‘Muslim for a Month’: It’s just wrong

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Gandhi, born a Hindu, once said: “I am also a Christian, a Muslim, a Buddhist and a Jew.” Most people will never achieve such enlightenment (or spout such pious tripe, if you are of a less reverent turn of mind). But such thinking certainly creates an opening for innovative programs like Muslim for a Month.

No, really. There is an organization that invites people of other religions or none to come to Istanbul and live as Muslims for a month. Well, not a month, exactly: the nine-day Explorations program costs $900 and the 21-day Ruminations program costs $1,890.

“We like to think that Muslim for a Month facilitates more understanding of a religion which gets a lot of bad press,” explained Ben Bowler, who lives in Thailand and runs similar “religious immersion tours” in Buddhism for the same organization. “There’s a huge difference in the public perception of Buddhism, for example, and Islam — Islam is thorny, while Buddhism is warm and fuzzy.”

People who think Buddhism is warm and fuzzy would probably benefit from Bowler’s Monk for a Month program in Thailand. People who think that Islam is a religion of hatred and terrorism would likewise benefit from the Muslim for a Month program. Indeed, if all that’s going on here is a simple download of information and perspective, you could argue that every religion should be doing it.

Much of the human race lives in places where two or more major religions coexist — Buddhists and Muslims in Thailand; Hindus, Muslims, and Sikhs in India; Christians, Hindus, Muslims and Jews in South Africa. Not to mention countries where up to half the population are non-believers (like Britain and Korea). A crash course in your neighbours’ religious beliefs ought to be part of the school curriculum. In some places, it already is.

But there is still something disturbing about the very idea of religious tourism. Immersing yourself in the prayers and rituals of a religion even though you think its god is false smacks of condescension at best, blasphemy at worst. And although a sense of politeness prevents most people from saying it loudly in public, religious people generally believe that the gods of all religions but their own are indeed false.

Non-believers go even further. As Richard Dawkins, the world’s leading advocate of atheism, once put it: “We are all atheists about most of the gods that people have ever believed in. Some of us just go one god further.” Fine. That’s a perfectly respectable position to hold. But if that’s what you think, then pretending to pray to Allah as a “cultural experience” is downright disrespectful.

The people who are organizing Muslim for a Month have the best of intentions. The Blood Foundation is a Thailand-based enterprise whose goal is “to promote the ideal of the sister/brotherhood of all humanity. We operate cultural exchange programs that build bridges of understanding between diverse peoples through the means of shared, authentic experience.”

According to the Blood Foundation, the Muslim for a Month program aims “to foster a spirit of good will and increased mutual understanding between Muslims and the west. It is not the purpose of the program to bring converts to the Islamic faith but rather to strive towards a greater sense of unity among people.”

I believe that is truly their goal. I also very much like the Sufi tradition of Islam, one of the most attractive forms of religious expression that I have ever encountered, and it is the Sufis who are providing the facilities and the teachers for the Muslim for a Month program in Turkey. But it still doesn’t feel right.

Here’s the thing. Almost all of the “modern” religions that have arisen in the past 2,500 years (and Judaism, which is much older) have sacred texts that are held by the believers to be divinely revealed truth. They are not negotiable or mutually compatible, like the old pagan beliefs were. To believe in any of the modern gods requires the faithful to reject all the others as false.

If Muslim beliefs are right, then Christian beliefs are wrong, and vice versa. If the Sikhs are right, then the Baha’i are wrong, and vice versa. If the Buddhists are right, then the Jews are wrong, and so on ad nauseam.

Why stop there? If the Mormons are right, then all the other Christians are horribly, catastrophically wrong. If any of the other Christian sects (or any of the non-Christian faiths) is right, then Mormon beliefs are downright ridiculous. If the Shia are right, then the Sunnis are wrong, and vice versa. So in a world where something like 90 per cent of the population is still religious (though much less in the developed countries), what is one to do?

We minimize conflict by simply not talking about the huge, irreconcilable differences in our religious convictions. (The non-religious play the same game: they rarely challenge the beliefs of the believers either.) It’s not an attractive behaviour, and it doesn’t always avert conflict, but most of the time it works. On most of the planet, we are no longer at each other’s throats about religion.

The world does not need Muslim (or Sikh, or Christian) for a Month. Let sleeping dogs lie.

Gwynne Dyer is a London-based independent journalist whose articles are published in 45 countries.

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How faith communities can appeal to 'post-religious' British Columbians

In British Columbia, religious people feel on the defensive.

Neither Roman Catholic, Protestant, Jewish, Buddhist nor other faith communities have gained as much traction here as they have in other regions of the world.

B.C. has a greater proportion of people than anywhere else in North America - 35 per cent - who say they have "no religion." And even many who feel lingering loyalty to a faith like to declare: "I'm spiritual, but not religious."

Suspicion toward religion is no recent trend in B.C. either. Gonzaga University historian of religion Patricia O'Connell Killen suggests the West Coast has had a "post-religious" culture since settlers arrived in the 19th century.

By way of example, Killen says the first Anglican Bishop for British Columbia, George Hills, wrote in frustration in 1881 to his Church of England superiors. He complained of the "constitutional religious apathy" of West Coast pioneers.

This is not to say that active Christians, Sikhs, Muslims and others have not punched above their weight in B.C. Organized religions have had "an impact disproportionate to their numbers" in providing social welfare, health care and education.

Yet Killen convincingly describes two key reasons faith communities in B.C. and the rest of the Pacific Northwest have never gained "the depth and power" they've enjoyed elsewhere.

One factor is high mobility. People here are always on the move.

They're either migrating in, to escape the constraints of the past. Or they're going out, heading off to the next opportunity, usually economic.

"I would suggest," Killen says, "that 'temporary' and 'tentative' are qualities that we breathe in the air and drink in the water in the Northwest."

Every move severs relationships and creates "a state of amnesia," she says, which makes communitybuilding more difficult.

The other big reason British Columbia (and Washington and Oregon) have long had a post-religious quality is the stunning, overwhelming wilderness.

B.C.'s natural environment competes with institutional religion and other wisdom traditions, Killen says. "The grandeur of our surroundings de-centres the human and feeds the post-religious character of this place."

Teaching at a Jesuit-run university in Spokane after decades at Pacific Lutheran University in Tacoma, Killen is a Roman Catholic with recommendations on how faith communities, if they are open and self-critical, can offer something valuable to the skeptics of the Pacific Northwest.

Killen suspects people of faith in B.C. have an advantage over more traditionbound religious adherents in the East and U.S. South. Members of B.C. faith communities know the "temptations" of this region, and are more willing to adapt.

Like others in this mobile province, actively religious people know how easy it is to take pride in being uncommitted. "We make a virtue of always keeping our options open."

Religiously involved British Columbians also don't find it odd when people claim utter self-sufficiency, Killen says. "We think 'I'm responsible for me. You're responsible for you.' And that's it."

People who regularly attend churches, mosques, temples, gurdwaras and synagogues also know the delights of West Coast flora and fauna.

Like the spiritual-but-notreligious, members of B.C. religious communities have felt "awe" and "wonder" witnessing sunsets and forests. B.C. religious people appreciate how unaffiliated searchers are drawn to direct experiences of the sacred.

"We know the exhilaration and beauty of nature, the release of being dwarfed by mountains. It almost makes us feel invisible sometimes."

All in all, Killen believes B.C. faith communities can reach out to spiritual-butnot-religious people by listening to their often-profound questions - and even by adapting some of their practices, be it contemplation or nature reverence.

Using Biblical metaphors, Killen hopes people of faith can become "salt" and "leaven" to the many British Columbians who still find religion "unintelligible and boring."

She recommends three intriguing ways faith communities can reach out:

. By becoming places where people are reminded "that all that exists is relational;" that "we can survive on our own, but we do not become human on our own."

. By being "carriers of memory;" healthy communities that offer "the virtue of stability," as well as a sense of history and a shared story.

. By being "crucibles of commitment;" where people can "learn to live joyfully and extend themselves on behalf of others."

dtodd@vancouversun.com

© (c) CanWest MediaWorks Publications Inc.

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How about a Buddhist vihar in Ayodhya?

A vihar dedicated to the Buddha, apostle of universal love being built on the disputed site in Ayodhya, might actually be a mutually acceptable and eminently sensible settlement for many Hindus and Muslims themselves, says Yogi Sikand on reading Ambedkarite scholar Balwant Singh Charvak's book

The conflict over the now-destroyed structure in Ayodhya, whose chief antagonists have consistently sought to pit Hindus and Muslims against each other, has a hidden dimension representing a third party which, if recognised, could well provide a meaningful solution to the still-unresolved dispute.

So writes Balwant Singh Charvak, a noted Ambedkarite scholar from Uttar Pradesh [ Images ], in a book which I recently came across appropriately titled Ayodhya Kiski?Na Ram Ki, Na Babar Ki ('Whose Ayodhya? Neither Ram's Nor Babar's'). Echoing several other Dalit ideologues who have made similar claims, Charvak argues that the disputed spot in Ayodhya belongs to neither Hindus nor Muslims but, rather, to an ignored third party -- Shudras and Buddhists. This spot, he claims, is where a grand Buddhist temple, dedicated to a Shudra rishi, Lomash (later identified, so he says, as a Boddhistattva or Gautama Buddha in one of his previous lives) once stood.

In his 230-odd page Hindi book, which is based on meticulous research, Charvak argues that there is no evidence of any Ram temple having stood on the site occupied by the erstwhile Babri Masjid [ Images ]. Indeed, he argues, the cult of Ram centred in Ayodhya is of relatively recent origin, and is certainly a post-Buddhist development. He contends that the disputed spot in Ayodhya was actually a hallowed centre of worship of 'low' caste untouchables and Shudras even before Ram's birth, for it was there that a Shudra saint named Lomash was born and where had set up his hermitage. His son Shambhukh, also a saint, was, so he contends, also born in the same place. The father and son were both renowned for their piety, and were immensely popular saints among the Shudras, who were shunned and scorned by the 'upper caste' Hindus.

According to the Ramayana [ Images ], Charvak writes, Shambhukh was killed by Ram for having violated the Brahminical code of caste conduct by engaging in tapasya or stern authorities in the hope of entering heaven, something that was forbidden to 'low' caste Shudras by the Brahmins and their religion. This indicates, Charvak adds, that Ram was an ardent defender of the inequitous caste system, which was premised on the degradation of the Shudras.

Because of its association with the Shudra hero-saints Lomash and Shambhukh, Charvak writes, the presently disputed spot was widely revered among the Shudras for centuries. Later, Gautam Buddha is said to have visited Ayodhya, and Charvak argues that it was near Lomash Rishi's chaitya or shrine, supposedly constructed on the disputed spot, that he announced, so Charvak claims (based on a reference to the widely-known Buddhist text The Questions of King Milinda) that he had been Lomash Rishi in one of his previous births.

In other words, Charvak argues, Lomash Rishi was actually a Boddhisattva.

The bigoted Brahmins of the area, fearful that the Buddha's charisma and teaching would attract people to him and that this would threaten their control and privileges, issued orders that no one was to give food or water to the Buddha and his bhikkhu followers accompanying him. Defying their diktat, a woman called Anitya, a Brahmin's servant, provided the Buddha with water, which so angered her Brahmin master that he beat her to death. This incident, so Charvak argues, took place at the presently-disputed spot, which added to its religious importance for the Shudras. Soon, the spot also became a hallowed one for Buddhists (many of whom were of Shudra origin) particularly because, or so Charvak says, the Buddha had visited the place.

Prior to the Buddha's visit to Ayodhya, or the Buddhist Saketa, the disputed spot, so hallowed to the Shudras, hosted a chaitya or shrine to Lomash, but after the spread of Buddhism, Charvak argues, a massive Buddhist temple or vihar was constructed on it in honour of 'Lomash Boddhisattva' and other Shudra saints. Charvak quotes well-known historians who have testified to the importance of Ayodhya/Saket as a great centre of Buddhism and of it having once hosted a vast number of Buddhist temples. However, Charvak argues, with the decline of the Mauryas, Buddhism, too, experienced a decline, and when, in the first century BC, the Brahmin Pushyamitra Sangha murdered the last Mauryan king and came to power over much of northern India [ Images ], he let loose a virtual genocide of Buddhists, destroying many of their temples, including possibly the Buddhist vihar that Charvak claims was built on Lomash Rishi's hermitage, the site of what Muslims claim to be the Babri Masjid.

When, in the early sixteenth century, Babar or his general Mir Baqi arrived in Ayodhya the ruins of this Buddhist temple, built on a spot that Charvak argues was for centuries holy for the Shudras and Buddhists, were lying scattered about, having, so Charvak says, long since been destroyed by Brahminical revivalists who were as opposed to the Buddhists as they were to the Shudras. Babar or Mir Baqi simply put together the scattered ruins to build what is now known as the Babri Masjid, Charvak writes.

In other words, he contends, the structure that originally stood on the disputed spot was not a Ram temple but, rather, a Buddhist vihar, and that it was destroyed not by Babar or any other Muslim but, rather, by anti-Buddhist Brahminical revivalists. Charvak backs his claim by asserting that relics unearthed during excavations around the disputed site show clear evidence of his claims and do not suggest any proof whatsoever of a Ram temple having stood on the spot. 

Based on references in an ancient Pali Buddhist text, the Dashrath Jataka, he also raises the possibility that Ram was born not in the present-day Ayodhya, on the banks of the Saryu river, but, rather in another place once also referred to as Ayodhya, located on the banks of the Ganga in Kashi, where, according to the Dashrath Jataka, Ram's father orginally ruled. If this is true, Charvak argues, the claim that the presently-disputed spot marks the place of Ram's birth is void.

Charvak is not the only person to have argued on these lines -- numerous noted Buddhist and Ambedkarite scholars and activists have made somewhat the same claim. That Ayodhya was once a thriving centre of Buddhism is well-known, as is the fact of Brahminical revivalists destroying vast numbers of Buddhist temples (as did many intolerant Muslim iconoclasts) or taking them over and Hinduising them across India.

Whatever the case may be, a vihar dedicated to the Buddha, the apostle of universal love, instead of a Brahminical Hindu temple or a Muslim mosque, being built on the disputed site, might actually be a mutually acceptable and eminently sensible settlement for many Hindus and Muslims themselves, who are fed up of the hate-driven politics of mandir and masjid being played in their name.

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Hindus send greetings to Buddhists on Asalha Puja

Nevada (US), July 11 (ANI): Hindus have sent greetings to Buddhist communities worldwide for the upcoming Asalha-Puja/Asanha-Puja/Asalha-Pucha/Asarnha-Bucha/Dhamma/Dharma Day, which falls on July 15 this year.

Esteemed Hindu statesman Rajan Zed, in a release in Nevada (USA) on Sunday, expressed warmest greetings on behalf of Hindu community on Buddhist celebration of Asalha Puja, wishing peace, blessings and joy to all the Buddhists.

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.

Asalha Puja commemorates the Buddha's First Sermon ('Setting in Motion the Wheel of the Dharma') and establishment of Buddhism. It expounded Four Noble Truths- Dukkha (suffering), Samudaya (Arising), Nirodha (Cessation), Magga (Path); and Noble Eightfold Path: Right-View, Resolve, Speech, Action, Livelihood, Effort, Mindfulness, Meditation. It is observed by listening to sermons, paying homage to Buddha, offerings to temples, giving alms, etc.

Buddhism, fourth largest religion of the world, is based on teachings attributed to Siddhartha Gautama (Buddha, the Awakened One). Hinduism, oldest and third largest religion of the world, has about one billion adherents and moksh (liberation) is its ultimate goal. (ANI)

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Zimbabwe's Leading Sunday Newspaper

This month, a rather unusual happening takes place at the Tibetan Buddhist Centre in Harare.  Whether or not you practise Bhuddism, or indeed, any particular religion, this is an interesting event, and one worth experiencing with an open mind. It is quite amazing how many interesting happenings of all kinds take place in our country, and those that are more unusual and infrequent need to be seized!
There is a thriving Tibetan Buddhist community here, which has taken the opportunity to invite the Heart Shrine World Tour of Buddhist Relics organised by the Maitreya Project, to visit Harare.

Buddhists practise the daily discipline of meditation, and also say prayers, whether indoors or outdoors, and strive to put into daily practice, loving-kindness — which is the exercise of compassion towards all living beings that is central to their spiritual path, in the belief that this leads to peace — inner peace, peace within the family, society, nation and the world at large.

Buddhism is a tolerant spiritual path followed in many parts of the world, which warmly embraces other religions and belief systems. Religious tolerance, and tolerance generally, is a fundamental value at the heart of a healthy, peaceful society.

Loving-kindness translates as Maitri in Sanskrit — and the Maitreya Buddha is the embodiment of it. The belief that visiting and being in the presence of holy relics will bless, help, inspire and enlighten us, is not unique to Buddhism, and is also found in other religions and spiritual paths, including Christianity.

The relics that are being toured are from the original Bhudda himself, and from many other spiritual masters and teachers from past times as well. They are beautiful bead and pearl shaped objects and crystals found amongst the ashes of these spiritually enlightened individuals. In the Tibetan language, these are called ringsel. They are considered physical evidence that the teacher attained the spiritual qualities of compassion and wisdom, and are often found to instil a sense of peace and compassion in those who visit them, emanating a positive, peace-enhancing energy.

The broad purpose of taking them on tour of countries across the globe is to promote peace and understanding amongst people across all faiths and beliefs. The desire for peace in the world, an end to war and conflict, and for peace of mind at an individual level, is shared by all religions and spiritual paths and something we would all wish to attain.

The idea behind the tour is to bring people together to experience an inter-faith celebration focused on shared human qualities that lead to a more peaceful world — love, compassion, tolerance, living a good life, doing no harm to others.

The relics tour is completely non-denominational and has been experienced and enjoyed by people of all sorts of beliefs and following all kinds of spiritual paths who report being moved, calmed, uplifted and inspired.

With an open mind you can see experience these interesting relics at the Tibetan Buddhist Centre, 7A Ernies Lane off Lyndhurst Road in Monavale, Harare. The Opening Ceremony takes place at 5.30 pm on 15 July, all are welcome at no charge and the relics can then be visited from 9 am to 5.30 pm on both 16 and 17 July. This is one of those rare opportunities to explore and experience something new and rather unusual! If this piques your interest, the Maitreya Project has an informative website.

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Karmapa lama to travel to Washington DC

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The 17th Karmapa, Ogyen Trinley Dorje, the Tibetan lama who, it has been widely speculated, will succeed the Dalai Lama as the figurehead for Tibetan Buddhism, will be travelling to Washington DC today, for a tour of the US.

New York, USA -- His arrival signals a significant shift by the Indian government, which has closely monitored and restricted the young lama's movements since he fled into exile from Tibet in 2000.

<< The 17th Karmapa, Ogyen Trinley Dorje, will travel to Washington DC Photo: REX

The 26-year old monk has been granted a travel permit to attend the Kalachakra ceremonies in the US, alongside the Dalai Lama.

The "Kalachakra for World Peace" ceremony began on Wednesday in Washington DC and will see 100,000 visitors take part in prayer, chanting, meditation and speeches.

The Karmapa's presence at the Dalai Lama's side will reinforce long held speculation that the Dalai Lama sees the young Karmapa as his spiritual successor.

While the Dalai Lama has renounced his political role as the de facto leader of the Tibetan community-in-exile, he remains the undisputed spiritual figurehead and moral force for Tibetan Buddhism. His death will leave a vacuum which it is widely expected that the Karmapa will fill.

Since arriving in India, following an epic 900 mile trek across the Himalayas, the Karmapa has been forbidden from travelling freely, the object of suspicions by the Indian intelligence services that he was a Chinese agent.

In 2008 he was allowed to leave India for the first time to visit America, where Michael Bloomberg feted him in New York by declaring the day of his arrival 'Karmapa Day'. But last year he was refused permission to travel to Europe, without any explanation being offered by the Indian government.

Earlier this year he became embroiled in further controversy following the discovery of large amounts of foreign currency in his monastery in Dharamsala, leading to a witch-hunt by sections of the Indian media.

It was subsequently established that the money was actually donations from devotees – a traditional practice in Tibetan Buddhism – earmarked for the purchase of land for a new monastery which had been tied up by India's complicated land laws.

The fact that he has been allowed to travel now is a further strong indication that the Indian government regard the spying allegations as baseless.

The young monk has been praised for his intelligence and personable approach, and his international profile is building steadily, with the Dalai Lama having chosen to take the Karmapa under his wing.

The Kalachakra ceremony is the first major public event the Dalai Lama has attended since his announcement in March that he is formally stepping down as the political leader of the Tibetan community in exile.

Robert Thurman, the American Buddhist writer and academic, and the Professor of Indo-Tibetan Buddhist Studies at Columbia University, told the Telegraph: "I am very happy His Holiness the 17th Karmapa is coming. It is a great happening that the Indian government is realising he deserves free travel permissions. His friendship and discipleship with His Holiness the Dalai Lama is of historic importance in the Tibetan world, deeply healing of a subtle division that is almost four hundred years old.

"He will be a great voice for the Buddha Dharma in the future, actually he already is, but not in any sort of missionary way, in the way of joining the worldwide network of spiritual leaders turning spirituality toward peace and not letting religion serve as a source of division within humanity in this time of the world crisis, environmental, economic, political.

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Gandhara Art Exhibition in Seoul

Esther Park settled down in Pakistan in 1999 and has never looked back she is pursuing her PHD. She has many a feathers in her cap in boosting the soft image of Pakistan all over the world.

She has written poems and co-authored books about Gandhara culture home of world oldest civilization. The selected photographs taken by Gulraiz Ghouri and German professor Dr Hauptman will be displayed during the month at an art exhibition at Na Mu gallery inside Jo Gye temple and will continue for 10 days.

The most interesting thing about the photographs is that it depicts the peace and tranquillity in Swat region in Khyber Pukhtunkhwa province which has been disturbed since long owing to militancy.

The exhibition is done with the sole objective to give an insight off the area to Buddhist community in Korea which Esther Park believes can attract large numbers to Pakistan.

Buddhism in China, Korea and Japan has its birthplace in Pakistan and Monk Maranantha born in Chota Lahore, Mardan in Khyber Pukhtoonkwah was the person to spread Buddhism in all these three countries.

?The exhibition is special,? said Esther adding,? It is displayed in Seoul with Buddhist perspective in mind and its importance to Buddhism religion as a whole.?

The idea is to show the world that Pakistan has great religious tolerance and Buddhist religious places in the region are safe and there is no threat.

Esther Park has plans to write a book about the region covering the Buddhist perspective as there is no literature to date available about the area covering the Buddhism religion. The material available has been written by western writers and it lacks the Buddhist philosophy and faith.

The Mahayana Buddhism originated from Pakistan and Esther Park documented many a sites that are off great spiritual importance to Buddhists in Korea. She aspires to write the book for all Buddhism followers in China, Japan and Korea and is working on getting funding for the project.

Esther in her endeavours has also formed Gandhara Arts and Cultural Association which is headed by Anwer Saifullah Khan and association member Zulfiqar Rahim needs special mentioning who played a vital role in Esther Park endeavours in pursuing her passion about Gandhara civilization.

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Last letter from death row: Facing death

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Malaysian Yong Vui Kong, 21, is on death row in Singapore for drug trafficking. Malaysiakini is publishing Yong's final letters to Yetian, a member of the Save Vui Kong Campaign, as he faces death.

Singapore -- Before I begin, I would like to thank everyone for reading this 12th letter. Time passes so quickly that this will be my last letter.

I hope that when you finished reading this letter, despite whatever that is going to happen to me, you will continue to support 'We Believe in Second Chances' campaign.

For my final letter, I would like to write about how I feel about facing death.

Firstly, I feel that the existence of the death penalty is not for the sake of retribution, but rather a way to allow the offender to understand, and fully confront, the mistake he has committed.

Take me as example, I am actually grateful that I was caught because it allowed me to understand the true meaning and purpose of life, and it has allowed me to find strength within myself. I remembered I once mentioned about the “me” before I was caught - a person who has never truly lived before.

A few days ago, my lawyer, M Ravi, came to visit me. He told me that he would send my final appeal to the Singapore's president in a few days. That will be my last chance.

On the night before the execution is carried out, many death-row inmates will have no opportunity to say goodbye to their families. For most of them, they are in no mood to think of anything else other than feeling hurt and pain before their final sentence.

For most of these death-row inmates, the moment they are brought out of their cell, they will lose control their emotions and they will start to break down. No amount of counselling will be able to pacify them because once they step out of their cell, they know there is no coming back and they will be gone forever.

But those who feel the most pain are their families. I do not dare to imagine how they would feel as they wait outside to collect the cold and lifeless body of their love ones.

If tomorrow is my last night

For me, if tomorrow is my last night, I too will have no choice. But I am ready to face the fact. After all, I was the one who made a mistake, and I have repented.

Would I be frightened? I really don't know. But I think I may not be because I am beginning to be familiar with how it feels to face death - don't forget that in this short four years, I have brushed death many times.

Indeed, I have “died” a few times before. In 2007, when I was caught, and discovering Buddhism has allowed me to be “reborned”. In 2009, when I was sentenced to death, and my lawyer helped me to appeal against my sentence.

I will not request for my last dinner to be anything sumptuous. I think I will follow my regular routine of waking up in the morning to chant my Buddhist scripts and meditate, followed by my vegetarian breakfast until night falls, put on the best clothes which my sister has bought for me, say goodbye to the rest of the inmates, and finally kowtow to the Goddess to show my appreciation and thanks.

But I cannot truly express my feelings as I really don't know how I will feel as I walk towards the noose. I guess no one will really know.

My greatest fortune

I have been through stages where I felt lost, ignorant and was suffering but because of my practice of Buddhism, it has allowed me to free myself.

NONEI am also grateful that many members of public are willing to forgive me. Being able to live until today is my greatest fortune.

I think my family has already accepted me for what I did, and also accepted whatever outcome it may be. They take comfort in the fact that I have turned over a new leaf, and that I have continued reading and practicing Buddhism.

My ordeal has also improved the relationship among those in my family, especially my siblings. But I still worry sometimes that my mother will come to know that I am no longer around.

I would like to thank all of you once again. I will not be able to share my story without your help. I shall pray for you, and wish you good health and happiness.

Goodbye.

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YONG VUI KONG, a Malaysian, was sentenced by a Singapore court in November 2009 to death for drug trafficking. He was 19. On April 4, Yong lost his final appeal against a mandatory death sentence. He will be executed soon unless he is granted clemency by Singapore's president.

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Exhibition on Buddhist literature

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PATNA, India -- The Nav Nalanda Mahavihara, a esteemed university, will organize exhibitions and seminars on Buddhist literature with a view to popularizing Buddhist studies.

This was decided at a meeting of the Nav Nalanda Mahavihara Society held at Raj Bhavan on Wednesday. Governor-cum-chancellor Devanand Konwar presided over the meeting.

Shantiniketan University professor of Buddhist Studies Suniti Kumar Pathak, HRD secretary S Shivkumar, superintending archaeologist S K Manjul, Mahavihara director R Panth and registrar S P Sinha attended the meeting.

The Mahavihara, which held its first convocation recently, would take necessary steps for all-round academic development and attracting talented students and researchers from all over the country. The details of the development plan would be placed before the managing board of the Mahavihara.

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Oxnard Buddhist Temple holds its annual Obon Festival

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Oxnard, CA (USA) -- Erika Ishii was putting last-minute touches on her friend Kimi Matsuoka's makeup as the two prepared for their dance.

<< Nathan Revard, from left, Tomo Nakamura and Master Sumi Arimura of the Bonsai Club of Oxnard put on a demonstration at the Oxnard Buddist Temple Obon Festival on Saturday.
Photo by Chuck Kirman // Buy this photo

Dressed in traditional and colorful Kimono-style robes, Ishii and Matsuoka are part of Azuma Kotobuki Kai, a traditional Japanese dancing group from Ventura County. The two were getting ready to perform at the Oxnard Buddhist Temple Saturday as part of the temple's annual Obon Festival.

"My sisters have done this for years and it got me interested," said Ishii. "It's really a graceful and traditional dance and it's a lot of fun." Though not Buddhists themselves, the girls said that dancing at the festival was still something they loved to do.

According to the Rev. Henry Adams, the Obon Festival is based on a scripture called Ullambana, that was spoken by the Buddha. A monk named Mogallana saw his mother suffering in the world beyond this one that she had passed into. Mogallana asked the Buddha what could be done to relieve her suffering. The Buddha told the monk that nothing would help her other than that the monk practice generosity in this life. The monk did so and saw his mother was relieved of suffering.

"We celebrate the Obon as a way to practice generosity and gratitude," said Adams. "This is our way of sharing that gratitude with others." Adams was dressed in traditional Buddhist fuho robes and a wagesa stole.

Adams, 33, and originally from Minnesota, studied in a student exchange program in India as a high school teenager. "I had a lot of questions and Buddhism answered those for me," Adams said.

"The Oxnard Buddhist Temple was originally founded by Japanese immigrants to the area," said Adams. "But Buddhism traces its roots to India and from there it spread throughout Asia and then the world. There are even some records of Buddhist communities among the Greek empire." The temple practices the Jodo Shinsu form of Buddhism tracing its roots to a 12th century monk of the same name.

"We have about 100 families in membership," said Yasuko Kujiraoka, who teaches at the temple's Dharma school. "We run a school that is sort of like Sunday school for churches

"It's all about the kids and we try to get them to incorporate Buddhist teaching into their everyday lives," she said.

The festival features a number of foods, most of them Japanese in origin like sushi, udon noodles, gyoza and teriyaki. Adams said that many Buddhists practice vegetarianism, but that the Oxnard temple does not. There was also a Dharma service in the temple held at 4:30 in the afternoon.

"The Dharma service is kind of an introduction to Buddhism and all the chants are in English," said Adams. "We also do an incense offering and teach people how to do it."

There were crafts and game booths and the Oxnard Bonsai club did a Bonsai demonstration for guests. "Bonsai has a lot of Buddhist influences," said Adams. The tradition of growing and trimming juniper bushes as well as other plants, comes originally from Japan.

"My wife has come to it every year," said Kent Hollenback of Ventura. "This is my first time coming. The kids are grown and out of the house, so I figured I had to come and see what I was missing."

Hollenback said he was most interested in the Bonsai demonstration.

"I learned a lot about that. I didn't know they used a variety of different plants," he said.

"My father in-law lives close by," said Mike Contreras of Oxnard. "We come every year and I learn something new each time."

Contreras said he was a practicing Catholic with an open mind.

"I like to broaden my horizons," he said. "The food is pretty good, too."On the web: www.oxnardbuddhisttemple.org

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First Buddha Film from Nepal to Pre-empt Bollywood Challenges

Tulsi Ghimire, who moved from India's hill town of Kalimpong to Mumbai first to learn acting and film-making and then made Kathmandu his home, has begun making "Gautam Buddha", the first Buddha film from Nepal, the birthplace of the apostle of peace.

The 60-year-old, who gave the Nepali film industry such hits as "Kusume rumal" and "Balidaan", says he was inspired to make the film after a conversation with Buddhist monks from Sri Lanka and other places.

"First, there was this Bollywood movie, 'Chandni Chowk to China', that claimed the Buddha was born in Nepal," Ghimire told IANS in an interview. "Then there are reports of renowned Bollywood director Ashutosh Gowarikar making an epic film on the Buddha.

"We are concerned whether there isn't some political motivation - to lay claim to the Buddha. If Gowarikar builds the sets of Kapilavastu, the kingdom in which the Buddha was born to its ruler King Shuddhodan, the Indian state where it is erected may be regarded by many people as the birthplace of the Buddha.

"Some puzzled Sri Lankan monks actually asked me whether the Buddha was born in India or Nepal. I told them, he was born in Kapilavastu, when neither India nor Nepal existed. Archaeological ruins prove Kapilavastu was in southern Nepal. You can still see the remains of the old palace and the garden where the Buddha was born."

"Gautam Buddha", to be dubbed in English, Hindi, Sinhalese, Korean, Chinese, Japanese and German, is going to be an animated film and the first animated feature film from Nepal.

"It would have cost far less had I chosen people to play the roles," he says ruefully. "But I found that impossible.
The Buddha literature available details minutely the 32 auspicious signs Prince Siddharth possessed, that made him a king among men. He had arms that reached his knees, the large kindly eyes of a cow, and a voice as deep as an echoing well. I realised it would be impossible to find such an actor."

Incidentally, Gowarikar is said to be on a manhunt to find the perfect face for his Buddha. "The Little Buddha", the 1994 feature film made by Hollywood director Bernardo Bertolucci, obliquely presents the story of the Buddha and his
quest for enlightenment, with Keanu Reaves playing the role.

Ghimire's film will be ready by 2013. However, he has a sneak preview for the media in mind later this year when only a few scenes will be shown.

Ghimire says he read all the literature available on the Buddha that he could get, including Dr B.R. Ambedkar's "The Buddha and his Dhamma", and Indian vipassana guru S.N. Goenka's writings about the Buddha and Buddhism.

"There are three schools detailing the Buddha's life," he says. "The Mahayana Buddhists chronicle a logically believable life while the Hinayana Buddhists depict Prince Siddharth as a reincarnation of god. The Vajrayana school, on the other hand, invests him with tantric powers.

"I have tried to adopt a middle path in my story-telling."

Ghimire says his 110-minute film will explode some of the common myths about the Buddha, including the one that said the prince left the luxury of the palace in shock after he saw an old man, a sick man, a dead man and a monk.

"The prince was 29 when he renounced worldly life," Ghimire explains. "It is therefore impossible that he didn't come across any old man in that time. His own father must have been old at that time.

"Actually, he gave up all claims on his kingdom to avert a clan war as his infamous cousin Devdutta was gearing up for battle."

His film, Ghimire hopes, will also bring into light the character of the prince's wife, Yashodhara, of whom little is known.

"She was a pillar of support to her husband," he says. "They had met before they were married and those scenes bring romance to the film."

It is rather unusual to see an Indian director championing the cause of another country. Ghimire has a vey simple answer to that.

"I just want to present the facts," he says.

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President opens Buddha Mandiraya in Ratmalana

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Colombo, Sri Lanka -- The newly built Buddha Mandiraya in Kothalawalapura Samadhi Buddhist Centre, Ratmalana was opened by President Mahinda Rajapaksa yesterday.

The Buddha Mandiraya built on the instructions of the Chief Sanghanayake of the Hinidumapaththuwe Galu Korale and Samadhi Buddhist Centre Chief Incumbent Mapalagama Budasiri Nayake Thera, was opened to mark the 2600th Sambuddhatva Jayanthi. The President also launched a web site.

The construction of this Buddha Mandira was the brain child of President Mahinda Rajapaksa when he was the Opposition Leader.

Samadhi Buddha Mandiraya in Ratmalana Kothalawalapura was constructed with donations of local and foreign devotees.

Nayake Theras also participated in this opening ceremony.

Ministers Lakshman Yapa Abeywardena, Mahinda Yapa Abeywardena, Senior Minister A H M Fowzie and a number of politicians participated. An alms giving to 100 members of the Maha Sangha was also held.

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From Greenwich artist to Buddhist nun

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Greenwich, CT (USA) -- Kaz Flanagan could be living a comfortable life, complete with air conditioning, clean water and a computer at the ready.

<< Greenwich native Kaz Flanagan is a fully ordained Buddhist nun. Currently living in India, Flanagan is hoping to translate a Buddhist practice, called the The Troma Nagmo Practice of Chöd, into English. Contributed Photo / Greenwich Time

Instead, the Greenwich native has embraced the simple life of a Buddhist nun, living in the Indian city of Dharamsala, home of the current Dalai Lama, Tenzin Gyatso, and the exiled Tibetan government.

Several years ago, Flanagan took novice nun vows in Lumbini, Nepal, and has been a fully ordained female Buddhist monastic since 2008. Her brown bob is now gone, and she prefers her crimson robes to street clothes, even for a trip to the supermarket when she is back in Greenwich.

Flanagan, 58, whose given name is Debra Kathleen Flanagan -- she took Kazmira as an art name, and had it legally added as an "also known as" several years ago -- discovered Buddhism in her 30s. While she was working as a freelance graphic designer in Winter Park, Fla., a colleague of Flanagan's who had problems with alcohol took major steps to turn around her life. At the heart of those changes was her practice of Buddhism, and Flanagan said her interest was piqued.

"You can't ignore that once you see someone make an incredible change," said Flanagan during a recent phone interview from India.

Flanagan practiced the Japanese form of Buddhism intensely for 15 years, spending mornings and evenings reading the Lotus Sutra and chanting a mantra. About 10 years ago, she began gravitating toward the Tibetan tradition, after meeting the Dalai Lama.

As an artist, Flanagan began painting portraits of celebrities, and had decided to go to a dinner that the Dalai Lama was attending in New York City, thinking she might approach him about a sitting. That never happened. Instead, Flanagan said, she "shook his hand, (and) it changed my whole life."

"It would be the same as if a Catholic was able to go up to the pope and shake his hand," Flanagan said.

Flanagan started exploring Tibetan Buddhism, which she said is regarded as "much more serious" than her previous practice. In Japanese Buddhism, Flanagan explains, one chants for things. In the Tibetan practice, "one chants for happiness, one chants for world peace, one chants for the happiness of others."

Flanagan eventually decided to travel to India to work with the religion's major teachers.

In the U.S., "if a teacher comes to us, maybe I can get five minutes of his time," Flanagan said.

Eventually, she decided to devote herself even further. Full ordination for women is not available in the Tibetan tradition, so Flanagan took her full vows in the Chinese Pure Land tradition of Buddhism in Taiwan.

Flanagan is currently on her seventh trip to India, where she gets up at 4 or 5 a.m. each morning and practices for an hour and a half. Later, after breakfast and household chores, Flanagan spends her afternoons in language classes and then two to six hours practicing.

Tibetan Buddhism has many different kinds of practices, some of which include chanting and music. Flanagan has embraced the Troma Nagmo Practice of Chöd, the very first practice of which was attributed to Machig Labdron, a female Buddhist master who lived in Tibet in the 11th and 12th centuries.

As Flanagan describes it, Chöd is a healing practice that combines Buddhist meditation with ancient Tibetan-Siberian shamanism, and is sung to the accompaniment of drum, bell and a human thigh-bone horn.

"In the ritual, one offers one's own body, our most precious possession, as a feast for hungry ghosts, spirits and the damned, as a blessing for all souls lost on the wheel of existence," Flanagan explained via email. "The selflessness of the practitioner's compassion, contact with spirits of the nether-world, and the making of oneself into a vehicle of healing -- all becomes a path towards true awakening."

Flanagan said the practice has a special appeal for women because it was founded by a female saint.

"It's a very powerful practice, and the one reason it was suitable for me is I became somewhat of a feminist when putting on these robes because entering into the Tibetan culture, I was so amazed at the inequality," Flanagan said.

In India, the Tibetan leaders are all men, and the nuns live in houses that are a fraction of the size, Flanagan said. Financial donations are used almost exclusively to support and educate men in large, well-endowed monasteries.

While in India, Flanagan's goal is to publish an English translation of the 923-page Troma Nagmo for Western practitioners. She expects it will take five to seven years for her to fully translate it into English, and collect all the available recordings and materials that go with the practice.

"I want to know it myself," Flanagan said.

She is hoping that, in the Buddhist tradition, residents from her hometown will contribute financially to her mission, helping with her meager $6,000-per-year living expenses.

Lori Laughren, a Grandview, N.Y., resident who has sponsored Flanagan's religious retreats and studies since 1998, said she thinks her friend's latest mission is "wonderful."

"She's very, very serious and studious and focused," Laughren said.

"I don't know how far I'll get," Flanagan said. "If I was in my 20s, and doing this, it would be a whole different story."

Her father, Joseph Flanagan, who still lives in Greenwich, said he has long admired the Dalai Lama -- who is visiting Washington, D.C., from July 6 to 16 for an 11-day peace rally -- and he could see how his daughter would be inspired by him.

"I was surprised that she was able to stick with it because there (is) a tendency, in some of the Buddhist areas, to look at women in a more secondary fashion," he said. "It was very difficult for me to imagine her being so involved. I just thought after a while she'd say, `To hell with it,' but that hasn't been the case."

Despite the obstacles on the other side of the world, Flanagan says it's harder for her to practice in the U.S. There's a culture shock, especially in Greenwich. Flanagan said when she wears her robes in public here, she gets strange looks.

Still, many people in Greenwich, New York City and Hollywood are well aware of Buddhism, and many celebrities are big financial supporters.

"I have hope," Flanagan said. "I really have hope for that."

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What is the Kalachakra?

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FALLS CHURCH, VA (USA) -- On Faith asks, “The Dalai Lama will preside over the Kalachakra ritual at the Verizon Center. What is the Kalachakra?”

<< JUNE 24: Kunga Gyatso makes a butter sculpture ritual offerings for next month's 10-day long Kalachakra for World Peace ceremony at a friends home on Friday, June 20110624, 2011 in Falls Church , VA. The purpose of the offerings are intended to be edible and take up to a week to make. The festival will take place July 6 to the 16th. During the first three days of the Kalachakra, the Dalai Lama, along with the monks of Namgyal Monastery and senior lamas, will conduct rituals which prepare and consecrate the venue. (Amanda Voisard - THE WASHINGTON POST)

The Kalachakra refers to a corpus of tantric Buddhist teachings, as well as a specific tantric Buddhist deity.

With regards to the body of teachings, the Kalachakra is set of tantric Buddhist practices and teachings that include philosophy, meditation instructions, cosmology, medicine, and yoga. The Kalachakra is one of a number of different systems taught in tantric Buddhism in Tibet, all of which originated in India.

Tantric Buddhism, which can also be called Vajrayana, is the principal stream of Buddhism in Tibet, Bhutan, and Mongolia (whereas, generally speaking, Theravada Buddhism predominates Sri Lanka, Cambodia, Thailand, and Burma, and Mahayana Buddhism is prevalent in China, Vietnam, Japan and Korea). Tantra is based on the principle of the transformation of impure perception into pure perception. Utilizing visualization of deities and mandalas (more on mandalas here), recitation of sacred syllables known as mantra, and meditation brings about such pure perception. It is believed that through such practices, one’s ordinary outlook can be fundamentally transformed into a ‘sacred perception,’ where all sights, sounds and even thoughts, are experienced purely in their true nature.

The ultimate point to the skillful methods found in tantra is to transform the mind and mature one’s innate wisdom and compassion. The Dalai Lama has said, “Buddhism is not about rituals, mantras, visualizations, or ceremonies. They may be part of it, but the fundamental point of Buddhism is to transform the mind.”

To practice the Kalachakra, as with all tantric teachings, consistent guidance by a qualified master is required. Central to this guidance is an empowerment, or initiation, into the various visualizations of deities and mandalas, mantra recitation and all associated practices. Empowerment is analogous to the manner in which an unlit candle is poised to illuminate a dark room but requires the condition of another flame. In a similar manner, when a qualified master conducts an empowerment, the student’s spiritual potential can be ignited which allows their indwelling wisdom and compassion to shine forth.

Sometimes Kalachakra refers to the specific tantric deity. Kalachakra is a widely studied and practiced deity in Tibetan Buddhism. Tantric deities, of whom there is a wide variety, are believed to represent various aspects of the enlightened mind. For example, the Dalai Lama is said to be the human manifestation of the tantric deity, Avalokiteshvara, commonly referred to as the Buddha of Compassion. Practitioners of a specific tantric deity utilize complex visualization, mantra recitation, and concentration, to cultivate positive inner qualities in such as way that they will become manifest for the benefit of others.

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Matteo Pistono, author of recently released “In the Shadow of the Buddha: Secret Journeys, Sacred Histories, and Spiritual Discovery in Tibet” will be contributing to On Faith during the Dalai Lama’s visit to Washington D.C., and tweeting from the Verizon center (Twitter: @matteopistono).

Video: Kalacakra Sadhana

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International air services to start in Bodh Gaya

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Gaya, India -- Jayprakash Narain International aiport, Patna may be still struggling to match up to its name. But it's Bodh Gaya that will be going international sooner. The news is, that Air India, Minhin Lanka of the emerald isle-Sri Lanka, Druk Air, Bhutan and Phuket Airlines of Thailand are about to resume international services from Bodh Gaya by October.

"Its cheer time for air passengers in Bihar. The development augurs well and is in sync with Bihar's growing stature as a tourist region, which saw it besting even Goa last year with around 11 lakh tourists visiting the state. But, what is of more interest to international and domestic tourists is the recent emphasis of the Nitish Kumar regime, to promote Buddhism as a major tourist revenue spinner, visible from his visits to China and Bhutan and the promise of overland connectivity too", says tourism minister Sunil Kumar Pintu.

The air connect is largely Buddhist tourist centric with south and southeast Asian traffic in mind.

Fittingly, the resumption of air connect is to coincide with the famous Kalachakra puja, which draws thousands of foreigners and followers of the religion to the ancient and historic city, which is a major pilgrimage for Hindus too.With the officers training academy of the Indian Army also coming up on July 17, the services would only get momentum.

Said the manager of the Bodh Gaya airport, A.Biswas: "Mihin Airlines of Sri Lanka would restart its services on the Colombo-Gaya-Varanasi and Colombo-Gaya-Colombo route from August 6. Tourists and pilgrims would be able to avail its services twice in a week"

On the other hand, international air services on the Bhutan-Gaya-Gaya-Bhutan and Thailand-Gaya-Gaya-Thailand routes respectively by Druk Air of Bhutan and Phuket Airlines of Thailand is also to start by October.

Besides, Air India is slated to resume its services on the Kolkata-Gaya-Yangon route from October 10, mainly for Buddhist and business traffic between India and Myanmar.

However, New Delhi would also be well served through Air India's Delhi-Gaya-Varanasi and Gaya-Varanasi-Delhi flights, also to start by October.

A rough estimate by the Tourism Department puts the expected number of pilgrims to Bodh Gaya at around 8 lakhs for the Kalachakra Puja and other Buddhist religious occasions in 2011-12.The presence of the highest Tibetan spiritual guru-The Dalai Lama at Bodhgaya between December 28 and January 12 and the visit of Karmapa Yugen Thinley Dorjee is also expected to draw a large number of foreign and domestic tourists in the coming season.

Sources say that approximately Rs 500 crore is expected to be generated during the Buddhist season this year.

Whats expected

Mihin Airlines of Sri Lanka to start twice weekly flights between Bodh Gaya-Varanasi-Colombo in August.Druk Air of Bhutan to start services to Bhutan between Thimphu and Bodh Gaya from OctoberPhuket Airlines of Thailand to start direct connect services fo south Asian passengersAir India to resume services between Bodh Gaya-Kolkata-Yangon in Myanmar from October 10New Delhi-Gaya-Varanasi-New Delhi flights also to start by October second week

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1891 Church becomes Buddhist temple

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Buddhist temple finds new home in NE Portland church building

Portland, Oregon (USA) -- The old white building that stands near Woodlawn Triangle in Northeast Portland is now the new home of the Heart of Wisdom, a Buddhist temple.

The church building has housed three congregations in the past 100 years, starting in 1891 as Methodist Episcopal congregation, then a Ukrainian Orthodox Christian congregation in 1959 and finally, in 1968, the home of the Church of the Living God.

The members of the Church of the Living God had recently started to dwindle and the building faced foreclosure. The Zen Community of Oregon heard news of that the building would face foreclosure, met with the pastor and offered him a fair price of $205,000.

Buddhists, who believe in karma ? that the actions have consequences ? didn?t want to start off their new church by taking advantage of someone?s bad luck.

While they possibly could have paid less if the building went to the auction, the Zen community members did not want to benefit from someone?s misfortune. Now, the building is under construction with a new roof, furnace, newly painted walls and a repaired Douglas fir wood floor.

The Buddhist religion thrives on the idea of taking pride in one?s work, taking care of one?s equipment and tools and to be able to reflect on the results of one?s work.

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In talk outside Capitol, Dalai Lama addresses spiritual matters

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Washington, D.C. (USA) -- A crowd of thousands gathered Saturday morning on the West Lawn of the U.S. Capitol to hear the Dalai Lama give a talk on the importance of compassion, wholeheartedness and the ability to overcome physical struggles using mental focus.

<< Dalai Lama holds spiritual gathering in D.C.:The Tibetan spiritual leader is in Washington to conduct an ancient Tibetan Buddhist ritual called a Kalachakra and lead prayers for world peace.

The talk was the Tibetan leader’s largest event since the start of his 10-day trip to lead the 2011 Kalachakra for World Peace, a Buddhist ritual taking place in the District through July 16.

Since his arrival, he has been praying at the Kalachakra’s headquarters, Verizon Center, in preparation for the final events. He has also been delivering speeches with other peace advocates and meeting with political figures.

The Kalachakra is an intensive undertaking, intended for serious Buddhists. It is also an expensive undertaking, costing nearly $500 to participate in all 10 days.

For some who wanted to see the Dalai Lama free of charge, Saturday morning was their chance.

Christine Senteno of the District had heard about the Kalachakra but “didn’t know enough about the culture” to participate in the ritual itself, which is why the talk on Saturday was a welcome opportunity for and her friend Andrea Alston-Smith of Alexandria.

Alston-Smith, who said she has wanted to see the Dalai Lama for years, secured a spot near the stage for herself and Senteno hours before the talk started.

“He’s very down to earth,” Senteno said.

That was precisely the impression the Buddhist leader was trying to convey.

“Usually this is my style, always completely informal,” he said to the crowd as he sat in a cushioned chair on stage and under an umbrella to block out the bright morning sun.

He shared stories of meetings with scientists and political figures and even one about his gallbladder surgery a few years ago. His talk was punctuated with the occasional joke and hearty laugh, which the crowd echoed with more laughter.

He also called on younger generations to shape the 21st century into a “century of dialogue” by having a “calm mind” and “compassionate heart.”

Everybody wants a “happy life,” he said. “ These goals entirely depend on our inner peace.”

Although the lawn was packed, Ani Thuvten Dronma, a Buddhist nun from Santa Rosa, Calif., said she felt that the Tibetan leader was having an intimate conversation with every single onlooker.

“I have no idea how many people were here, but the experience was you were sitting down next to him and he was talking with you, just talking with you like a friend,” she said. “I was really impressed with his ability to connect with people.”

The expansive lawn, with the view of the Capitol in the background, is a familiar venue for the Tibetan leader. He gave an open speech there in 2007 when President George W. Bush presented him with the Congressional Gold Medal.

At the time, the Dalai Lama held the roles both of religious leader and leader of the Tibetan government in exile.

In the wake of the Chinese invasion of Tibet in 1950 and the flight of thousands of Tibetans to exile in India, the Dalai Lama has advocated peaceful negotiations to grant Tibet autonomy within China. Such concerns were at the core of his speech four years ago.

But since stepping down in March as leader of the Tibetan government in exile, the Dalai Lama has focused on his role as a spiritual leader. He explained his reasoning in a speech Wednesday, calling his previous straddling of church and state a “hypocrisy.”

“Now I can tell people religious institutions and political institutions must be separate. My statement is now honest,” he said Wednesday.

Lisa Smith, a Buddhist from Richmond, said the Dalai Lama’s talk Saturday had the potential to resonate with people of all faiths and backgrounds.

“There are many people who don’t know a lot about the principles of Buddhism,” she said. “And to come and connect with those beings, hopefully that would occur.”

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India allows 17th Karmapa to travel to US

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Shimla, India -- Amidst hectic lobbying by his followers in the corridors of power, government has finally Ogyen Trinley Dorje- 17th Karmapa, who is parallel head of powerful Kagyu karma sect of Tibetan Buddhist to travel to United States to attend Kalchakra.

Under scanner of investigating agencies for huge stacks of foreign currency recovered from his monastery, Ogyen Trinley Dorje had earlier expressed his desire to visit United States along with Tibet’s exiled spiritual leader the – Dalai Lama for Kalchakra which commences from July 6th in Washington D.C.

According to Buddhist beliefs, the Kalachakra was first given by Shakyamuni Buddha, in ancient India. The Kalchakra in Washington will last for 11 days. During the first three days of the Kalachakra, from July 6 through 8, the Dalai Lama, along with the monks of Namgyal Monastery and senior lamas, will conduct rituals, which prepare and consecrate the venue.

Karmapa’s administration - Tsurphu Labrang in Dharamsala had written to the ministry of home affairs seeking permission to travel abroad.  It was late in the afternoon on Tuesday that Karmapa’s administration received intimation about the clearance given by home ministry. “ We have got clearance from the Indian government. We are extremely grateful to the Indian authorities” Sonam, Karmapa aides in Delhi told Hindustan Times.

Twenty-six year – old monk - 17th Karmapa himself  had been camping in Delhi since  past one week.  Karmapa’s high profile followers hectically lobbied in New Delhi to ensure that   spiritual leader is allowed to go abroad. This will be Karmapa second visit abroad ever since he escaped from Tsurphu in   China controlled Tibet a decade ago. Karmapa is likely to stay in United States for over two weeks and would return back to Dharamsala on July 25.

Looked with suspicion, Karmapa lives under the watchful eyes of the Indian agencies in the backside of  Gyuto Tantric monastery in Dharamsala. His movements within the country remains restricted his travel schedule is cleared by the home ministry. Karmapa made his maiden trip to United States in the 2008. He had visited the seat of his predecessor 16th Karmapa the 16th Karmapa Rangjung Rigpe Dorje, who is largely credited for introducing Tibetan Buddhism in western countries. Rigpe Dorje had escaped to Bhutan in 1959 along with 150 of his students later he set up a monastery in Rumtek in Sikkim Rigpe Dorje who lived in United states died of cancer in Chigao in 1981 he was cremated at the rumtek monastery, that remains forbidden for the two claimants Ogyen Trinley Dorje and Shamar Rinpoche enthrone parallel Karmapa- Thaye Dorje.

Ogyen Trinley Dorje had made nations headline in January, since police during the raid in the monastery had recovered Rs 6.5 crore from the possession of   Rabjey Choesang treasurer of Karmapa headed Karmae Garchen Trust.  What surprised the investigating agencies was the recovery of   12 lakh Chinese Yuan. Karmapa’s followers denied   spiritual leader had anything to do with the money, which claimed was donated by devotees.

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Engaging the world through Buddhism

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Washington, D.C. (USA) -- Engaged Buddhism refers to Buddhists who are seeking ways to practically apply insights from their meditation practice and spiritual teachings to social, political, environmental, and economic suffering and injustice.

<< Practitioners listen as Tibetan spiritual leader the Dalai Lama speaks during the Kalachakra for World Peace at the Verizon Center in Washington, DC, July 6, 2011. (SAUL LOEB - AFP/GETTY IMAGES)

While the roots of Engaged Buddhism may be found in the teachings and actions of the Buddha himself, and other great teachers of the past, Engaged Buddhism can also be understood principally as a movement that began in the late 19th century as a response to Western colonialism in Asia. It is best known through its political movements, such as the struggles by the Tibetan, Burmese, and Vietnamese Buddhists for self-determination, democracy, and peace.

Engaged Buddhism is not simply being a Buddhist and involvement in politics and social justice. Rather, Engaged Buddhists critically and creatively apply the Buddha’s teachings to transform themselves and their societies. Thich Nhat Hanh of Vietnam, Ajan Maha Ghosanand of Cambodia, The Dalai Lama of Tibet, Aung San Suu Kyi of Burma, and Ajan Sulak Sivaraksa of Thailand are modern-day leaders who embody Engaged Buddhist principals and have guided organizations such as the Buddhist Peace Fellowship, the International Network of Engaged Buddhist, and the Zen Peacemakers.

When I first went to Tibet in the late 1990s, I was on a pilgrimage and did not intend to involve myself with politics in general, nor practice Engaged Buddhism. The roadmap for my pilgrimage was the far-ranging travels across Tibet by a 19th century mystic known as Tertön Sogyal. I meditated among hermits in remote sanctuaries and slept in caves where Tertön Sogyal had experienced spiritual visions. On foot, on horseback, and in dilapidated buses, I crossed the same snow-covered passes that he had used to travel from eastern Tibet to Lhasa. I was searching out the living masters and yogis who uphold Tertön Sogyal’s spiritual lineage and could tell me the oral history of his life and teachings.

But my pilgrimage took an unexpected turn.

The more time I spent in Tibet delving into the 19th-century teachings of Tertön Sogyal, the more often I met Tibetans who wanted to tell me their stories of frustration and suffering in what they see as Chinese occupation of their country. And the Tibetans spoke of their never-ending hope that one day the exiled Dalai Lama would return to Tibet. Traveling as a Buddhist pilgrim, I gained the trust of Tibetans. Political prisoners who had experienced abuse and torture in Chinese prisons showed me scars. Monks and nuns who had been kicked out of their monasteries gave me their expulsion notices from the local security bureau. I was taken to meet a Buddhist leader who had been scalded with boiling water and then jailed for five years for publicly praying to the Dalai Lama.

Tibetans not only told me their stories, but early into my pilgrimage they asked me to spirit such firsthand accounts of human rights abuses out of Tibet and into the hands of Western governments and advocacy groups. I became a courier of often-graphic accounts of torture and abuse. This required evading China’s vast security network of plainclothes security agents, undercover cops in monk’s robes, and sophisticated cyber police. I began photographing Chinese secret prisons where Tibetan monks and nuns are incarcerated for their Buddhist beliefs. The decade-long journey in Tertön Sogyal’s footsteps became a different kind of pilgrimage -- one that became the dual narrative of the book In the Shadow of the Buddha; Secret Journey, Sacred Histories, and Spiritual Discovery in Tibet.

While I do not claim to have benefited anyone from my human rights work, I can say that I have tried to apply what the Buddha and my teachers have taught me about acting for the benefit of others. This is how I entered the path of Engaged Buddhism. I have given voice to what I have witnessed. I know in politics, ultimately, there are no winners, for every politician will die and every government will eventually fall -- the real question is not if a political system will survive, but when will it fail, Because everything is impermanent, including politicians and their governments, we have a responsibility to affect change that will bring about the conditions right now for others to find contentment and happiness. For me this is Engaged Buddhism.

Like many others who have been profoundly affected by Tibet’s unique wisdom culture, I cannot let the world forget about Tibet. China wants governments and people around the world to forget about Tibet, to turn their backs on monks, nuns, musicians and bloggers who languish in prison for their religious beliefs and their peaceful expression of political views. It is the responsibility of those who have the freedom to travel, to write, and express our opinions, to talk to our governments -- and to not only bear witness but act to change injustice. This is why I documented China’s human rights abuses in Tibet and why I wrote In the Shadow of the Buddha. I do not expect everyone to take up the Tibet issue. That is not my reason for writing. Rather, it is my hope that wherever we find ourselves in the world, we never lose hope and faith and a sense of responsibility to those who are suffering in our family, in our community, or in other countries.

I believe progressing on our spiritual path means doing what each of us needs to do to for ourselves to bring about true and lasting contentment, beyond suffering. And accomplishing the path of social engagement means creating the conditions for others to find that same lasting satisfaction. These are the commitments I’ve learned from my venerable teachers, and ones that I continue to take with me.

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Matteo Pistono, author of recently released “In the Shadow of the Buddha: Secret Journeys, Sacred Histories, and Spiritual Discovery in Tibet,”  will be contributing to On Faith during the Dalai Lama’s visit to Washington D.C., and tweeting from the Verizon center (Twitter:@matteopistono).

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Buddhist Dalai Lama says he's Marxist, too

Usually what we hear from the Dalai Lama is an insistant yet soothing voice for compassion and peace.

So Tsering Namgyal, a journalist based in Minneapolis, was jolted by the Dalai Lama's talk to 150 Chinese students this month at University of Minnesota. Writing at Religion Dispatches, he says:

Midway through the conversation, His Holiness, much to their surprise, told them "as far as socio-political beliefs are concerned, I consider myself a Marxist ... But not a Leninist," he clarified.

After all, China is constantly pressing to legitimize its takeover of Tibet in world opinion. Meanwhile, the Buddhist spiritual leader is the global symbol of Tibetan opposition what they consider the obliteration of their independence and religious culture.

The Dalai Lama, who withdrew from his political position as head of the Tibetan government in exile earlier this year, is still the face of the cause to most Americans.

When one student asked it this didn't contradict the Dalai Lama's philosophy, he replied:

Marx was not against religion or religious philosophy per se but against religious institutions that were allied, during Marx's time, with the European ruling class. He also provided an interesting anecdote about his experience with Mao. He said that Mao had felt that the Dalai Lama's mind was very logical, implying that Buddhist education and training help sharpens the mind. He said he met with Mao several times, and that once, during a meeting in Beijing, the Chinese leader called him in and announced: "Your mind is scientific!" -- an assessment that was followed by the famous line, "religion is poison."

According to Namgyal, two other speakers pointed out that both Buddhism and Christianity, perhaps riding in with the surge in western-style capitalism in China, are both on the rise there today.

He's continued chatting up on China this week during his 11-day tour of Australia.

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Nepal to build £1.9 billion 'Buddhist Mecca'

By Dean Nelson, New Delhi, Peter Foster in Beijing

9:00PM BST 17 Jun 2011

Lumbini is a Unesco world heritage site that attracts half a million pilgrims every year from China, India, Japan, Sri Lanka and Thailand to its sacred ponds, gardens and temples.

Planners hope to build an airport, hotels, convention centres, new highways, temples and a Buddhist university at the site on Nepal's Western border with India, where Lord Buddha was born about 2,600 years ago.

The scheme is supported by a Chinese government-backed foundation and has brought together an unlikely alliance of Nepali government ministers, Prachanda, the former prime minister and leader of the Maoist insurgency, and Paras, the former crown prince, whose family Prachanda ousted from power.

It also has the support of Steven Clark Rockefeller, the heir to the Rockefeller dynasty. According to Nepali officials devout Buddhists spend more time at the other three main pilgrimage sites in India because Lumbini does not have the infrastructure necessary for longer stays.

Sarnath, in India's Uttar Pradesh, where Buddha first taught "dharma" or natural law, Bodh Gaya in Bihar, where he found enlightenment under the Bodhi tree and Kushinagar where he found "nirvana" in death, are all drawing increasing numbers of high-spending tourists, and Nepal's government wants to increase its share of the spoils.

China and Nepal signed an agreement earlier this year to develop the site, and the Beijing-based Asia Pacific Exchange and Co-operation Foundation has launched an ambitious campaign to raise the $3 billion required for the site to be transformed into the world's leading Buddhist pilgrimage site.

Prachanda has made a number of fund-raising trips to Singapore and Malaysia, and hopes the project will create new jobs in Lumbini, a poor area.

China's involvement in a project close to the border with India has caused discomfort in New Delhi, where the government has traditionally regarded itself as a patron of the Buddhist world through its hosting of the Dalai Lama and the Tibetan government in exile.

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Buddhism In America: What Is The Future?

GARRISON, N.Y. -- Backed by the nation’s largest Buddhist magazines and meditation centers, a recent invite-only gathering at an old monastery in this riverside hamlet north of New York City included a guest list of crimson-robed monks of Buddhism’s Tibetan line, tattooed “Dharma Punx,” professors and Japanese-influenced Zen Buddhists that read as a "who’s who" of Buddhism in America.

But the "Maha Council" (maha means “great” in Sanskrit) has created buzz and sparked soul-searching among members of the growing Buddhist religion in the United States for different reasons.

Who speaks for "western Buddhism," many attendees and observers of last weekend's event have asked, and how accurately and honestly are elder Buddhists passing on their knowledge to new generations?

What is the relation of U.S. Buddhists to those in India and other parts of Asia, where the spiritual practice was born from Hindu roots in the 5th century B.C.?

And in a society where traditional Buddhist concepts such as "mindfulness," mental wellness and spiritual health are now a common part of corporate health programs, what role is left for Buddhism to play?

The questions highlight the growing pains of a religion that has gone from being a native practice of relatively small Asian immigrant populations who came to the U.S. in the 19th century to one that has been increasingly adapted by non-Asians since the 1950s to become one of the largest largest religions in the country. By low estimates that don’t count non-English speakers, Buddhism has more than 2 million adherents in the U.S. Hundreds of Buddhist meditation centers dot urban and rural American landscapes.

"A few decades ago, people would look at me with a weird face when I said I taught people about meditation for a living," said conference organizer Jack Kornfield, who is known in the Buddhist community as a leader in the vipassana movement (named after a method of meditation that traces itself to Buddha). “Now, at the gas station or supermarket, people say, 'oh yeah, I could really use that.' "

Kornfield, a teacher at Spirit Rock Meditation Center in Marin County, Calif., and other big names in American Buddhism -- many who came of age during the 1960s and encountered the religion through the hippie subculture before receiving formal training in India and East Asia -- put together the council with an aim to unite and organize American Buddhists in similar ways to how Jewish, Muslim and other minority groups have coalesced around issues outside the theological. A similar gathering, which the Dalai Lama attended, happened 11 years ago at Spirit Rock, but large-scale meetings have since been sparse.

"The Buddhists in Thailand and Burma and the ones in China and the ones in Japan and Tibet, they develop within those cultures very independently. Here, we have all these different styles," said Kornfield. "We want people across lineages meeting and learning with mutual respect."

The four-day retreat also discussed strategies for growth and more inclusion in American society.

That included a panel on the influence among non-Buddhists of "mindfulness," a traditional practice of trying to maintain a day-to-day "calm awareness" of one’s body, sensations, thoughts and existence as one of several paths that Buddhists believe will together bring enlightenment.

Most attendees at the Maha Council were white, many were men, and the average age skewed toward the 50s. In addition to well-known American Buddhists such as Western Buddhist Teachers Network founder Lama Surya Das, Shambhala Sun Buddhist magazine publisher James Gimian and Calif.-based Everyday Zen Foundation founder Zoketsu Norman Fischer, lesser-known Buddhists were also among the crowd.

"I don’t always have a lot of interaction with other Buddhists outside my practice," said Ari Goldfield, a 42-year-old meditation teacher from San Francisco who follows Tibetan Buddhism and attended with his wife. "But here, we got to talk to people from lots of paths and learn about their suffering as a way to experience unity."

"I came to meet younger people, who you don’t always come across," said Anuska Fernandopulle, a 41-year-old vipassana meditation teacher from San Francisco. "I think among younger people, there’s a larger awareness of social issues like gender, race and sexuality that may have been overlooked by older generations."

But among attendees and outside observers, the event has also attracted criticism.

"Although this was a conference of Buddhist teachers there was little if any consideration in the formal sessions of the teaching of Buddhism or of the nature of the teacher role and task. This was surprising," wrote David Brazier, a British psychotherapist and follower of Pure Land Buddhism who blogged the event.

"There is a sense here that this is something already so well known that it can be taken for granted. Being a Buddhist teacher is here pretty much taken to equate to being an instructor in mindfulness and meditation technique. There was no real scope to challenge this assumption," he later added.

Brad Warner, a Soto Zen priest and author who writes on Buddhism and punk rock, also blogged to criticize what he called was “an accepted group of tastemakers and trendsetters within American Buddhism” who he saw as wanting to "reify their positions and to expand their influence."

Warner, who did not attend the conference, continued: "It’s not that these people can enact any sort of legislation that is in any way binding. But they do have the power of their magazines and their institutes to push their version of the American Buddhist status quo."

Kornfield admitted disappointment that the gathering had no representatives of Asian Buddhist temples, which are some of the oldest and largest in the U.S. and largely serve immigrant communities.

"There is still a pretty big divide between temples and teachers whose communities are of immigrants and those who are called convert Buddhists. I don’t know how to address this," he said.

But in an attempt to ease any friction during an address during the retreat's last full day, Gelek Rimpoche, a 72-year-old high-ranking Tibetan Buddhist lama who is the nephew of the 13th Dalai Lama (the current Dalai Lama is the 14th incarnation) and was one of the few non-converts to attend the gathering, told attendees "there is one teacher -- that is Buddha -- and there is one sangha" -- the Sanskrit word for "community."

"Individual people, individual teachings,” he said. “All Buddha’s teachings, all are Buddhists to me."

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Putting faith in a broader vision of religion

The Irish Times - Tuesday, July 5, 2011 BRIAN O'CONNELL

Religious study has traditionally been the domain of theology departments, but at UCC a nondenominational course has brought a new approach

FROM BEHIND HIS DESK in room 222 of the O’Rahilly building at University College Cork, Prof Brian Bocking hands me a framed photograph of a blue-eyed man with a shaved head, dressed in the style of a Burmese monk. He tells me that at the turn of the 20th century this man was known throughout Asia, where he travelled extensively until the outbreak of the first World War. Described as an autodidact, atheist and Buddhist revivalist, the monk in the picture is known as U Dhammaloka; he led a colourful life, eventually finding himself tried for sedition in Burma. His story is all the more remarkable for the fact that he was a working-class Dublin vagrant who made his way halfway around the world to become one of the first, and best-known, western Buddhist monks in Asia.

When we think of Ireland’s religious past and the people who dominated it, stories like these often get overshadowed by Catholic and Protestant narratives. At best they become mere historical footnotes. At worst, as in this case, they are not remembered at all.

One of the reasons scholars believe stories such as U Dhammaloka’s have been given little attention is that until recently Ireland had no academic department dedicated to the study of religions. Our universities may have had theology departments and some broad religious courses, but in some important respects they lacked a department with a wider outlook. Then, in 2007, Bocking founded UCC’s study-of-religions department. Given the significance of religion in Irish life, it seems curious that Irish academia had never addressed the fact that religion had not been studied in a broad, nondenominational way. This was down in part to issues of patronage and national identity, of course, but with the establishment of the country’s first study-of-religions department, more could follow.

The department at UCC has grown steadily since its inception, so much so that this September it will begin an MA programme. Three staff make up the department, led by Bocking, an expert in Buddhism and Japanese religions, and one of those working to shine some academic light on the story of U Dhammaloka. The other staff are Dr Oliver Scharbrodt, who is leading a study on the history of Islam in Ireland, and Dr James Kapalo, a lecturer in contemporary south-Asian religions.

Their undergraduate students are drawn from across the globe, with more than 300 of them taking the subject as part of their bachelor-of-arts degree courses. Bocking says the department’s existence is a somewhat belated reaction to the more multicultural and religiously diverse Ireland of today.

“The academic study of religion is well developed in other parts of the world, such as the US and the UK,” he says. “The focus here on the academic study of religions in the plural ensures we don’t run the risk of simply becoming training centres for clerics, which is what we’ve always tried to avoid. In the past, where theology has been studied, it sometimes comes from a closed point of view or is viewed through the Christian faiths solely. In other words, it would be a bit like having a politics department where all students and staff had to be either Fianna Fáil or Fine Gael.”

The narrow focus of the study of religion in Ireland in the past has, Bocking argues, affected religious teaching in many schools. The Irish Human Rights Commission recently published a report on religion and education that had 13 recommendations for the Government to consider, including one that schools should “accommodate diversity of religious and nonreligious convictions in the State”. With better and broader academic training, the idea goes, our religion teachers will be more rounded.

“Religion teaching in Ireland is pretty dire at the moment,” says Bocking. “You have to ask yourself: where would religious teachers have learned about Islam or Buddhism in the current system? They wouldn’t. In general, teachers of religion as we know them in Ireland have little or no background in the study of religions other than Christianity, and that is what it comes down to, I’m afraid. Our department is aiming to train teachers who can deliver nondenominational material in the way described by the human-rights-commission report.”

Students on the course in Cork can study everything from Pentecostal churches to the occult, from Judaism to Buddhist spirituality. The programme also has a strong emphasis on fieldwork: students are as likely to find themselves in a convent, interviewing religious orders, as they are to find themselves sitting in a lecture hall.

One of the students taking the subject for her final degree is Isabelle Ruane, who became interested in religion in Irish society when she moved here from France and tried to enrol her children at a nondenominational school. “I was struck by the lack of choice in education,” she says. “I didn’t want them in a religious school, and I found that, when it came to secondary school, there was no choice. I then began looking at what they were learning in religion class and became very interested in that. My dissertation is on religious education, and I am interested in the fact that, although Ireland has become a multicultural society, people are still religiously illiterate and indoctrinated in a particular religion, in my view.”

Ruane says that the proof of the impartiality of the course material is that, after three years’ study, she knows little of her lecturers’ personal beliefs, despite the fact that the department is a close-knit one. This is exactly how both she and the course leaders want it.

“I still don’t know what the religious background of our course lecturers is,” she says. “I find that great. I have my suspicions, but it’s never been relevant to the course, and that really shows that it is nondenominational teaching in the fullest sense.”

'Our religion teacher left us to meditate' 

Rory McDonnell, aged 23, undergraduate student

“I took the course in first year and was surprised by it and by how little we know about other religions. We are a little ignorant about other beliefs and philosophies. My own experience with religious teachers was that with the older ones we tended to talk about Christianity and focus on Christian values. When they talked about other religious they became pretty ambiguous.”

David Cowpar, aged 21, undergraduate student

“I want to be a religion teacher. A lot of the courses I looked at focus on theology. This one appealed to me as it looks at all forms of religion and not just from a Catholic perspective. For our fieldwork we had to study Christian organisations and I spent time with the YMCA group in Cork and interviewed Catholic priests also. I hope to go on and do a higher diploma next year.”

Catriona Ní Mhaolcatha, aged 21, undergraduate student

“I planned to do sociology in first year, but I loved this so much I kept it on. At school we had a religion teacher and she’d leave us to meditate and put on music. There was no actual religion to it. At home, my parents would be very Catholic. I would go to Mass every Sunday. My religion is compatible with the course. My favourite part is Islam. I love learning about the history of it and the beliefs. I’m going to Dubai for a year and I’ll see what happens after that. I’d like to do religion teaching and maybe career guidance.”

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