NATICK —
A teacher of Tibetan Buddhism is coming to Natick and Sherborn to help people get happy.
David White, a native of Great Britain who has studied Tibetan Buddhism, yoga and Sanskrit around the world, is coming to the area as part of a year-long U.S. tour. White specializes in taking ancient Buddhist texts and making meaning for modern audiences.
“These methods have worked since Buddha first created them 2,500 years ago, and they still work today,” White said in a press release. “Why not give them a shot?”
White is scheduled to teach two different classes. Each Tuesday night in October, White will teach a class entitled “Getting Clear, Getting Free, Getting Happy! The Essential Foundations of the Tibetan Buddhist Path” at Peace Abbey in Sherborn. On Saturday Oct. 23, White will teach the seminar “The Purpose of Yoga” at Roots and Wings Yoga and Healing Arts in Natick.
“We do our best, and then we die - it’s not enough, is it?” said White. “The purpose of the spiritual path is to empower you, to transform your life and your world. By learning how to transform your head and your heart, you create the perfect world and ultimate happiness.”
Classes are by donation. Drop-ins are welcome. Registration is not required, but is recommended to guarantee a space. For more information or to register, e-mail feastofroses@gmail.com or call 617-966-0554.
More information: www.rootsandwingshealingarts.com
and www.peaceabbey.org
Thursday, September 30, 2010
Wednesday, September 29, 2010
Budda Disciples Meditate to Enlightenment
Enlightenment can bring about a chain effect. Osho narrates a short story to explain the truth.
Manjushri and Samantabhadra were two great disciples of Buddha who attained enligtenment even while Buddha was in His body.
It was a practice for Manjushri to sit under a tree and meditate. As streaks of dawn appeared on the sky banishing the night, the tree under which Manjushri meditated blossomed all of a sudden and rained flowers on Manjushri.
Thousands of disciples of Buddha swarmed there ,wonderstruck at the untimely blossoming of the tree.
Buddha came there and told them, “You are looking at the tree. But look at Manjushri!”
Majushri was sitting under the tree continously for seven days. Buddha told Majushri,
“Manjushri get up. Seven days have passed and now you will have to tell your fellow travellers what has happened to your being”
Of the thousands of disciples who swarmed, it was only Samantabhadra who got enlightened instantly when Buddha said “You are all looking at the tree. Look at Manjushri!”
Osho explains that the blossoming of tree just synchronized with the blossoming of Manjushri. Manjushri's enlightenment instigated the enlightenment of Samantabhadra as well.
Enlightenment brings about a chain effect on ripe souls, perfected through steady practice.
Manjushri and Samantabhadra were two great disciples of Buddha who attained enligtenment even while Buddha was in His body.
It was a practice for Manjushri to sit under a tree and meditate. As streaks of dawn appeared on the sky banishing the night, the tree under which Manjushri meditated blossomed all of a sudden and rained flowers on Manjushri.
Thousands of disciples of Buddha swarmed there ,wonderstruck at the untimely blossoming of the tree.
Buddha came there and told them, “You are looking at the tree. But look at Manjushri!”
Majushri was sitting under the tree continously for seven days. Buddha told Majushri,
“Manjushri get up. Seven days have passed and now you will have to tell your fellow travellers what has happened to your being”
Of the thousands of disciples who swarmed, it was only Samantabhadra who got enlightened instantly when Buddha said “You are all looking at the tree. Look at Manjushri!”
Osho explains that the blossoming of tree just synchronized with the blossoming of Manjushri. Manjushri's enlightenment instigated the enlightenment of Samantabhadra as well.
Enlightenment brings about a chain effect on ripe souls, perfected through steady practice.
Tuesday, September 28, 2010
Buddha is Buddhism For Many
Between processions of nuns and monks leading chants and prayers, tens of thousands of Buddhists have come to a warehouse in San Jose to pray before the Jade Buddha and pose before the popular statue for family snapshots.
"I came here to just pray for good things to happen, especially to the community of San Jose," Pauline Bui said Sunday morning at the makeshift temple. "It's for universal peace. That's what this Buddha is for."
A financial analyst who lives in San Jose, Bui has brought her mother and two children six or seven times. On a previous visit, she stood in line for three hours to buy a small pendant made from the same massive block of jade as the statue.
At least 113,000 people have visited the statue since the exhibition opened Sept. 19, according to the Jade Buddha for Universal Peace Organizing Committee in Northern California. Almost 29,000 showed up Sept. 20, prompting at least one complaint from a resident of an apartment complex next door about crowds, illegal parking and noise.
By this past weekend, however, the mood was relaxed, even festive, as the free exhibit headed toward its last day in San Jose -- Friday. It will then continue on its five-year worldwide tour. A spat between rival Vietnamese-American community factions over who would host the statue didn't dampen the community's enthusiasm.
t was carved from a single 16-ton boulder of translucent jade formed in a mountaintop crucible 100 million years ago, when colliding tectonic plates created the Cassiar Mountains in western Canada. Miners discovered the rare rock only 10 years ago and gave it a name, Polar Pride, even before anyone knew what to do with it.
Two Australian Buddhists, Ian and Judy Green, bought it and shipped it to Thailand, where master carvers produced the statue from half the stone. The other half was broken up into smaller pieces and sold to help fund the statue's world tour and to build its final stop, a new temple in Australia.
The Greens named the statue the Jade Buddha for Universal Peace, hoping that all who see it, no matter what their religion, would take a moment to reflect on peace in the world, as well as at home, work and in their own hearts and minds.
Unlike the portly Buddha statues commonly seen on television, this one is slim and youthful, almost athletic. The designers borrowed from the famous Gautama Buddha in Bodh Gaya, India, where Buddhists believe the founder of their religion found enlightenment in the fourth century B.C.
The Jade Buddha is attracting pilgrims far from the Silicon Valley orbit.
Kim Nguyen drove down Sunday from Ukiah with her two children and planned to return after a few hours of prayer. She found a nook at one end of the temporary temple and sat cross-legged with a strand of prayer beads in her hand.
"This Buddha, this jade, it comes from deep in the ground," she said. "We pray to him for wisdom, to help us live our lives in peace. "
An hour later, she was still at prayer, standing and kneeling on a carpet away from the altar, where the line of pilgrims seemed to only grow longer.
"I came here to just pray for good things to happen, especially to the community of San Jose," Pauline Bui said Sunday morning at the makeshift temple. "It's for universal peace. That's what this Buddha is for."
A financial analyst who lives in San Jose, Bui has brought her mother and two children six or seven times. On a previous visit, she stood in line for three hours to buy a small pendant made from the same massive block of jade as the statue.
At least 113,000 people have visited the statue since the exhibition opened Sept. 19, according to the Jade Buddha for Universal Peace Organizing Committee in Northern California. Almost 29,000 showed up Sept. 20, prompting at least one complaint from a resident of an apartment complex next door about crowds, illegal parking and noise.
By this past weekend, however, the mood was relaxed, even festive, as the free exhibit headed toward its last day in San Jose -- Friday. It will then continue on its five-year worldwide tour. A spat between rival Vietnamese-American community factions over who would host the statue didn't dampen the community's enthusiasm.
t was carved from a single 16-ton boulder of translucent jade formed in a mountaintop crucible 100 million years ago, when colliding tectonic plates created the Cassiar Mountains in western Canada. Miners discovered the rare rock only 10 years ago and gave it a name, Polar Pride, even before anyone knew what to do with it.
Two Australian Buddhists, Ian and Judy Green, bought it and shipped it to Thailand, where master carvers produced the statue from half the stone. The other half was broken up into smaller pieces and sold to help fund the statue's world tour and to build its final stop, a new temple in Australia.
The Greens named the statue the Jade Buddha for Universal Peace, hoping that all who see it, no matter what their religion, would take a moment to reflect on peace in the world, as well as at home, work and in their own hearts and minds.
Unlike the portly Buddha statues commonly seen on television, this one is slim and youthful, almost athletic. The designers borrowed from the famous Gautama Buddha in Bodh Gaya, India, where Buddhists believe the founder of their religion found enlightenment in the fourth century B.C.
The Jade Buddha is attracting pilgrims far from the Silicon Valley orbit.
Kim Nguyen drove down Sunday from Ukiah with her two children and planned to return after a few hours of prayer. She found a nook at one end of the temporary temple and sat cross-legged with a strand of prayer beads in her hand.
"This Buddha, this jade, it comes from deep in the ground," she said. "We pray to him for wisdom, to help us live our lives in peace. "
An hour later, she was still at prayer, standing and kneeling on a carpet away from the altar, where the line of pilgrims seemed to only grow longer.
Monday, September 27, 2010
Meditation for Rejuvenation
Mick Jagger took some time far out of the spotlight with a recent trip to Luang Prabang, Laos. According to a new report from Britain's The Sun, the Rolling Stones legend sequestered himself in a hotel for a period of deep meditation.
"Mick booked two rooms in the hotel - one for himself, the other for his luggage," a source close to the singer told The Sun. "His room boasts the best view overlooking the mountains and Phousi Temple. But he then blacked out all the windows, even though the hotel is in a remote location and away from prying eyes. He clearly wanted to be at one with himself."
The source adds: "Mick used the trip to regenerate himself. He spent hours with monks in the temples and chanted with them. He practices Buddhism and meditation every day. He says it's the first thing he does when he gets up in the morning."
In the meantime, rumors continue to circulate that the Stones are planning their farewell tour. In a recent interview with Le Parisien, drummer Charlie Watts says the band will hit the road as soon as Mick and Keith Richards are up for it.
"We will resume playing whenever Mick and Keith get bored. At the moment, they're having a good time," Watts said.
"Mick booked two rooms in the hotel - one for himself, the other for his luggage," a source close to the singer told The Sun. "His room boasts the best view overlooking the mountains and Phousi Temple. But he then blacked out all the windows, even though the hotel is in a remote location and away from prying eyes. He clearly wanted to be at one with himself."
The source adds: "Mick used the trip to regenerate himself. He spent hours with monks in the temples and chanted with them. He practices Buddhism and meditation every day. He says it's the first thing he does when he gets up in the morning."
In the meantime, rumors continue to circulate that the Stones are planning their farewell tour. In a recent interview with Le Parisien, drummer Charlie Watts says the band will hit the road as soon as Mick and Keith Richards are up for it.
"We will resume playing whenever Mick and Keith get bored. At the moment, they're having a good time," Watts said.
Sunday, September 26, 2010
Father O'Reilly in Who's Who
BARRIERE, BC, CANADA, September 25, 2010 /Stanford Who's Who/ -- Father Donal J. O'Reilly has been accepted among the prestigious ranks of Stanford Who's Who as a result of his remarkable effort in the Religious Services Industry. As a Pastor with the St. George Catholic Church for the past 4 years, as well as throughout his incredible 40 year career, Father O'Reilly has routinely exhibited the passion, vision and dedication necessary to be considered among the best.
Father O'Reilly delivers weekly sermons to his parishioners. In addition, he is actively involved in the community through the food bank and working with patients in a hospice setting. He also travels 44 km every weekend for missionary work. During his educational career, Father O'Reilly earned a college degree and seminary education in Philosophy and Theology. He is a member of the Knights of Columbus.
To view more information on Father Donal J. O'Reilly click here
About Stanford Who's Who
Stanford Who's Who empowers executives, professionals and entrepreneurs around the world. Our mission is to recognize successful individuals in multiple industries by providing a forum for networking, consulting, exposure and credibility to broadening one's future success. Realizing the power of forming business and professional relationships, we have created numerous resources that our members use for a multitude of reasons. With access to thousands of professional biographies of individuals in over 100 different industries, our members utilize our database to recruit others, to announce their career accomplishments, and for lasting, valuable relationships that extend beyond our membership program.
Father O'Reilly delivers weekly sermons to his parishioners. In addition, he is actively involved in the community through the food bank and working with patients in a hospice setting. He also travels 44 km every weekend for missionary work. During his educational career, Father O'Reilly earned a college degree and seminary education in Philosophy and Theology. He is a member of the Knights of Columbus.
To view more information on Father Donal J. O'Reilly click here
About Stanford Who's Who
Stanford Who's Who empowers executives, professionals and entrepreneurs around the world. Our mission is to recognize successful individuals in multiple industries by providing a forum for networking, consulting, exposure and credibility to broadening one's future success. Realizing the power of forming business and professional relationships, we have created numerous resources that our members use for a multitude of reasons. With access to thousands of professional biographies of individuals in over 100 different industries, our members utilize our database to recruit others, to announce their career accomplishments, and for lasting, valuable relationships that extend beyond our membership program.
Saturday, September 25, 2010
Monk Creates Sand Mandala
Seated against the panorama of the Missouri River Valley behind the wall of glass at the University of Mary, the Venerable Ngawang Chojor delicately rasped together a pair of narrow iron funnels.
Rasping the ridges on the top of the chakpur, as the funnel is called, causes the sand inside them to vibrate and pour.
From a miniscule opening in the bottom of the chakpur trickled a thin stream of crushed marble the consistency of the finest sand. A multicolored sand mandala — Sanskrit for “circle” — was taking shape under the tip of the cone, this one a collection of symbols of the Buddha of Compassion.
In the quiet, the rasping of the chakpur might have been the crickets or grasshoppers in the riverbottoms below, signaling autumn. Students and visitors were invited to ask questions of the Tibetan Buddhist monk creating the mandala, but watching the sand stream out in intricate designs seemed to hush the watchers.
Tibetan Buddhists believe that to witness a mandala being created fosters purification and healing within the watcher.
This mandala, outlined as a thin etching on a blue wooden board, will bloom with the symbols of the Buddha of Compassion — a lotus in the center, surrounded by eight lotus petals and colors of the four cardinal directions was part of the first day’s work. Ven. Chojor dipped the chakpur into the containers of sand — blue, rose, pink, yellow, white, green, black — and worked like a moving hourglass to fill in each space in the mandala with background and a delicate filigree of dots, branches and petals.
Ven. Chojor is very exacting; the goal of the construction is to be as perfect as possible, said Karma Tensum, the monk’s translator.
“Everything has a plan, a meaning and a story,” he said of the symbols covering the mandala.
Over four days, Ven. Chojor will work from about 10 a.m. to 5 p.m. through Thursday, and then complete the mandala on Friday morning.
Strange to the Western mind, Karma Tensum said sand mandalas are dismantled, swept up and undone after they are finished, to emphasize the impermanence of life.
For centuries, Tibetan mandalas were seen exclusively by the monks and nuns of Buddhist monasteries. In 1988, however, the Dalai Lama, the spiritual leader of Tibetan Buddhism, decreed that a mandalas be constructed for the public to witness.
Ven. Chojor is a senior monk from Namgyal Monastery, home of the Dalai Lama, now living in Madison, Wis. Karma Tensum accompanies the Ven. Chojor on his travels as translator and also is the founder the The Tibetan Children’s Education Foundation, founded in 1995 for the preservation of Tibetan culture by supporting Tibetan schools and school children in exile from their homeland.
A convocation is planned at 11 a.m. Thursday by Karma Tensum on the plight of Tibetan people under Chinese rule, “Challenges of Tibetan Cultural Survival,” in Heskett Hall on campus.
The creation of a sand mandala begins with a consecration ceremony; during the time Ven. Chojor is working on the mandala, visitors are welcome to sit and watch, take photos, and ask questions.
After the completion of the mandala, at about noon on Friday, the sands so exactingly placed will be swept up and undone; sand will be distributed to those who want it.
Blue “mandala” signs on campus will direct visitors toward Chick’s Place on campus, which is adjacent to the Leach Fieldhouse. A grant from the North Dakota Humanities Council is supporting the visit.
Rasping the ridges on the top of the chakpur, as the funnel is called, causes the sand inside them to vibrate and pour.
From a miniscule opening in the bottom of the chakpur trickled a thin stream of crushed marble the consistency of the finest sand. A multicolored sand mandala — Sanskrit for “circle” — was taking shape under the tip of the cone, this one a collection of symbols of the Buddha of Compassion.
In the quiet, the rasping of the chakpur might have been the crickets or grasshoppers in the riverbottoms below, signaling autumn. Students and visitors were invited to ask questions of the Tibetan Buddhist monk creating the mandala, but watching the sand stream out in intricate designs seemed to hush the watchers.
Tibetan Buddhists believe that to witness a mandala being created fosters purification and healing within the watcher.
This mandala, outlined as a thin etching on a blue wooden board, will bloom with the symbols of the Buddha of Compassion — a lotus in the center, surrounded by eight lotus petals and colors of the four cardinal directions was part of the first day’s work. Ven. Chojor dipped the chakpur into the containers of sand — blue, rose, pink, yellow, white, green, black — and worked like a moving hourglass to fill in each space in the mandala with background and a delicate filigree of dots, branches and petals.
Ven. Chojor is very exacting; the goal of the construction is to be as perfect as possible, said Karma Tensum, the monk’s translator.
“Everything has a plan, a meaning and a story,” he said of the symbols covering the mandala.
Over four days, Ven. Chojor will work from about 10 a.m. to 5 p.m. through Thursday, and then complete the mandala on Friday morning.
Strange to the Western mind, Karma Tensum said sand mandalas are dismantled, swept up and undone after they are finished, to emphasize the impermanence of life.
For centuries, Tibetan mandalas were seen exclusively by the monks and nuns of Buddhist monasteries. In 1988, however, the Dalai Lama, the spiritual leader of Tibetan Buddhism, decreed that a mandalas be constructed for the public to witness.
Ven. Chojor is a senior monk from Namgyal Monastery, home of the Dalai Lama, now living in Madison, Wis. Karma Tensum accompanies the Ven. Chojor on his travels as translator and also is the founder the The Tibetan Children’s Education Foundation, founded in 1995 for the preservation of Tibetan culture by supporting Tibetan schools and school children in exile from their homeland.
A convocation is planned at 11 a.m. Thursday by Karma Tensum on the plight of Tibetan people under Chinese rule, “Challenges of Tibetan Cultural Survival,” in Heskett Hall on campus.
The creation of a sand mandala begins with a consecration ceremony; during the time Ven. Chojor is working on the mandala, visitors are welcome to sit and watch, take photos, and ask questions.
After the completion of the mandala, at about noon on Friday, the sands so exactingly placed will be swept up and undone; sand will be distributed to those who want it.
Blue “mandala” signs on campus will direct visitors toward Chick’s Place on campus, which is adjacent to the Leach Fieldhouse. A grant from the North Dakota Humanities Council is supporting the visit.
Thursday, September 23, 2010
Big Buddha on Temple to be Built
Raynham —
Four years after setting up home and shrine in a humble New England farmhouse, a group of Thai Buddhist monks is preparing for grander quarters.
By 2012, a sprawling 60-foot-high Theravada Buddhist temple and meditation center will rise from the South Street East property. It will be topped by a 180-foot golden spire.
The complex will culminate the long-held dream of Boston-area Thai families to honor their monarch, King Rama IX, Bhumibhol Adulyadej, who was born in Cambridge in 1927.
The resident monks had been housed in small apartments from Brighton to Watertown.
After searching for land expansive enough for a new temple, cultural center, and monastery, they finally planted roots on the 50-acre parcel near Hill Street.
“This is the permanent land and the permanent home of the temple,” Lamiad Wechapak, a Brockton resident of Thai origin, told The Raynham Call in 2007, not long after six monks settled intothe 1850 farmhouse.
She said the experience in Raynham had been positive.
Since arriving, the resident monks have spent their days meditating, chanting, counseling laity, and studying the Dhamma or the teachings of the Buddha.
In 2007, residents along South Street East said they found the monks pleasing to watch in their saffron robes and sandals, as they tended to their garden and strolled the property.
Three years later, the welcome mat still appears to be out.
Only a handful of abutters attended Planning Board hearings this year as the elaborate site plans were reviewed and approved. None voiced objections.
Selectmen Chairman Marie Smith, who manages the nearby Pine Hill Estates Mobile Home Park, said she has heard nothing negative about the new temple.
“From what I saw, it looks like a wonderful building,” Smith said, after viewing a model on display.
The temple, or Wat Nawamintararachutis, will be the largest in New England, and possibly in the world, outside of Thailand.
The 109,000-square-foot, white structure with five tiered gables merges Eastern and Western aesthetics, proponents say.
The site will be formally landscaped and preserve existing maple trees and stonewalls. Five acres will be used for the temple. The remaining acreage is environmentally protected.
The building will sit 154 feet from the road and slope down toward the Taunton River.
It will include a temple, museum, meditation center, dormitory for about 16 resident monks who will live on site, and gardens.
The proponents will seek a variance on the town’s 40-foot-height bylaws. The soaring steeple complies with local and FAA regulations, Been Wang, of Architectural Resources Cambridge, said.
The temple and meditation center will be used for educational and religious purposes, including meditation and chanting services, religious rites, and teaching about Buddhism, Thai culture, and language.
Two major events a year, in the spring and fall, and another nine or 10 celebrations throughout the year, are expected to draw between 300 and 700 people but the attendance will be staggered.
In addition to the 240 parking spaces and a grassed area for an additional 100 cars, Depuy/Johnson & Johnson have offered use of their parking area in Raynham Woods Commerce Center and participants will be shuttled to the site.
Police details will be required to direct traffic for major events. Parking will be banned from South Street East.
Fire officials have approved the emergency access around the building, sprinkler plans and alarm systems.
The building will be tax exempt as a religious facility.
Four years after setting up home and shrine in a humble New England farmhouse, a group of Thai Buddhist monks is preparing for grander quarters.
By 2012, a sprawling 60-foot-high Theravada Buddhist temple and meditation center will rise from the South Street East property. It will be topped by a 180-foot golden spire.
The complex will culminate the long-held dream of Boston-area Thai families to honor their monarch, King Rama IX, Bhumibhol Adulyadej, who was born in Cambridge in 1927.
The resident monks had been housed in small apartments from Brighton to Watertown.
After searching for land expansive enough for a new temple, cultural center, and monastery, they finally planted roots on the 50-acre parcel near Hill Street.
“This is the permanent land and the permanent home of the temple,” Lamiad Wechapak, a Brockton resident of Thai origin, told The Raynham Call in 2007, not long after six monks settled intothe 1850 farmhouse.
She said the experience in Raynham had been positive.
Since arriving, the resident monks have spent their days meditating, chanting, counseling laity, and studying the Dhamma or the teachings of the Buddha.
In 2007, residents along South Street East said they found the monks pleasing to watch in their saffron robes and sandals, as they tended to their garden and strolled the property.
Three years later, the welcome mat still appears to be out.
Only a handful of abutters attended Planning Board hearings this year as the elaborate site plans were reviewed and approved. None voiced objections.
Selectmen Chairman Marie Smith, who manages the nearby Pine Hill Estates Mobile Home Park, said she has heard nothing negative about the new temple.
“From what I saw, it looks like a wonderful building,” Smith said, after viewing a model on display.
The temple, or Wat Nawamintararachutis, will be the largest in New England, and possibly in the world, outside of Thailand.
The 109,000-square-foot, white structure with five tiered gables merges Eastern and Western aesthetics, proponents say.
The site will be formally landscaped and preserve existing maple trees and stonewalls. Five acres will be used for the temple. The remaining acreage is environmentally protected.
The building will sit 154 feet from the road and slope down toward the Taunton River.
It will include a temple, museum, meditation center, dormitory for about 16 resident monks who will live on site, and gardens.
The proponents will seek a variance on the town’s 40-foot-height bylaws. The soaring steeple complies with local and FAA regulations, Been Wang, of Architectural Resources Cambridge, said.
The temple and meditation center will be used for educational and religious purposes, including meditation and chanting services, religious rites, and teaching about Buddhism, Thai culture, and language.
Two major events a year, in the spring and fall, and another nine or 10 celebrations throughout the year, are expected to draw between 300 and 700 people but the attendance will be staggered.
In addition to the 240 parking spaces and a grassed area for an additional 100 cars, Depuy/Johnson & Johnson have offered use of their parking area in Raynham Woods Commerce Center and participants will be shuttled to the site.
Police details will be required to direct traffic for major events. Parking will be banned from South Street East.
Fire officials have approved the emergency access around the building, sprinkler plans and alarm systems.
The building will be tax exempt as a religious facility.
Buddha Inspires
By Chun Ock-bae
Most people are interested in learning more about the life stories of the people they admire. That is the reason why the eight phases of the Buddha's life from his birth to his death can be found in the ``Palsang-jeon (Eight Pictures Hall),’’ or on the outside walls of the Main Hall of Buddhist Temples.
Ever since the Buddha entered nirvana, the story of his life has drawn endless interest from many Buddhists. A series of paintings entitled ``Eight Phases of the Buddha’s Life’’ was developed as a means of satisfying people’s interest. These paintings were created for the first time 2,000 years ago and even now they are central to Buddhist Art.
Announcement of the imminent birth
One night, Queen Mayadevi dreamed that a white elephant descended from heaven and entered her womb. The white elephant entering her womb indicated that on that very night she had conceived a child who was a pure and powerful being. The King and the Queen listened to the interpretation of the dream from a Brahmin who was an expert in physiognomy. He predicted: ``A great son will be born. If he renounces the world and embraces a religious life, he will attain perfect enlightenment and become the savior of this world.’’
Birth
Buddha Shakyamuni was born as a royal prince in 624 B.C. in a place called Lumbini, which was originally in northern India but is now part of Nepal. He emerged from the right side of his mother who is depicted as standing upright and holding the branch of a fig tree. When the king saw the child he felt as if all his wishes had been fulfilled. Thus he named the young prince ``Siddhartha.’’
He invited a Brahmin seer to make predictions about the prince’s future. The seer examined the child with his clairvoyance and told the king, ``There are signs that the boy could become either a chakravatin king, a ruler of the entire world, or a fully enlightened Buddha.’’
Four scenes of human existence
Sometimes Prince Siddhartha would go into the capital city of his father’s kingdom to see how the people lived. During these visits he came into contact with the sick and the elderly, and, on one occasion, a corpse. These encounters left a deep impression on his mind and led him to realize that all living beings without exception have to experience the sufferings of birth, sickness, aging and death.
Seeing how all living beings are trapped in this vicious circle of suffering he felt a deep compassion for them, and developed a sincere wish to free all from suffering.
Renunciation
Realizing that only a fully enlightened Buddha has the wisdom and the power to help all living beings, he resolved to leave the palace and retire to the solitude of the forest where he would engage in profound meditation until he attained enlightenment.
His father, learning of Siddhartha’s intentions to leave, placed extra guards by the gates to watch over his son at all times. But Siddhartha, with the aid of the four guardians and other spirits, was able to escape over the wall on his favorite white horse.
Asceticism
For six years he studied and meditated to find the truth. As was the custom in those days, he punished and disciplined his body until verging on the edge of death. Finally realizing that this was not the right way to enlightenment, he began to live moderately and maintain a healthy body in order to further his quest for understanding.
Temptations
The demon Mara, symbolizing delusions, which arise during meditation, tried to disturb Siddhartha’s practice. Mara sought to break the spirit of the meditating man and sent various lures as distractions from the path Siddhartha had chosen.
First he sent worldly pleasures. When these failed, he sent his army of monsters but the power of the nearly enlightened Buddha was able to stop them and turn their weapons into lotus blossoms. Evil, in the guise of Mara and his tricks, was defeated and goodness prevailed ― Siddhartha resisted the three voluptuous women sent to seduce him. He finally defeated all temptations and attained enlightenment.
Enlightenment and teaching
After overcoming temptation, enlightenment is complete. Siddhartha had become the historical Buddha, Sakyamuni. In “Deer Park,” the Buddha is depicted preaching to his colleagues who practiced with him before his enlightenment. For 45 years, he wandered and taught anyone who was interested in his understanding of reality.
If we integrate Buddha’s teachings into our daily life we will be able to solve all our inner problems and attain a truly peaceful mind. Without inner peace, outer peace is impossible. If we first establish peace within our minds by training in spiritual paths, outer peace will come naturally; but if we do not, world peace will never be achieved, no matter how many people campaign for it.
Passing away, nirvana
At the age of 80 the Buddha passed away between two Sala trees and many disciples and animals gathered around the bier to mourn his passing. In elaborate paintings, there is a colorful shower of relics from the burning casket. Around the body are crowds of both heavenly and earthly mourners.
Most people are interested in learning more about the life stories of the people they admire. That is the reason why the eight phases of the Buddha's life from his birth to his death can be found in the ``Palsang-jeon (Eight Pictures Hall),’’ or on the outside walls of the Main Hall of Buddhist Temples.
Ever since the Buddha entered nirvana, the story of his life has drawn endless interest from many Buddhists. A series of paintings entitled ``Eight Phases of the Buddha’s Life’’ was developed as a means of satisfying people’s interest. These paintings were created for the first time 2,000 years ago and even now they are central to Buddhist Art.
Announcement of the imminent birth
One night, Queen Mayadevi dreamed that a white elephant descended from heaven and entered her womb. The white elephant entering her womb indicated that on that very night she had conceived a child who was a pure and powerful being. The King and the Queen listened to the interpretation of the dream from a Brahmin who was an expert in physiognomy. He predicted: ``A great son will be born. If he renounces the world and embraces a religious life, he will attain perfect enlightenment and become the savior of this world.’’
Birth
Buddha Shakyamuni was born as a royal prince in 624 B.C. in a place called Lumbini, which was originally in northern India but is now part of Nepal. He emerged from the right side of his mother who is depicted as standing upright and holding the branch of a fig tree. When the king saw the child he felt as if all his wishes had been fulfilled. Thus he named the young prince ``Siddhartha.’’
He invited a Brahmin seer to make predictions about the prince’s future. The seer examined the child with his clairvoyance and told the king, ``There are signs that the boy could become either a chakravatin king, a ruler of the entire world, or a fully enlightened Buddha.’’
Four scenes of human existence
Sometimes Prince Siddhartha would go into the capital city of his father’s kingdom to see how the people lived. During these visits he came into contact with the sick and the elderly, and, on one occasion, a corpse. These encounters left a deep impression on his mind and led him to realize that all living beings without exception have to experience the sufferings of birth, sickness, aging and death.
Seeing how all living beings are trapped in this vicious circle of suffering he felt a deep compassion for them, and developed a sincere wish to free all from suffering.
Renunciation
Realizing that only a fully enlightened Buddha has the wisdom and the power to help all living beings, he resolved to leave the palace and retire to the solitude of the forest where he would engage in profound meditation until he attained enlightenment.
His father, learning of Siddhartha’s intentions to leave, placed extra guards by the gates to watch over his son at all times. But Siddhartha, with the aid of the four guardians and other spirits, was able to escape over the wall on his favorite white horse.
Asceticism
For six years he studied and meditated to find the truth. As was the custom in those days, he punished and disciplined his body until verging on the edge of death. Finally realizing that this was not the right way to enlightenment, he began to live moderately and maintain a healthy body in order to further his quest for understanding.
Temptations
The demon Mara, symbolizing delusions, which arise during meditation, tried to disturb Siddhartha’s practice. Mara sought to break the spirit of the meditating man and sent various lures as distractions from the path Siddhartha had chosen.
First he sent worldly pleasures. When these failed, he sent his army of monsters but the power of the nearly enlightened Buddha was able to stop them and turn their weapons into lotus blossoms. Evil, in the guise of Mara and his tricks, was defeated and goodness prevailed ― Siddhartha resisted the three voluptuous women sent to seduce him. He finally defeated all temptations and attained enlightenment.
Enlightenment and teaching
After overcoming temptation, enlightenment is complete. Siddhartha had become the historical Buddha, Sakyamuni. In “Deer Park,” the Buddha is depicted preaching to his colleagues who practiced with him before his enlightenment. For 45 years, he wandered and taught anyone who was interested in his understanding of reality.
If we integrate Buddha’s teachings into our daily life we will be able to solve all our inner problems and attain a truly peaceful mind. Without inner peace, outer peace is impossible. If we first establish peace within our minds by training in spiritual paths, outer peace will come naturally; but if we do not, world peace will never be achieved, no matter how many people campaign for it.
Passing away, nirvana
At the age of 80 the Buddha passed away between two Sala trees and many disciples and animals gathered around the bier to mourn his passing. In elaborate paintings, there is a colorful shower of relics from the burning casket. Around the body are crowds of both heavenly and earthly mourners.
Wednesday, September 22, 2010
Lawsuit Over Lord's Prayer
The American Civil Liberties Union has filed a lawsuit against a New Jersey town on behalf of a former Jewish employee.
The suit against Point Pleasant Beach contends that the recitation of the Lord's Prayer at municipal council meetings, which the council has done since the mid-1990s, is unconstitutional because it shows preference for a particular religion, according to reports.
The former employee, who was unnamed in reports about the suit, said the prayer made her feel uncomfortable.
Kevin Riordan, an attorney for Point Pleasant Beach, said there was no intention to discriminate against any one religion and that no one had complained before.
The suit against Point Pleasant Beach contends that the recitation of the Lord's Prayer at municipal council meetings, which the council has done since the mid-1990s, is unconstitutional because it shows preference for a particular religion, according to reports.
The former employee, who was unnamed in reports about the suit, said the prayer made her feel uncomfortable.
Kevin Riordan, an attorney for Point Pleasant Beach, said there was no intention to discriminate against any one religion and that no one had complained before.
Tuesday, September 21, 2010
52% Have Negative Viewpoint of Islam in US
NEW YORK, Sept. 20 (UPI) -- More than half of Americans hold an unfavorable view of Islam and say they consider it to be a religion that encourages violence, a poll indicates.
Americans hold strongly positive views on Christianity but are less approving in their assessment of other religions, the Angus Reid Public Opinion poll has found.
In a survey of 1,024 adults, the poll found 83 percent generally have a favorable view of Christianity while 47 percent feel the same way about Judaism and 43 percent about Buddhism.
But 52 percent of respondents said they hold an unfavorable view of Islam, the poll found.
Asked about religion encouraging violence, 45 percent said they believe Islam encourages violence and 25 percent described it as a peaceful religion.
While 91 per cent of Americans say they have a good basic understanding of the teachings and beliefs of Christianity, less than half are knowledgeable about five other religions: Judaism 43 percent, Islam 34 percent, Buddhism 31 percent, Hinduism 22 percent and Sikhism 8 percent, the poll indicates.
The poll was conducted online on Sept 14 and 15 with a margin of error of plus or minus 3.1 percentage points.
Americans hold strongly positive views on Christianity but are less approving in their assessment of other religions, the Angus Reid Public Opinion poll has found.
In a survey of 1,024 adults, the poll found 83 percent generally have a favorable view of Christianity while 47 percent feel the same way about Judaism and 43 percent about Buddhism.
But 52 percent of respondents said they hold an unfavorable view of Islam, the poll found.
Asked about religion encouraging violence, 45 percent said they believe Islam encourages violence and 25 percent described it as a peaceful religion.
While 91 per cent of Americans say they have a good basic understanding of the teachings and beliefs of Christianity, less than half are knowledgeable about five other religions: Judaism 43 percent, Islam 34 percent, Buddhism 31 percent, Hinduism 22 percent and Sikhism 8 percent, the poll indicates.
The poll was conducted online on Sept 14 and 15 with a margin of error of plus or minus 3.1 percentage points.
Monday, September 20, 2010
The Buddha Message
They call it a message of peace and harmonious co-existence from ancient India to the modern world. An exhibition on the Lotus Sutra, believed to be a record of Gautam Buddha’s teachings towards the end of his life and been transcribed between the first and second century CE, is on at Ravindra Natya Mandir, Prabhadevi, in the city.
The exhibition — comprising a collection of artefacts, calligraphic and pictorial representations of the transcriptions, including historic originals and reproductions from India, Nepal, China and Japan — has already travelled to Japan, Singapore, Hong Kong, Laos, Delhi, Chennai, Bangalore and Kolkata. This is its first appearance in the city.
The teachings have also been translated into a number of non-Asian languages such as German, Italian and Greek. “When I think about how many Buddhists must have endured tremendous adversities to protect and transmit the Lotus Sutra over countless centuries, I could not help but think that they looked happy to have survived the trials and tribulations and to be able to meet with so many people,” says Dr Daisaku Ikeda, president of exhibition organisers Soka Gakkai International. “The Lotus Sutra is an effort to develop a means for the contemporary society to confront the rampant suffering of our age and to make the social and cultural diversity of our world a source of creativity and joy for all.”
The exhibition — comprising a collection of artefacts, calligraphic and pictorial representations of the transcriptions, including historic originals and reproductions from India, Nepal, China and Japan — has already travelled to Japan, Singapore, Hong Kong, Laos, Delhi, Chennai, Bangalore and Kolkata. This is its first appearance in the city.
The teachings have also been translated into a number of non-Asian languages such as German, Italian and Greek. “When I think about how many Buddhists must have endured tremendous adversities to protect and transmit the Lotus Sutra over countless centuries, I could not help but think that they looked happy to have survived the trials and tribulations and to be able to meet with so many people,” says Dr Daisaku Ikeda, president of exhibition organisers Soka Gakkai International. “The Lotus Sutra is an effort to develop a means for the contemporary society to confront the rampant suffering of our age and to make the social and cultural diversity of our world a source of creativity and joy for all.”
Sunday, September 19, 2010
Homage to Sai Baba
The children are part of a delegation of 2500 devotees who are going to the subcontinent to see their spiritual guru, Sathya Sai Baba.
The Sathya Sai Movement South Africa will stage a play called Ubuntu for Sai Baba and thousands of his followers from across the globe.
Devotees from 85 countries will take part in the pilgrimage to Prashanti Nilayam, the main ashram of Sai Baba in Puttarparthi, Andhra Pradesh.
The pilgrimage begins on September 23 and ends on October 4.
Ubuntu enjoyed a long run in South Africa's main cities.
It chronicles the history of South Africa and documents the biggest turning points, including the arrival of Mahatma Gandhi, the imprisonment and release of former president Nelson Mandela and the country's liberation from white rule.
Co-ordinator Nithya Naidoo said the group had decided to perform the 50-minute play as South Africa's "offering" to the spiritual leader.
"Other countries have all had their chances, and now it is the time for our children to shine," said Naidoo.
He added that it was important to show Sai Baba the impact he had made on his thousands of followers in South Africa.
"Outside India, Africa was the first place Sai Baba touched with his divine presence many years ago."
The children who will take part in the play hail from the four major Sathya Sai schools in the country - based in Chatsworth, Newcastle, Lenasia and Rylands - while 111 children come from an informal settlement in Verulam.
"These children come from underprivileged backgrounds, and to be able to give them this opportunity is wonderful," said Naidoo.
The Sathya Sai Movement South Africa will stage a play called Ubuntu for Sai Baba and thousands of his followers from across the globe.
Devotees from 85 countries will take part in the pilgrimage to Prashanti Nilayam, the main ashram of Sai Baba in Puttarparthi, Andhra Pradesh.
The pilgrimage begins on September 23 and ends on October 4.
Ubuntu enjoyed a long run in South Africa's main cities.
It chronicles the history of South Africa and documents the biggest turning points, including the arrival of Mahatma Gandhi, the imprisonment and release of former president Nelson Mandela and the country's liberation from white rule.
Co-ordinator Nithya Naidoo said the group had decided to perform the 50-minute play as South Africa's "offering" to the spiritual leader.
"Other countries have all had their chances, and now it is the time for our children to shine," said Naidoo.
He added that it was important to show Sai Baba the impact he had made on his thousands of followers in South Africa.
"Outside India, Africa was the first place Sai Baba touched with his divine presence many years ago."
The children who will take part in the play hail from the four major Sathya Sai schools in the country - based in Chatsworth, Newcastle, Lenasia and Rylands - while 111 children come from an informal settlement in Verulam.
"These children come from underprivileged backgrounds, and to be able to give them this opportunity is wonderful," said Naidoo.
Saturday, September 18, 2010
Pope Visit Has a Little Religious Controversy
The state visit of Pope Benedict XVI to Britain has placed him with the queen, prime minister, and given him a prized platform to argue for a deeper religious meaning in an overtly secular land.Yet the culmination and purpose of Pope Benedict's trip is Sunday when he will beatify Cardinal John Henry Newman in a huge celebration in Birmingham, England.
Cardinal Newman, a 19th century writer and theologian, is a convert from the Anglican Church who made being British and being Catholic acceptable, scholars say. He was made a cardinal at the age of 80.
His “doctrine of development” argued that theological ideas evolve into new manifestations. Newman retained skepticism of papal infallibility, famously saying, “Drink to the Pope, if you please, still, to conscience first.”
The pope's trip to beatify a star convert to Catholicism comes at a sensitive time for British Anglicans. The church is bitterly divided over gay marriage, female priests, and religious authority. Traditionalist Anglicans, such the writer GP Taylor, have converted to Catholicism, and the Anglican bishops of Rochester and Chichester have threatened to leave.
Last fall the pope shocked the Anglican establishment by announcing that large chunks of their “disillusioned” faithful could convert to the Roman Catholic Church; clergy could stay married.
The sudden offer, made after Vatican meetings with Anglicans behind the back of the Archbishop of Canterbury, Rowan Williams, was described by Oxford church historian Diarmaid MacCulloch as destroying decades of careful ecumenical work.
“As in various other controversial personal initiatives of his pontificate, to do with Muslims or condoms in Africa, the pope has jumped into a delicate situation regardless of consultation with those in the Vatican who have charge of such matters,” Mr. MacCulloch wrote in the Guardian.
Archbishop Williams told Vatican radio after a meeting with the pope that he didn’t think the Vatican was conducting a “dawn raid” on the Anglican communion but said he wished he had been consulted prior to the announcement.
The respected National Catholic Reporter columnist John Allen pointed out to CNN today that the pope needs to be concerned it not appear to be “poaching” Anglicans while on this trip.
But regarding the beatification of Newman, British Catholics are thrilled.
“He’s a heroic figure, an Anglican star who became Catholic, showing we can be both very British and very Catholic,” says a Benedictine theologian.
To some theologians, his beatification involves a “reinterpretation” of Newman – harmonizing his thinking to suit a church and a pope turning in a far more orthodox direction than Newman would have countenanced.
In a Financial Times article, “The papal hijacking of Cardinal Newman,” Newman biographer John Cornwell writes that Newman’s advocacy of free and open inquiry and his dissenting spirit would put him at strong odds with the pope, whose 28 year tenure at the Vatican has been marked by ever more conservative and orthodox views.
Mr. Cornwall writes: “Why had Benedict, a rigid conservative, seen fit to hasten the beatification of a man who has an iconic stature for liberal Catholic intellectuals throughout the English-speaking world? All becomes clear with Benedict’s revision of John Henry Newman’s legacy. Pope Benedict and Catholic officialdom are presenting Newman as an exemplar of unquestioning papal allegiance. ... Addressing the bishops of England and Wales in Rome this February, he declared that Newman was an example to the world of opposition to ‘dissent’. It was like saying that Churchill had been a Trotskyite all along.”
Several Catholic writers who say that Newman’s views are less liberal than Cornwall suggests have attacked Cornwall’s article.
Gabriel Fackre, emeritus professor at the Andover-Newton Theological Academy in Boston, and well-known in the ecumenical community, argues “the heart of ecumenism [or interfaith work] is when each tradition brings its own gifts to the other.”
Newman, Mr. Fackre argues, was known for the idea that theological ideas have a “trajectory” in which “you don’t abandon the teachings but let them flower – the ordination of women might be an example. It is a very supple concept of doctrine that is a long way from Benedict, who seems to rigidify doctrine.”
The pope, however, is showing a willingness to change and adapt in the Newman case, analysts point out. By tradition popes do not beatify individuals. Popes by rule only “canonize” – the next step after beatification, in a long process toward sainthood. But in Newman’s case, which has been sped up, Benedict is making an exception.
Cardinal Newman, a 19th century writer and theologian, is a convert from the Anglican Church who made being British and being Catholic acceptable, scholars say. He was made a cardinal at the age of 80.
His “doctrine of development” argued that theological ideas evolve into new manifestations. Newman retained skepticism of papal infallibility, famously saying, “Drink to the Pope, if you please, still, to conscience first.”
The pope's trip to beatify a star convert to Catholicism comes at a sensitive time for British Anglicans. The church is bitterly divided over gay marriage, female priests, and religious authority. Traditionalist Anglicans, such the writer GP Taylor, have converted to Catholicism, and the Anglican bishops of Rochester and Chichester have threatened to leave.
Last fall the pope shocked the Anglican establishment by announcing that large chunks of their “disillusioned” faithful could convert to the Roman Catholic Church; clergy could stay married.
The sudden offer, made after Vatican meetings with Anglicans behind the back of the Archbishop of Canterbury, Rowan Williams, was described by Oxford church historian Diarmaid MacCulloch as destroying decades of careful ecumenical work.
“As in various other controversial personal initiatives of his pontificate, to do with Muslims or condoms in Africa, the pope has jumped into a delicate situation regardless of consultation with those in the Vatican who have charge of such matters,” Mr. MacCulloch wrote in the Guardian.
Archbishop Williams told Vatican radio after a meeting with the pope that he didn’t think the Vatican was conducting a “dawn raid” on the Anglican communion but said he wished he had been consulted prior to the announcement.
The respected National Catholic Reporter columnist John Allen pointed out to CNN today that the pope needs to be concerned it not appear to be “poaching” Anglicans while on this trip.
But regarding the beatification of Newman, British Catholics are thrilled.
“He’s a heroic figure, an Anglican star who became Catholic, showing we can be both very British and very Catholic,” says a Benedictine theologian.
To some theologians, his beatification involves a “reinterpretation” of Newman – harmonizing his thinking to suit a church and a pope turning in a far more orthodox direction than Newman would have countenanced.
In a Financial Times article, “The papal hijacking of Cardinal Newman,” Newman biographer John Cornwell writes that Newman’s advocacy of free and open inquiry and his dissenting spirit would put him at strong odds with the pope, whose 28 year tenure at the Vatican has been marked by ever more conservative and orthodox views.
Mr. Cornwall writes: “Why had Benedict, a rigid conservative, seen fit to hasten the beatification of a man who has an iconic stature for liberal Catholic intellectuals throughout the English-speaking world? All becomes clear with Benedict’s revision of John Henry Newman’s legacy. Pope Benedict and Catholic officialdom are presenting Newman as an exemplar of unquestioning papal allegiance. ... Addressing the bishops of England and Wales in Rome this February, he declared that Newman was an example to the world of opposition to ‘dissent’. It was like saying that Churchill had been a Trotskyite all along.”
Several Catholic writers who say that Newman’s views are less liberal than Cornwall suggests have attacked Cornwall’s article.
Gabriel Fackre, emeritus professor at the Andover-Newton Theological Academy in Boston, and well-known in the ecumenical community, argues “the heart of ecumenism [or interfaith work] is when each tradition brings its own gifts to the other.”
Newman, Mr. Fackre argues, was known for the idea that theological ideas have a “trajectory” in which “you don’t abandon the teachings but let them flower – the ordination of women might be an example. It is a very supple concept of doctrine that is a long way from Benedict, who seems to rigidify doctrine.”
The pope, however, is showing a willingness to change and adapt in the Newman case, analysts point out. By tradition popes do not beatify individuals. Popes by rule only “canonize” – the next step after beatification, in a long process toward sainthood. But in Newman’s case, which has been sped up, Benedict is making an exception.
Friday, September 17, 2010
Nevada Gathering for Peace
Various religious leaders prayed for world peace as the sun was rising behind hills at Red Rock Consecrated Sanctuary in Reno (Nevada, USA) on September 12 morning.
Hindu statesman Rajan Zed recited hymns from ancient Hindu scriptures Rig-Veda, Upanishads and Bhagavad-Gita at this peace service, urging the almighty to “lead us from darkness to light”, suggesting attendees to “act selflessly” and stressing “unity and concord”.
Other religious leaders who participated in this Interfaith Sunrise Prayer Service for World Peace included: Gene Savoy Junior, Head Bishop of International Community of Christ; William Bartlett, Buddhist priest; Roya Galata, Baha’i elder; Sean Savoy, Chancellor of the Jamilian University of the Ordained; Yuki Matsushita, Bishop of Church of the Second Advent in Japan; etc.
Rajan Zed, who is the President of Universal Society of Hinduism, says that all religions should work together for a just and peaceful world. Dialogue would bring us mutual enrichment, he adds.
Hindu statesman Rajan Zed recited hymns from ancient Hindu scriptures Rig-Veda, Upanishads and Bhagavad-Gita at this peace service, urging the almighty to “lead us from darkness to light”, suggesting attendees to “act selflessly” and stressing “unity and concord”.
Other religious leaders who participated in this Interfaith Sunrise Prayer Service for World Peace included: Gene Savoy Junior, Head Bishop of International Community of Christ; William Bartlett, Buddhist priest; Roya Galata, Baha’i elder; Sean Savoy, Chancellor of the Jamilian University of the Ordained; Yuki Matsushita, Bishop of Church of the Second Advent in Japan; etc.
Rajan Zed, who is the President of Universal Society of Hinduism, says that all religions should work together for a just and peaceful world. Dialogue would bring us mutual enrichment, he adds.
Thursday, September 16, 2010
Pope Takes A Tour in Scotland
It was a day as fine as anyone - even a pope - has a right to expect of Scotland in mid-September. From the moment the flight carrying Benedict XVI touched down at Edinburgh airport with the pilots flying a papal standard from one window of the cockpit, and a union flag from the other, it was a day of light and shade.
Abrupt breezes chased off gun-metal clouds, revealing the deep azure sky beyond. And the infectious enthusiasm of hundreds of thousands of Scottish Roman Catholics began to edge aside some of the heated controversy that had built up around the first visit to Britain of this most controversial of pontiffs.
But by the end of the first day of his trip plenty of questions remained about the nature of the message he is bringing and its reception in a Britain that has changed since his predecessor, John Paul II, visited 28 years ago. The crowds who greeted Benedict were smaller.
Non-believers protested at the pope's condemnation of aggressive secularism, while his view that Britain strives to be a multicultural society struck an odd note, like that sounded by his former aide, Cardinal Walter Kasper, who in an interview published on the eve of the pope's arrival had compared Britain to a third world nation.
The cardinal withdrew from the papal party on health grounds, said by his spokesman today to be gout. But, according to a source, he was well enough on Wednesday night to attend a dinner in Rome at the German embassy to the Holy See.
The pope's day began on an unequivocally humble note aboard the Alitalia flight from Rome. Speaking to correspondents, Benedict used his strongest language to date to condemn his church's record on clerical sex abuse.
It is difficult to understand how this perversion of the priestly mission was possible, he said, adding that the church authorities were not sufficiently vigilant and insufficiently speedy and decisive in taking the necessary measures. Roman Catholicism was at a moment of penitence, humility and renewed sincerity.
The pope went on to say that paedophile priests should be excluded from all possibility of access to young people because this was an illness and free will did not work when there was this sickness. It was the first time that any of the correspondents could recall him describing paedophilia as an illness. This briefing gave the first hint of the pressure on the pontiff, pressure that can only mount during this gruelling, four-day visit. He spoke with a hoarse voice in some of his replies.
At the Palace of Holyroodhouse in Edinburgh, his first stop, the Scottish wind conspired to bolster diplomacy. After Benedict, the first pope to make a state visit to Britain, joined the Queen on a dais outside the gates of the royal palace, a gust lifted his zucchetto, his skullcap, and he only just caught it before it was spun away.
He took it in hand just as the band of the Scots Guard struck up the national anthem, so to millions of people watching on television it looked as if he was removing it as a sign of respect.
Then, and subsequently when he exchanged gifts with the Queen inside the palace, the 83 year-old pope appeared less reactive than usual. Seemingly concerned about his hearing, the Queen spoke more loudly than she does normally and placed her chair close to his for their brief, private conversation.
His speech, given at the rear of the palace to several hundred invited guests, brought home the historic nature of the occasion a pope, and a German one at that, being received by the titular leader of the Church of England.
Benedict's English is fluent, but coloured with a heavy, breathy accent. He spoke of a Florence Nightingale inspired by faith, warned against the exclusion of God and called on everyone involved to continue the work for peace in Northern Ireland.
The pope diplomatically praised Britain's stand against a Nazi tyranny that wished to eradicate God from society. And, pressing home a point that is expected to be central to his visit, Benedict went on: "As we reflect on the sobering lessons of the atheist extremism of the 20th century, let us never forget how the exclusion of God, religion and virtue from public life leads ultimately to a truncated vision of man and of society and thus to a reductive vision of the person and his destiny."
The quote was from his own encyclical on social and economic issues, Caritas in Veritate, which was published last year. That is the kind of thing you do when you are pope.
In what might be regarded as a less than warm endorsement, the pope said the United Kingdom strives to be a modern and multi-cultural society. And he added: "In this challenging enterprise, may it always maintain its respect for those traditional values and cultural expressions that more aggressive forms of secularism no longer value or even tolerate. Let it not obscure the Christian foundation that underpins its freedoms."
He was speaking to an audience that included a rabbi in a spectacularly wide-brimmed hat. And amid the colourfully robed prelates of several Christian denominations, perhaps the most strikingly dressed guest was the Pakistani-born academic Mona Siddiqui, who wore a headscarf and trouser suit in white and vivid turquoise.
Back at the entrance to the palace, where the popemobile was parked, three little girls in blue tartan skirts were waiting to present bunches of flowers to Benedict on his departure.
From that moment, as the popemobile set off through Edinburgh, Scottishness exploded into full view.
And as the bullet and bomb-proofed vehicle edged into sight, with the pope's frail body draped with a tartan shawl specially designed for his visit, the children of St Peter's Catholic primary school in Aberdeen erupted into cheers, waving their paper St Andrew's saltire flags.
Woken at 5am, they had clambered on to their coaches as dawn broke for a 130-mile trek south. Five hours later, they were in joyful mood, grinning and cheering for a television camera, before pressing themselves into prime positions against the crash barriers lining the road.
"It's a good day, said Claire Richard, a softly-spoken 11-year-old. "Well, the special thing about him is that this is the first time I have seen a pope. He doesn't come here every day and it's not even like once a year."
Despite Aberdeen's size and prominence, the city has only three Catholic primary schools and no Catholic secondaries.
"Whenever they hear about Pope Benedict [from now on], they can connect with being here today, said Jo Martin, St Peter's headteacher. "It's an opportunity for them also to see children from other Catholic schools, identifying with their heritage."
It was a rare experience - a day for Catholics to celebrate, despite the horror of the child sex abuse scandals elsewhere and their minority status within an increasingly secular state.
And it was St Ninian's day, the rarely acknowledged feast day of the reputed founder of Christianity in Scotland. Before the pope's drive-past, Ninian's arrival, on a beach in south-west Scotland in 397 was marked, by nearly 1,000 students from Catholic, ecumenical and Protestant schools across Scotland called St Ninian's, accompanied by massed pipers, some with saltire flags fixed high on their instruments.
Alongside Claire was a young Polish schoolmate, Igor Kantor. His mother Martha emigrated three years ago to find work in Aberdeen - one of the thousands of east European migrants who have swelled the school's roll and reinvigorate ailing Catholic congregations across north eastern and northern Scotland.
There are 70 Polish children, all Catholics, out of 199 enrolled at St Peters. "I never ever saw a pope before," said Igor, eight.
The church had predicted up to 100,000 people would line the 3½ miles through central Edinburgh. Early estimates suggested the crowd was nearer 60,000, though the council later claimed there were some 125,000.
At all events, it lacked the intensity and emotion of the visit by John Paul II in 1982. Then the crowds on Princes Street were 10 deep in places.
Intensity, though, was not lacking at Bellahouston park in Glasgow. A crowd of 60-70,000 holding saltires and white and yellow papal standards that streamed in a stiff, southerly wind spread out across the open green space beyond two tower blocks. It looked as if it had been occupied by a medieval army waiting for its general.
The crowds had begun arriving as early as 9.30am, small groups, clutching folding chairs and waterproof clothing. By midday they were coming in their hundreds, filling the length of Mosspark Boulevard. Young, old, infirm; Scottish, Indian, Filipino. They bore flags, carried placards and wore papal bandannas, enjoying the sunshine and the convivial atmosphere.
Few seemed to mind the hours of waiting or queuing. When the white-haired pope eventually arrived, screams erupted from the vast crowd. As he toured the park in a second popemobile, some of the faithful pushed insistently against the crash barriers, prompting security staff to call for restraint.
In his sermon, Benedict returned to a theme that is one of the keys to his papacy, and which is likely to crop in again and again in different forms in the rest of his visit.
A dictatorship of relativism threatens to obscure the unchanging truth about man's nature, his destiny and his ultimate good, he told the vast congregation.
Appealing to Scotland's Catholics to join him in the task of re-evangelisation that he set for his church, he said: "Society today needs clear voices which propose our right to live, not in a jungle of self-destructive and arbitrary freedoms, but in a society which works for the true welfare of its citizens and offers them guidance and protection in the face of their weakness and fragility.
"Do not be afraid to take up this service to your brothers and sisters, and to the future of your beloved nation, he urged as the sun in an all but clear sky began to fade on his first day in Britain."
Michael Fox, aged 18, a eucharistic minister at St Aloysius College, Glasgow, called it the one day that Catholics could be "top dog". "I went to see something that will only happen once. I'm here for the whole experience and the chance to be part of this massive community." He said he knew lots of people who saw the mass as a chance to connect with the church.
"I'm embracing it all, my faith is very important to me. Look at the crowd, look. Every year there's the Orange walks to adjust to. We change our lifestyle, we ask one day for the pope, once in 28 years, and people are put out."
Abrupt breezes chased off gun-metal clouds, revealing the deep azure sky beyond. And the infectious enthusiasm of hundreds of thousands of Scottish Roman Catholics began to edge aside some of the heated controversy that had built up around the first visit to Britain of this most controversial of pontiffs.
But by the end of the first day of his trip plenty of questions remained about the nature of the message he is bringing and its reception in a Britain that has changed since his predecessor, John Paul II, visited 28 years ago. The crowds who greeted Benedict were smaller.
Non-believers protested at the pope's condemnation of aggressive secularism, while his view that Britain strives to be a multicultural society struck an odd note, like that sounded by his former aide, Cardinal Walter Kasper, who in an interview published on the eve of the pope's arrival had compared Britain to a third world nation.
The cardinal withdrew from the papal party on health grounds, said by his spokesman today to be gout. But, according to a source, he was well enough on Wednesday night to attend a dinner in Rome at the German embassy to the Holy See.
The pope's day began on an unequivocally humble note aboard the Alitalia flight from Rome. Speaking to correspondents, Benedict used his strongest language to date to condemn his church's record on clerical sex abuse.
It is difficult to understand how this perversion of the priestly mission was possible, he said, adding that the church authorities were not sufficiently vigilant and insufficiently speedy and decisive in taking the necessary measures. Roman Catholicism was at a moment of penitence, humility and renewed sincerity.
The pope went on to say that paedophile priests should be excluded from all possibility of access to young people because this was an illness and free will did not work when there was this sickness. It was the first time that any of the correspondents could recall him describing paedophilia as an illness. This briefing gave the first hint of the pressure on the pontiff, pressure that can only mount during this gruelling, four-day visit. He spoke with a hoarse voice in some of his replies.
At the Palace of Holyroodhouse in Edinburgh, his first stop, the Scottish wind conspired to bolster diplomacy. After Benedict, the first pope to make a state visit to Britain, joined the Queen on a dais outside the gates of the royal palace, a gust lifted his zucchetto, his skullcap, and he only just caught it before it was spun away.
He took it in hand just as the band of the Scots Guard struck up the national anthem, so to millions of people watching on television it looked as if he was removing it as a sign of respect.
Then, and subsequently when he exchanged gifts with the Queen inside the palace, the 83 year-old pope appeared less reactive than usual. Seemingly concerned about his hearing, the Queen spoke more loudly than she does normally and placed her chair close to his for their brief, private conversation.
His speech, given at the rear of the palace to several hundred invited guests, brought home the historic nature of the occasion a pope, and a German one at that, being received by the titular leader of the Church of England.
Benedict's English is fluent, but coloured with a heavy, breathy accent. He spoke of a Florence Nightingale inspired by faith, warned against the exclusion of God and called on everyone involved to continue the work for peace in Northern Ireland.
The pope diplomatically praised Britain's stand against a Nazi tyranny that wished to eradicate God from society. And, pressing home a point that is expected to be central to his visit, Benedict went on: "As we reflect on the sobering lessons of the atheist extremism of the 20th century, let us never forget how the exclusion of God, religion and virtue from public life leads ultimately to a truncated vision of man and of society and thus to a reductive vision of the person and his destiny."
The quote was from his own encyclical on social and economic issues, Caritas in Veritate, which was published last year. That is the kind of thing you do when you are pope.
In what might be regarded as a less than warm endorsement, the pope said the United Kingdom strives to be a modern and multi-cultural society. And he added: "In this challenging enterprise, may it always maintain its respect for those traditional values and cultural expressions that more aggressive forms of secularism no longer value or even tolerate. Let it not obscure the Christian foundation that underpins its freedoms."
He was speaking to an audience that included a rabbi in a spectacularly wide-brimmed hat. And amid the colourfully robed prelates of several Christian denominations, perhaps the most strikingly dressed guest was the Pakistani-born academic Mona Siddiqui, who wore a headscarf and trouser suit in white and vivid turquoise.
Back at the entrance to the palace, where the popemobile was parked, three little girls in blue tartan skirts were waiting to present bunches of flowers to Benedict on his departure.
From that moment, as the popemobile set off through Edinburgh, Scottishness exploded into full view.
And as the bullet and bomb-proofed vehicle edged into sight, with the pope's frail body draped with a tartan shawl specially designed for his visit, the children of St Peter's Catholic primary school in Aberdeen erupted into cheers, waving their paper St Andrew's saltire flags.
Woken at 5am, they had clambered on to their coaches as dawn broke for a 130-mile trek south. Five hours later, they were in joyful mood, grinning and cheering for a television camera, before pressing themselves into prime positions against the crash barriers lining the road.
"It's a good day, said Claire Richard, a softly-spoken 11-year-old. "Well, the special thing about him is that this is the first time I have seen a pope. He doesn't come here every day and it's not even like once a year."
Despite Aberdeen's size and prominence, the city has only three Catholic primary schools and no Catholic secondaries.
"Whenever they hear about Pope Benedict [from now on], they can connect with being here today, said Jo Martin, St Peter's headteacher. "It's an opportunity for them also to see children from other Catholic schools, identifying with their heritage."
It was a rare experience - a day for Catholics to celebrate, despite the horror of the child sex abuse scandals elsewhere and their minority status within an increasingly secular state.
And it was St Ninian's day, the rarely acknowledged feast day of the reputed founder of Christianity in Scotland. Before the pope's drive-past, Ninian's arrival, on a beach in south-west Scotland in 397 was marked, by nearly 1,000 students from Catholic, ecumenical and Protestant schools across Scotland called St Ninian's, accompanied by massed pipers, some with saltire flags fixed high on their instruments.
Alongside Claire was a young Polish schoolmate, Igor Kantor. His mother Martha emigrated three years ago to find work in Aberdeen - one of the thousands of east European migrants who have swelled the school's roll and reinvigorate ailing Catholic congregations across north eastern and northern Scotland.
There are 70 Polish children, all Catholics, out of 199 enrolled at St Peters. "I never ever saw a pope before," said Igor, eight.
The church had predicted up to 100,000 people would line the 3½ miles through central Edinburgh. Early estimates suggested the crowd was nearer 60,000, though the council later claimed there were some 125,000.
At all events, it lacked the intensity and emotion of the visit by John Paul II in 1982. Then the crowds on Princes Street were 10 deep in places.
Intensity, though, was not lacking at Bellahouston park in Glasgow. A crowd of 60-70,000 holding saltires and white and yellow papal standards that streamed in a stiff, southerly wind spread out across the open green space beyond two tower blocks. It looked as if it had been occupied by a medieval army waiting for its general.
The crowds had begun arriving as early as 9.30am, small groups, clutching folding chairs and waterproof clothing. By midday they were coming in their hundreds, filling the length of Mosspark Boulevard. Young, old, infirm; Scottish, Indian, Filipino. They bore flags, carried placards and wore papal bandannas, enjoying the sunshine and the convivial atmosphere.
Few seemed to mind the hours of waiting or queuing. When the white-haired pope eventually arrived, screams erupted from the vast crowd. As he toured the park in a second popemobile, some of the faithful pushed insistently against the crash barriers, prompting security staff to call for restraint.
In his sermon, Benedict returned to a theme that is one of the keys to his papacy, and which is likely to crop in again and again in different forms in the rest of his visit.
A dictatorship of relativism threatens to obscure the unchanging truth about man's nature, his destiny and his ultimate good, he told the vast congregation.
Appealing to Scotland's Catholics to join him in the task of re-evangelisation that he set for his church, he said: "Society today needs clear voices which propose our right to live, not in a jungle of self-destructive and arbitrary freedoms, but in a society which works for the true welfare of its citizens and offers them guidance and protection in the face of their weakness and fragility.
"Do not be afraid to take up this service to your brothers and sisters, and to the future of your beloved nation, he urged as the sun in an all but clear sky began to fade on his first day in Britain."
Michael Fox, aged 18, a eucharistic minister at St Aloysius College, Glasgow, called it the one day that Catholics could be "top dog". "I went to see something that will only happen once. I'm here for the whole experience and the chance to be part of this massive community." He said he knew lots of people who saw the mass as a chance to connect with the church.
"I'm embracing it all, my faith is very important to me. Look at the crowd, look. Every year there's the Orange walks to adjust to. We change our lifestyle, we ask one day for the pope, once in 28 years, and people are put out."
Hindus and Jews Together Next Week
Hindus have sent early greetings to Jewish communities world over for Jewish autumn festival Sukkot (Festival of Booths), which begins on September 22 this year.
Hindu statesman Rajan Zed, in a release in Nevada (USA) today, expressed warmest greetings on the upcoming Sukkot; wishing happiness, health, peace, joy, prosperity, blessings and good times to all the Jews.
Rajan Zed, who is the President of Universal Society of Hinduism, stressed that all religions should work together for a just and peaceful world. Dialogue would bring us mutual enrichment, he added.
The festival of Sukkot, lasting seven days, is one of the three great pilgrimage festivals along with Passover and Shavuot. It is a joyful holiday and is referred as “z’man simhateinu” (season of our joy). It is also harvest festival during which it is customary to construct and live in a temporary booth known as sukkah.Judaism is a monotheistic religion of world’s about 14 million Jews whose most sacred text is Torah. Hinduism, oldest and third largest religion of the world, has about one billion adherents and moksh (liberation) is its ultimate goal.
Hindu statesman Rajan Zed, in a release in Nevada (USA) today, expressed warmest greetings on the upcoming Sukkot; wishing happiness, health, peace, joy, prosperity, blessings and good times to all the Jews.
Rajan Zed, who is the President of Universal Society of Hinduism, stressed that all religions should work together for a just and peaceful world. Dialogue would bring us mutual enrichment, he added.
The festival of Sukkot, lasting seven days, is one of the three great pilgrimage festivals along with Passover and Shavuot. It is a joyful holiday and is referred as “z’man simhateinu” (season of our joy). It is also harvest festival during which it is customary to construct and live in a temporary booth known as sukkah.Judaism is a monotheistic religion of world’s about 14 million Jews whose most sacred text is Torah. Hinduism, oldest and third largest religion of the world, has about one billion adherents and moksh (liberation) is its ultimate goal.
Wednesday, September 15, 2010
Orissa State Hindus Force Christians to Convert
Hindu militants are continuing to force the conversions of Christians in the troubled Orissa state, according to the local Catholic leader.
Archbishop Raphael Cheenath of Cuttack-Bhubaneswar said that the forcible conversion of Christians to Hinduism have been reported in 10 villages in the Kandhamal district: the region that bore the brunt of the anti-Christian violence of 2008. “The state describes itself as secular; hence, it should not condone such violence,” the archbishop told Naveen Pattnaik’s the chief minister of Orissa.
The archbishop also said that the state has an obligation to ensure the security of Christians who fled from their villages in 2008 to escape the violence, and have not yet felt safe enough to return.
Archbishop Raphael Cheenath of Cuttack-Bhubaneswar said that the forcible conversion of Christians to Hinduism have been reported in 10 villages in the Kandhamal district: the region that bore the brunt of the anti-Christian violence of 2008. “The state describes itself as secular; hence, it should not condone such violence,” the archbishop told Naveen Pattnaik’s the chief minister of Orissa.
The archbishop also said that the state has an obligation to ensure the security of Christians who fled from their villages in 2008 to escape the violence, and have not yet felt safe enough to return.
Tuesday, September 14, 2010
Buddhism Still a Stranger in America
TAHLEQUAH — Although more Americans are becoming interested in Buddhism, one of the world’s major religions remains foreign – in many ways – to most people in this country.
Many do not realize that Prince Siddhartra Gautama, who became known as the Buddha, lived in the fifth century BCE. They may picture a Buddhist as an impoverished citizen of India or a Tibetan monk, but not realize the vast amount of people and territories where Buddhism is a way of life.
And they may find it difficult to imagine a religion not centered in the concept of an all-powerful, monotheistic god who created the universe.
Those who would like to learn more about Buddhism have the opportunity to do so during a 12-week series “Great Courses: Buddhism,” at 7 p.m., Wednesdays, at St. Basil’s Episcopal Church, 814 N. Vinita Ave. Although the first session was held last Wednesday, the Rev. Debora Jennings said the majority of the study will begin this week, and it’s not too late for people to get involved.
Several people turned out for the first overview session.
“What brought you here tonight in the rain?” Jennings asked them.
“My wife,” one man replied frankly.
“I like meditation and I’ve always done that. For me, meditation works better than prayer, sometimes,” Elizabeth Wood said. She finds it a good way to turn inward, and frequently meditates while knitting or performing such tasks as chopping vegetables.
“If I go out and work in my garden, that’s a form of meditation,” she said.
Randolph Friend said he also participates in meditation groups.
Another woman said she was interested because Buddhism is a part of so many people’s lives.
“There are many forms of Buddhism,” Jennings said. “Buddhism frequently gets linked to a country, possibly the most is to Tibet and the Dalai Lama. Several years ago, I had the opportunity to meet the Dalai Lama.”
He did not try to convert his listeners to Buddhism, but told his listeners to follow their religion, but practice loving kindness.
Jennings said her daughter-in-law is Buddhist, and their family is multicultural.
Professor Malcolm David Eckel of Boston University provided the information on the video. He said Buddhism began in India, where the Buddha lived in the years around 566 BCE. The religion spread through southeast Asia to China and Japan, and in the past century has become more apparent in the western world.
Eckel said Jesus and Mohammed brought messages, communications from the divine. The Buddha, on the other hand, served as an example humans should follow rather than a divine prophet.
Buddhists make pilgrimages to holy sites and share rituals and patterns of worship, he said. Buddhism teaches how to deal with the deep issues of life, and how people can live to be peaceful, happy, compassionate and free from suffering.
While gods are a part of Buddhist life, Buddhists deny the existence of a single, all-powerful god who created the world, Eckel said. Buddhism challenges many people’s understanding of religion and what is the ultimate reality. They believe the immortal soul is an illusion, that there is a process of constant change.
The principal of Triple Refuge is, “I take refuge in the Buddha, I take refuge in the Dharma [teachings of Buddha], I take refuge in the Sangha [community of Buddhists],” according to Eckel.
The classic image of the Buddha, in the lotus position, is that of serene contemplation. However, he didn’t spend his life in that position, Eckel said. The prince became awakened when he realized the role of suffering in life, and what people could do to end their suffering.
Buddhism has had an impact on various areas of American society, from philosophy, to arts, to sports.
“We study religious traditions such as Buddhism to encounter the other and interrogate the familiar,” Eckel said. “It will give you a new way of looking at your own traditions. Buddhism really is to look at the world in a different way.”
“There are those who would argue that Buddhism is not a religion, but a philosophy,” Jennings said.
She said it derives from the Hindu religion, which has approximately 4.9 million gods.
“I always thought of Buddhism as Hinduism without a caste system,” Wood said.
She brought a book she had checked out from the Tahlequah Public Library, written by an American Buddhist who described himself as a red-meat eater, as opposed to the vegetarian image some have of Buddhists.
Thomas Merton, a 20th century Catholic monk, linked Buddhism and Christianity in a contemplative tradition. The philosophy encouraged use of right action, right thinking, right speech. Merton practiced such Buddhist traditions as Zen meditation and walking meditation.
“As you get into the different countries, Buddhism becomes very political,” Jennings said.
The group discussed the Buddha as a man who lived in a time when much was going on in the world. He was a contemporary of Socrates, Plato, Aristotle, Confucius, and the Jewish exile in Babylon. They speculated about possible influences of Buddhism on Jesus.
“Some people say there’s a cosmic consciousness that just happens, that people come up with similar ideas at the same time,” Friend said.
“Jesus did not grow up in a vacuum,” Jennings said. “If you look a the book of Matthew, there are many places where the teachings of Jesus are almost identical to the teachings of Buddhism.”
Group members thought it’s possible that Jesus may have spent some of the “lost years,” between his appearance in the temple at age 12 and the time he began teaching at about age 30, in India or other places where he was exposed to a wide range of philosophies. Israel was in the midst of major trade routes and he would have met people from many places.
“We really don’t know, but there are a number of scholars who think Jesus must have known something of the Eastern traditions,” Jennings said.
Future sessions of the Buddhism series will discuss the life of the Buddha, his teachings, the growth of the movement and Buddhism in the world today.
Learn more
A 12-week session, “Great Courses: Buddhism” is ongoing at 7 p.m., Wednesdays, at St. Basil’s Episcopal Church, 814 N. Vinita Ave. The courses consist of a video followed by discussion. The first program, last Wednesday, was an overview and the major study will begin this Wednesday with a look at the life of the Buddha. The sessions are free to the public.
Many do not realize that Prince Siddhartra Gautama, who became known as the Buddha, lived in the fifth century BCE. They may picture a Buddhist as an impoverished citizen of India or a Tibetan monk, but not realize the vast amount of people and territories where Buddhism is a way of life.
And they may find it difficult to imagine a religion not centered in the concept of an all-powerful, monotheistic god who created the universe.
Those who would like to learn more about Buddhism have the opportunity to do so during a 12-week series “Great Courses: Buddhism,” at 7 p.m., Wednesdays, at St. Basil’s Episcopal Church, 814 N. Vinita Ave. Although the first session was held last Wednesday, the Rev. Debora Jennings said the majority of the study will begin this week, and it’s not too late for people to get involved.
Several people turned out for the first overview session.
“What brought you here tonight in the rain?” Jennings asked them.
“My wife,” one man replied frankly.
“I like meditation and I’ve always done that. For me, meditation works better than prayer, sometimes,” Elizabeth Wood said. She finds it a good way to turn inward, and frequently meditates while knitting or performing such tasks as chopping vegetables.
“If I go out and work in my garden, that’s a form of meditation,” she said.
Randolph Friend said he also participates in meditation groups.
Another woman said she was interested because Buddhism is a part of so many people’s lives.
“There are many forms of Buddhism,” Jennings said. “Buddhism frequently gets linked to a country, possibly the most is to Tibet and the Dalai Lama. Several years ago, I had the opportunity to meet the Dalai Lama.”
He did not try to convert his listeners to Buddhism, but told his listeners to follow their religion, but practice loving kindness.
Jennings said her daughter-in-law is Buddhist, and their family is multicultural.
Professor Malcolm David Eckel of Boston University provided the information on the video. He said Buddhism began in India, where the Buddha lived in the years around 566 BCE. The religion spread through southeast Asia to China and Japan, and in the past century has become more apparent in the western world.
Eckel said Jesus and Mohammed brought messages, communications from the divine. The Buddha, on the other hand, served as an example humans should follow rather than a divine prophet.
Buddhists make pilgrimages to holy sites and share rituals and patterns of worship, he said. Buddhism teaches how to deal with the deep issues of life, and how people can live to be peaceful, happy, compassionate and free from suffering.
While gods are a part of Buddhist life, Buddhists deny the existence of a single, all-powerful god who created the world, Eckel said. Buddhism challenges many people’s understanding of religion and what is the ultimate reality. They believe the immortal soul is an illusion, that there is a process of constant change.
The principal of Triple Refuge is, “I take refuge in the Buddha, I take refuge in the Dharma [teachings of Buddha], I take refuge in the Sangha [community of Buddhists],” according to Eckel.
The classic image of the Buddha, in the lotus position, is that of serene contemplation. However, he didn’t spend his life in that position, Eckel said. The prince became awakened when he realized the role of suffering in life, and what people could do to end their suffering.
Buddhism has had an impact on various areas of American society, from philosophy, to arts, to sports.
“We study religious traditions such as Buddhism to encounter the other and interrogate the familiar,” Eckel said. “It will give you a new way of looking at your own traditions. Buddhism really is to look at the world in a different way.”
“There are those who would argue that Buddhism is not a religion, but a philosophy,” Jennings said.
She said it derives from the Hindu religion, which has approximately 4.9 million gods.
“I always thought of Buddhism as Hinduism without a caste system,” Wood said.
She brought a book she had checked out from the Tahlequah Public Library, written by an American Buddhist who described himself as a red-meat eater, as opposed to the vegetarian image some have of Buddhists.
Thomas Merton, a 20th century Catholic monk, linked Buddhism and Christianity in a contemplative tradition. The philosophy encouraged use of right action, right thinking, right speech. Merton practiced such Buddhist traditions as Zen meditation and walking meditation.
“As you get into the different countries, Buddhism becomes very political,” Jennings said.
The group discussed the Buddha as a man who lived in a time when much was going on in the world. He was a contemporary of Socrates, Plato, Aristotle, Confucius, and the Jewish exile in Babylon. They speculated about possible influences of Buddhism on Jesus.
“Some people say there’s a cosmic consciousness that just happens, that people come up with similar ideas at the same time,” Friend said.
“Jesus did not grow up in a vacuum,” Jennings said. “If you look a the book of Matthew, there are many places where the teachings of Jesus are almost identical to the teachings of Buddhism.”
Group members thought it’s possible that Jesus may have spent some of the “lost years,” between his appearance in the temple at age 12 and the time he began teaching at about age 30, in India or other places where he was exposed to a wide range of philosophies. Israel was in the midst of major trade routes and he would have met people from many places.
“We really don’t know, but there are a number of scholars who think Jesus must have known something of the Eastern traditions,” Jennings said.
Future sessions of the Buddhism series will discuss the life of the Buddha, his teachings, the growth of the movement and Buddhism in the world today.
Learn more
A 12-week session, “Great Courses: Buddhism” is ongoing at 7 p.m., Wednesdays, at St. Basil’s Episcopal Church, 814 N. Vinita Ave. The courses consist of a video followed by discussion. The first program, last Wednesday, was an overview and the major study will begin this Wednesday with a look at the life of the Buddha. The sessions are free to the public.
Monday, September 13, 2010
Religious Intolerance Continues
Hindus have asked European Commission (EC) to demand adequate compensation from France and Italy for Roma (Gypsy) communities whose settlements were demolished and/or they were deported.Noted Hindu statesman Rajan Zed, in a statement in Nevada (USA) today, said that France and Italy seemed to be defying the pressure and continuing with their maltreatment of Roma.
It was time for EC to show some guts and censure France and Italy.
Targeting of helpless Roma community was clearly xenophobia, discrimination and stereotyping.
Europe's most persecuted and discriminated community, Roma were reportedly facing apartheid conditions in Europe.
Roma reportedly regularly encountered social exclusion, racism, substandard education, hostility, joblessness, rampant illness, inadequate housing, lower life expectancy, unrest, living on desperate margins, stereotypes, mistrust, rights violations, discrimination, marginalization, appalling living conditions, prejudice, human rights abuse, etc., Rajan Zed, who is President of Universal Society of Hinduism, added. (ANI)
It was time for EC to show some guts and censure France and Italy.
Targeting of helpless Roma community was clearly xenophobia, discrimination and stereotyping.
Europe's most persecuted and discriminated community, Roma were reportedly facing apartheid conditions in Europe.
Roma reportedly regularly encountered social exclusion, racism, substandard education, hostility, joblessness, rampant illness, inadequate housing, lower life expectancy, unrest, living on desperate margins, stereotypes, mistrust, rights violations, discrimination, marginalization, appalling living conditions, prejudice, human rights abuse, etc., Rajan Zed, who is President of Universal Society of Hinduism, added. (ANI)
Sunday, September 12, 2010
Lord Ganesha's Path to Spiritual Enlightenment
The form of Lord Ganesha is no doubt endearing and it captures one and all, young and old. The much celebrated form of the Lord Ganesha is intriguing with an elephant head and a human body with a pot belly. Lets take a look into the inner meaning of Lord Ganesha's form so as to celebrate Ganesha Chaturthi in a more fulfilling way.
Elephant Head
The elephant head of Lord Ganesha is symbolic of His eternal Wisdom. It also denotes His intelligence, auspiciousness and intellectual prowess. The elephant is considered as the largest and intelligent of all animals. Hence the ultimate Wisdom of the Lord is depicted in the elephant head.
The elephant is gentle and graceful in its bearing yet its wrath can be disastrous when provoked. The elephant head thus portrays that Ganesha is extremely compassionate and gentle with His devotees, yet His wrath can be disastrous in the face of evil.
Ganesha is also depicted as tactful in His undertakings with an effortless ease which portrays His wisdom. His huge fan like ears of an elephant depicts its capacity and His readiness in listening to the unending and numerous woes of the human folk.
Pot belly
The pot belly of Ganesha denotes the limitless space. It is symbolic of the fact that the Lord is the source of all that is manifested. His pot belly thus reveals the fact that it holds the entire manifested universe in it. Yet the Lord is beyond the manifested universe for in Him does it exists. Further more it is also symbolic of a perfect being who looks at both the pleasant and unpleasant with the same attitude, the result of which is perfect bliss which is represented by His delightful, endearing form.
The Trunk
The trunk of Lord Ganesha depicts discrimination or Viveka which is one of the most important aspect for enlightenment.
The broken tusk
The broken tusk of Lord Ganesha portrays sacrifice which commemorates the significance of the Lord breaking His tusk to write the scripture (Mahabharata) while sage Vyasa dictated it for common good.
Four arms
The four arms of Ganesha are symbolic of subjective evolution. His right arm holds an axe or a cutter, a rope or a noose is held in His left arm, a sweet modak in his lower left arm and the lower right hand portrays the hand that showers blessings.
In one's evolution subjectively towards liberation or Moksha, the axe severs the inessentials which refer to one's unwanted materialistic attachment and bonding, the noose or the rope cautions one against the entanglement in Maya or illusion which could strangle one to ceaseless misery while the rope also depicts the recognition of one's spiritual goal; the Modak represents the sweetness of enlightenment and the hand that shows the sign of benediction promises protection and bestows ultimate deliverance.
Modak
The sweet Modak that Ganesha holds is a call or an invitation to savour the sweetness of spiritual enlightenment or self realisation. Hence Lord Ganesha urges one to partake of the bliss of enlightenment and to be eternally immersed in it. It also represents the fullness or the absolute aspect of the reality.
The Mouse
The mouse which is the vehicle of Lord Ganesha represents the ego of man which sneaks its way into even a small admission if not alert. The mouse lies at the feet of the Lord to represent the Lord's victory over it and also holds the truth that the supreme reigns the ego. On realising the true self on surrendering to the Lord, the ego can be vanquished once for all to bask in bliss.
Further more the disproportionate form of the Lord renders a stillness to the mind which portrays the mind's defeat in its incapability of conceptualizing the Lord .
Let us thus celebrate Ganesh Chaturthi realising the inner meaning of the aspects of Lord Ganesha. Let us do away with the binding worldly attachments by freeing ourselves from the noose of illusion with discrimination and vanquish the ego by surrendering to the Lord who promises protection and attain the sweetness of bliss of spiritual enlightenment.
Elephant Head
The elephant head of Lord Ganesha is symbolic of His eternal Wisdom. It also denotes His intelligence, auspiciousness and intellectual prowess. The elephant is considered as the largest and intelligent of all animals. Hence the ultimate Wisdom of the Lord is depicted in the elephant head.
The elephant is gentle and graceful in its bearing yet its wrath can be disastrous when provoked. The elephant head thus portrays that Ganesha is extremely compassionate and gentle with His devotees, yet His wrath can be disastrous in the face of evil.
Ganesha is also depicted as tactful in His undertakings with an effortless ease which portrays His wisdom. His huge fan like ears of an elephant depicts its capacity and His readiness in listening to the unending and numerous woes of the human folk.
Pot belly
The pot belly of Ganesha denotes the limitless space. It is symbolic of the fact that the Lord is the source of all that is manifested. His pot belly thus reveals the fact that it holds the entire manifested universe in it. Yet the Lord is beyond the manifested universe for in Him does it exists. Further more it is also symbolic of a perfect being who looks at both the pleasant and unpleasant with the same attitude, the result of which is perfect bliss which is represented by His delightful, endearing form.
The Trunk
The trunk of Lord Ganesha depicts discrimination or Viveka which is one of the most important aspect for enlightenment.
The broken tusk
The broken tusk of Lord Ganesha portrays sacrifice which commemorates the significance of the Lord breaking His tusk to write the scripture (Mahabharata) while sage Vyasa dictated it for common good.
Four arms
The four arms of Ganesha are symbolic of subjective evolution. His right arm holds an axe or a cutter, a rope or a noose is held in His left arm, a sweet modak in his lower left arm and the lower right hand portrays the hand that showers blessings.
In one's evolution subjectively towards liberation or Moksha, the axe severs the inessentials which refer to one's unwanted materialistic attachment and bonding, the noose or the rope cautions one against the entanglement in Maya or illusion which could strangle one to ceaseless misery while the rope also depicts the recognition of one's spiritual goal; the Modak represents the sweetness of enlightenment and the hand that shows the sign of benediction promises protection and bestows ultimate deliverance.
Modak
The sweet Modak that Ganesha holds is a call or an invitation to savour the sweetness of spiritual enlightenment or self realisation. Hence Lord Ganesha urges one to partake of the bliss of enlightenment and to be eternally immersed in it. It also represents the fullness or the absolute aspect of the reality.
The Mouse
The mouse which is the vehicle of Lord Ganesha represents the ego of man which sneaks its way into even a small admission if not alert. The mouse lies at the feet of the Lord to represent the Lord's victory over it and also holds the truth that the supreme reigns the ego. On realising the true self on surrendering to the Lord, the ego can be vanquished once for all to bask in bliss.
Further more the disproportionate form of the Lord renders a stillness to the mind which portrays the mind's defeat in its incapability of conceptualizing the Lord .
Let us thus celebrate Ganesh Chaturthi realising the inner meaning of the aspects of Lord Ganesha. Let us do away with the binding worldly attachments by freeing ourselves from the noose of illusion with discrimination and vanquish the ego by surrendering to the Lord who promises protection and attain the sweetness of bliss of spiritual enlightenment.
Saturday, September 11, 2010
Peace for Life Makes a Statement
Press Statement
PEACE FOR LIFE
September 10, 2010
We in Peace for Life, an international faith-based movement engaged in interfaith solidarity for the struggle against global hegemony, support the call of religious leaders in the United States of America to put an end to the anti-Muslim bigotry that has swept many parts of the country in response to the planned construction of an Islamic community centre in New York City, two blocks from where the World Trade Center once stood.
We denounce in particular the anti-Islam rhetoric and acts of some Christian groups in the USA against the Muslim community such as the threat of the evangelical Dove World Outreach Center in Gainesville, Florida to publicly burn 200 copies of the Holy Qur'an on the ninth anniversary of the September 11 attacks.
Such acts only demonstrate that religious extremism and fundamentalism exist on both sides of the current Christian-Muslim divide in the U.S. war on terror. Its adherents believe war is part of God's will and they have been chosen to impose "God's will".
We call for an end to violence done in the name of religion and an end to intolerance. We call on people of all faiths and convictions to reject wars of aggression and subjugation; to reject fear-based militarised national security; and to work for lasting peace grounded in justice.
We urge the churches and other religious groups to work for furthering understanding among people of different faiths; for healing of any grievances of the past for which true contrition of the perpetrators is an imperative, and to work together so that justice and peace may prevail.
In these times of intolerance, divisions and violence, we affirm our founding principles:
* As Christians whose faith teaches us the spirituality of resistance against those who arrogate power and use the scriptures to divide people according to religious beliefs and cultural practices;
* As Muslims who believe that Islam is a religion of tolerance, compassion and peace, and who disapprove of the terrorist acts committed by the militant fringe within the community;
* And as people of various faiths who celebrate our common humanity and the universality of our spiritual heritage; who recognise that solidarity among people of all religions and convictions is necessary if we are to frustrate the certainty of an all-powerful empire and its wars of occupation and plunder.
In times of wars and rumors of war, of generalised violence and of confusion and fear, all of us are challenged by the basic tenets of our respective religions to love our neighbours, to be makers of peace, and to do unto others as we would have others do unto us.
On behalf of Peace for Life
(Sgd.) REV. EUNICE SANTANA MELECIO
Moderator
10 September 2010
Contact:
Peace for Life Secretariat
2/F, BLVM Ecumenical Center
879 EDSA, West Triangle
Quezon City, Philippines 1104
Tel/Fax: (+632) 9278043
secretariat@peaceforlife.org
http://www.peaceforlife.org
PEACE FOR LIFE
September 10, 2010
We in Peace for Life, an international faith-based movement engaged in interfaith solidarity for the struggle against global hegemony, support the call of religious leaders in the United States of America to put an end to the anti-Muslim bigotry that has swept many parts of the country in response to the planned construction of an Islamic community centre in New York City, two blocks from where the World Trade Center once stood.
We denounce in particular the anti-Islam rhetoric and acts of some Christian groups in the USA against the Muslim community such as the threat of the evangelical Dove World Outreach Center in Gainesville, Florida to publicly burn 200 copies of the Holy Qur'an on the ninth anniversary of the September 11 attacks.
Such acts only demonstrate that religious extremism and fundamentalism exist on both sides of the current Christian-Muslim divide in the U.S. war on terror. Its adherents believe war is part of God's will and they have been chosen to impose "God's will".
We call for an end to violence done in the name of religion and an end to intolerance. We call on people of all faiths and convictions to reject wars of aggression and subjugation; to reject fear-based militarised national security; and to work for lasting peace grounded in justice.
We urge the churches and other religious groups to work for furthering understanding among people of different faiths; for healing of any grievances of the past for which true contrition of the perpetrators is an imperative, and to work together so that justice and peace may prevail.
In these times of intolerance, divisions and violence, we affirm our founding principles:
* As Christians whose faith teaches us the spirituality of resistance against those who arrogate power and use the scriptures to divide people according to religious beliefs and cultural practices;
* As Muslims who believe that Islam is a religion of tolerance, compassion and peace, and who disapprove of the terrorist acts committed by the militant fringe within the community;
* And as people of various faiths who celebrate our common humanity and the universality of our spiritual heritage; who recognise that solidarity among people of all religions and convictions is necessary if we are to frustrate the certainty of an all-powerful empire and its wars of occupation and plunder.
In times of wars and rumors of war, of generalised violence and of confusion and fear, all of us are challenged by the basic tenets of our respective religions to love our neighbours, to be makers of peace, and to do unto others as we would have others do unto us.
On behalf of Peace for Life
(Sgd.) REV. EUNICE SANTANA MELECIO
Moderator
10 September 2010
Contact:
Peace for Life Secretariat
2/F, BLVM Ecumenical Center
879 EDSA, West Triangle
Quezon City, Philippines 1104
Tel/Fax: (+632) 9278043
secretariat@peaceforlife.org
http://www.peaceforlife.org
Friday, September 10, 2010
Seeking Spiritual Enlightenment Through Yoga
Yoga can be a great workout, but it can be intimidating. We'll show you how one yoga teacher has broadened her practice to embrace plus-sized participants.
Yoga
Yoga is an ancient practice that probably dates back more than 5,000 years. The term, yoga, comes from the ancient Sanskrit language and means “yoke” or “union.” Experts believe this term refers to a “union” between the mind and body, ultimately leading to spiritual enlightenment. Yoga activities use a combination of postures (asanas), breathing exercises (pranayamas) and, sometimes, meditation.
Researchers estimate more than 5 million people in the U.S. practice yoga. Many use the techniques to reduce stress, promote relaxation and promote flexibility and strength. Studies show yoga may also have more far-reaching benefits for health, improving blood pressure and heart rate, increasing lung capacity and reducing fatigue. Research also suggests yoga may improve triglyceride levels and insulin use and reduce symptoms of anxiety and depression.
HeavyWeight Yoga®
Almost everyone could benefit from yoga, including those who are plus-sized. Yet, research shows obese people are much less likely to practice yoga than normal-weight peers. Austin, TX yoga instructor Abby Lentz believes that’s because overweight people feel out of place in a traditional yoga class. In addition, many overweight people are unable to perform some of the standard poses.
As a plus-sized person herself, Lentz understands the embarrassment, potential humiliation and difficulty of keeping up with others in a traditional yoga class. So, she developed HeavyWeight Yoga® for her overweight clients. The class is not designed to promote weight loss. Instead, she focuses on what she calls the three A’s: Awareness, Acceptance and Affection. The ultimate goal is for participants to love their bodies. Certain yoga poses are not safe for people who are overweight. So, Lentz has modified some poses and takes the class at a different pace from traditional yoga classes.
SOURCES
Abby Lentz (featured in story), Yoga Instructor, Austin, TX, Abby@Heartfeltyoga.com .WRITTEN BY KRISTI RUNYON
WEDNESDAY, 08 SEPTEMBER 2010 19:03
Yoga
Yoga is an ancient practice that probably dates back more than 5,000 years. The term, yoga, comes from the ancient Sanskrit language and means “yoke” or “union.” Experts believe this term refers to a “union” between the mind and body, ultimately leading to spiritual enlightenment. Yoga activities use a combination of postures (asanas), breathing exercises (pranayamas) and, sometimes, meditation.
Researchers estimate more than 5 million people in the U.S. practice yoga. Many use the techniques to reduce stress, promote relaxation and promote flexibility and strength. Studies show yoga may also have more far-reaching benefits for health, improving blood pressure and heart rate, increasing lung capacity and reducing fatigue. Research also suggests yoga may improve triglyceride levels and insulin use and reduce symptoms of anxiety and depression.
HeavyWeight Yoga®
Almost everyone could benefit from yoga, including those who are plus-sized. Yet, research shows obese people are much less likely to practice yoga than normal-weight peers. Austin, TX yoga instructor Abby Lentz believes that’s because overweight people feel out of place in a traditional yoga class. In addition, many overweight people are unable to perform some of the standard poses.
As a plus-sized person herself, Lentz understands the embarrassment, potential humiliation and difficulty of keeping up with others in a traditional yoga class. So, she developed HeavyWeight Yoga® for her overweight clients. The class is not designed to promote weight loss. Instead, she focuses on what she calls the three A’s: Awareness, Acceptance and Affection. The ultimate goal is for participants to love their bodies. Certain yoga poses are not safe for people who are overweight. So, Lentz has modified some poses and takes the class at a different pace from traditional yoga classes.
SOURCES
Abby Lentz (featured in story), Yoga Instructor, Austin, TX, Abby@Heartfeltyoga.com .WRITTEN BY KRISTI RUNYON
WEDNESDAY, 08 SEPTEMBER 2010 19:03
Thursday, September 9, 2010
Chinese Jews Welcome New Year 2010
Among the many Israelis and Jews around the world who will welcome the Jewish New Year are also 1,000 residents of China's oldest Jewish community.
"From here in Kaifeng, China, we want to send our best wishes for a happy and healthy New Year to our brothers - the people of Israel," says Wang Jian, one of the members of the city's Jewish community.
Jian is particularly excited when talking about Israel. His son Yaacov made aliyah last year.
"Our ancestors have lived in China for over 1,000 years, and we are proud of our Jewish heritage and culture. We celebrate Rosh Hashana as the start of a new Hebrew year, and it is for us a very meaningful and important holiday. Like Jews everywhere, we dip apples in the honey, sing songs, and pray for a year of peace, health and aliyah!," he says.
The Jewish community of Kaifeng was founded in the 9th century, apparently by Jewish merchants from Persia or Iraq. The city's synagogue was built in 1163. At its height the community consisted of 5,000 Jews, many of whom were involved in Kaifeng's commerce.
All of Kaifeng's Jewish descendants belong to one of seven clans, each identifiable by its surname and family trees that stretch back for centuries.
Legend has it that when the Jews first arrived in Kaifeng, the Chinese emperor, unable to pronounce the Jews' Hebrew-sounding names, bestowed his surname and the surnames of six of his ministers on them.
These seven names - Zhao, Li, Ai, Zhang, Gao, Jin and Shi - were used by Kaifeng's Jews throughout the centuries. It is believed that the Li family's original Hebrew name was Levi, and the Gao family was Cohen.
"From here in Kaifeng, China, we want to send our best wishes for a happy and healthy New Year to our brothers - the people of Israel," says Wang Jian, one of the members of the city's Jewish community.
Jian is particularly excited when talking about Israel. His son Yaacov made aliyah last year.
"Our ancestors have lived in China for over 1,000 years, and we are proud of our Jewish heritage and culture. We celebrate Rosh Hashana as the start of a new Hebrew year, and it is for us a very meaningful and important holiday. Like Jews everywhere, we dip apples in the honey, sing songs, and pray for a year of peace, health and aliyah!," he says.
The Jewish community of Kaifeng was founded in the 9th century, apparently by Jewish merchants from Persia or Iraq. The city's synagogue was built in 1163. At its height the community consisted of 5,000 Jews, many of whom were involved in Kaifeng's commerce.
All of Kaifeng's Jewish descendants belong to one of seven clans, each identifiable by its surname and family trees that stretch back for centuries.
Legend has it that when the Jews first arrived in Kaifeng, the Chinese emperor, unable to pronounce the Jews' Hebrew-sounding names, bestowed his surname and the surnames of six of his ministers on them.
These seven names - Zhao, Li, Ai, Zhang, Gao, Jin and Shi - were used by Kaifeng's Jews throughout the centuries. It is believed that the Li family's original Hebrew name was Levi, and the Gao family was Cohen.
Wednesday, September 8, 2010
Library to Honor Dalai Lama
Dharamshala: The King Library on Miami University's campus has put on display the largest book in the world as part of its special collection.
“The Bhutan: A Visual Odyssey Across the Last Himalayan Kingdom” is part of an exhibit in honour of the upcoming visit by His Holiness the Dalai Lama. The Bhutan measures 5 feet by 7 feet when opened and weighs 133 pounds, The Oxford Press reported.
His Holiness the Dalai Lama will make a presentation at Miami University on 21 October in Millett Hall titled, "Ethics in a Modern World."
The display is free and open to the public during special collections hours. Everyone is invited to make an appointment to turn a page in the book, Janet Stuckey, of special collections, was quoted as saying by The Oxford Press.
“Buddhism: An Exhibit in Honor of the Dalai Lama’s Visit” features books written by His Holiness the Dalai Lama, the Time Magazine cover featuring him, the Life cover on his flight from Tibet to India and more.
Just a few of His Holiness the Dalai Lama’s 72 publications are on display, but the library does have all on hand. Many of his books focus on happiness, Stuckey said.
“It isn’t necessarily about Buddhism, but it’s about living in harmony. That’s why he’s a man of peace,” Stuckey said.
Miami established a relationship with the Institute of Buddhist Dialectics in Dharamsala, India, during summer workshops in Tibet led by two faculty in anthropology from 2004-2008. His Holiness is a patron of this institute, one of the premier institutions for study of Buddhist thought and philosophy. 


After university faculty visited Dharamsala and signed an affiliation agreement, Miami began offering a Tibetan studies semester programme last fall. It will be offered annually in the fall. 


Venerable Geshe Kalsang Damdul, from the Institute of Buddhist Dialectics, visited Miami and held a prayer flag ceremony here last February to commemorate the affiliation agreement.
tibet.net
“The Bhutan: A Visual Odyssey Across the Last Himalayan Kingdom” is part of an exhibit in honour of the upcoming visit by His Holiness the Dalai Lama. The Bhutan measures 5 feet by 7 feet when opened and weighs 133 pounds, The Oxford Press reported.
His Holiness the Dalai Lama will make a presentation at Miami University on 21 October in Millett Hall titled, "Ethics in a Modern World."
The display is free and open to the public during special collections hours. Everyone is invited to make an appointment to turn a page in the book, Janet Stuckey, of special collections, was quoted as saying by The Oxford Press.
“Buddhism: An Exhibit in Honor of the Dalai Lama’s Visit” features books written by His Holiness the Dalai Lama, the Time Magazine cover featuring him, the Life cover on his flight from Tibet to India and more.
Just a few of His Holiness the Dalai Lama’s 72 publications are on display, but the library does have all on hand. Many of his books focus on happiness, Stuckey said.
“It isn’t necessarily about Buddhism, but it’s about living in harmony. That’s why he’s a man of peace,” Stuckey said.
Miami established a relationship with the Institute of Buddhist Dialectics in Dharamsala, India, during summer workshops in Tibet led by two faculty in anthropology from 2004-2008. His Holiness is a patron of this institute, one of the premier institutions for study of Buddhist thought and philosophy. 


After university faculty visited Dharamsala and signed an affiliation agreement, Miami began offering a Tibetan studies semester programme last fall. It will be offered annually in the fall. 


Venerable Geshe Kalsang Damdul, from the Institute of Buddhist Dialectics, visited Miami and held a prayer flag ceremony here last February to commemorate the affiliation agreement.
tibet.net
Tuesday, September 7, 2010
Religious ICON Dies at 91
Raimon Panikkar, a Roman Catholic theologian whose embrace of Hindu scriptures and Buddhism made him an influential voice for promoting dialogue among the world’s religions, died on Aug. 26 at his home in Tavertet, Spain. He was 91.His death was announced on his Web site, raimon-panikkar.org.
Mr. Panikkar was a Roman Catholic priest and a professor of philosophy at the University of Madrid when he made his first trip to India in 1954. It was a turning point in his spiritual life and a homecoming of sorts: his father was a Hindu from the south of India who had married a Spanish Roman Catholic.
While studying Indian philosophy and religion at the University of Mysore and Banaras Hindu University, Mr. Panikkar befriended several Western monks seeking Eastern forms for the expression of their Christian beliefs. It was an eye-opening experience.
“I left Europe as a Christian, I discovered I was a Hindu and returned as a Buddhist without ever having ceased to be Christian,” he later wrote.
The rest of his life was dedicated to promoting, as a university teacher and in dozens of books, an expansion of the Judaic and Greco-Roman foundations of Christianity to embrace the insights of non-Western religions.
“He was one of the pioneers in opening up Christianity to other religions and learning from them,” Joseph Prabhu, a professor of philosophy at California State University, Los Angeles, and the editor of “The Intercultural Challenge of Raimon Panikkar” (1996), said in a telephone interview on Wednesday. “We can see the new waves of Christianity moving toward the non-European world in the 21st century, and he prepared the ground for an authentic dialogue between Christianity and other faiths, and beyond that for the cross-cultural conversation which marks our globalized world.”
Raimundo Panikkar Alemany was born on Nov. 3, 1918, in Barcelona, where his father, after living in Britain, had opened a chemical plant. After attending a Jesuit secondary school, he began studying philosophy in Barcelona.
When the Spanish Civil War broke out, he fled to Bonn to continue his university studies, but while he was on vacation at home, Germany invaded Poland. He remained in Spain, earning a doctorate in philosophy at the University of Madrid in 1946 and a doctorate in chemistry in 1958.
In 1940 he had become friends with Josemaría Escrivá de Balaguer, the canonized founder of Opus Dei, a conservative Catholic movement of clerics and laity; Father Escrivá urged him to train for the priesthood. He was ordained in 1946 and for the next 20 years worked closely with Opus Dei. He earned a third doctorate, in theology, at the Lateran University in Rome in 1961.
In his dissertation, Mr. Panikkar analyzed St. Thomas Aquinas’s interpretation of the Brahma Sutras, one of Hinduism’s fundamental texts, comparing it to the interpretation of the eighth-century Hindu philosopher Adi Sankara. He argued that Christ, as a universal symbol of the divine and the human intertwined, belonged to the world, not just to Christianity, and could be found under other names in other religions. His dissertation was later published as “The Unknown Christ of Hinduism” (1981).
In his later work, he tried to recast Christianity as a nontriumphal faith and to combat what he called “tribal Christology.” Christianity, he argued, was not intended to be an invasion force bent on conquering other gods and, in the colonial period, other peoples.
Mr. Panikkar became a visiting professor at Harvard Divinity School in 1966 and a professor of religious studies at the University of California, Santa Barbara, in 1972. For many years he taught in the spring and spent the rest of the year doing research in India.
In 1987 he moved to Tavertet, in the hills north of Barcelona, where he founded the Raimon Panikkar Vivarium Foundation, a center for intercultural studies.
A year later he was invited to deliver the Gifford Lectures, joining a list of philosophers and writers that has included William James, Alfred North Whitehead and Iris Murdoch. His lectures, on the concept he called “the cosmotheandric experience,” or the interplay between the divine, the human and the cosmic, were published in revised form in 2009 as “The Rhythm of Being.”
His many books include “The Trinity and the Religious Experience of Man” (1973), “The Cosmotheandric Experience: Emerging Religious Consciousness” (1993), “Christophany: The Fullness of Man” (2004) and “The Experience of God: Icons of the Mystery” (2006).
He is survived by a brother, the Spanish philosopher and journalist Salvador Pániker, and a sister, Mercedes, both of Barcelona.
“The whole history of Christianity is one of enrichment and renewal brought about by elements that came from outside itself,” Mr. Panikkar told The Christian Century in 2000, adding, “If the church wishes to live, it should not be afraid of assimilating elements that come from other religious traditions, whose existence it can today no longer ignore.”
Mr. Panikkar was a Roman Catholic priest and a professor of philosophy at the University of Madrid when he made his first trip to India in 1954. It was a turning point in his spiritual life and a homecoming of sorts: his father was a Hindu from the south of India who had married a Spanish Roman Catholic.
While studying Indian philosophy and religion at the University of Mysore and Banaras Hindu University, Mr. Panikkar befriended several Western monks seeking Eastern forms for the expression of their Christian beliefs. It was an eye-opening experience.
“I left Europe as a Christian, I discovered I was a Hindu and returned as a Buddhist without ever having ceased to be Christian,” he later wrote.
The rest of his life was dedicated to promoting, as a university teacher and in dozens of books, an expansion of the Judaic and Greco-Roman foundations of Christianity to embrace the insights of non-Western religions.
“He was one of the pioneers in opening up Christianity to other religions and learning from them,” Joseph Prabhu, a professor of philosophy at California State University, Los Angeles, and the editor of “The Intercultural Challenge of Raimon Panikkar” (1996), said in a telephone interview on Wednesday. “We can see the new waves of Christianity moving toward the non-European world in the 21st century, and he prepared the ground for an authentic dialogue between Christianity and other faiths, and beyond that for the cross-cultural conversation which marks our globalized world.”
Raimundo Panikkar Alemany was born on Nov. 3, 1918, in Barcelona, where his father, after living in Britain, had opened a chemical plant. After attending a Jesuit secondary school, he began studying philosophy in Barcelona.
When the Spanish Civil War broke out, he fled to Bonn to continue his university studies, but while he was on vacation at home, Germany invaded Poland. He remained in Spain, earning a doctorate in philosophy at the University of Madrid in 1946 and a doctorate in chemistry in 1958.
In 1940 he had become friends with Josemaría Escrivá de Balaguer, the canonized founder of Opus Dei, a conservative Catholic movement of clerics and laity; Father Escrivá urged him to train for the priesthood. He was ordained in 1946 and for the next 20 years worked closely with Opus Dei. He earned a third doctorate, in theology, at the Lateran University in Rome in 1961.
In his dissertation, Mr. Panikkar analyzed St. Thomas Aquinas’s interpretation of the Brahma Sutras, one of Hinduism’s fundamental texts, comparing it to the interpretation of the eighth-century Hindu philosopher Adi Sankara. He argued that Christ, as a universal symbol of the divine and the human intertwined, belonged to the world, not just to Christianity, and could be found under other names in other religions. His dissertation was later published as “The Unknown Christ of Hinduism” (1981).
In his later work, he tried to recast Christianity as a nontriumphal faith and to combat what he called “tribal Christology.” Christianity, he argued, was not intended to be an invasion force bent on conquering other gods and, in the colonial period, other peoples.
Mr. Panikkar became a visiting professor at Harvard Divinity School in 1966 and a professor of religious studies at the University of California, Santa Barbara, in 1972. For many years he taught in the spring and spent the rest of the year doing research in India.
In 1987 he moved to Tavertet, in the hills north of Barcelona, where he founded the Raimon Panikkar Vivarium Foundation, a center for intercultural studies.
A year later he was invited to deliver the Gifford Lectures, joining a list of philosophers and writers that has included William James, Alfred North Whitehead and Iris Murdoch. His lectures, on the concept he called “the cosmotheandric experience,” or the interplay between the divine, the human and the cosmic, were published in revised form in 2009 as “The Rhythm of Being.”
His many books include “The Trinity and the Religious Experience of Man” (1973), “The Cosmotheandric Experience: Emerging Religious Consciousness” (1993), “Christophany: The Fullness of Man” (2004) and “The Experience of God: Icons of the Mystery” (2006).
He is survived by a brother, the Spanish philosopher and journalist Salvador Pániker, and a sister, Mercedes, both of Barcelona.
“The whole history of Christianity is one of enrichment and renewal brought about by elements that came from outside itself,” Mr. Panikkar told The Christian Century in 2000, adding, “If the church wishes to live, it should not be afraid of assimilating elements that come from other religious traditions, whose existence it can today no longer ignore.”
Monday, September 6, 2010
Buddhist School Intolerant of Christian Teacher
A blind teacher at a Buddhist school in Choglamsar town in Leh district was beaten up by Buddhist activists for allegedly carrying out conversion activity on the behest of Christian missionaries. Solomon Rai alias Ram Kumar was teaching at the Maha Bodhi International Meditation Centre for last two
years. He had allegedly registered himself under the Hindu name Ram Kumar in the school service book. He and his wife Junita (32), who is also blind, were teaching six blind students in the school. The school authorities had provided them residential accommodation.
"He was picked up by our boys on Wednesday when he was trying to influence Nepalese Sherpa labourers staying at Choglamsar to accept Christianity. This sort of conversion is not acceptable and we will not allow it," said P.T. Kunzong, general secretary of the Ladakh Buddhist Association (LBA).
He, however, regretted the use of violence by LBA members.
"The incident has given Buddhism a bad name. We are known as a peace loving community," Kunzong said.
Rai has filed an FIR against LBA activists, the police said.
"He filed an FIR on Thursday. But as he is blind, he is not able to identify the people who attacked him. We are seeking help of his friend who might have seen the attackers," the station house officer of Leh said.
LBA activists allegedly took Rai to Gompa Soma monastery in Leh town where he was beaten in presence of many onlookers.
"How could they beat a blind man? This is disgusting and totally unacceptable. We are living in a secular country," one of Rai's friends said, on condition of anonymity.
LBA alleged that Rai was being paid Rs 3,000 by Christian missionaries for organising a meeting of 15 people where he could give sermons on Christianity and Rs 150 for bringing any individual to Church.
"We have recorded his statement and will distribute the CD soon," Kunzong said.
years. He had allegedly registered himself under the Hindu name Ram Kumar in the school service book. He and his wife Junita (32), who is also blind, were teaching six blind students in the school. The school authorities had provided them residential accommodation.
"He was picked up by our boys on Wednesday when he was trying to influence Nepalese Sherpa labourers staying at Choglamsar to accept Christianity. This sort of conversion is not acceptable and we will not allow it," said P.T. Kunzong, general secretary of the Ladakh Buddhist Association (LBA).
He, however, regretted the use of violence by LBA members.
"The incident has given Buddhism a bad name. We are known as a peace loving community," Kunzong said.
Rai has filed an FIR against LBA activists, the police said.
"He filed an FIR on Thursday. But as he is blind, he is not able to identify the people who attacked him. We are seeking help of his friend who might have seen the attackers," the station house officer of Leh said.
LBA activists allegedly took Rai to Gompa Soma monastery in Leh town where he was beaten in presence of many onlookers.
"How could they beat a blind man? This is disgusting and totally unacceptable. We are living in a secular country," one of Rai's friends said, on condition of anonymity.
LBA alleged that Rai was being paid Rs 3,000 by Christian missionaries for organising a meeting of 15 people where he could give sermons on Christianity and Rs 150 for bringing any individual to Church.
"We have recorded his statement and will distribute the CD soon," Kunzong said.
Sunday, September 5, 2010
US Citizens Want to Be "Tolerant"
Sacramento's famous diversity was on full display at the Capitol's East Steps this morning as 50 community leaders across faith and race condemned the rising tide of Islamophobia across California and the nation.
"Aren't we long past the freaky demonization of one group that lets us ... pretend we are defending America?" Elizabeth Sholes of the CA Council of Churches/California Church Impact told the crowd. "Muslims came here for the same reason my great-grandfather did - for freedom, a better life and a safer world."
Though Sacramento's broad-based civil rights leadership has helped keep the Capital City safe, hate is hitting closer to home. In the last two weeks, a brick was tossed at the Madera Islamic Center, and vandals have left signs reading, "Wake up America, the enemy is here" and "No temple for the god of terrorism."
From the cab river who had his throat slit in New York after telling a passenger he was Muslim to the mosque that was set ablaze in Tennessee, Muslim Americans feel they are increasingly under siege, said Irfan Haq, president of the Council of Sacramento Valley Islamic organizations.
The controversy over the issue of an Islamic Center being built near the site of 9-11 has spun "out of control," Haq said. "People are saying Islam is evil, Islam should pushed from our shore. ... Muslims are an integral part of this country contributing in many ways - this is a country all Muslims are proud of. Let them live in peace."
Read more: http://www.fresnobee.com/2010/09/01/2061974/gathering-at-capitol-condemns.html#ixzz0ycWNVjND
"Aren't we long past the freaky demonization of one group that lets us ... pretend we are defending America?" Elizabeth Sholes of the CA Council of Churches/California Church Impact told the crowd. "Muslims came here for the same reason my great-grandfather did - for freedom, a better life and a safer world."
Though Sacramento's broad-based civil rights leadership has helped keep the Capital City safe, hate is hitting closer to home. In the last two weeks, a brick was tossed at the Madera Islamic Center, and vandals have left signs reading, "Wake up America, the enemy is here" and "No temple for the god of terrorism."
From the cab river who had his throat slit in New York after telling a passenger he was Muslim to the mosque that was set ablaze in Tennessee, Muslim Americans feel they are increasingly under siege, said Irfan Haq, president of the Council of Sacramento Valley Islamic organizations.
The controversy over the issue of an Islamic Center being built near the site of 9-11 has spun "out of control," Haq said. "People are saying Islam is evil, Islam should pushed from our shore. ... Muslims are an integral part of this country contributing in many ways - this is a country all Muslims are proud of. Let them live in peace."
Read more: http://www.fresnobee.com/2010/09/01/2061974/gathering-at-capitol-condemns.html#ixzz0ycWNVjND
Saturday, September 4, 2010
New Book About Buddha
What Stephen Batchelor says about what the Buddha actually taught — whether you end up embracing it or not — is undeniably startling, beautiful and visionary: Gotama, he tells us, spoke of the middle way as “an ancient path travelled upon by people in the past…On following it he came upon the ruins of a city with parks, ponds, groves, ramparts, a delightful place. He tells the king to renovate the city so it would become successful, prosperous and filled with people once again…Gotama did not say the path led to nirvana but to the restoration of a city — his teaching, the Dhamma — as a template for a civilization.”
Radical shift
Buddhism, Batchelor affirms, is “not a creedal religion but a broad culture of awakening.” His new book, Confession of a Buddhist Atheist, has stirred up an old debate, dividing Buddhist circles: That the true heart of the Buddha's teaching is non-theistic, non-religious; a secular, not mystical practice. This emphasis — that the Buddha did not found a religion — is not new, but Batchelor is one of contemporary Buddhism's most respected and widely read writers and his reading that the Buddha's enlightenment “involved a radical shift of perspective than the gaining of privileged knowledge into some higher truth” has provoked, challenged (and delighted) practising Buddhists in a way that other agnostic writings on Buddhism has not.
The book tells the story of a 37-year journey through the Buddhist tradition. It begins with his encounter in India at the age of 19 with the Dalai Lama and the teachings of Tibetan Buddhism, and concludes with the reflections of a 56-year-old secular lay Buddhist living in rural France. After decades of being steeped in Tibetan Buddhism and Zen, he increasingly felt at odds with doctrines, theologies, religious orders and gurus. For 10 years he was a bhikkhu; he then disrobed, married and became an itinerant teacher, going where he is called. His commitment now is to a life that embodies “Buddhist values within the context of secularism and modernity.”
He is now drawn to Buddhism “not because it has a more convincing explanation of the nature of reality than other religions, but that it offers a methodology which might actually work in addressing the question of suffering.” Buddha's Four Noble Truths are “true not because they correspond to something real somewhere, but because, when put into practice, they can enhance the quality of your life.” Using the core teachings of Gotama, he engages with the world now “from the perspective of detachment, love and lucidity.” Batchelor began a fresh and close examination of the Pali canon, especially the ‘Kalama Sutta', for clues to what the Buddha had actually said.
Gotama seems to have only spoken of waking up to a contingent ground, not a withdrawal to “a timeless mystical now but an unflinching encounter with the contingent world as it unravels moment to moment.” Batchelor, attentive as ever, is sharply aware that his is a personal reading. “I have to be alert to the tendency to project onto Gotama my own preferences and values,” he notes. “Every Buddhist through history has constructed his or her own Gotama. I cannot claim it is more truer or correct than yours. All I can say is that the material buried in the Pali Canon and elsewhere has not yet exhausted their capacity to generate more stories about Gotama and what he taught.”
Brilliant insights
The insights that Batchelor offers us as he travels deeper into the Pali texts are brilliant, dazzling, and full of piercing clarity. I have always admired his prose (“Verses from The Centre”; “Living with the Devil”)), and his new work abounds in rich insights and magnificent, clear writing. The metaphors Buddha used, says Batchelor, “seem to encourage a creation of a self than a renunciation of a self, rather than present the self as a fiction, Gotama presented it as a project to be realised – the functional, moral self that breathes and acts in the world…This is a useful way of looking at the self for a lay Buddhist person who works in the world than a renunciation model.”
Elsewhere, he writes that “Awakening is not primarily a cognitive act; it is an existential re-adjustment…a refined engagement with a shifting, complex world…it springs from a quiet, but curious intelligence. And it is empathetic, keenly sensitized to the peculiar texture of one's own and other's suffering.” The Buddha suggested that “you turn your life to that which is very far from God: the pain and anguish of life on earth; to embrace the contingency of one's life is to embrace one's fate as an ephemeral but sentient being.”
And this becomes the ground for unsentimental compassion and love. “As a way of life the middle path is an ongoing task of responsiveness and risk, grounded in a groundless ground. Its twists and turns are as turbulent and unpredictable as life itself.”
The challenge of Gotama's eight-fold path as he sees it “is to live in this world in a way that allows every aspect of one's existence to flourish: seeing, thinking, speaking, acting, working etc. Each area of life calls for a specific way of practising the Dhamma…I think of myself as a secular Buddhist who is concerned entirely with the demands of this age (given the task of responding to the suffering that confronts me) no matter how inadequate and insignificant my responses to these demands might be. And if in the end there does turn out to be a heaven or nirvana somewhere else, I can see no better way to prepare for it.”
Radical shift
Buddhism, Batchelor affirms, is “not a creedal religion but a broad culture of awakening.” His new book, Confession of a Buddhist Atheist, has stirred up an old debate, dividing Buddhist circles: That the true heart of the Buddha's teaching is non-theistic, non-religious; a secular, not mystical practice. This emphasis — that the Buddha did not found a religion — is not new, but Batchelor is one of contemporary Buddhism's most respected and widely read writers and his reading that the Buddha's enlightenment “involved a radical shift of perspective than the gaining of privileged knowledge into some higher truth” has provoked, challenged (and delighted) practising Buddhists in a way that other agnostic writings on Buddhism has not.
The book tells the story of a 37-year journey through the Buddhist tradition. It begins with his encounter in India at the age of 19 with the Dalai Lama and the teachings of Tibetan Buddhism, and concludes with the reflections of a 56-year-old secular lay Buddhist living in rural France. After decades of being steeped in Tibetan Buddhism and Zen, he increasingly felt at odds with doctrines, theologies, religious orders and gurus. For 10 years he was a bhikkhu; he then disrobed, married and became an itinerant teacher, going where he is called. His commitment now is to a life that embodies “Buddhist values within the context of secularism and modernity.”
He is now drawn to Buddhism “not because it has a more convincing explanation of the nature of reality than other religions, but that it offers a methodology which might actually work in addressing the question of suffering.” Buddha's Four Noble Truths are “true not because they correspond to something real somewhere, but because, when put into practice, they can enhance the quality of your life.” Using the core teachings of Gotama, he engages with the world now “from the perspective of detachment, love and lucidity.” Batchelor began a fresh and close examination of the Pali canon, especially the ‘Kalama Sutta', for clues to what the Buddha had actually said.
Gotama seems to have only spoken of waking up to a contingent ground, not a withdrawal to “a timeless mystical now but an unflinching encounter with the contingent world as it unravels moment to moment.” Batchelor, attentive as ever, is sharply aware that his is a personal reading. “I have to be alert to the tendency to project onto Gotama my own preferences and values,” he notes. “Every Buddhist through history has constructed his or her own Gotama. I cannot claim it is more truer or correct than yours. All I can say is that the material buried in the Pali Canon and elsewhere has not yet exhausted their capacity to generate more stories about Gotama and what he taught.”
Brilliant insights
The insights that Batchelor offers us as he travels deeper into the Pali texts are brilliant, dazzling, and full of piercing clarity. I have always admired his prose (“Verses from The Centre”; “Living with the Devil”)), and his new work abounds in rich insights and magnificent, clear writing. The metaphors Buddha used, says Batchelor, “seem to encourage a creation of a self than a renunciation of a self, rather than present the self as a fiction, Gotama presented it as a project to be realised – the functional, moral self that breathes and acts in the world…This is a useful way of looking at the self for a lay Buddhist person who works in the world than a renunciation model.”
Elsewhere, he writes that “Awakening is not primarily a cognitive act; it is an existential re-adjustment…a refined engagement with a shifting, complex world…it springs from a quiet, but curious intelligence. And it is empathetic, keenly sensitized to the peculiar texture of one's own and other's suffering.” The Buddha suggested that “you turn your life to that which is very far from God: the pain and anguish of life on earth; to embrace the contingency of one's life is to embrace one's fate as an ephemeral but sentient being.”
And this becomes the ground for unsentimental compassion and love. “As a way of life the middle path is an ongoing task of responsiveness and risk, grounded in a groundless ground. Its twists and turns are as turbulent and unpredictable as life itself.”
The challenge of Gotama's eight-fold path as he sees it “is to live in this world in a way that allows every aspect of one's existence to flourish: seeing, thinking, speaking, acting, working etc. Each area of life calls for a specific way of practising the Dhamma…I think of myself as a secular Buddhist who is concerned entirely with the demands of this age (given the task of responding to the suffering that confronts me) no matter how inadequate and insignificant my responses to these demands might be. And if in the end there does turn out to be a heaven or nirvana somewhere else, I can see no better way to prepare for it.”
Friday, September 3, 2010
Meditate at Mount Wutai
BEIJING, Sept. 3 (Xinhuanet) -- Mount Wutai is not for casual tourists who are willing to spend just a few hours there before rushing to the next county for more photo opportunities.
The mountain, named for its palm-like shape, covers some 600 square kilometers. I wonder if any traveler has scaled all five of the peaks, the tallest being the North Terrace at 3,061m. They are all quite flat at the top, but getting up there may force you to go through several seasons, and you may end up face to face with remnants of glaciers.
Emperor Qianlong (1711-1799) of the Qing Dynasty (1644-1911) made it his goal, but he had to settle for the Blue Snail Peak, which has the height of a 130-story building. It is a temple that assembles Buddhas from all five peaks, so he could simulate the experience by trekking up the 1,080 steps. Nowadays tourists do not even need to walk. A cable car ride will do the trick.
Mount Wutai is a sanctuary for Buddhists. At its height in the Tang Dynasty (AD 618-907), there were as many as 360 temples. Now only 60 remain, covering an area of 300 sq kms. If you want to pray and meditate at each of them, it will take you weeks. Fortunately, they have a dummy version for everything.
I rushed through four - in one morning. My prayer sessions lasted about 15 seconds each, and I didn't burn any incense.
My parents would kill me if they know I wasted such a golden opportunity. They may not have crawled up the stairs like some of the more pious pilgrims, but they would surely have spent hours in each compound. Yes, a temple here is not a single building, but multiple buildings with walls and an imposing gate.
The most ubiquitous god at Wutai is Manjusri, the Bodhisattva of wisdom. This explains the throng of college-bound students and their parents, who implore him for higher scores. In this post-national entrance exam season, they have come back to express their gratitude because their erstwhile prayers have been answered.
I don't know the etiquette for those who failed. Should they come back to say "Thank you for nothing" or should they stay at home and mope? Surely, you should not hold grievances against a god.
The funniest scene is that of a wall painted with a giant fo, the Chinese word for Buddha. The last stroke happens to go all the way down and I noticed many youths clinging to it and rubbing it so much it has lost its color. It turned out that they were hanging on to the Buddha's foot, a metaphor for last-minute cramming.
On the contrary, the pilgrims personified patience. Some had journeyed from Tibet. Wutai is the place where Tibetan Buddhism and Han Buddhism coexist in harmony. Some even came from other Asian countries.
The best-known symbol of Mount Wutai is the white pagoda, the kind you see everywhere in Tibet. The 56.4-m structure dates back to 1302, when a Nepalese monk used small stones to erect it. Its base is encircled with prayer wheels. There is a pavilion nearby with one big wheel. My guide instructed me to "go around the big one three times and the small one once". Off I went and finished the holy task.
On my way out I found, to my dismay, that I had made a mistake. What he meant by "big wheel" was the bigger structure, not the size of the wheels. I had done the opposite. How was I going to make amends?
There is a compound attached to Tayuan Temple, where the white pagoda sits. It's called "the residence Mao Zedong passed by". On April 9, 1948, the Chairman and his entourage slept here for one night. You don't believe it? There is a blurry photo blown up for all to witness. In the room recreated for its authenticity, there is a prayer cushion in front of his statue
The mountain, named for its palm-like shape, covers some 600 square kilometers. I wonder if any traveler has scaled all five of the peaks, the tallest being the North Terrace at 3,061m. They are all quite flat at the top, but getting up there may force you to go through several seasons, and you may end up face to face with remnants of glaciers.
Emperor Qianlong (1711-1799) of the Qing Dynasty (1644-1911) made it his goal, but he had to settle for the Blue Snail Peak, which has the height of a 130-story building. It is a temple that assembles Buddhas from all five peaks, so he could simulate the experience by trekking up the 1,080 steps. Nowadays tourists do not even need to walk. A cable car ride will do the trick.
Mount Wutai is a sanctuary for Buddhists. At its height in the Tang Dynasty (AD 618-907), there were as many as 360 temples. Now only 60 remain, covering an area of 300 sq kms. If you want to pray and meditate at each of them, it will take you weeks. Fortunately, they have a dummy version for everything.
I rushed through four - in one morning. My prayer sessions lasted about 15 seconds each, and I didn't burn any incense.
My parents would kill me if they know I wasted such a golden opportunity. They may not have crawled up the stairs like some of the more pious pilgrims, but they would surely have spent hours in each compound. Yes, a temple here is not a single building, but multiple buildings with walls and an imposing gate.
The most ubiquitous god at Wutai is Manjusri, the Bodhisattva of wisdom. This explains the throng of college-bound students and their parents, who implore him for higher scores. In this post-national entrance exam season, they have come back to express their gratitude because their erstwhile prayers have been answered.
I don't know the etiquette for those who failed. Should they come back to say "Thank you for nothing" or should they stay at home and mope? Surely, you should not hold grievances against a god.
The funniest scene is that of a wall painted with a giant fo, the Chinese word for Buddha. The last stroke happens to go all the way down and I noticed many youths clinging to it and rubbing it so much it has lost its color. It turned out that they were hanging on to the Buddha's foot, a metaphor for last-minute cramming.
On the contrary, the pilgrims personified patience. Some had journeyed from Tibet. Wutai is the place where Tibetan Buddhism and Han Buddhism coexist in harmony. Some even came from other Asian countries.
The best-known symbol of Mount Wutai is the white pagoda, the kind you see everywhere in Tibet. The 56.4-m structure dates back to 1302, when a Nepalese monk used small stones to erect it. Its base is encircled with prayer wheels. There is a pavilion nearby with one big wheel. My guide instructed me to "go around the big one three times and the small one once". Off I went and finished the holy task.
On my way out I found, to my dismay, that I had made a mistake. What he meant by "big wheel" was the bigger structure, not the size of the wheels. I had done the opposite. How was I going to make amends?
There is a compound attached to Tayuan Temple, where the white pagoda sits. It's called "the residence Mao Zedong passed by". On April 9, 1948, the Chairman and his entourage slept here for one night. You don't believe it? There is a blurry photo blown up for all to witness. In the room recreated for its authenticity, there is a prayer cushion in front of his statue
Thursday, September 2, 2010
Hindu Seminar in Los Angeles is Over Successfully
The first Hinduism Summit (Hindu Dharma Sabha) in California concluded successfully on 28 August 2010 (Shravan Krushna Chaturthi 5112 as per the Hindu calendar). The Dharma Sabha was held by the Forum for Hindu Awakening (FHA) and the Sunnyvale Hindu Temple, with the blessings of Hindu Saints worldwide, including His Holiness Sri Sri Sri Ravishankar, His Holiness Pande Baba and Her Holiness Mata Amritanandamayi (Amma). It received an overwhelmingly positive response from the 125 attendees in person and 50 attendees online. The audience consisted of members of Hindu and spiritual organizations like Art of Living Foundation, Path to Anandam, India in Classrooms, Hindu Swayamsevak Sangh, Ekal Vidyalay and Hindu Charities for America, besides individuals interested in understanding, living, preserving or promoting Hinduism.
The Dharma Sabha in typical Hindu tradition welcomed the attendees by applying vermillion on the forehead and commenced with blowing of the conch shell by the compere, Mrs. Mrunal Nanivadekar, followed by recitation of Vedic mantras by the Temple priests and lighting of the auspicious oil lamp by the Dharma Sabha speakers. It received generous support from the Sunnyvale Hindu community, who contributed towards the refreshments, technical support, publicity and other aspects of the Dharma Sabha. These inspiring contributions were commemorated in a beautiful, visual souvenir that illustrated the unique science underlying Hindu practices and highlighted issues such as denigration and persecution of Hindus. The souvenir was published with the Hindu ritual of 'prakaashan' at the hands of the main speaker of the Dharma Sabha, Shri. Easan Katir, who is performing and promoting spiritual practice according to Hinduism for the last 30 years in California.
The audience listened raptly as the speakers brought to attention various Hindu issues and presented solutions. The first speaker Shri. Rajan Zed, a Hindu and interfaith leader, spoke on maintaining a Hindu identity in America and urged the Hindus in America to be ambassadors of Hinduism by educating others about Hinduism. "To be an ambassador, one needs to have at least basic knowledge of Hinduism. To learn more about Hindu Dharma, do simple things like reading selected verses from basic Hindu Scriptures such as the Rigveda and Bhagvadgita and sharing stories from Hindu Scriptures amongst family members. To remove misconceptions about Hinduism, invite people from other religions to our festivals and temples, participate in charity and other humanitarian causes within the parameters of Hindu beliefs and gift Hindu Scriptures to the curious," he urged.
Shri. Nilesh Shirodkar, an avid reader and proponent of the Hindu Janajagruti Samiti website, spoke on 'Know denigration and preserve Hinduism'. Shri. Shirodkar spoke about what is Hinduism (Dharma) and how the denigration of Dharma today has resulted in the deteriorating condition of society. He shared the harmful impact of denigration at the psychological level and in the subtle dimension. He said that at the subtle level the distressing vibrations the denigrating object emits affects our thinking negatively. It reduces the purity and clarity of our thoughts, and consequently, our actions. It sets the wrong precedent for initiates into Hinduism, including the youth, as they then feel that it is okay to trivialize the sacred. "If one does not have reverence for the divine, how can one attain the devotion or deep contemplation that is essential to experience the divine?" he asked. Shri. Shirodkar shared things that anyone can do towards stopping denigration, things within our reach, such as protesting some denigration we come across, peacefully, but surely.
The next speaker, Shri. Amey Ranade, a volunteer of the Spiritual Science Research Foundation (SSRF), illustrated SSRF's research that shows the spiritual dimension factors underlying Hinduism concepts and Hindu issues. He presented SSRF's spiritual research showing the existence of subtle distressing energies, their impact on individuals and society, the need to learn about it and how to combat them to preserve Hinduism. His presentation provoked thought about the need to consider the spiritual dimension to effectively overcome issues concerning Hinduism. The SSRF video demonstrated the power of Saints and the need for Their blessings for the success of in any venture.
The next speaker, Dr. Mihir Meghani, co-founder of Hindu American Foundation, showed an enlightening video about the need for advocacy of Hinduism, to ensure that the voice of the Hindu community is heard by public policy makers. His speech inspired the audience while citing practical examples that each Hindu or well wisher of the Hindu community can follow in daily life. One such example he gave was to ask for healthy vegetarian meals at public schools in America, if we value vegetarianism as Hindus living in America. He concluded that we must make use of this precious human birth as Hindus, living in this land of opportunity and freedom that is America, to make a difference for the future generations of Hindus.
Shri. Easan Katir, the next speaker, brought to attention the increasing atrocities on Hindu communities worldwide, including Sri Lanka, Bangladesh, Kashmir. He briefly shared his spiritual journey in Hinduism under the guidance of his Guru. He concluded that the best way to overcome persecution of the Hindu community is to become strong Hindus ourselves, by awakening to the principles of Hinduism, practicing them through regular spiritual practice to increase our spiritual capacity, and stand united with other Hindus. He reminded the audience of the sacrifices made by our glorious leaders of the past that have brought us this luxury of being able to practice the Dharma of our choice and urged everyone to work towards preserving and promoting the Hindu heritage, as our gratitude. Shri. Katir's speech was at once thought provoking and reassuring in the solutions it provided.
The final speaker, Smt. Bhavna Shinde has been studying and practicing the principles of Spirituality and Hinduism for the past 10 years. Her speech focused the audience on the root causes of the plight of the Hindu community today, namely, the lack of Hinduism education among Hindus and not considering the subtle spiritual dimension in the efforts to preserve and promote Hindu Dharma. She illustrated the unique science underlying Hinduism concepts and practices through practical examples like applying vermilion to the forehead and using a ghee lamp, and highlighted the Forum for Hindu Awakening's growing youth membership as an example of the effect of sharing this unique spiritual science of Hinduism. "When our youth, growing up in mostly non-Hindu communities, become aware of this unique science and glorious scientific history of Hinduism, would they not be self-motivated to practice, preserve and promote Hinduism and stand united to dispel misconceptions?" she asked.
The Dharma Sabha concluded with the unanimous passing of various resolutions (some of them will be submitted to our policy makers) to understand, live and preserve Hinduism. The Dharma Sabha's other highlights, such as the exhibition of a spiritually vibrant statue (murti) of Lord Ganesh, an eye-opening exhibition of Dharmik books and spiritually pure products, pictures of Hindu Deities attacked in the gross by ghosts, and seekers who had become Saints within a span of a few years doing spiritual practice as per Hindu principles, kept the interest of the attendees long after the Dharma Sabha concluded. Almost all of them signed the resolutions passed at the Dharma Sabha, and left their contact information to work together for Hinduism.
Forum for Hindu Awakening (FHA) and Sunnyvale Hindu Temple are non-profit, tax exempt organisations, dedicated to promoting Hinduism education and preserving Hindu practices.
The Forum for Hindu Awakening (FHA) is a charitable organisation devoted to awaken society to the unique spiritual science behind Hindu Dharma concepts and practices, to motivate people to live and preserve them and to facilitate the spiritual progress of humanity. The Forum for Hindu Awakening is a non-profit organisation in the USA, tax exempt under Section 501(c)(3) of the Internal Revenue Code
The Dharma Sabha in typical Hindu tradition welcomed the attendees by applying vermillion on the forehead and commenced with blowing of the conch shell by the compere, Mrs. Mrunal Nanivadekar, followed by recitation of Vedic mantras by the Temple priests and lighting of the auspicious oil lamp by the Dharma Sabha speakers. It received generous support from the Sunnyvale Hindu community, who contributed towards the refreshments, technical support, publicity and other aspects of the Dharma Sabha. These inspiring contributions were commemorated in a beautiful, visual souvenir that illustrated the unique science underlying Hindu practices and highlighted issues such as denigration and persecution of Hindus. The souvenir was published with the Hindu ritual of 'prakaashan' at the hands of the main speaker of the Dharma Sabha, Shri. Easan Katir, who is performing and promoting spiritual practice according to Hinduism for the last 30 years in California.
The audience listened raptly as the speakers brought to attention various Hindu issues and presented solutions. The first speaker Shri. Rajan Zed, a Hindu and interfaith leader, spoke on maintaining a Hindu identity in America and urged the Hindus in America to be ambassadors of Hinduism by educating others about Hinduism. "To be an ambassador, one needs to have at least basic knowledge of Hinduism. To learn more about Hindu Dharma, do simple things like reading selected verses from basic Hindu Scriptures such as the Rigveda and Bhagvadgita and sharing stories from Hindu Scriptures amongst family members. To remove misconceptions about Hinduism, invite people from other religions to our festivals and temples, participate in charity and other humanitarian causes within the parameters of Hindu beliefs and gift Hindu Scriptures to the curious," he urged.
Shri. Nilesh Shirodkar, an avid reader and proponent of the Hindu Janajagruti Samiti website, spoke on 'Know denigration and preserve Hinduism'. Shri. Shirodkar spoke about what is Hinduism (Dharma) and how the denigration of Dharma today has resulted in the deteriorating condition of society. He shared the harmful impact of denigration at the psychological level and in the subtle dimension. He said that at the subtle level the distressing vibrations the denigrating object emits affects our thinking negatively. It reduces the purity and clarity of our thoughts, and consequently, our actions. It sets the wrong precedent for initiates into Hinduism, including the youth, as they then feel that it is okay to trivialize the sacred. "If one does not have reverence for the divine, how can one attain the devotion or deep contemplation that is essential to experience the divine?" he asked. Shri. Shirodkar shared things that anyone can do towards stopping denigration, things within our reach, such as protesting some denigration we come across, peacefully, but surely.
The next speaker, Shri. Amey Ranade, a volunteer of the Spiritual Science Research Foundation (SSRF), illustrated SSRF's research that shows the spiritual dimension factors underlying Hinduism concepts and Hindu issues. He presented SSRF's spiritual research showing the existence of subtle distressing energies, their impact on individuals and society, the need to learn about it and how to combat them to preserve Hinduism. His presentation provoked thought about the need to consider the spiritual dimension to effectively overcome issues concerning Hinduism. The SSRF video demonstrated the power of Saints and the need for Their blessings for the success of in any venture.
The next speaker, Dr. Mihir Meghani, co-founder of Hindu American Foundation, showed an enlightening video about the need for advocacy of Hinduism, to ensure that the voice of the Hindu community is heard by public policy makers. His speech inspired the audience while citing practical examples that each Hindu or well wisher of the Hindu community can follow in daily life. One such example he gave was to ask for healthy vegetarian meals at public schools in America, if we value vegetarianism as Hindus living in America. He concluded that we must make use of this precious human birth as Hindus, living in this land of opportunity and freedom that is America, to make a difference for the future generations of Hindus.
Shri. Easan Katir, the next speaker, brought to attention the increasing atrocities on Hindu communities worldwide, including Sri Lanka, Bangladesh, Kashmir. He briefly shared his spiritual journey in Hinduism under the guidance of his Guru. He concluded that the best way to overcome persecution of the Hindu community is to become strong Hindus ourselves, by awakening to the principles of Hinduism, practicing them through regular spiritual practice to increase our spiritual capacity, and stand united with other Hindus. He reminded the audience of the sacrifices made by our glorious leaders of the past that have brought us this luxury of being able to practice the Dharma of our choice and urged everyone to work towards preserving and promoting the Hindu heritage, as our gratitude. Shri. Katir's speech was at once thought provoking and reassuring in the solutions it provided.
The final speaker, Smt. Bhavna Shinde has been studying and practicing the principles of Spirituality and Hinduism for the past 10 years. Her speech focused the audience on the root causes of the plight of the Hindu community today, namely, the lack of Hinduism education among Hindus and not considering the subtle spiritual dimension in the efforts to preserve and promote Hindu Dharma. She illustrated the unique science underlying Hinduism concepts and practices through practical examples like applying vermilion to the forehead and using a ghee lamp, and highlighted the Forum for Hindu Awakening's growing youth membership as an example of the effect of sharing this unique spiritual science of Hinduism. "When our youth, growing up in mostly non-Hindu communities, become aware of this unique science and glorious scientific history of Hinduism, would they not be self-motivated to practice, preserve and promote Hinduism and stand united to dispel misconceptions?" she asked.
The Dharma Sabha concluded with the unanimous passing of various resolutions (some of them will be submitted to our policy makers) to understand, live and preserve Hinduism. The Dharma Sabha's other highlights, such as the exhibition of a spiritually vibrant statue (murti) of Lord Ganesh, an eye-opening exhibition of Dharmik books and spiritually pure products, pictures of Hindu Deities attacked in the gross by ghosts, and seekers who had become Saints within a span of a few years doing spiritual practice as per Hindu principles, kept the interest of the attendees long after the Dharma Sabha concluded. Almost all of them signed the resolutions passed at the Dharma Sabha, and left their contact information to work together for Hinduism.
Forum for Hindu Awakening (FHA) and Sunnyvale Hindu Temple are non-profit, tax exempt organisations, dedicated to promoting Hinduism education and preserving Hindu practices.
The Forum for Hindu Awakening (FHA) is a charitable organisation devoted to awaken society to the unique spiritual science behind Hindu Dharma concepts and practices, to motivate people to live and preserve them and to facilitate the spiritual progress of humanity. The Forum for Hindu Awakening is a non-profit organisation in the USA, tax exempt under Section 501(c)(3) of the Internal Revenue Code
Wednesday, September 1, 2010
3 Day Seminar on Buddhisjm
Dormaa-Ahenkro (B/A) Aug. 31, GNA - A three-day seminar for 23 members of the Men's Division Buddhist of Soka Gakkai International (SGI) in Brong-Ahafo ended in Dormaa-Ahenkro at the weekend.
It was organised by the Brong-Ahafo Regional Chapter of SGI, a lay organisation that promotes Nichiren Daishonin's Buddhist teachings for peace and happiness.
The seminar, which was under the theme: "Faith, Practice and Study", was the first since Buddhism was introduced in Brong-Ahafo more than 30 years ago as all earlier programmes for the northern sector were held in Kumasi.
Mr. Kwabena Awuah, national youth leader of SGI, read a message from Mr. Bobson Godonu, General Director of the organisation, who stressed that the Men's division was the bedrock or the golden pillars of SGI.
Greater participation in Buddhist activities is therefore expected of the division in the region, he added.
Lecturing on: "The Purpose of Practice', Mr. Awuah defined two categories of those who practice Buddhism, saying the first group of "practitioners" practice the Mystic Law and teaches others, while the other group, the "mere believers' only care for themselves.
Mr. Awuah advised members of the Men Division to inculcate in their children the practice of Buddhism.
Warrant Officer Class One James Yaw Oppong, Brong Ahafo Regional chapter leader and Mr. Thomas Kwabena Adjei, in-charge of Chiraa district, who jointly lectured on: "The Role of The Men's Division in SGI", advised participants to set outstanding examples for others to emulate.
The two leaders urged their fellow participants to work as models of Faith for other divisions - women, youth and successors - to follow and enjoined them not to behave half-heartedly or abandon their faith because that could cause others to lose sight of their goals and perhaps even abandon their faith.
It was organised by the Brong-Ahafo Regional Chapter of SGI, a lay organisation that promotes Nichiren Daishonin's Buddhist teachings for peace and happiness.
The seminar, which was under the theme: "Faith, Practice and Study", was the first since Buddhism was introduced in Brong-Ahafo more than 30 years ago as all earlier programmes for the northern sector were held in Kumasi.
Mr. Kwabena Awuah, national youth leader of SGI, read a message from Mr. Bobson Godonu, General Director of the organisation, who stressed that the Men's division was the bedrock or the golden pillars of SGI.
Greater participation in Buddhist activities is therefore expected of the division in the region, he added.
Lecturing on: "The Purpose of Practice', Mr. Awuah defined two categories of those who practice Buddhism, saying the first group of "practitioners" practice the Mystic Law and teaches others, while the other group, the "mere believers' only care for themselves.
Mr. Awuah advised members of the Men Division to inculcate in their children the practice of Buddhism.
Warrant Officer Class One James Yaw Oppong, Brong Ahafo Regional chapter leader and Mr. Thomas Kwabena Adjei, in-charge of Chiraa district, who jointly lectured on: "The Role of The Men's Division in SGI", advised participants to set outstanding examples for others to emulate.
The two leaders urged their fellow participants to work as models of Faith for other divisions - women, youth and successors - to follow and enjoined them not to behave half-heartedly or abandon their faith because that could cause others to lose sight of their goals and perhaps even abandon their faith.
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