Existence has traditionally been viewed as stratified into layers of worlds of increasing subtlety and beauty, each with its own laws of space and time. From the Buddha’s own day on, the existence of these beings and dimensions has been accepted quite literally. Such beings and realms are integral to the Dharma as traditionally expressed, but they are in direct conflict with the prevailing ‘scientistic’ world-view, which is predominantly materialist. What is modern Buddhism to make of this conflict between the traditional world-view and the one that is widely current? There is little doubt that quite a bit of Buddhist culture could usefully be subjected to critical enquiry. A great deal of credulity and superstition encrusts what has come down to us and a quest for evidence and an examination of sources would clear away a great deal of cant. While much of this sort of material is colourful and engaging, there is quite a lot that encourages credulity, and perpetuates superstition and ignorance, which can all too easily be exploited by powerful interests and often, for instance, obstructs real social reform. However, truth is not merely of the five physical senses. It is integral to the Dharma that worlds beyond the senses exist – although we need a new language to speak of these worlds and a deeper ontology to understand the nature of their existence. A key task for Buddhist renewal is to forge a language and ontology that finds a Middle Way between the superstition and ignorance so common in tradition and the reductive materialism of popular scientism. The language of Imagination offers an immediate starting point for that process. Besides this philosophical task, there needs to be a renewed exploration of these dimensions from within our modern cultures. The primary means for such exploration is through the direct experience of meditation. However, an important and more widely accessible means is available to us through art.
20 / A BUDDHI ST M ANI FESTO