Buddhist Catechism: Part 4 The Buddhist Catechism: Part 3 In Ohio, at the age of twenty, he became a convert to spiritualism. But he eventually returned to New York City, where he supported himself as a journalist and insurance lawyer. In , while covering reports of spirits materializing at a farmhouse in Chittenden, Vermont, he struck up a friendship with Russian occultist Helena Petrovna Blavatsky. One year later, he and Blavatsky co-founded the Theosophical Society, an organization that would soon play a major role in introducing Americans to the ancient wisdom of the East.
After moving themselves and their society to India in , Olcott and Blavatsky decided it was time to visit Ceylon. They arrived in Colombo on May 16, Apparently, their reputations had preceded them, since they received what Olcott later described as a royal welcome:. During his first visit to the island, Olcott founded seven lay branches and one monastic branch of the Buddhist Theosophical Society BTS. Thanks to these efforts, Olcott and Blavatsky left Ceylon in July of as folk heroes. Equally important, Olcott and Blavatsky had been embraced by a large number of Sinhalese laypeople.
Olcott had planned upon his arrival in India in to spend some time learning about Hinduism and Buddhism from Eastern experts, then to return to America, where he would devote the rest of his life to promoting Theosophy and building up the Theosophical Society.
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But the celebrity status that Olcott achieved during his first Ceylon tour led him to reevaluate his plans. Gradually he was coming to see himself more as a teacher than as a student. He was also coming to view India as his home. Olcott set sail for Ceylon in April for a second tour.
Together with Mohottivatte Gunananda, the monk who had spearheaded the first phase of the Sinhalese Buddhist revival, he crisscrossed the western province for eight months in a bullock cart of his own design. Villagers flocked, according to Olcott, to witness the mechanical wonders of this device, complete with lockers for furniture and books, canvas roof to keep out rain, and cushioned central compartment with removable planks that could seat eight for dinner or sleep four.
When not impressing the Sinhalese with his cleverness and hard work, Olcott looked the part of the anti-Christian missionary. It was, however, a judgment that Olcott shared with many nineteenth-century academic Orientalists. Like Olcott, pioneering Buddhologists such as Rhys Davids whom Olcott eagerly read tended to reduce the Buddhist tradition to what the Buddha did and what the Buddhist scriptures said. This tendency permitted them to praise the ancient wisdom of the East and to condemn its modern manifestations—to view Asian religious traditions much like Calvin viewed the human race: as fallen from some Edenic past.
Like his hated missionaries and his beloved Orientalists, Olcott assumed the right to define what Buddhism really was. Unlike them, however, he assumed the duty to stir the Sinhalese masses from their ignorance, to instill in them his own creole representation of their Buddhist faith. In devising his strategy for this didactic mission, Olcott turned yet again to the missionary example. It first appeared, in both English and Sinhalese, on July 24, Hugely influential, it is still used today in Sri Lankan schools.
Do Buddhists accept the theory that everything has been formed out of nothing by a Creator? We do not believe in miracles; hence we deny creation, and cannot conceive of a creation of something out of nothing. More ominously, a contingent of Roman Catholic missionaries had converted a well near a Buddhist pilgrimage site into a Lourdes-like healing shrine. The next day the man returned with reports of improved health, and Olcott began to treat him systematically. Privately he credited the Austrian physician Franz Mesmer. Soon, however, the seemingly insatiable needs of his followers overwhelmed Olcott.