Buddhism

Buddhism is apparently a science outside the fold of the Veda. However, to the Vedists, Buddhism is only another reconciliation of the Vedic philosophy (seeThird Eye of the Buddhist). The Veda is the oldest extant scripture on philosophical science that is not preclusive to any one race or political group but rather is the legacy of humankind (see Divine Initiation). It is due to this single reason that many cultures have the Buddha presented with the Vedic metaphysical entities as Shiva, Vishnu, Indra, and Brahma.

Monk in front of a reclining Buddha statue.

Traditionally, Buddhism is understood as representing another aspect of Vedism, especially Shaivism. It is only in the last few centuries, with the advent of Orientology (Buddhology and Indology), that the world has come to believe that Buddhism and Vedism are non-congruent sciences. In cultures that are devoid of the limitations of Orientology, one can see the integrated nature of these sciences. In Nepal, one can see not only the existence of temples that are either Buddhist or Shaivite, but also an integrated Buddhist-Shaivite culture. This is also true of the ancient cultures of Java, Burma, Thailand, and even Tibet. Even today, one can witness integrated notions of Buddhism and Shaivism in Cambodia, Java, Bali, and Nepal. These are living examples of a syncretic culture. The unity of Shaivism and Buddhism as a single science can also be seen in Tibetan texts, as in the historical accounts presented by Bu-ston and Taranatha. In important Buddhist Tantric texts such as the Hevajra Tantra, probably amongst the oldest remnant Tantric texts and a authentic Buddhist text, one can witness accounts of Divinities or Metaphysical Entities that are of Indic character, such as Mahadeva and Chandi (see Hevajra Tantra, tr. Snellgrove, D. L). In India, Buddha is understood to be a sage within the fold of the Vedic culture. In China and Japan too, Buddhism is integrated within the Taoist culture. In these cultures, the Buddha is understood to be a Metaphysical entity and not just a wandering Indian Sage as Orientology likes to paint (see Third Eye of the Buddhist and a chapter from this work on Bodhidharma on Buddhanet Ch'an-Zen-Bodhidharma).