BY BILL BLANKENSHIP
Created June 27, 2010 at 5:52pm
Updated June 27, 2010 at 10:58pm
MANHATTAN — One expects to see a sea of cowboys — or at least lots of wrangler wannabes — at the Country Stampede, but there was one Indian on stage to entertain them on closing day.
Dennis Rogers, a Navajo from Topeka where he has worked for years as a Native American educator, performed traditional dances Sunday afternoon in the first set on the Tuttleville stage at the Stampede at Tuttleville Creek State Park north of Manhattan.
"What's a real country event without Native Americans?" said Rogers, who was dressed in his traditional regalia. "When you talk about Kansas and the history of Kansas, it just seemed fitting to have a Native American event here at the Stampede."
Rogers said he was performing at the invitation of the Golden Eagle Casino, run by the Kickapoo Tribe west of Horton. The casino signed on this year as a major sponsor of the 15th annual edition of the country music festival, which began Thursday.
"We're real honored to be here to represent Golden Eagle Casino. We just want to represent all Native Americans in Kansas," said Rogers, who is the first solo Native American act at the Stampede.
However, Rogers isn't the first Indian entertainer at Stampede. Williams & Ree, a comedy duo who bill themselves as "The Indian and the White Guy," have twice performed on the Stampede main stage.
While Rogers was making his Country Stampede debut, he is no stranger to country music events or entertainers.
Rogers has been on the road with the country act BlackHawk to help it perform its song "SpiritDancer," which is dedicated to the memory of band co-founder Van Stephenson. Rogers also has opened for and performed with John Anderson, including creating choreography for his single, "Seminole Wind." Rogers did both of those dances at the Stampede.
Rogers also has on his performance resume five Farm Aid festivals with Willie Nelson and Neil Young.
Rogers said his path to performing across the country and around the world got started as director of Indian education for Topeka Unified School District 501 where he taught children aspects of their native culture.
"With native children, they need that encouragement to get up and dance, and I thought, 'I need to lead by example,' " he said.
His education efforts continued at the Stampede where he explained to spectators the origins and significance of each dance he did. Rogers also brought along singers Ross Cooper, a member of the Prairie Band Potawatomi Nation, and Ron Brave, a member of the Oglala Lakota tribe.
Rogers dubbed his Country Stampede set "native country." He also noted Sunday was a bit cooler than the prior two blazing hot days at the event.
"I'd like to say I have the Spirit with me," he said. "We brought in that cool breeze a few minutes ago, and we had a few raindrops. We're taking that as a good sign we're going to have a good performance."
Bill Blankenship can be reached at (785) 295-1284 or bill.blankenship@cjonline.com.
Wednesday, June 30, 2010
Tuesday, June 29, 2010
Guru Meditation and Guru History
PERSPECTIVES 19 June, 2010 - Many Sources on Guru’s Life
21st June marks the birth anniversary of Guru, the son of King Indrabhuti in some accounts, or the lad of lotus blossom in most accounts , born in Udiyana in a place that we cannot identify exactly now.
His emergence out of a lotus flower may escape the understanding of history and science, or even anthropology. But to deny multiple meanings and realities is uni-dimensionally narrow. The awesome life, travels, works and ideas of Guru are subject of numerous terma biographies, revealed by Nyangrel Nima Yoser (1124-1192), Guru Choewang (1212-1270), Ugyen Lingpa (b.1323), and Pemalingpa (1450-1526). There is one written by Jonang Taranatha (1575-1634) from Indian sources. Jamgon Kongtrul (1813-1899), who came from a Bon family, added a Bon version of Guru’s biography (Ngawang Zangpo 2002). The terma biographies are rich literature written in allusive, metaphorical language. Among them, Ugyen Lingpa’s Padma Kathang is crowning jewel of many colours: lyrical, stirring, vast, shocking, raw, baffling, mysterious, tense and inhumanly brilliant.
Other books yield direct, additional information about Guru’s life. Guru’s relationship with Bhutan (Monyul) is clearer from biographies of other individuals. The Hagiography of Sindharaza and Clear Mirror of Prediction’ by terton Ugyen, who was an emanation of Denma Tsemang, is a key text. A version of this story was documented first by a certain Tibetan terton Molmokhyil (1087-1146), and incorporated into Jamgon Kongtrul’s (1813-1899) Rinchenterdzod in 1880 (Aris 1979: 50-82). The terma biography of Guru by Pemalingpa (1450-1526); the biography of Yeshey Tshogyal, originally written by Gyalwa Jangchub and Namkhai Nyingpo but revealed as terma by Taksam; the fragments of biography and works of Terton Sherab Member (contemporary of Ugyen Lingpa and Longchen’s root lama Rinzin Kumara raza, hence much before Pema Lingpa); the biography of Ratna Lingpa (1403-1478), the author who redacted Nyingma Gyudbum (100,000 tantras of Nyingma) are useful sources.
Vajrayana Vision of Human Potentials
Guru is still active, through his promised appearances in the pure vision of adherents, particularly on his birthdays. As a dharmakaya figure (chos sku), Guru exists in the fourth or primal time that is not past, present or future. Through his real activities in the 8th century and emanations’ deeds, he animated consciousness of accomplished practitioners and nourished a particular kind of civilization in this country known as Monyul in his time. The complex concept of chos sku represents both a potential for human existence (Samuel G. 1993: 19) and a social, economic and cultural pattern that favour the realization of the Vajrayana view of human potentials. There are now other competing views of human existence and potentials which drive the activities of the people and the State. But the Vajrayana view of human potentials was what Guru brought to us in the 8th century, along with an approach to structuring the mind towards non-duality and the cultivation of a different kind of consciousness.
Guru came at a moment in history, the 8th century, when tantric practices dominated Buddhism in India. The word, Vajrayana, itself had appeared in the tantric texts only in the late seventh century, although tantric texts appeared first in the 3rd century (Williams P. 2000: 194-199). Guru’s coming Bhutan and Tibet was of gigantic socio-economic and political consequences, beyond his introduction of sutra and mantra. Tantra-based Buddhism he brought oriented people towards an alternative state of consciousness about a more humane relationship among people and between people and the natural order. This alternative consciousness emerged from shamanic process that led practitioners into visionary states or revelation (see Samuel 1993: 363-377 for an extensive discussion on shamanic process). Samuel contrasted shamanic process with rationalized process. The word shamanic, being associated with pawo and nenjom, is likely to be misunderstood in Bhutan without a couple of examples. Key Buddhist practices can be seen as shamanic. Insight meditation is a shamanic method to enter into a visionary state. Buddha’s overcoming of Mara’s attack was a shamanic control that Guru repeated with his symbolic control over spirits over and over again. A wandering ascetic like Thangtong Gyelpo (1385–1464?) or Drukpa Kunlay (1455-1529) was an enlightened shaman drawing authority and inspiration from beyond the organized, monastic structures.
Against this broader background, Vajrayana variety Guru brought can be seen as particularly more yogic, shamanic, tantric, de-centered and social centric.
As we will come across later, all of Guru’s great heirs, such as Dorji Lingpa, Thangtong Gyelpo, Guru Choewing, Ratna Lingpa, Sherab Member, Pema Lingpa, Drukpa Kunley, Dudjom Rinpoche who operated in Bhutan were part of this visionary tradition. Others like Phajo Drukgom and Zhabdrung Rinpoche were more clerical and institutional. Guru’s introduction of Vajrayana resulted in dominant national characteristics of which a few can be discussed briefly here.
Inner and Outer Healing
The first effect we still enjoy is that our land became broadly pacified and peaceful under the influence of Vajrayana. It is important to appreciate the cause of peace, just as the state of peace itself. Because of the spread of Buddhism by Guru and his disciples and their disciples during both the first and second transmissions (bstan pa snga ‘gyur dang phyi ‘gyur), a particular world view took hold and that influenced polity and culture. The stress on cultivation of peace within people led broadly to peace in communities.
To the North, Guru’s conversion of Tibet to Vajrayana pacified Tibet’s imperial ambitions so that it became a non-threatening empire, as its polity changed (Ngawang Zangpo 2002: 87-88). Tibetan legislation since Trisong’s reign harmonized relatively more with Buddhist moral principles, with certain exceptions (see Kapstein 2000: 57).
Guru brought peace to Bhutan in an overt way by stopping the war between King Sindharaza of Mon Bumthang and King Nauche of India. But external peace cannot be sustained without peace at heart.
For inner development and peace, the peace conference between the two was concluded by giving empowerment of Druba Kagyed or the Eight Great Herukas (sgrub pa bka brgyad), making the two kings become friends. Guru also gave heart-essence (snying gyi thigs pa) teachings of ‘dzogpa chenpo selwai melong’ to a 500 strong entourage of Sindharaza and Kyikha Rathoed in Kurjay, leading them to the fruits of enlightenment on the spot. It was a devotional scene reminiscent of events down the centuries where lamas gave teachings to lay people and nobles in the wide meadows of Kurjay. Thus Dzogchen teachings started early in Bhutan by this account.
Enlightenment Education
The second effect of Guru’s visit to the Himalayas was the spread of enlightenment education through translations of Indian texts into classical Tibetan which are read increasing widely today among scholars. Guru was a colossal engine of translation and transmission of works from Indian civilization to the Himalayas. Two chapters (87 and 88) in Padma Kathang enumerates the translation Guru carried out with 108 Tibetan translators and 21 Indian pandits (KMT edition of mkha’ ‘dro Yeshey Tshogyal gyi rnam mthar 2005: 151. Hence abbreviated to KMT) at Samye under Trisong’s magnificent patronage. Among the sutras, almost all the classic authors studied today like Vasubandhu, Nagarjuna, Santarakshita, Kamalasila, Asvagosha, Chandrakirti, Dinaga, Asanga, Shantideva, Dharmakirti, and Arya Deva were translated at that time in Samye. The list of tantras translated is far longer. Without the availability of these translated texts, Buddhism would not have cascaded down the slopes of Himalayas and spread over the wide plateau of Tibet. Nor would 73 million-words long Kanjur and Tenjur get compiled gradually over the centuries without the high, initial burst of translation (Tharthang Trulku in Introduction to Toussaint 1978). Through the transmission of learning based on these classic texts, the same ideas about cosmology and causation framed the views of most Bhutanese, until Western schooling started in the 1960s. Though people do not believe in world geography according to Abhidharma, a lack of reasoning among a growing section of the Bhutanese in the necessary connection between samsara and karma is surely a profound shift occurring today (see Khewang Tshultrim Lodrey, 2003 for a lucid defense of such classic reasoning). From our cultural point of view, it is even more radical that big private and public organizations do not take account of this ethical reasoning in their operations. Ministries and corporations hedging under corporate social responsibility may fall far short of this fuller ethical reasoning.
Silent Zones
The third result of Guru’s visit is the notion of living in the midst of sacral sites associated with Guru such as Kurjay, Singye Dzong, Gomokora and Taktshang. Guru visited numerous parts of Bhutan for teaching and practice. They are our holy lands. Take Singye Dzong’s direct association with Guru. Nyangrel’s Phurba Yangsang Lamed (p. 2) names five key disciples of Guru, namely, Namkhai Nyingpo, Gyalwa Chogyang, Nanam Dorji Dudjom, Ladrong Konchog Jungney, Shelkar Za, and Yeshey Tshogyal as having received Vajrakila teachings at Singye dzong from Guru. There is a big flat boulder in Singye dzong claimed to have been the place, according to oral tradition, where Guru and his disciples sat in discourse. Yeshey Tshogyal was in Singye Dzong, arriving first with her two companions. One of the companions was her ritual partner, an Indian youth (Acharya) from Nepal who had a Yemenis sounding name called Saleh (KMT: 7). As foretold by Guru, she had fetched him earlier at great price from Nepal. Guru gave thirteen teachings on Vajrakila at Singye Dzong to Yeshey Tshogyal (bdag mkha’ chen bzas/ rdo rje phur pai skor la yang zab snying poi chos skor cu gsum zhus). From Singye Dzong, Yeshey Tshogyal and her fellow practitioners went to live at least seven months in Paro Taktsang to meditate on Guru Amitayus. Guru stayed for three months in Singye dzong, four months in Taktsang and two months in Chumophug and for more than year in other places including Cheldrag in Paro (see Pema Lingpa’s Chos ‘gyung Mun sel sDron me smad chag: 277). Padma Kathang notes that Guru spent, among other places in Monyul, three months in Mon Gom, or Gomokora. In Mo rgyud kuntu bzang mo klong gsel’ bar ba Nyima’ gsang rgyud, Terton Sherab Membar reveals that this female tantra text was recorded by Yeshey Tshogyal during its teaching by Guru at Taktshang. The omnisient Jigme Lingpa (1729–1798), who hardly missed anything printed, also noted that Guru stayed for three months in Singye Dzong and four months in Paro Taktsang (see Jigme Lingpa’s gTam tshog: 608).
These holy places of Guru have triggered that part of us as pilgrims, in search of our own divine nature that is increasingly obscured. Travels in the footsteps of Guru are a way of re-igniting his teachings and practices among us on the pilgrimage process. Yet commodification of these spiritual arenas will hollow them, instead of hallowing them. The outbreak of tourists to fulfill their momentary curiousity about these places, as opposed to pilgrims on the path of spiritual renewal, presents new problems. If the key sacral places become spectacles of tourism, they lose their attributes as isolated mountains sites for contemplation (dba’n pai ri khrod) (See Kumar Satish, 2009 for differences between pilgrims and tourists).
Rocks Archives of Ter
Most of these sacral places are also venues where Guru and his root-disciples deposited texts and other relics as ter. Some of the ters were concealed by Guru but a vast number of teachings by Guru were recorded textually by Yeshey Tshogyal in dakini and other scripts and hidden as ter. Taktshang, Kurjay, and Singyedzong are hallowed not only because Guru practiced and taught in these places. They became charged with ters that were retrieved later by pre-ordained masters to reinvigorate teachings. From Taktshang, Thangtong Gyalpo retrieved 1 scroll of yellow paper (see his biography: 202); Dorji Lingpa (1346-1405) retrieved a zab ter Sethurma(see his biography: 56, see Karmay Samten); and Dudjom Jigrel Yeshey Dorji (1904-1987) revealed Phurpa Pudri Regphung (Samuel G 2008). Sherab Member retrieved a list of ter he was to extract from a cave called Zangphug behind Singye Dzong. Ratna Lingpa also visited Singye Dzong and revealed a text titled ‘glong gsal snying tig’. In his biography (bka’ ‘bum: 70), Ratna Lingpa gives a description of Singye Dzongsum in terms of Pawo Padma dzong on the right, Khando Rinchen dzong on the left, Drakar Singye Dzong at the centre and Nering meadows in the front. Ratna Lingpa reveals zab ter dam chos klong gsal nying tig while he was at Singye Dzong ((bka’ ‘bum), The latest terma text was the corpus of ‘chimed srog thig, revealed by Terton Zilnon Namkha Dorji in 1908 (Dudjom 1999, Vol 14; Cantwell Cathy et al 2009). Other places where Guru’s ters were found repeatedly by successive tertons were concentrated in Bumthang: at Rimochen, Nering Drag, Jamba Lhakhang, and Tselung Lhakhang.
Many extraordinary individuals have been thrown into a visionary state when they were at Taktshang. They included Chogyam Trungpa (1940-1987) and Dilgo Khyentse (1910-1991) both of whom composed at Taktshang in a visionary state. Most recently, on 21 February 2010, His Majesty the King, Jigme Khesar Namgyel Wangchuck, had a solitary day of prayer in the cave of Taktshang, during which he had a sublime experience and a powerful impulse to write a supplication text to Guru (HM Khesar 2010).
Ideals of Relationship
The effects that we just discussed are familiar. But the others are far more subtle. Space hardly allows us to go over them, but let us take one example for the fourth effect. Vajrayana notion of ideal of relationship, in which damtshig or lifelong faith in a guru is a key value, has shaped wider relationships, beyond itself. Relationships such as the ones between parents and children, and lords and subjects were often homologized with that of a lama and disciple. As the archetypal lama, Guru was both the personally experienced, transmitter of fast-track Vajrayana enlightenment techniques and the lightning rod for the beneficence of yidams (deities of sadhanas). In most visualization schemes, Guru is envisaged as both a lama and a tantric deity. Take one element of a complex visualization scheme. A mental image of Guru merges into the disciple in incredibly radiant colours, light, details, and vivacity. The disciple holds on the generated images for a long time (for broader discussion, see Harrington A. et al 2006: 96). By transforming the disciple’s consciousness, and arousing Boddhicitta, the meditator becomes mentally the meditated, Guru. (Samuel G. 1993: 250-257). This transforms the afflictive mental states (nyon mongs) into five forms of transcending awareness (yeshey nga), triggering off Buddhahood present in an accomplished meditator. However, the other kinds of binary relationships like ordinary school teacher and student, and employees and employers are qualitatively different because they are not oriented toward enlightenment. Yet the lofty ideal of guru-disciple relationship has inspired the best of human relationships.
Consciousness and Its Pathologies
The most important effect stemming from Guru’s teachings has been on the reduction of all too human pathologies and compulsiveness towards the self. The philosophy of freedom from self-afflictions is a general Buddhist theme, but Vajrayana expanded the path and perspective. In brief, the Vajrayana path to freedom from self-afflictions consists eventually of being just aware of pure awareness that has no content in terms of sensory inputs from memory, external perceptions, concepts, or thought about past or future. But such an achievement does not come easily, unless one learns through hard practice to hold visualized imageries, whether dynamic or still, in a stable and vivid way for a long time with appropriate changes in mental faculty. Imagery training is ultimately intended to promote emotional balance as well as cognitive balance (Harrington A. et al 2006: 100-114, 135-137). But the use of the mind in visualization and meditation is not the only method as it is in the sutra system. In Vajrayana, the mind as well as the subtle body energy system - the basis of mind - is mobilized (Dalai Lama 2005: 165-183). The subtle body energy system, known as rtsa-klung-thigle, involving neural, circulatory, respiratory and libido channels are activated and ‘awakened’ to improve physiological and psychological functions. Some sadhanas Guru’s devised, such as the longevity practice focused on Amitayus, entail nutritional changes called consumption of essences (blends) made from rocks (minerals) and herbs (Terton Zilnon Namkha Dorji, see Dudjom Vol. 14 1999: 449-450).
Vajrayana method of meditation and visualization is seen as an advancement because it can combine generation of skillful means with wisdom and compassion (thabs dang shesrab), corresponding with simultaneous experience of bliss and voidness (bde stong gzung mjugs). Buddhist understanding states that in the shortest possible split second, mental activity can only have one way of apprehending (hear Alexander Berzin on Berzinarchive.com). It also says that in the shortest possible split second, we can either have a visual phenomena or a mental phenomena (concepts, emotions), but not both (Harrington A. et al 2008: 42). The implication is that even if we try to foster single-pointed concentration, our concentration will alternate between compassion at one moment and voidness in the next moment, without being able to subjectively experience it simultaneously. Vajrayana applies this understanding of mental constraint to improvise further techniques. Let me jump over the many stages, simplify and compress the visualization process to bring out the main technical improvement, as I understand it. The generation of the appearance of a deity like Amitayus in the mind of meditator during Amitayus practice is considered symbolic of voidness. Of course, creating clear imageries bathed in radiant colours and light is much more taxing than perceiving them from external objects. But it is now known from scientific experiment that being able to do so activates the same areas in the brain which are usually engaged during visual perception of external objects. The strength of the activation depends on the capacity of the meditator to create more vivid and stable imageries. If the images are dynamic, harder still is the mental exertion to create them. As the meditator merges himself mentally into the meditated deity, and the meditator imagines himself as Guru Amitayus. With the meditator becoming more able, the meta-awareness, the awareness that he is just trying to imagine he is Amitayus while he is not, should decrease and disappear. At a successful stage of meditation and visualisation, it is the Buddha figure performing mental rotations of various multi-coloured mantra letters and holding in view other subsidiary Buddha figures. The implication is that the body image of the meditator has transformed “into the healthy, vital and enlightened being of the central deity” (Samuel G. 2008, 2009). In this context, Amitayus is the exemplar of compassion. Enlightenment is defined by compassion. At the level of subjective reality, this meditation and visualization thus brings compassion and voidness together within every shortest possible split-second. That means that consciousness, which is subjective, is transformed for that moment. More moments of such kind can create notions of continuum.
Finally, the object of meditation, the meditation and the meditator are all made to dissolve first into a seed syllable letter, and in turn the seed syllable letter into dark space. As images come from within voidness at the beginning of a visualization session, they return to voidness at the end. The idea is to see the phenomenal world (consciousness) just as an appearance. The process combines understanding of voidness with the generation of compassion. But it is well said that it can be experienced, not explained because bde stong gzung mjugs is considered ineffable part of Vajrayana.
21st June marks the birth anniversary of Guru, the son of King Indrabhuti in some accounts, or the lad of lotus blossom in most accounts , born in Udiyana in a place that we cannot identify exactly now.
His emergence out of a lotus flower may escape the understanding of history and science, or even anthropology. But to deny multiple meanings and realities is uni-dimensionally narrow. The awesome life, travels, works and ideas of Guru are subject of numerous terma biographies, revealed by Nyangrel Nima Yoser (1124-1192), Guru Choewang (1212-1270), Ugyen Lingpa (b.1323), and Pemalingpa (1450-1526). There is one written by Jonang Taranatha (1575-1634) from Indian sources. Jamgon Kongtrul (1813-1899), who came from a Bon family, added a Bon version of Guru’s biography (Ngawang Zangpo 2002). The terma biographies are rich literature written in allusive, metaphorical language. Among them, Ugyen Lingpa’s Padma Kathang is crowning jewel of many colours: lyrical, stirring, vast, shocking, raw, baffling, mysterious, tense and inhumanly brilliant.
Other books yield direct, additional information about Guru’s life. Guru’s relationship with Bhutan (Monyul) is clearer from biographies of other individuals. The Hagiography of Sindharaza and Clear Mirror of Prediction’ by terton Ugyen, who was an emanation of Denma Tsemang, is a key text. A version of this story was documented first by a certain Tibetan terton Molmokhyil (1087-1146), and incorporated into Jamgon Kongtrul’s (1813-1899) Rinchenterdzod in 1880 (Aris 1979: 50-82). The terma biography of Guru by Pemalingpa (1450-1526); the biography of Yeshey Tshogyal, originally written by Gyalwa Jangchub and Namkhai Nyingpo but revealed as terma by Taksam; the fragments of biography and works of Terton Sherab Member (contemporary of Ugyen Lingpa and Longchen’s root lama Rinzin Kumara raza, hence much before Pema Lingpa); the biography of Ratna Lingpa (1403-1478), the author who redacted Nyingma Gyudbum (100,000 tantras of Nyingma) are useful sources.
Vajrayana Vision of Human Potentials
Guru is still active, through his promised appearances in the pure vision of adherents, particularly on his birthdays. As a dharmakaya figure (chos sku), Guru exists in the fourth or primal time that is not past, present or future. Through his real activities in the 8th century and emanations’ deeds, he animated consciousness of accomplished practitioners and nourished a particular kind of civilization in this country known as Monyul in his time. The complex concept of chos sku represents both a potential for human existence (Samuel G. 1993: 19) and a social, economic and cultural pattern that favour the realization of the Vajrayana view of human potentials. There are now other competing views of human existence and potentials which drive the activities of the people and the State. But the Vajrayana view of human potentials was what Guru brought to us in the 8th century, along with an approach to structuring the mind towards non-duality and the cultivation of a different kind of consciousness.
Guru came at a moment in history, the 8th century, when tantric practices dominated Buddhism in India. The word, Vajrayana, itself had appeared in the tantric texts only in the late seventh century, although tantric texts appeared first in the 3rd century (Williams P. 2000: 194-199). Guru’s coming Bhutan and Tibet was of gigantic socio-economic and political consequences, beyond his introduction of sutra and mantra. Tantra-based Buddhism he brought oriented people towards an alternative state of consciousness about a more humane relationship among people and between people and the natural order. This alternative consciousness emerged from shamanic process that led practitioners into visionary states or revelation (see Samuel 1993: 363-377 for an extensive discussion on shamanic process). Samuel contrasted shamanic process with rationalized process. The word shamanic, being associated with pawo and nenjom, is likely to be misunderstood in Bhutan without a couple of examples. Key Buddhist practices can be seen as shamanic. Insight meditation is a shamanic method to enter into a visionary state. Buddha’s overcoming of Mara’s attack was a shamanic control that Guru repeated with his symbolic control over spirits over and over again. A wandering ascetic like Thangtong Gyelpo (1385–1464?) or Drukpa Kunlay (1455-1529) was an enlightened shaman drawing authority and inspiration from beyond the organized, monastic structures.
Against this broader background, Vajrayana variety Guru brought can be seen as particularly more yogic, shamanic, tantric, de-centered and social centric.
As we will come across later, all of Guru’s great heirs, such as Dorji Lingpa, Thangtong Gyelpo, Guru Choewing, Ratna Lingpa, Sherab Member, Pema Lingpa, Drukpa Kunley, Dudjom Rinpoche who operated in Bhutan were part of this visionary tradition. Others like Phajo Drukgom and Zhabdrung Rinpoche were more clerical and institutional. Guru’s introduction of Vajrayana resulted in dominant national characteristics of which a few can be discussed briefly here.
Inner and Outer Healing
The first effect we still enjoy is that our land became broadly pacified and peaceful under the influence of Vajrayana. It is important to appreciate the cause of peace, just as the state of peace itself. Because of the spread of Buddhism by Guru and his disciples and their disciples during both the first and second transmissions (bstan pa snga ‘gyur dang phyi ‘gyur), a particular world view took hold and that influenced polity and culture. The stress on cultivation of peace within people led broadly to peace in communities.
To the North, Guru’s conversion of Tibet to Vajrayana pacified Tibet’s imperial ambitions so that it became a non-threatening empire, as its polity changed (Ngawang Zangpo 2002: 87-88). Tibetan legislation since Trisong’s reign harmonized relatively more with Buddhist moral principles, with certain exceptions (see Kapstein 2000: 57).
Guru brought peace to Bhutan in an overt way by stopping the war between King Sindharaza of Mon Bumthang and King Nauche of India. But external peace cannot be sustained without peace at heart.
For inner development and peace, the peace conference between the two was concluded by giving empowerment of Druba Kagyed or the Eight Great Herukas (sgrub pa bka brgyad), making the two kings become friends. Guru also gave heart-essence (snying gyi thigs pa) teachings of ‘dzogpa chenpo selwai melong’ to a 500 strong entourage of Sindharaza and Kyikha Rathoed in Kurjay, leading them to the fruits of enlightenment on the spot. It was a devotional scene reminiscent of events down the centuries where lamas gave teachings to lay people and nobles in the wide meadows of Kurjay. Thus Dzogchen teachings started early in Bhutan by this account.
Enlightenment Education
The second effect of Guru’s visit to the Himalayas was the spread of enlightenment education through translations of Indian texts into classical Tibetan which are read increasing widely today among scholars. Guru was a colossal engine of translation and transmission of works from Indian civilization to the Himalayas. Two chapters (87 and 88) in Padma Kathang enumerates the translation Guru carried out with 108 Tibetan translators and 21 Indian pandits (KMT edition of mkha’ ‘dro Yeshey Tshogyal gyi rnam mthar 2005: 151. Hence abbreviated to KMT) at Samye under Trisong’s magnificent patronage. Among the sutras, almost all the classic authors studied today like Vasubandhu, Nagarjuna, Santarakshita, Kamalasila, Asvagosha, Chandrakirti, Dinaga, Asanga, Shantideva, Dharmakirti, and Arya Deva were translated at that time in Samye. The list of tantras translated is far longer. Without the availability of these translated texts, Buddhism would not have cascaded down the slopes of Himalayas and spread over the wide plateau of Tibet. Nor would 73 million-words long Kanjur and Tenjur get compiled gradually over the centuries without the high, initial burst of translation (Tharthang Trulku in Introduction to Toussaint 1978). Through the transmission of learning based on these classic texts, the same ideas about cosmology and causation framed the views of most Bhutanese, until Western schooling started in the 1960s. Though people do not believe in world geography according to Abhidharma, a lack of reasoning among a growing section of the Bhutanese in the necessary connection between samsara and karma is surely a profound shift occurring today (see Khewang Tshultrim Lodrey, 2003 for a lucid defense of such classic reasoning). From our cultural point of view, it is even more radical that big private and public organizations do not take account of this ethical reasoning in their operations. Ministries and corporations hedging under corporate social responsibility may fall far short of this fuller ethical reasoning.
Silent Zones
The third result of Guru’s visit is the notion of living in the midst of sacral sites associated with Guru such as Kurjay, Singye Dzong, Gomokora and Taktshang. Guru visited numerous parts of Bhutan for teaching and practice. They are our holy lands. Take Singye Dzong’s direct association with Guru. Nyangrel’s Phurba Yangsang Lamed (p. 2) names five key disciples of Guru, namely, Namkhai Nyingpo, Gyalwa Chogyang, Nanam Dorji Dudjom, Ladrong Konchog Jungney, Shelkar Za, and Yeshey Tshogyal as having received Vajrakila teachings at Singye dzong from Guru. There is a big flat boulder in Singye dzong claimed to have been the place, according to oral tradition, where Guru and his disciples sat in discourse. Yeshey Tshogyal was in Singye Dzong, arriving first with her two companions. One of the companions was her ritual partner, an Indian youth (Acharya) from Nepal who had a Yemenis sounding name called Saleh (KMT: 7). As foretold by Guru, she had fetched him earlier at great price from Nepal. Guru gave thirteen teachings on Vajrakila at Singye Dzong to Yeshey Tshogyal (bdag mkha’ chen bzas/ rdo rje phur pai skor la yang zab snying poi chos skor cu gsum zhus). From Singye Dzong, Yeshey Tshogyal and her fellow practitioners went to live at least seven months in Paro Taktsang to meditate on Guru Amitayus. Guru stayed for three months in Singye dzong, four months in Taktsang and two months in Chumophug and for more than year in other places including Cheldrag in Paro (see Pema Lingpa’s Chos ‘gyung Mun sel sDron me smad chag: 277). Padma Kathang notes that Guru spent, among other places in Monyul, three months in Mon Gom, or Gomokora. In Mo rgyud kuntu bzang mo klong gsel’ bar ba Nyima’ gsang rgyud, Terton Sherab Membar reveals that this female tantra text was recorded by Yeshey Tshogyal during its teaching by Guru at Taktshang. The omnisient Jigme Lingpa (1729–1798), who hardly missed anything printed, also noted that Guru stayed for three months in Singye Dzong and four months in Paro Taktsang (see Jigme Lingpa’s gTam tshog: 608).
These holy places of Guru have triggered that part of us as pilgrims, in search of our own divine nature that is increasingly obscured. Travels in the footsteps of Guru are a way of re-igniting his teachings and practices among us on the pilgrimage process. Yet commodification of these spiritual arenas will hollow them, instead of hallowing them. The outbreak of tourists to fulfill their momentary curiousity about these places, as opposed to pilgrims on the path of spiritual renewal, presents new problems. If the key sacral places become spectacles of tourism, they lose their attributes as isolated mountains sites for contemplation (dba’n pai ri khrod) (See Kumar Satish, 2009 for differences between pilgrims and tourists).
Rocks Archives of Ter
Most of these sacral places are also venues where Guru and his root-disciples deposited texts and other relics as ter. Some of the ters were concealed by Guru but a vast number of teachings by Guru were recorded textually by Yeshey Tshogyal in dakini and other scripts and hidden as ter. Taktshang, Kurjay, and Singyedzong are hallowed not only because Guru practiced and taught in these places. They became charged with ters that were retrieved later by pre-ordained masters to reinvigorate teachings. From Taktshang, Thangtong Gyalpo retrieved 1 scroll of yellow paper (see his biography: 202); Dorji Lingpa (1346-1405) retrieved a zab ter Sethurma(see his biography: 56, see Karmay Samten); and Dudjom Jigrel Yeshey Dorji (1904-1987) revealed Phurpa Pudri Regphung (Samuel G 2008). Sherab Member retrieved a list of ter he was to extract from a cave called Zangphug behind Singye Dzong. Ratna Lingpa also visited Singye Dzong and revealed a text titled ‘glong gsal snying tig’. In his biography (bka’ ‘bum: 70), Ratna Lingpa gives a description of Singye Dzongsum in terms of Pawo Padma dzong on the right, Khando Rinchen dzong on the left, Drakar Singye Dzong at the centre and Nering meadows in the front. Ratna Lingpa reveals zab ter dam chos klong gsal nying tig while he was at Singye Dzong ((bka’ ‘bum), The latest terma text was the corpus of ‘chimed srog thig, revealed by Terton Zilnon Namkha Dorji in 1908 (Dudjom 1999, Vol 14; Cantwell Cathy et al 2009). Other places where Guru’s ters were found repeatedly by successive tertons were concentrated in Bumthang: at Rimochen, Nering Drag, Jamba Lhakhang, and Tselung Lhakhang.
Many extraordinary individuals have been thrown into a visionary state when they were at Taktshang. They included Chogyam Trungpa (1940-1987) and Dilgo Khyentse (1910-1991) both of whom composed at Taktshang in a visionary state. Most recently, on 21 February 2010, His Majesty the King, Jigme Khesar Namgyel Wangchuck, had a solitary day of prayer in the cave of Taktshang, during which he had a sublime experience and a powerful impulse to write a supplication text to Guru (HM Khesar 2010).
Ideals of Relationship
The effects that we just discussed are familiar. But the others are far more subtle. Space hardly allows us to go over them, but let us take one example for the fourth effect. Vajrayana notion of ideal of relationship, in which damtshig or lifelong faith in a guru is a key value, has shaped wider relationships, beyond itself. Relationships such as the ones between parents and children, and lords and subjects were often homologized with that of a lama and disciple. As the archetypal lama, Guru was both the personally experienced, transmitter of fast-track Vajrayana enlightenment techniques and the lightning rod for the beneficence of yidams (deities of sadhanas). In most visualization schemes, Guru is envisaged as both a lama and a tantric deity. Take one element of a complex visualization scheme. A mental image of Guru merges into the disciple in incredibly radiant colours, light, details, and vivacity. The disciple holds on the generated images for a long time (for broader discussion, see Harrington A. et al 2006: 96). By transforming the disciple’s consciousness, and arousing Boddhicitta, the meditator becomes mentally the meditated, Guru. (Samuel G. 1993: 250-257). This transforms the afflictive mental states (nyon mongs) into five forms of transcending awareness (yeshey nga), triggering off Buddhahood present in an accomplished meditator. However, the other kinds of binary relationships like ordinary school teacher and student, and employees and employers are qualitatively different because they are not oriented toward enlightenment. Yet the lofty ideal of guru-disciple relationship has inspired the best of human relationships.
Consciousness and Its Pathologies
The most important effect stemming from Guru’s teachings has been on the reduction of all too human pathologies and compulsiveness towards the self. The philosophy of freedom from self-afflictions is a general Buddhist theme, but Vajrayana expanded the path and perspective. In brief, the Vajrayana path to freedom from self-afflictions consists eventually of being just aware of pure awareness that has no content in terms of sensory inputs from memory, external perceptions, concepts, or thought about past or future. But such an achievement does not come easily, unless one learns through hard practice to hold visualized imageries, whether dynamic or still, in a stable and vivid way for a long time with appropriate changes in mental faculty. Imagery training is ultimately intended to promote emotional balance as well as cognitive balance (Harrington A. et al 2006: 100-114, 135-137). But the use of the mind in visualization and meditation is not the only method as it is in the sutra system. In Vajrayana, the mind as well as the subtle body energy system - the basis of mind - is mobilized (Dalai Lama 2005: 165-183). The subtle body energy system, known as rtsa-klung-thigle, involving neural, circulatory, respiratory and libido channels are activated and ‘awakened’ to improve physiological and psychological functions. Some sadhanas Guru’s devised, such as the longevity practice focused on Amitayus, entail nutritional changes called consumption of essences (blends) made from rocks (minerals) and herbs (Terton Zilnon Namkha Dorji, see Dudjom Vol. 14 1999: 449-450).
Vajrayana method of meditation and visualization is seen as an advancement because it can combine generation of skillful means with wisdom and compassion (thabs dang shesrab), corresponding with simultaneous experience of bliss and voidness (bde stong gzung mjugs). Buddhist understanding states that in the shortest possible split second, mental activity can only have one way of apprehending (hear Alexander Berzin on Berzinarchive.com). It also says that in the shortest possible split second, we can either have a visual phenomena or a mental phenomena (concepts, emotions), but not both (Harrington A. et al 2008: 42). The implication is that even if we try to foster single-pointed concentration, our concentration will alternate between compassion at one moment and voidness in the next moment, without being able to subjectively experience it simultaneously. Vajrayana applies this understanding of mental constraint to improvise further techniques. Let me jump over the many stages, simplify and compress the visualization process to bring out the main technical improvement, as I understand it. The generation of the appearance of a deity like Amitayus in the mind of meditator during Amitayus practice is considered symbolic of voidness. Of course, creating clear imageries bathed in radiant colours and light is much more taxing than perceiving them from external objects. But it is now known from scientific experiment that being able to do so activates the same areas in the brain which are usually engaged during visual perception of external objects. The strength of the activation depends on the capacity of the meditator to create more vivid and stable imageries. If the images are dynamic, harder still is the mental exertion to create them. As the meditator merges himself mentally into the meditated deity, and the meditator imagines himself as Guru Amitayus. With the meditator becoming more able, the meta-awareness, the awareness that he is just trying to imagine he is Amitayus while he is not, should decrease and disappear. At a successful stage of meditation and visualisation, it is the Buddha figure performing mental rotations of various multi-coloured mantra letters and holding in view other subsidiary Buddha figures. The implication is that the body image of the meditator has transformed “into the healthy, vital and enlightened being of the central deity” (Samuel G. 2008, 2009). In this context, Amitayus is the exemplar of compassion. Enlightenment is defined by compassion. At the level of subjective reality, this meditation and visualization thus brings compassion and voidness together within every shortest possible split-second. That means that consciousness, which is subjective, is transformed for that moment. More moments of such kind can create notions of continuum.
Finally, the object of meditation, the meditation and the meditator are all made to dissolve first into a seed syllable letter, and in turn the seed syllable letter into dark space. As images come from within voidness at the beginning of a visualization session, they return to voidness at the end. The idea is to see the phenomenal world (consciousness) just as an appearance. The process combines understanding of voidness with the generation of compassion. But it is well said that it can be experienced, not explained because bde stong gzung mjugs is considered ineffable part of Vajrayana.
Monday, June 28, 2010
Dalai Lama Talking Smack about Japanese Brothers
By Stuart Biggs
June 19 (Bloomberg) -- The Dalai Lama, Tibet’s exiled spiritual leader, said he has no plan to request official talks that would “inconvenience” Japan’s government and that his lecture tour in the country is “non-political.”
The Dalai Lama, 74, arrived in Japan yesterday to lecture on Buddhism at a temple in central Japan’s Nagano prefecture, and in Yokohama. He spoke to reporters today at the Foreign Correspondents Club of Japan in Tokyo.
Overseas receptions of the Tibetan religious leader have angered China’s government, which regards him as a separatist since he fled to India in 1959. China objected to the Dalai Lama’s meeting with U.S. President Barack Obama in February and canceled a China-European Union summit after French President Nicolas Sarkozy met with him in 2008.
“This is a non-political visit, so I have nothing to ask or discuss with the government,” the Dalai Lama said today. “I don’t want to create any inconvenience to anybody.”
China opposes outside pressure on how the country runs Tibet, which was brought under its rule in 1950.
--Editors: Mike Millard, Jim McDonald.
To contact the reporters on this story: Stuart Biggs in Tokyo at sbiggs3@bloomberg.net;
To contact the editor responsible for this story: Jim McDonald at jmcdonald8@bloomberg.net
June 19 (Bloomberg) -- The Dalai Lama, Tibet’s exiled spiritual leader, said he has no plan to request official talks that would “inconvenience” Japan’s government and that his lecture tour in the country is “non-political.”
The Dalai Lama, 74, arrived in Japan yesterday to lecture on Buddhism at a temple in central Japan’s Nagano prefecture, and in Yokohama. He spoke to reporters today at the Foreign Correspondents Club of Japan in Tokyo.
Overseas receptions of the Tibetan religious leader have angered China’s government, which regards him as a separatist since he fled to India in 1959. China objected to the Dalai Lama’s meeting with U.S. President Barack Obama in February and canceled a China-European Union summit after French President Nicolas Sarkozy met with him in 2008.
“This is a non-political visit, so I have nothing to ask or discuss with the government,” the Dalai Lama said today. “I don’t want to create any inconvenience to anybody.”
China opposes outside pressure on how the country runs Tibet, which was brought under its rule in 1950.
--Editors: Mike Millard, Jim McDonald.
To contact the reporters on this story: Stuart Biggs in Tokyo at sbiggs3@bloomberg.net;
To contact the editor responsible for this story: Jim McDonald at jmcdonald8@bloomberg.net
Sunday, June 27, 2010
Spiritual India at Le Sutra
An oasis of calm: Embark on a spiritual journey through India at Le Sutra
As you drift through the mystical world of Indian art and philosophy set amid the tranquil earthy mysticism and eroticism of Le Sutra, you'll be transported to a time and place far away.
It's an oasis of calm in stark contrast to the vibrant suburban west side of Mumbai with a bright orange mural on its outer wall that's really hard to miss. The wall was painted and signed by Baz Luhrmann, the award winning director of “Romeo and Juliet” and “Moulin Rouge”, and the Australian artist Vincent Fantauzzo known for his portrait of the late Heath Ledger and Baz Luhrmann himself.
Once inside, it's easy to forget that you're in a city, surrounded by the pandemonium of fast cars, busy people, typical Mumbai chatter and a shopping district that lures residents to indulge in retail therapy.
Ascend the chakras
At Le Sutra, you'll be drawn away from the mundane and material as you float in a sort of semi trance on a journey that begins in the lobby and continues as you ride up the elevator, ascending up the 7 ‘ chakras' (the spiritual body's energy centres located along the spine) to the pinnacle of peace. Everything here seems surreal, but that's what makes the experience so unique.
Sutra in Sanskrit means ‘a thread that binds things together' and Le Sutra is a place where art and philosophy are woven into a tapestry of Indianness framed for the wall of hospitality. A mind-body-soul communion in a place where art form, energy and inspiration are crafted into contemporary artwork that speaks of Indian mysticism is what Le Sutra is all about. Under an hour's drive from Mumbai's international airport and conveniently close to West Bandra's colourful shopping area with plenty of posh pubs and restaurants the hotel is ideally located for the discerning traveller.
This 16-room boutique hotel will take you on a spiritual journey through India with the luxuries of personalised service and hotel amenities, features and facilities that make your stay in Mumbai both interesting and comfortable.
“With a tour of Le Sutra you can actually complete a spiritual or mystic learning of India, which is far more exciting than in an ashram; not that I'm competing with ashrams,” says Mr. Bajaj, the company's director.There's something intriguing about climbing down the curving stairways and walking through the corridors with antique jaalilamps over head casting lacy shadows around you. There's an aura waltzing through every chamber, every hallway here that takes you journeying back in time through Indian mythology.
The reception, where you start your journey through the pages of Indian philosophy, is a rendition ofKundalini, the coiled cosmic energy lying dormant at the base of the spine. This is the energy needed to ascend through the three gunas or levels of consciousness: Taamsic, 'Raajsic' and 'Saatvic', up the seven chakras (the energy centres on the vertical axis of the spiritual body) that appear in succession as you ride up in the lift to the top floor. The three gunas are the themes on which the art and design of the hotel are based with a floor devoted to each idea.
Each room is a contemporary personification of Ravana, Ashoka or Buddha or an embodiment of sensuality, love or purification and each offers a new experience and whispers a different secret. There's Dyutta, the gambling room; the Kathak room that depicts the classical Indian dance form and 14 more uniquely decorated chambers here.
As you drift through the mystical world of Indian art and philosophy set amid the tranquil earthy mysticism and eroticism of Le Sutra, you'll be transported to a time and place far away.
It's an oasis of calm in stark contrast to the vibrant suburban west side of Mumbai with a bright orange mural on its outer wall that's really hard to miss. The wall was painted and signed by Baz Luhrmann, the award winning director of “Romeo and Juliet” and “Moulin Rouge”, and the Australian artist Vincent Fantauzzo known for his portrait of the late Heath Ledger and Baz Luhrmann himself.
Once inside, it's easy to forget that you're in a city, surrounded by the pandemonium of fast cars, busy people, typical Mumbai chatter and a shopping district that lures residents to indulge in retail therapy.
Ascend the chakras
At Le Sutra, you'll be drawn away from the mundane and material as you float in a sort of semi trance on a journey that begins in the lobby and continues as you ride up the elevator, ascending up the 7 ‘ chakras' (the spiritual body's energy centres located along the spine) to the pinnacle of peace. Everything here seems surreal, but that's what makes the experience so unique.
Sutra in Sanskrit means ‘a thread that binds things together' and Le Sutra is a place where art and philosophy are woven into a tapestry of Indianness framed for the wall of hospitality. A mind-body-soul communion in a place where art form, energy and inspiration are crafted into contemporary artwork that speaks of Indian mysticism is what Le Sutra is all about. Under an hour's drive from Mumbai's international airport and conveniently close to West Bandra's colourful shopping area with plenty of posh pubs and restaurants the hotel is ideally located for the discerning traveller.
This 16-room boutique hotel will take you on a spiritual journey through India with the luxuries of personalised service and hotel amenities, features and facilities that make your stay in Mumbai both interesting and comfortable.
“With a tour of Le Sutra you can actually complete a spiritual or mystic learning of India, which is far more exciting than in an ashram; not that I'm competing with ashrams,” says Mr. Bajaj, the company's director.There's something intriguing about climbing down the curving stairways and walking through the corridors with antique jaalilamps over head casting lacy shadows around you. There's an aura waltzing through every chamber, every hallway here that takes you journeying back in time through Indian mythology.
The reception, where you start your journey through the pages of Indian philosophy, is a rendition ofKundalini, the coiled cosmic energy lying dormant at the base of the spine. This is the energy needed to ascend through the three gunas or levels of consciousness: Taamsic, 'Raajsic' and 'Saatvic', up the seven chakras (the energy centres on the vertical axis of the spiritual body) that appear in succession as you ride up in the lift to the top floor. The three gunas are the themes on which the art and design of the hotel are based with a floor devoted to each idea.
Each room is a contemporary personification of Ravana, Ashoka or Buddha or an embodiment of sensuality, love or purification and each offers a new experience and whispers a different secret. There's Dyutta, the gambling room; the Kathak room that depicts the classical Indian dance form and 14 more uniquely decorated chambers here.
Saturday, June 26, 2010
Spiritu and Terrosim Talks on Same Weekend
Seeking to take the ‘Thimphu spirit' forward, Union Home Minister P. Chidambaram will travel to Islamabad on Friday for a two-day visit, during which he will discuss greater regional interaction on combating terrorism with his counterparts from the South Asian Association for Regional Cooperation (SAARC) countries.
Mr. Chidambaram will also seek more vigorous investigation by Pakistan into the role of the Lashkar-e-Taiba (LeT) on the basis of interrogation of David Headley, a Pakistani-American suspected of reconnaissance of sites for the November 2008 Mumbai attacks.
Soon after arrival, on what will be the first Indian Ministerial visit since the November 2008 attacks, Mr. Chidambaram will have bilateral talks with Pakistan Interior Minister Rehman Malik. Both leaders are expected to focus on bilateral mechanisms to curb terrorist activities. India will also seek greater focus from Pakistan on prosecuting the Mumbai attacks accused, especially LeT founder Hafiz Saeed and the handlers who directed the attackers.
Mr. Chidambaram will also ascertain the progress made by Pakistan in investigating the leads provided by India in the 10 dossiers submitted from time to time. Both sides will also consider measures to foster people-to-people contacts by a more liberal visa regime and other measures to reduce the “trust deficit,” pointed out by Prime Minister Manmohan Singh after meeting his Pakistani counterpart Yousuf Raza Gilani on the sidelines of the SAARC summit in Thimphu, Bhutan, in April this year.
Official sources said though Mr. Chidambaram's prime focus is to attend the SAARC Interior Ministers' conference, his visit should be seen in the context of Dr. Singh's Thimphu resolve to hold high-level interactions, aimed at reducing misgivings between the two countries. While Foreign Secretary Nirupama Rao held talks with counterpart Salman Bashir on Wednesday, External Affairs Minister S.M. Krishna will visit Islamabad on July 15.
On the SAARC front, Interior Ministry officials from the eight member countries have already begun deliberations aimed at moving from the declaratory to the implementation phase on security issues. They will seek to strengthen police coordination in the region to curb criminal gangs and terrorist groups indulging in violence and trafficking of narcotics and humans.
The conference will also consider invigorating two centres for exchanging intelligence on drug trafficking and terrorist activity —SAARC Terror Offences Monitoring Desk and Drug Offences Monitoring Desk —besides the need for some countries to ratify the SAARC Mutual Legal Assistance agreement on criminal matters.
The meet is also likely to take up the theme of maritime security, an aspect that is of concern to island members of SAARC, such as the Maldives and Sri Lanka.
Mr. Chidambaram will also seek more vigorous investigation by Pakistan into the role of the Lashkar-e-Taiba (LeT) on the basis of interrogation of David Headley, a Pakistani-American suspected of reconnaissance of sites for the November 2008 Mumbai attacks.
Soon after arrival, on what will be the first Indian Ministerial visit since the November 2008 attacks, Mr. Chidambaram will have bilateral talks with Pakistan Interior Minister Rehman Malik. Both leaders are expected to focus on bilateral mechanisms to curb terrorist activities. India will also seek greater focus from Pakistan on prosecuting the Mumbai attacks accused, especially LeT founder Hafiz Saeed and the handlers who directed the attackers.
Mr. Chidambaram will also ascertain the progress made by Pakistan in investigating the leads provided by India in the 10 dossiers submitted from time to time. Both sides will also consider measures to foster people-to-people contacts by a more liberal visa regime and other measures to reduce the “trust deficit,” pointed out by Prime Minister Manmohan Singh after meeting his Pakistani counterpart Yousuf Raza Gilani on the sidelines of the SAARC summit in Thimphu, Bhutan, in April this year.
Official sources said though Mr. Chidambaram's prime focus is to attend the SAARC Interior Ministers' conference, his visit should be seen in the context of Dr. Singh's Thimphu resolve to hold high-level interactions, aimed at reducing misgivings between the two countries. While Foreign Secretary Nirupama Rao held talks with counterpart Salman Bashir on Wednesday, External Affairs Minister S.M. Krishna will visit Islamabad on July 15.
On the SAARC front, Interior Ministry officials from the eight member countries have already begun deliberations aimed at moving from the declaratory to the implementation phase on security issues. They will seek to strengthen police coordination in the region to curb criminal gangs and terrorist groups indulging in violence and trafficking of narcotics and humans.
The conference will also consider invigorating two centres for exchanging intelligence on drug trafficking and terrorist activity —SAARC Terror Offences Monitoring Desk and Drug Offences Monitoring Desk —besides the need for some countries to ratify the SAARC Mutual Legal Assistance agreement on criminal matters.
The meet is also likely to take up the theme of maritime security, an aspect that is of concern to island members of SAARC, such as the Maldives and Sri Lanka.
Thursday, June 24, 2010
Huge Religious Statues Can Be Iconic
By Nick Gier, Unfiltered 6-23-10
The more notable a statue is, the more people will hear of it,
see it, and have the chance to benefit from it.
--Justification for a 500-foot Buddha in Northern India
The 62-foot Jesus statue erected by Monroe, Ohio’s Solid Rock Baptist Church went up in flames on the night of June 14. It is not the first religious statue to be hit by lightning, but complete destruction, as in this case, is rare.
For their story in The Washington Post the two reporters found that in 2008 the world-famous 130-foot Christ the Redeemer above Rio de Janeiro was just “singed on the eyebrows and fingers.” In 2007 a heavenly bolt severed the arm and damaged the feet of a 33-foot Christ outside of Golden, Colorado.
In Asia there are 69 Buddhist, Jain, and Hindu statues taller than Ohio’s “Touchdown Jesus,” so named because of his triumphant, up-stretched arms. The Spring Temple Buddha in Lushan, China is the highest at an imposing 420 feet.
Except for a large Thai Buddha that was destroyed by lightning in the 16th Century, all of these colossi have successfully braved the elements in a climate just as prone to violent thunder storms as the American Mid-West.
The Washington Post story on the Touchdown Jesus opened with: “It appears God has sacrificed his only son. Again.” Two readers objected that this lead was “tacky, tasteless, and mocking” and did not belong in the “On Faith” section.
Darlene Bishop, co-pastor of Solid Rock Baptist, appears to reject this charge of blasphemy. She told her parishioners that “Jesus took a hit for you last night.” Her view is that Jesus, in the form of the $250,000 structure, sacrificed himself so that the church could survive.
The insurance company involved will of course declare the strike an “act of God.” A pious reader of the Washington Post article agrees: "God is real! He had this statue made so he could destroy it and awaken the nation whom he and he alone founded!”
Another person on the Post’s blog believed that this was punishment for the church’s hubris, the overweening pride made famous in the Greek story of Prometheus, the Titan who dared to challenge Zeus.
Early in my academic career I started a 20-year study of hubris and the world religions. The result was a book entitled Spiritual Titanism, which I define as an extreme form of humanism in which humans take on divine attributes and prerogatives. For the book’s cover I chose an image of a 59-foot statue of a well endowed and naked Jain saint in Southern India.
Some Hindus, Jains, and Buddhists believe that human beings, on their own initiative and power, can make themselves into pure spiritual beings. As one Jain philosopher states: “Our saints attained fullest self-realization and absolute perfection, bringing out to the full the divinity and godhood inherent in man.”
The Jain statue on my book cover has stood unmolested for a 1,000 years, and an even taller 82-foot statue of a Jain saint in Northern India has stood unharmed since the 12th Century. Evidently, the heavenly powers do not seem to be angry at such displays of extreme humanism.
There may be no supernatural powers and the relatively few Asian statues destroyed may just be the result of nature’s roll of the dice.
If there is, however, a God who intervenes in nature and history, there is one theological lesson that we could draw. It is not so much uppity humans that God dislikes; rather, it is a religion that describes God as vindictive and wrathful, as the Washington Post blogger wrote above.
There is also one practical lesson that we can draw. The Asian statues are made of stone or concrete, and one would have thought that the Solid Rock Baptists would know from Jesus’ teachings that a statue built mostly of wood, styrofoam, and fiberglass would simply not last.
The Solid Rock pastor reassured a distraught parishioner: "Honey, it's just some fiberglass," so a Washington Post blogger may be forgiven for exclaiming “He is Resin!”
Solid rock Buddhas stand the tests of time, but a fiberglass Jesus is no match for the great forces of Mother Nature, blessed be her name!
Nick Gier taught religion and philosophy at the University of Idaho for 31 years. Read the full version with pictures at www.home.roadrunner.com/~nickgier/JesusStatue.pdf Read a summary and reviews of Spiritual Titanism at www.class.uidaho.edu/ngier/steab.htm
The more notable a statue is, the more people will hear of it,
see it, and have the chance to benefit from it.
--Justification for a 500-foot Buddha in Northern India
The 62-foot Jesus statue erected by Monroe, Ohio’s Solid Rock Baptist Church went up in flames on the night of June 14. It is not the first religious statue to be hit by lightning, but complete destruction, as in this case, is rare.
For their story in The Washington Post the two reporters found that in 2008 the world-famous 130-foot Christ the Redeemer above Rio de Janeiro was just “singed on the eyebrows and fingers.” In 2007 a heavenly bolt severed the arm and damaged the feet of a 33-foot Christ outside of Golden, Colorado.
In Asia there are 69 Buddhist, Jain, and Hindu statues taller than Ohio’s “Touchdown Jesus,” so named because of his triumphant, up-stretched arms. The Spring Temple Buddha in Lushan, China is the highest at an imposing 420 feet.
Except for a large Thai Buddha that was destroyed by lightning in the 16th Century, all of these colossi have successfully braved the elements in a climate just as prone to violent thunder storms as the American Mid-West.
The Washington Post story on the Touchdown Jesus opened with: “It appears God has sacrificed his only son. Again.” Two readers objected that this lead was “tacky, tasteless, and mocking” and did not belong in the “On Faith” section.
Darlene Bishop, co-pastor of Solid Rock Baptist, appears to reject this charge of blasphemy. She told her parishioners that “Jesus took a hit for you last night.” Her view is that Jesus, in the form of the $250,000 structure, sacrificed himself so that the church could survive.
The insurance company involved will of course declare the strike an “act of God.” A pious reader of the Washington Post article agrees: "God is real! He had this statue made so he could destroy it and awaken the nation whom he and he alone founded!”
Another person on the Post’s blog believed that this was punishment for the church’s hubris, the overweening pride made famous in the Greek story of Prometheus, the Titan who dared to challenge Zeus.
Early in my academic career I started a 20-year study of hubris and the world religions. The result was a book entitled Spiritual Titanism, which I define as an extreme form of humanism in which humans take on divine attributes and prerogatives. For the book’s cover I chose an image of a 59-foot statue of a well endowed and naked Jain saint in Southern India.
Some Hindus, Jains, and Buddhists believe that human beings, on their own initiative and power, can make themselves into pure spiritual beings. As one Jain philosopher states: “Our saints attained fullest self-realization and absolute perfection, bringing out to the full the divinity and godhood inherent in man.”
The Jain statue on my book cover has stood unmolested for a 1,000 years, and an even taller 82-foot statue of a Jain saint in Northern India has stood unharmed since the 12th Century. Evidently, the heavenly powers do not seem to be angry at such displays of extreme humanism.
There may be no supernatural powers and the relatively few Asian statues destroyed may just be the result of nature’s roll of the dice.
If there is, however, a God who intervenes in nature and history, there is one theological lesson that we could draw. It is not so much uppity humans that God dislikes; rather, it is a religion that describes God as vindictive and wrathful, as the Washington Post blogger wrote above.
There is also one practical lesson that we can draw. The Asian statues are made of stone or concrete, and one would have thought that the Solid Rock Baptists would know from Jesus’ teachings that a statue built mostly of wood, styrofoam, and fiberglass would simply not last.
The Solid Rock pastor reassured a distraught parishioner: "Honey, it's just some fiberglass," so a Washington Post blogger may be forgiven for exclaiming “He is Resin!”
Solid rock Buddhas stand the tests of time, but a fiberglass Jesus is no match for the great forces of Mother Nature, blessed be her name!
Nick Gier taught religion and philosophy at the University of Idaho for 31 years. Read the full version with pictures at www.home.roadrunner.com/~nickgier/JesusStatue.pdf Read a summary and reviews of Spiritual Titanism at www.class.uidaho.edu/ngier/steab.htm
Hugging Saint Visits Dallas June 27 & 28, 2010
he ‘Hugging Saint’ Amma Visits Dallas June 27-28, 2010, Offering Spiritual Upliftment to People of All Faiths
The ‘Hugging Saint’ Amma offers spiritual upliftment to people of all faiths in Dallas, TX, on June 27th and 28th, 2010. Spiritual seekers are invited to attend any of the four programs over two days to experience her love and compassion in person.
Dallas, TX (PRWEB) June 18, 2010 -- The ‘Hugging Saint’ Amma (http://www.amma.org) will hold free programs in Dallas on June 27th and 28th as part of her 2010 North American Tour. People of all faiths are invited to attend any or all of the four programs. Two programs will be held each day to make it easy for all who are interested in receiving her blessing. Amma was born in India and she is known throughout the world for her humanitarian works and spiritual leadership.
“Amma presents the kind of leadership we need for our planet to survive. This is the most heroic person I’ve probably ever met. Because she is sitting there hugging people…. The most heroic thing is caring, and she does that,” said American author Alice Walker, winner of the Pulitzer Prize for Fiction for The Color Purple.
Word of her selfless actions spread beyond her local community, and in 1987, Western devotees invited her on what would become the first of her many world tours. She now visits cities in North America, Africa, Europe, Australia and Asia on a regular basis offering herself for hours at a time to anyone who wishes to experience the healing power of unconditional love.
When asked, “What happens when you hug people?" Amma replied:
“When Amma embraces people, it is not just physical contact that is taking place. The love Amma feels for all of creation flows toward each person who comes to her. That pure vibration of love purifies people, and this helps them in their inner awakening and spiritual growth.”
Today the Ammaritpuri Ashram located in Amma’s birthplace of Kerala, India, is the headquarters of her worldwide social service organization, Embracing the World (ETW). With the help of donations and thousands of volunteers, ETW has built more than 40,000 houses for the homeless in India; awarded more than 30,000 scholarships to impoverished children; built orphanages in India, Africa and Haiti; and provided medical care, food and supplies to victims of tsunamis, floods, hurricanes and earthquakes throughout the world, including American victims of Hurricane Katrina.
The location of the 2010 Dallas event is:
Hyatt Regency DFW
at the Dallas / Fort Worth Airport
972-453-1234
Maps & Directions
http://dfwairport.hyatt.com/hyatt/hotels/services/maps/index.jsp?icamp=propMapDirections
The Program dates and times are:
June 27th, 2010 (Sunday) 10 am and 7:30 pm
June 28th, 2010 (Monday) 10 am and 7:00 pm
For more information about Amma or the two day Dallas event, call Jeff Warren at 214-755-7146, email jwarren(at)markmangroup(dot)com or visit http://www.ammadallas.org/
The ‘Hugging Saint’ Amma offers spiritual upliftment to people of all faiths in Dallas, TX, on June 27th and 28th, 2010. Spiritual seekers are invited to attend any of the four programs over two days to experience her love and compassion in person.
Dallas, TX (PRWEB) June 18, 2010 -- The ‘Hugging Saint’ Amma (http://www.amma.org) will hold free programs in Dallas on June 27th and 28th as part of her 2010 North American Tour. People of all faiths are invited to attend any or all of the four programs. Two programs will be held each day to make it easy for all who are interested in receiving her blessing. Amma was born in India and she is known throughout the world for her humanitarian works and spiritual leadership.
“Amma presents the kind of leadership we need for our planet to survive. This is the most heroic person I’ve probably ever met. Because she is sitting there hugging people…. The most heroic thing is caring, and she does that,” said American author Alice Walker, winner of the Pulitzer Prize for Fiction for The Color Purple.
Word of her selfless actions spread beyond her local community, and in 1987, Western devotees invited her on what would become the first of her many world tours. She now visits cities in North America, Africa, Europe, Australia and Asia on a regular basis offering herself for hours at a time to anyone who wishes to experience the healing power of unconditional love.
When asked, “What happens when you hug people?" Amma replied:
“When Amma embraces people, it is not just physical contact that is taking place. The love Amma feels for all of creation flows toward each person who comes to her. That pure vibration of love purifies people, and this helps them in their inner awakening and spiritual growth.”
Today the Ammaritpuri Ashram located in Amma’s birthplace of Kerala, India, is the headquarters of her worldwide social service organization, Embracing the World (ETW). With the help of donations and thousands of volunteers, ETW has built more than 40,000 houses for the homeless in India; awarded more than 30,000 scholarships to impoverished children; built orphanages in India, Africa and Haiti; and provided medical care, food and supplies to victims of tsunamis, floods, hurricanes and earthquakes throughout the world, including American victims of Hurricane Katrina.
The location of the 2010 Dallas event is:
Hyatt Regency DFW
at the Dallas / Fort Worth Airport
972-453-1234
Maps & Directions
http://dfwairport.hyatt.com/hyatt/hotels/services/maps/index.jsp?icamp=propMapDirections
The Program dates and times are:
June 27th, 2010 (Sunday) 10 am and 7:30 pm
June 28th, 2010 (Monday) 10 am and 7:00 pm
For more information about Amma or the two day Dallas event, call Jeff Warren at 214-755-7146, email jwarren(at)markmangroup(dot)com or visit http://www.ammadallas.org/
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