2:5 PERIPHERAL MYSTICISMS

The core of Buddhism – and all of Scio-Buddhism – is completely free from all forms of mysticism. There are certain concepts and beliefs, however, which appear on the periphery of various forms of Buddhism, although not in Scio-Buddhism at all, which are mystical in nature. It is good for the Scio-Buddhist to be aware of the more common of these peripheral concepts so that a study Buddhism outside of the context of Scionics will not lead him or her astray by mistakenly accepting these mystical concepts as a part of Scio-Buddhism. This would lead the non-mystical Scion to either reject Scio-Buddhism because of the mistaken belief that it contains such mysticisms, or it might lead the acceptance of such mysticisms as true.

The most widely held and best known mysticisms of various forms of Buddhism are “karma” and reincarnation. “Karma” translates as “action,” although it is also used to refer to the idea that one's good actions will generally result in good for oneself, and that one's bad actions will generally result in bad for oneself. In a way this is often true, although not always. In real life, sometimes good deeds go unrewarded by good consequences or even backfire and produce unintended bad results for oneself. Likewise, sometimes people “get away” with bad deeds, never getting caught. “Karma,” used in the non-mystical sense of a principle that good or bad actions often lead to results of the same type for oneself is fine.

The mystical usage of the word, “karma,” is a different matter. In the mystical sense, it refers to some sort of “cosmic principle” whereby good and bad actions always result in the corresponding results for oneself. It should be obvious that there are innumerable cases where such mystical karma does not seem to work out this way during a person's lifetime. In order to justify such obvious karmic disparities, the mystical concept of “reincarnation” is employed. By holding that one is “reborn” over and over, mystical karma now has a chance to work out – if not in this life, then in the next or in some subsequent reincarnation.

Some varieties of Buddhism – again, not Scio-Buddhism – hold that there are supernatural realms (essentially heavens and hells) inhabited by all sorts of supernatural beings. These idea of these realms adds to the power of karma: one's potential karmic reward or punishment can be much greater if there is the possibility that one will be reborn into a heaven or hell.

It can be shown that there is nothing – no mind, spirit, or soul – that “lives on” after the body dies. [See: The Protocols of Scionics | 1:3 Atheology.] Karma, as a mystical cosmic principle involving rebirth or reincarnation cannot exist, as there is nothing to be reborn or reincarnated. So, what function do these mystical peripheral concepts have in relation to the non-mystical core concepts of the many varieties of “non-scio” Buddhism?

By teaching the mystical version of karma, it becomes much easier to get mystical individuals to follow the non-mystical core principle of Buddhism. An individual may feel that the non-mystical core principles of Buddhism are too difficult to follow, and the rewards too small, to devote one's “one and only” lifetime to it, particularly since most people don't progress far enough in their practice so as to attain nirvana. (Of course, even short of nirvana, the rewards of Buddhism in terms of inner peace and happiness are great, although many might not see it that way.) If one believes, however, that Buddhist practice in this life will lead to good karma and a favorable rebirth, and that nirvana will eventually be attained in some future lifetime, then one might be willing to commence or continue in the practice.

Thus, the belief in mystical karma and reincarnation serves to keep individuals in Buddhist practice, which brings inner peace and happiness, as well as the possibility for nirvana, the ultimate liberation from suffering. It also makes them into a source of good will towards all other beings. It could be argued that this is quite a large benefit for the “white lies” of mystical Buddhist ontology.

It is not known if it was non-mystical Buddhists who shrewdly preached these mystical concepts, in the belief that they were doing more good than bad, or if this teaching is simply the result of mystics spreading mysticism – or perhaps a bit of both. Either way, the time has come to reject all mysticisms, whatever their source. We are at a point in history where it has become abundantly obvious that all mysticisms ultimately hold back human progress.

It should be noted, however, that there is at least one non-mystical sense in which karma could operate with complete precision, with one reaping exactly what one sows. This involves certain aspects of quantum mechanics and consciousness. This is an area which will be explored later in this writing.

It is time to recognize that Buddhism – like everything else – works better without mysticism than with it.

It is time for Scio-Buddhism.

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This is an evolving document – more to come!

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