The STUPAS of Victor’s Way
The STUPA, used in ancient times primarily by Buddhist
religionists, appears to have been brought to India by (Persian) Scythians to
which tribe the Buddha (to wit: the Sakya-muni,
meaning the Scythian recluse). It was used initially as receptacle for
relics, later as votive offering (Schopen: 1997; Fogelin: 2006; Snodgrass: 1992, et al.). In Victor’s Way, the STUPA
serves a different purpose. Rather than acting in lieu of the presence of
(indeed as)
the Buddha* or as a vow given hardware
expression, it functions as focus for contemplation. Each STUPA is engraved
with a bit of code (of Awakened Understanding), that is to say, with a bit of
‘liberating insight’. Stringing together all the bits into a ‘liberating
sentence’ (or algorithm) helps an individual attain full (or fuller,
therefore more fulfilling) awakening (Pali: samma-sambodhi). Victor’s Way is a secular
contemplation space, despite the obviously religious connections of some of
the sculptures on view. Here an individual, not given to religious belief yet
asking the perennial, ever pressing fundamental questions about life, such
as, “What am I doing in this universe?” or “How can I achieve perfect
fulfilment and happiness in an apparently open ended and continuously
changing and strife ridden process of becoming and decaying?” or “What is the
source and end of my life?” can answer these using personal direct
observation and experience plus the knowledge offered by a variety of
modern sciences. The solutions created within the space of the STUPAS to the above perennial questions are secular (actually
meaning biological), therefore spiritual (i.e. breath = life furthering).
Religious solutions are fundamentally political, therefore non spiritual
(i.e. breath = life impeding) because invented as means of social control
(for the benefit of priests, though they would deny that, wouldn’t they?). 11 STUPAS have been installed in Victor’s Way. Lone (and they should be alone) wanderers along
the Way to their
awakening may pass through my intimate spiritual (i.e. life enhancing)
‘space’ provided they do so in ‘contemplation mode’. *… The notion of worshipping
the STUPA = Buddha as a person1,2 was invented by corrupt
Buddhist monks after the Sakyamuni’s death. They
changed the Buddhist business model from a wholly secular approach to
awakening and the elimination of suffering and which paid off – for the
homeless wanderer – with merely a daily lunch with zero power and less fame
into a vast and mysterious religious fantasy of salvation and which was and
still is rewarded with power, money and fame. The Victor’s Way STUPAS symbolize not the BUDDA
but Bodhi, that is to say, the liberating insight attained at the instant of
full awakening (i.e. at complete fulfilment). 1 … The
Buddha denied the (abiding = inherent essence = atta)
reality of a ‘person’, both during life and after death. Consequently,
worshipping (and moreover, taking refuge in) the Buddha was a serious mis’action, the more so the very act of worshipping had
been declared by him to be seriously unskilful (indeed completely useless). 2 …
Mahayanists (i.e. Cruise Liner Buddhists) later ‘lifted’ the ‘BUDDHA’ above
the clouds (i.e. into the heavens) as a universal principle, hence having atta status.
That was breathtaking betrayal of the Sakya-muni and his dharma, but good for business, as
Tibetan Lamas continue to demonstrate.
Schopen, Gregory (1997): The Stupa Cult and the Extant Pali
Vinaya (from ‘Bones, Stones & Buddhist monks’) Schopen, Gregory (2004): Buddhist Monks and Business Matters Fogelin, Lars (2006): Archaeology of Early Buddhism Cunningham,
Alexander (1854): The Bhilsa Topes Snodgrass,
Adrian: (1992): The Symbolism of the STUPA Et al. Buddhist topics
|