Breakaway Tibetan Buddhists threaten the Dalai Lama

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Dharamsala, India -- After remaining dormant for five years, the dissident group in the Tibetan community in exile has once again started its covert activities in Dharamsala town.

Dharamsala police received a parcel from followers of Dorje Shugden containing anti- Dalai Lama literature and a video
CD.

Assistant Superintendent of Police (ASP) of Kangra G Siva Kumar, while confirming the news, said the some unknown person had been the parcel from Singapore.

"The parcel contains a pamphlet and a video CD," said Kumar, adding that there was nothing threatening in the contents.

"In the pamphlet and CD, questions have been raised over the efforts being made by the Dalai Lama and Central Tibetan Administration (CTA) for the freedom of Tibet and have alleged that proper path was not followed to achieve autonomy and independence," said Kumar. The Dalai Lama and the Tibetan government in exile have also been accused of discriminating against Shugden devotees, added Kumar.

He said the CD contained a news clipping aired by a French channel in 2009. Meanwhile, SP Kangra, Diljeet Thakur said that security at the Dalai Lama's residence had been cautioned.

Shugden devotees are among the most violent fundamentalist groups among the exiles. One of their groups, Dorje Shugden Devotees Charitable and Religious Society (DSDCRS) has its headquarters in Delhi. In Feb1997, three Tibetan Buddhist monks, including the Dalai Lama's close associate, Lobsang Gyatso, who was opposed to Shugden-worship, were brutally murdered in Dharamsala. It was widely held that the perpetrators were monks loyal to Shugden.

The Indian police had identified and charged DSDCRS members of the triple murder and Interpol had issued a red corner notice against two accused in June 2007.

In 2008, an organisation named Western Shugden Society (WSS) had begun a campaign directed at the Dalai Lama. Picketing the venues where he was to appear around the world, they claimed that he was banning them from practicing their own lineage of Buddhism.

May this year, when the Dalai Lama apprehended a "poison plot" by the Chinese intelligence agencies, the Tibetan government in exile had felt threatened from fundamentalist groups backed by Chinese authorities. The CTA had asserted that efforts of the spiritual leader to reform and democratise the Tibetan society had emboldened certain fundamentalists within the community.
Shugden Dorje

Dorje Shugden is a controversial deity within Tibetan Buddhism. He is primarily associated with two influential lamas of the Gelugpa school of Tibet: Pabongka Rinpoche and Trijang Rinpoche. The Dalai Lama is the current head of the Gelugpa sect. Dorje Shugden is viewed by some as a protector and by others, including the Dalai Lama, as an 'evil and malevolent force'. In 1996, the Dalai Lama disassociated himself from the worshippers of Dorje Shugden and had appealed to the Tibetan community not to worship Shugden.

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Recitation of Sacred Buddhist Texts in Ladakh on UN List

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Leh, Ladakh -- The recitation of sacred Buddhist texts in India's Ladakh region has been added to a UN list of "intangible cultural heritage" by the world body's committee tasked with protecting the oral traditions, performing arts and social practices around the world.

The 24-member Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage has added 20 new items to its list of the Intangible Cultural Heritage of Humanity.

The new elements represent Algeria, Armenia, Austria, Azerbaijan, Belgium, Bolivia, Brazil, Burkina Faso, Colombia, Côte d’Ivoire, Croatia, Ecuador, France, Hungary, India, Iran, Italy, Japan, Mali, Morocco, Oman and Korea.

These include the traditional weaving of the Ecuadorian toquilla straw hat, the cherry festival in Sefrou, Morocco and the craftsmanship and performance art of the long-necked lute known as the Tar.

Referring to the Buddhist chanting, the committee said Buddhist priests in monasteries and villages of the Ladakh region chant sacred texts representing the spirit, philosophy and teachings of the Buddha.

The monks wear ritual clothing and use hand gestures and various musical instruments while praying for the spiritual and moral well-being of the people, for purification and peace of mind, to appease the wrath of evil spirits or to invoke the blessing of various Buddhas, Bodhisattvas, deities and rinpoches, it said.

Cultural items must comply with a series of criteria, including contributing to spreading the knowledge of intangible cultural heritage and promoting awareness of its importance to be inscribed by the committee.

Intangible cultural heritage encompasses practices and living expressions handed down from one generation to the next.

Only those countries that have ratified the Convention for the Safeguarding of Intangible Cultural Heritage can present elements for inscription on the lists.

So far, 146 countries have ratified the convention, which was adopted by UNESCO’s General Conference in 2003.

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Sri Lanka prescribes safe menu for Buddhist monks

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Colombo, Sri Lanka -- Concerned over the unhealthy diet of Buddhist monks in Sri Lanka, health authorities are to introduce a new food menu for them.

"The Buddhist monks are offered alms (free offering of meals) by their devotees with most respect. They take extra care to ensure that food offered are rich in taste. But food so offered has caused health problems for the monks," Maithripala Sirisena, the minister of health said.

The ministry of health says that rich food offered to monks have caused diabetic and blood pressure ailments among them.

As a remedial measure, the ministry would issue a special safe food menu on December 16.
A health ministry specialist nutritionist is currently preparing the menu, the ministry said.

Alms or offering off meals to monks at lunch time is believed by the Buddhists to be a meritorious act.

The merits so accrued are expected to provide one and their dead relatives with a better life in the next birth according to Buddhist teachings.

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Mantras for the masses

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Hunan, China -- At a Buddhist music seminar held recently in Xiangtan, Hunan Province, Master Sheng Hui, vice director of the Buddhist Association of China and abbot of Lushan Temple, said that while time and life are changing, Buddhist music should change as well to purify people's hearts. As part of the seminar, his words were put into practice with an evening party that featured fireworks and Buddhist music.

<< Monks from Daxingguo Temple in Kaifeng, Henan Province perform a concert in Jilin, Jilin Province. Photo:CFP

The party combined stage performance with resplendent fireworks and all the performers were monks and nuns. This gave the audience a distinct experience of Buddhist music, which is usually associated with lone temples, green lamps and wooden fish.

Yuan Jingfang, director of Buddhist Music Studies at the Central Conservatory of Music, told Global Times that such efforts of presenting Buddhist music in new forms should be encouraged, though its artistic value remains to be tested over time.

Changing the stereotype

Buddhist music, also called Brahma voice, originated in India and was introduced to China over 1,900 years ago along with Buddhism. It has been regarded a good way to practice Buddhism and carry forward the power of Buddha.

Buddhist music used to be confined to temples and believers in Buddhism. Now it reaches a wider audience in the form of CDs, DVDs and online recordings. But generally it remains music for a minority, and the impression most people have about it is that it is traditional, rigid and confined to a sacred world.

As time goes by, there have been efforts to change the stereotyped impression about Buddhist music. Concerts like the one in Xiangtan have been held in several places across China in recent years to represent the ancient religious music in a modern way. Also, there are innovative efforts from individuals and temples to inject fresh blood into Buddhist music.

People might still recall the controversy a band of monks and nuns caused this September. An art troupe organized by Master Wu Le, the abbot of Tiantai Temple in Huanggang, Hubei Province, aroused much discussion. Its members are all monks and nuns and the instruments they use are Western such as violin and cello, instead of musical stones and wooden fish that are traditional for Buddhist music. They also use a Western style of singing in their performances.

Wu Le established the troupe four years ago. Monks can practice Buddhism through music, and when they perform the public can understand the religion better, Wu once told media. "People are busy today, and it is dull and not effective to rely on sermons (alone)."

Other people engaged in enhancing Buddhist music concur. Master Chang Sheng, whose vernacular name is Li Na, has produced many Buddhist music albums that are popular among fans of the genre. She was a famous singer before becoming a nun in 1997. Another nun called Yao Yi engages more in the stage performance forms of Buddhist music.

In Taiwan, Master Hsing Yun has been dedicated to enhancing Buddhist music for decades, establishing singing troupes, producing records, and integrating Buddhist music with Dunhuang dances, modern technology and Western symphony. "All these efforts are trying to make traditional Buddhist music modernized, which might help spread Buddhism," said Yuan Jingfang.

Reaching a wider audience

The worldly aspects of Buddhist music are also stressed in its development. Huang Minnan, a music producer in Taiwan, told Global Times that he made up his mind 15 years ago to change the climate of Buddhist music in Taiwan after being revolted by a traditional piece called Mahakaruna Dharani.

"Such stiff music is an obstacle for young people to know more about Buddhism. I wanted to make it sound younger," he said. "Buddhism is not just for those dying old people or people who forsake the world. It is closely connected to daily life."

He used to be among the top in the circle of pop music. But a car accident in 1996 gave him a serious shock. He was asked to recite Mahakaruna Dharani seven times a day to help him recover. The experience eventually led to his exploration into the world of Buddhist music.

Huang set up his company and produced his first CD Fortune Chant in January 1998, which combines Tibetan chant and world music style. He has gathered a group of talented singers from all over the world and manages an international team of composers and musicians, aiming to attract more young ears.

"In a society of fickleness, Buddhist music can make one review oneself and become quiet." He cited a song about a chant used to reduce sin. "We invited children to sing the song, which encourages the interaction between children and parents. It can be used as part of family education."

Master Zheng Xing, a monk in Nanputuo Temple in Fujian Province, is also creating Buddhist music connected to people's life. He is the first monk in the world to shoot music videos of Buddhist songs and the first to publish albums of his own in the mainland. His songs cover not only religious life and Buddhism but also kinship and friendship.

To him, entering into religion doesn't mean self-isolation: One can do worldly good with the spirit of Buddhism. His lyrics express the feelings of various social classes such as students, soldiers, airline hostesses, and so on, and show his deep concern for the world.

As a matter of fact, some popular songs we hear today were originally Buddhist music, exemplifying a perfect blend of Buddhist music and folk music. "Farewell" by Li Shutong (Master Hong Yi) and "Pray" are important songs related to Buddhism. Participation by pop singers like Faye Wong and Chyi Yu have added to the secular color of Buddhist music.

But there has been worry that the modernization of Buddhist music might disturb the lustration of temples and Buddhism in general. Huang said that it is important to know where to stop. "Buddhist music is a combination of music and Buddhism, but the latter is the essence."

To Yuan Jingfang, it is natural to see innovating efforts in the development of Buddhist music. "Time will tell how long they can last," she said, "Besides, Buddhist music will develop following two directions: One is for temple rituals and ceremonies, and one is simply related to Buddhism, like it is today."

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International Buddhist leaders urge Burmese to show compassion

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Yangon, Myanmar -- Seventeen Buddhist leaders from around the world - plus His Excellency the Dalai Lama in absentia - have issued a statement urging Buddhists in Burma to show mutual respect and compassion to Muslims in Rakhine State.

<< Burmese Buddhist monks rally on the streets of Mandalay on Sunday, September 2, 2012 as they support the country's president, Thein Sein, who has called for the deportation of members of the Muslim minority Rohingyas, who live in Rakhine State. Photo:  AFP

The statement comes after many Buddhist monks and abbots led demonstrations and advocated the removal of the Muslim Rohingya community from Burmese soil.

“We are concerned about the growing ethnic violence and the targeting of Muslims in Rakhine State and the violence against Muslims and others across the country,” the statement said. “The Burmese are a noble people, and Burmese Buddhists carry a long and profound history of upholding the Dharma.

“We wish to reaffirm to the world and to support you in practicing the most fundamental Buddhist principles of non-harming, mutual respect and compassion.”

The letter was signed by the following:

Ven. Thich Nhat Hanh
Nobel Peace Prize Nominee
Vietnam

Ven. Bhikkhu Bodhi
President Buddhist Global Relief
(world's foremost translator of the Pali Canon)
Sri Lanka/USA

Dr. AT Ariyaratne
Founder Nationwide Sarvodaya Movement
Ghandi Peace Prize Laureate
Sri Lanka

Ven. Chao Khun Raja Sumedhajahn
Elder, Ajahn Chah Monasteries
Wat Ratanavan, Thailand

Ven. Phra Paisal Visalo
Chair Buddhika Network Buddhism and Society
Thailand

Ven. Arjia Rinpoche VIII
Abbot Tibetan Mongolian Cultural Center
Mongolia/USA

Ven. Shodo Harada Roshi
Abbot Sogenji Rinzai Zen Monastery
Japan

Achariya Professor J Simmer Brown
Chairperson Buddhist Studies
Naropa Buddhist University
USA

Ven. Ajahn Amaro Mahathera
Abbot Amaravati Vihara
England

Ven. Hozan A Senauke
International Network of Engaged Buddhists
Worldwide

Younge Khachab Rinpoche VIII
Abbot Younge Drodul Ling
Canada

Ven. Sr. Thich Nu Chan Kong
President Plum Village Zen temples
France/Vietnam

Dr. Jack Kornfield Vipassana Achariya
Convener Western Buddhist Teachers Council
USA

Lama Surya Das
Dzogchen Foundation International
Vajrayana Tibet/USA

Ven. Zoketsu N. Fischer Soto Roshi
Fmr. Abbot largest Zen community in the West
USA/Japan

Tulku Sherdor Rinpoche
Director BI. Wisdom Institute
Canada

Professor Robert Tenzin C. Thurman
Center for Buddhist Studies
Columbia University
USA

HH the XIV Dalai Lama
Nobel Laureate
Tibet/India

Though not able to be reached in time to sign this letter, HH the Dalai Lama has publicly and repeatedly stated his concern about the Rohingya Muslims in Myanmar. He urges everyone to continue to practice non-violence and retain the religious harmony that is central to our ancient and revered culture.

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Refurbished Buddhist centre's invitation to workshop and classes

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Wharfedale, UK -- A Buddhist centre which runs meditation classes in Wharfedale is inviting people to visit its workshops and events in Keighley.

<< Buddha Land centre in Keighley runs meditation classes in Ilkley

The Buddha Land Meditation Centre and the World Peace Community Cafe, Lawkholme Crescent, Keighley, has recently undergone refurbishment by its volunteers.

Run by volunteers for the benefit and welfare of the community, it is open to people from all backgrounds and beliefs who want to learn to meditate and, if they wish, to understand more about Buddhism.

The centre is fortunate to have a very inspiring and dedicated resident teacher in Gen Kelsang Paljin, much loved by his students for his skillful teachings and warmth.

Meditation classes, half and full day workshops are held in the meditation room on the first floor.

The centre runs regular evening classes in neighbouring communities, including The Friends Meeting House, Queens Road, Ilkley.

It also provides public services such as school visits, speakers for groups or societies wishing to learn more about Buddhism, and chaplaincy.

Other regular activities include Stop the Week, a monthly evening meal with internationally themed cuisine, and a monthly walk for World Peace, held on a Sunday.

The centre has a community room and World Peace Cafe, established in 2010.

Visit enjoymeditation.org for more information.

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Two more Buddhist caves discovered in Jajpur

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Jaipur, India -- Two Buddhist caves were recently discovered by villagers of Sukhuapada in Jajpur district. Eminent historian Harish Chandra Prusti said, “The caves found at Sukhuapada have similarities with the caves discovered by the Archaeological Survey of India (ASI) three decades back in the hillocks at Neulipur, Kaima, Deuli, Gokarneswar, Brajagiri, Biddhalinga, Lalitagiri and Udayagiri.”

According to Prusti, “Buddhist monks used to stay in these caves in the rainy season. A 50-feet-long tunnel in the hillock is a rare discovery in the State as in the past archaeologists had never stumbled across any tunnel at any Buddhist places.

However, large-scale of illegal quarrying by violating court order at several Buddhist sites at the Lalitagiri, Udayagiri, Sukhuapada and Landa hillocks in the district have been posing serious a danger to the ancient Buddhist places. The authorities are not taking steps to stop the rampant illegal quarrying, alleged vice-president of Buddhayan, a Buddhist cultural centre of Lalitagiri, Pradeep Bhuyan.

Contractors in clear nexus with Government officials have been lifting stones and morum from the hillocks. The 80-km-long road widening works on NH-5(A) from Chandikhol to Paradip have been going on since last five years for which the contractors are supplying morum to the Hindustan Construction Company.

The High court had banned lifting of stones by contractors from the hillocks to protect the Buddhist sculptures three years back after hearing a public interest litigation (PIL) filed by Buddhayan. But the contractors nonchalantly continue to extract stones from the bottom of the hills under the very nose of the authorities. Each day, about 50 to 70 trucks carry stones and morum from the hills, alleged Bhuyan.

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"I strongly wish self-immolations would stop soon"

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New Delhi, India -- Self-immolation for the cause of Tibet has claimed 28 lives in November alone. The total number of deaths since this trend began is 90. But not all Tibetan spiritual leaders agree with this method of protest.

<< "I am shocked that Tibetans are taking such actions. I strongly feel this (self-immolations) should stop, this is definitely not a practice of Buddhism," said Karmapa Gyalwa Karmapa Trinley Thaye Dorje in an interview to Hindustan Times. (HT Photo/Jasjeet Plaha)

In a nation-wide exclusive interview with the Hindustan Times, His Holiness the 17th Karmapa Trinley Thaye Dorje, head of the Karma Kagya lineage of Tibetan Buddhism said the escalating number of self-immolations was a cause of great concern to him.
“This is definitely not a practice of Buddhism. I strongly wish this would soon stop. The practice of Buddhist dharma is our greatest inheritance as Tibetans. This enjoins upon us to preserve the human existence. It is through this ... that we are able to achieve liberation.”

He said the Buddha himself had said that we must sustain this body and have a clear conscience. Self-immolation not only harms oneself but also creates confusion in the minds of others. “The human existence is like a temple. We have to look at non-violent methods... One needs to calm one’s mind, when there are negative emotions, the mind becomes heated leading to violent actions.”

Karmapa said he has very little knowledge or interest in politics be it that of India or China and feels that true devotion to Buddhist practices with its compassion and wisdom will show everyone a way out of their dilemmas.

When asked if he feels a sense of regret that the Dalai Lama does not recognise him as a reincarnation of the Karmapa Lama - he supports Ugyen Trinley Dorje who lives in Dharamshala - he said he had immense respect for the Dalai Lama’s scholarship of Buddhism.

When asked whether there was a conflict of interest between him and the other Karmapa, he said there were some issues, but said that his primary concern today was the practice of self-immolation and this is what he was most concerned about.

You can read the interview below:

There have been 90 self-immolations so far by Tibets protesting for the cause of freeing Tibet from Chinese rule. In November alone, there were 28 deaths. What is your view on this?
As a Tibetan born in Tibet, this escalation in self-immolations is a cause of concern for me. We Tibetans are known for our spirituality, for our practice of compassion and wisdom, our practice of Buddhist dharma. This is our greatest inheritance. I am shocked that Tibetans are taking such actions. I strongly feel this should stop, this is definitely not a practice of Buddhism.
Why do you think more and more people are taking to this method of protest?
I would say that we take these drastic measures when our mind if heated by emotions. We lose touch with our spiritual inheritance. We need to calm the mind so that we can tackle these situations.
What form of protest do you advocate?
Again, I have to speak from a spiritual perspective. We need to fall back on our spiritual practices. When we feel unclear and confused we must try to apply our spirituality to this and try and work out meaningful ways.
 
How can you draw attention to the cause this way?
When the mind is clear, when the tools we apply are transparent, we can achieve what we want. We need to fall back on our Tibetan way of life to bring clarity and happiness. If we can do, this we can achieve anything we want.
 
Does it bother you that the Dalai Lama does not recognise you as an authentic incarnation?
As a Tibetan born in Tibet, I have the highest respect for the Dalai Lama. He is a learned scholar of Buddhist philosophy, he is a learned scholar in general.
Why are you so vehement about how wrong self-immolations are?
In the experience of Buddhist dharma, we are taught to preserve the human existence. Through this existence, we are able to achieve wondrous things, achieve liberation. The Buddha himself said that we must sustain this body and maintain a clear conscience. Self-immolations not only harm oneself but also create confusion in the minds of others. We need to remind ourselves where we come from. We need to remember our philosophy. Non-violence cannot evolve from such drastic methods. The human existence is like a temple, as long as we remain in human existence, we must develop this physical being.

The Tibetan prime minister in exile has also while not endorsing self-immolation said that it is the sacred duty of every Tibetan to support self-immolations for the cause. What do you feel about this?
I am sure he has every right intention. But my life is one of spirituality. Tibetans are known for their spirituality and compassion howsoever mundane these may be, howsoever limited. Because of our following Buddhism, we have come this far in understanding and peace. At the moment, the general awareness of self-immolations is very strong. My voice might be just one raised against this. As a fellow Tibetan, it is my duty to offer my thoughts and perspective on this.
You have been in India for a long time, what has been your experience?
I have enjoyed wonderful hospitality here. I have the freedom to practice my spirituality which is for me the greatest freedom.
Do you think the new dispensation in China will change things for the better in Tibet or not?
I have very little knowledge or interest in politics. I am a spiritual practitioner.
People treat you as a living god, how do you deal with this?
Life itself is impermanent, one may experience different ways of life. I try to follow my practice to the best of my ability, but yes, it is very challenging. When the mind gets heated, it is best to apply spiritual practices.
Has there been a conflict of interest between you and the other Karmapa?
There have been issues, but my primary concern at the moment is self-immolation. I cannot picture any life besides spirituality.
You were only one and half years old when you declared that you were the Karmapa. Do you have any recollections of that time?
I have recollections, yes. It is a part of our spirituality. We have memories of rebirths, reincarnations. Through meditation, one can recall past lives. Unfortunately, we are sometimes too busy to meditate and remember past lives.
Do you ever have doubts about your mission, yourself?
Yes, there are doubts, anxieties, fears, it is all part of this world. We cannot give in to doubt, if we do then we may take drastic steps. It is important to focus as much as possible on the positive to balance oneself.
Is Buddhism according to you a religion or a philosophy?
There are many different perspectives. There is a ritualistic aspect to Buddhism. But it is also a way of life. We need to bring about an understanding of the meaning of one’s life, what benefit one can bring about. We need to simplify things, focus on what is important. We must know our priorities, we must help others and keep our mind and body away from disturbing actions and emotions.

You have spoken about the three poisons, greed, ignorance and anger. How do you overcome these?
Through spirituality. Through meditation. One sees things clearer this way. Like still water, without ripples, without bubbles. We need to be calm to analyse things. It is important to understand ethics. We need to apply this when it comes to issues like self-immolation.

Does the belief in reincarnation reduce the fear of death?
This is a temporary solution. We have to reach a state of consciousness where we know no fear. We should have no fear whether or not there is a rebirth. If it helps to believe in rebirth to reduce fear, it is fine. We have to believe however that we will reach that state of no fear at all.

What is your message today to the Chinese, Indians, Tibetans?
We have to have kind thoughts and positive actions. We have to continue on the path of virtue.
Do you think Tibet will ever be free?
It depends on how we apply our spiritual inheritance, we need to adopt kind means, not drastic means.
 
What do you do in your spare time?
I don’t have much spare time. But I try to keep up with entertainment and the news so I can connect better with my fellow spiritual practitioners.

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Goodies for poor pupils, thanks to Buddhist members

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SUBANG JAYA, Selangor (Malaysia) -- Some 500 less-fortunate students from the area were presented with school bags, stationery and shoes donated by  Subang Jaya Buddhist Association members last Sunday.

Children from 10 Malay, Tamil and Chinese schools along with some from mosques, temples and disabled societies  received the items.

This initiative is part of the Buddhist Association’s Educare programme which aims to lessen the parents’ burden  and ensure the less-fortunate have the essential items needed for school next year.

“This is our seventh year running this programme and the response is very good, thanks to  devotees and members,” said Educare organising chairman James Khoo.

Khoo said they managed to collect RM40,000 from donors and RM108 was spent on every child.

In the bags were also note pads, stationery and other things which he hopes will help the children in their studies.

Joining the  children were 60 Orang Asli students who came by bus all the way from SJK(C) Khing Ming in Kampung Tun Abdul Razak, Kuala Kubu Bahru.

“My friend told me about the poor students there who can’t afford to buy shoes or bags and so we felt it is only right to include them in our programme,” he said.

Khoo said the students were chosen by their respective schools or community leaders.

“Schools will present us with a list of names and we will prepare the items for them,” he said.

Joining him were Subang Jaya Buddhist Association Chim Siew Choon, Subang Jaya Municipal Councillor (MPSJ) R Rajiv and Subang Jaya assemblyperson Hannah Yeoh, who donated RM10,000 from her state funds to the programme.

“I would like to congratulate the Buddhist association and their Educare programme as they really help the needy and deserving children regardless of race and religion,” said Yeoh.

Yeoh said this was her fourth year she had donated to the programme, and she hopes to do so again next year.

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Buddhism slowly catching up in Hyderabad

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HYDERABAD, India -- So what is common between Australian model Miranda Kerr, Hollywood actor Richard Gere and Techie B Rajkumar from Madhapur ?

They all took refuge in the teachings of the Buddha and embraced its philosophy to seek inner peace and strike a balance between their professional and personal life.

 "I have been following Buddhism for the past one year and I found it to be very simple and practical. Today, many young people like me are in search of peace and happiness and Buddhist philosophy to me is the answer to it," said B Rajkumar, a software employee of a multi-national firm in Madhapur, who reflects what hundreds of others are saying in Hyderabad.

From a few hundred faithfuls in 2002 to at least 30,000 followers now, Buddhism is fast making a comeback in the city and elsewhere in the state which is dotted with more than 150 Buddhist religious sites, including the popular Buddha statue in the middle of Hussainsagar, all reminding of a glorious past.

The religion was once very popular in the coastal regions of the state during 5th century BC with all three doctrines of Buddhism - Thervada, Mahayana and Vajrayana - practiced .

While Hinduism and Islam flourished in the later centuries , Buddhism was forgotten which historians attribute to destruction of important shrines and monasteries by Hindu and Muslim rulers during later years.

Monks double up as counsellors

The monastries may have never been rebuilt, but Buddhism is slowly becoming popular in the hearts of Hyderabadis, many monks and locals vouch. Interestingly , the number of recent followers consists of young people in their twenties and thirties. "Buddhism follows a middle path and not extremes which has even helped in my professional life. I exactly know how to deal with my noisy colleagues or unreasonable bosses in an affective way while retaining my calmness," said Raja Choudhury, who runs a job consultancy firm and recently had separated from his wife and kid.

"Vipassana (form of meditation ) helped me sort out my inner demons and now I am back with my wife and child. I am a very happy man," he said.

The reasons of moving towards Buddhist philosophy may vary from peer pressure, stressful professional lives, increasing relationship problems or a way to experience peace, say Buddhist monks of the city. The Ananda Budhha Vihara in Mahendra Hills, the largest Budhhist temple in the twin cities, sees a steady stream of visitors in the weekdays which may go up to a few hundreds during weekends. Interestingly, the monks here double up as counsellors .

"The visitors here come and discuss their problems which range from professional and family troubles, relationship issues to poor performance in academics or poor health. They seek advice on how to address the issue and we are more than happy to help them," K Sangharakshitha Maha Thero, founder chairman of Ananda Budhha Vihara Trust said.

"We get innumerable inquiries by the public on how to convert to Budhhism time and again, but we convince them that it is a way of life and conversion does not hold importance. One needs to just follow the principles and teaching of lord Budhha," he added . There are also an increasing number of those who want to lead a monastic life from the city, but the monks advise them to undertake sharna or monastic life for a temporary period which can be from a week to a few months. "Many in the city, including women are going for it," said Bhikku Khemachara, Chairman of Sidhhartha Budhha Vihara Trust, Bowenpally, highlighting a growing religious trend of search for peace in the city.

Rajesh Suthari, a telecom coordinator working with an MNC founded the Yuva Buddhist group about a year back. "We have been getting lot of enquires on how to practice Buddhism...... .Just by following the basic principles of Buddhism, many people are leading a stable professional and personal life while many are in control of their emotions by the Vipassana meditation programme ." Added Rajesh.

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Kashmir tourism department restore Buddhist sites to promote pilgrimage tourism

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Baramulla (Jammu and Kashmir), India -- In a bid to attract more Buddhist pilgrims, the tourism department in Jammu and Kashmir has decided set to restore Buddhist sites in the state.

<< Ancient ruins at Parihaspora

The department has already sent a plan to the Archaeological Survey of India proposing to install basic facilities at these sites.

Places like Parihaspora, Harwan and Kanispura-Ushkura, which still have ruins of Buddhist monasteries, are planned to be included in department's pilgrimage tourism initiative.

Director of Jammu and Kashmir Tourism, Talat Parvez, said on Sunday that they would develop the whole circuit of tourism.

"There are many such ancient places and monuments where we want to promote tourism. We have done a documentation, which we will bring forward in the shape of a coffee table book in the next season. This coffee table book will become a source of promotion and such places will become prominent. We are also promoting circuit tourism," said Parvez.

Besides their historical importance, these sites hold a lot of significance and emotional attachment to Buddhists the world over.

Once these sites are developed, they will give a boost to local infrastructure and generate employment for locals.

Historians said that the Buddhist monastery in Parihaspora town, which is located at a distance of 26 kilometres from Srinagar, is one of the famed sites and if the provincial government pays attention and give it facelift then tourists will visit the place in large numbers.

"People do no come here in Kashmir to look only to the scenic beauty. They also would like to see the old heritage and how the civilization has developed here. So, if we see this is one of the biggest civilizations, which was here and this was the central place at one point of time. Now nobody recognises this place, it is all in shambles. So, the need of the hour is not just to preserve them, not just to put fence around them but to also bring people here to look, so that they will themselves see and develop the area around the vicinity," said a historian, Professor Mohammad Sultan.

Tourism is one of the biggest means of earning for the people of the Kashmir Valley. It was hit hard by the separatist agitations, which had adversely affected the turnout of tourists.

Meanwhile, Kashmir of northern Jammu and Kashmir state was once a top Asian tourism destination, popular among honeymooners, skiers, trekkers and anglers, and attracting about a million tourists a year until 1989, when a simmering anger against New Delhi's rule burst into a violent rebellion. And the numbers of visitors shrunk to only a few thousand a year.

However, with peace being restored in the province, the influx of tourists has increased.

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China: Legal action underway against self-immolations

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Beijing, China -- In order to combat the growing number of self-immolations in Tibetan communities across China, the country’s top court and public security authorities have now issued a directive that allows for criminal charges, including intentional homicide, to be filed against people who organize, plot or incite others to commit such suicidal acts.

CCTV reporter Li Qiuyuan spoke with one legal expert based in Beijing to find out more about the legal actions against self-immolations.

Tibetan Buddhism has long been known for its love and respect for life, but the recent series of self-immolations in Tibetan communities tells a different story.

Lorang Konchok, a 40-year-old monk and his nephew from an ethnic Tibetan area in southwest China’s Sichuan province, were arrested for encouraging eight people to set themselves on fire, three of whom died.

Police reported the two have confessed to encouraging and publicizing the protests under orders from their exiled spiritual leader the Dalai Lama and his followers.

Dr. Liu Renwen, a legal expert on criminal law, says they could be charged with "intentional homicide", and face 10 years plus in prison.

Liu Renwen, Director of Department of Criminal Law, CASS, said,“China’s supreme court, top prosecution body and police have jointly issued the legal opinion, stating that organising, directing, and plotting as well as actively participating in inciting others to carry out self-immolations, is a criminal act that intentionally deprives another of his or her life. And people who commit such acts should be held liable for "intentional homicide" according to Article 232 of Criminal Law of People’s Republic of China. And self-immolators who intend to harm others, according to Article 114 of Criminal Law, should be held liable for "endangering public security"."

Self-immolations have never occurred in Tibetan history until 2009. Many Tibetan scholars believe the extreme act was deliberately introduced to Tibet from foreign countries with political motives.
Police reported most of those who undertook self-immolations were young people- those in their teens or early twenties.

"I agree with the government’s legal opinion of taking tougher measures against self-immolations. I believe that most Tibetan people will also agree with this legal opinion because any increase in self-immolation cases will only do this region harm.” Liu said.
Dr. Liu hopes the new directive will help bring down the tragic and violent practise.

Further details regarding the legal process can be expected when the case of plotting self-immolations goes to court.

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All for enlightenment: 4,000 British troops to meditate at Bodh Gaya, Sarnath to beat stress

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Patna, India -- The British Army will send about 4,000 of its troops, who are followers of Buddhism, in a group of 100-150 people to spend a week at Bodh Gaya and Sarnath to seek peace after their prolonged involvement in the war zones in different countries such as Afghanistan and Iraq. They will all meditate under the famous tree at Bodh Gaya, where Lord Buddha had attained enlightenment in 6th century B.C.

Mahabodhi tree has been declared a world heritage site by the Unesco in 2002.

"The British soldiers will start arriving in Bodh Gaya from early next year," Bihar's minister for tourism Sunil Kumar Pintu told Mail Today on Monday. "They will arrive in separate groups of about 100-150 people and meditate under the holy tree. They will continue to arrive here throughout the next year."

Pintu said that the troops will spend six days in Bodh Gaya and one day at Sarnath in Uttar Pradesh.

The minister said that the tourism department of the Bihar government had entered into an agreement with an international travel agency, to facilitate the trips during the World Tourism Mart held in London last month.

"Bihar had taken part in the World Tourism Mart for the first time which was held in London between November 5-8 this year," he said. "It was during that tourism fair that the officials of the British army got in touch with us through the travel agency. We had three rounds of talks in this regard."

Pintu said that the exact dates of the British troops had not yet been finalised yet. He stated that the state government would take care of the security of the British soldiers and facilitate their smooth stay in holy south Bihar town. "We will provide our wholehearted support to the British soldiers troops who want to meditate under the Mahabodhi tree," he said.

The tourism minister said that the British Army had about 4,000 troops who were followers of Buddhism. "Since Bodh Gaya happens to be the holiest of the holy places for the Buddhists, the British army has decided to arrange the trips for its soldiers," he added.

Stating that he had discussed the details of the trip with the British army officials, Pintu said that most of the British troops coming to Bihar had been deployed in the different countries such as Afghanistan and Iraq in recent times. "The visit to Bodh Gaya and Sarnath is aimed at providing them peace and helping them distress them after their experiences in those countries."

He said that it was for the first time that such a visit has been organised.

Sushil Kumar Singh, managing director of the travel agency, said that his agency had signed an agreement in this regard with the British Army in London month. He said that Dr Sunil Karyakara, a Buddhist chaplain with the British army, had been made the coordinator for the trips. "We have entered into agreement with the British army to bring the stressed soldiers to various places on the Buddhist circuit," he said. "But they would spend most of the time at Bodh Gaya."

Singh said that the exact dates of the first round of the soldiers' visit had not been finalised but they would start arriving from early next year. "We will hold a meeting with the British army officials in January to chalk out the final itinerary in which Bihar tourism department officials will also be involved," he said. "The trips would continue in future as well."

Bihar has witnessed remarkable rise in the number of tourists from the foreign countries in recent years. Last year, the number of international tourists visiting Bihar was 8.70 lakh which was ten times more than what it used to be a decade ago. This year, 8.40 lakh had already visited the state till August and their number was expected to cross 10 lakh by the end of the year.

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Sanchi's Buddhist varsity to get international identity

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BHOPAL, India -- Culture minister Laxmikant Sharma has said that efforts will be made to given an international-level identity to Buddhist and Indic Studies University to be established at Sanchi.

He said that Sanchi is a special place for Buddhists living all over the world. Madhya Pradesh government will extend every possible cooperation to scholars who will undertake research on Buddhism and other religions.

Sharma was addressing inaugural function of three-day Mahabodhi Mahotsav at Sanchi in Raisen district on Friday. Minister of state for farmer wealfare Brijendra Pratap Singh was also present on the occasion.

Sharma said that chief minister Shivraj Singh Chouhan's initiative to establish Buddhist and Indic Studies University at Sanchi displays his commitment to peace during a period when religious and other discords are emerging in the world.

Mahabodhi Society, Sri Lanka's chairman Chetyagiri threw light on the event. Chetyagiri said that much cooperation has been extended by leader of opposition in Lok Sabha, Sushma Swaraj, state chief minister and state culture minister in organizing the Mahotsav.

Followers of Buddhism from India and 11 countries are participating in the three-day Mahabodhi Mahotsav, which is held in November every year. Artistes from the country and abroad will also present cultural programmes during the three-day event.

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Ladakh loses its innocence

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Last month Zanskar Valley witnessed communal violence on the issue of the conversion of 26 Buddhists. But the problem isn’t confined to one place. Entire Ladakh is divided on religious lines. Utpal Kumar has more to say on the issue

Leh, Ladakh (India) -- At first glance, Ladakh would appear to be nothing less than the last Shangri-la. Inhabited by people who often greet you with a genuine smile, and whose warmth more than compensates for the sub-zero temperature of the region, it’s the ideal retreat for those willing to escape the rough and tumble of a city life.

But probe a little and Ladakh comes out as a divided territory - completely at odds on the lines of religion. The calm is superficial, as was seen last month in Zanskar Valley where 26 members of six Buddhist families got converted to Islam, leading to communal clashes in the region. Six years ago, Ladakh was on fire as well - that time on the alleged desecration of the Quran at a village mosque by a group of Buddhists.

Why has Ladakh lost its sublime innocence? As I walk on the streets of the Leh market with this question in mind, what catches my attention is the presence of no less than five mosques within walking distance. The area has very little Muslim population, but these religious structures are big and ostentatious! And their Islamic architecture stands out distinctly amid a host of other Ladakhi-style buildings, as if to deliberately convey the message of being the other.

“Earlier mosques in Ladakh bore a typical Tibetan or Ladakhi look. They would be similar in design and style to a Buddhist monastery. In the past two decades, however, we have seen minarets and domes being built as per Islamic architectural norms,” says Tsering Namgyal, a 65-year-old schoolteacher. He also points to the fact that, post-renovation, the famous Jamia mosque in Leh has turned unambiguously Islamic, quite unlike the older structure which was almost identical to a typical Ladakhi religious building in its design and floral motifs. “There is a conscious effort to copy the Iranian style in Ladakh. In fact, if you want to see the cultural uprooting of Muslims in the region, then you should go to the main Kargil market where it is not uncommon to see shops being named after Najaf, one of the holiest cities of Shias in Iraq,” he says.

Namgyal is old enough to see a growing cultural insularity in the region, with some young Muslims consciously seeking to distance themselves from what they regard as the ‘regressive’ Buddhist influence. Buddhists, too, no longer trust Muslims.

RISE OF UNTOUCHABLES

The change, however, isn’t just structural. It’s behavioural as well. Not very long ago, the people of Ladakh - both Buddhists as well as Muslims - were quite passionate about music. But now one finds a general distaste among Muslims for music. “Traditional Muslim wedding ceremonies, accompanied by music and dance, are being replaced by simple functions as they are increasingly being viewed as un-Islamic,” says Rinchen, a local shopkeeper. Likewise, polo is no longer the popular sport it once used to be in the region.

But the revulsion isn’t confined to music alone. There is a growing discomfort among the younger generation of Muslims for the very culture of Ladakh. Worse, a large section of the community has cultivated a sense of untouchability for Buddhists. “We can’t eat food cooked by them. In fact, for some of us even the mere touch of a Buddhist is considered to be polluting, though here in Leh it’s difficult to pursue it religiously,” says Najeeb as he sits in front of his carpet shop. And, if he is to be believed, this practice is even more rigidly observed in Kargil, where Muslims are in a majority.

But why do they practice untouchability?

“Look, in Islam it is haram (illegitimate) to have anything to do with liquor. But these Buddhists thrive on alcohol consumption. None of their festivities gets over without the presence of alcohol. So, how can we eat with them at their homes?” asks Najeeb.

Prof BB Kumar, who has closely studied the region along with Central Asia and Tibet, isn’t too surprised. “It’s not shocking to see this trend of alienation in Ladakh, known for communal harmony. In fact, as a child, I remember witnessing in the Purnia division of north Bihar several Muslim women of Kulaiya and Sheikh sects wearing sindur (vermilion) and actively taking part in Hindu festivals. Also, there were several Muslims with Hindus names. They were culturally the same despite being religiously different,” says he. Prof Kumar, however, insists that it was not due to the Hindu influence, but because these Muslims were “simply retaining the old practices and traditions of their forefathers”. It was the arrival of Wahhabism that brought the uneasy exclusivism and the awareness of being different.

COMMON HERITAGE

Ladakhi scholar Abdul Ghani Sheikh, in one of his recent articles, recalls his first visit to Kuksho, a village 143 km east of Leh, in the late 1960s, and how things have changed since then. In 1967, he says, there were 45 households in the village. Of these, seven families were Buddhist, one was Muslim, and the remaining 37 households practised a mixed religion. “Most of the men of the 37 families had combined Buddhist and Muslim names, such as Rahim Tsering, Ali Tashi and Namgyal Musa. The eldest brother of the family received a Muslim name, but almost all the women had Buddhist names. In the wake of a serious illness of a child, on the advice of a priest, the parents would change the name of the child from a Buddhist to a Muslim one and vice versa,” he says. Today, there is no mixed family in the village. In all, there exist 24 Buddhist families and 20 Muslim families and they no longer take part in each other’s festivals.

This camaraderie wasn’t just confined to Kuksho. There are many incidents across Ladakh where Muslim families would come to a Buddhist oracle to seek his blessings. The most pertinent example of this Buddhist-Muslim solidarity was seen on the occasion of Losar, the Tibetan New Year, when the Ladakhi king would pass through Leh at the head of a large procession, followed by his cavalry. The Buddhist head of the cavalry would then visit the Sunni mosque in the town, offer oil for the lamps in the mosque, and ask for the blessings of the local imam.

One would often hear intermarriages between Muslims and Buddhists in Ladakh - both at the popular as well as the royalty level. “Intermarriages were never an issue here. In fact, when Jamyang Namgyal, the 17th century ruler of Ladakh, married Gyal Khatun, daughter of the Shia ruler of Khaplu, she was regarded by Buddhists as an incarnation of the White Tara. This despite the fact that Khatun remained a Muslim till her death,” says Dorjey, a lama at the Hemis monastery. “Post-1989, such intermarriages have become uncommon,” he adds.

THE GREAT RUPTURE

Local Muslims blame the Buddhist agitation in the late 1980s for the break up of the harmonious relationship between the two communities in Ladakh. The July 1989 agitation began when a scuffle between a Buddhist youth and four Muslims in Leh turned into a major confrontation. Soon, the Ladakh Buddhist Association (LBA) declared a complete socio-economic boycott of Muslims. It went on for three years before being lifted in 1992.

“During the boycott, Muslim houses were targeted. Buddhists who visited their Muslim relatives and friends or bought goods from their shops were punished by LBA activists, and social relations between the communities were almost completely severed,” says Rafiq, whose mother was a Buddhist.

He, however, believes that relations between Buddhists and Muslims in Leh have improved after the lifting of the boycott, although suspicion still remains. Rafiq further adds that the reason for the 1989 violence was inter-community marriage.

Dorjey has another story to tell. “We were always fine with the idea of intermarriage. But we witnessed a disturbing trend: That more Buddhist women were marrying outside their community than Muslim women did. This was the root cause of the 1989 agitation.” He, however, concedes that the situation went a bit out of control and both sides exceeded their briefs. “Younger lamas do not have the proper understanding of Buddhism and its tenets. They get agitated when they see something going wrong. They need to be more mature in expressing their dissent,” Dorjey explains.

He, however, contests the idea that all was well before 1989. “The boycott, in reality, was the culmination of a series of agitations spearheaded by local Buddhist groups against the ‘colonial’ policies of the Srinagar-based Government,” he says, reminding us of a memorandum sent by then LBA president Chewang Rigzin to Prime Minister Jawaharlal Nehru as early as in May 1949, pleading that Ladakh should not be bound by the outcome of a plebiscite in the State if the majority of its inhabitants chose to merge with Pakistan. Rigzin suggested that Ladakh be governed directly by the Government of India or be amalgamated with the Hindu-majority parts of Jammu to form a separate province or else be incorporated into East Punjab. Nehru shared his concerns, but did precious little as it was antithesis of his ‘secular’ beliefs. What further enflamed the fire was the total neglect of Ladakh by the Jammu & Kashmir Government, a case in the point was the fact that the State had no separate plan for the region till 1961.

For Namgyal, a lot of water has flown down the Indus and now only a miracle can reverse the trend in the region. “Wahhabism is on. And in reaction, even Buddhists are taking up rigid positions. The situation will only worsen in future,” he says, quoting a 2001 Census that in the past 40 years the Buddhists have lost 7.96 per cent of their percentage share in the combined population of Ladakh. “The only way to salvage the situation is to separate Ladakh from Jammu & Kashmir. But then this won’t happen, as it goes against the ‘secular’ ethos of the powers-that-be,” says the schoolteacher.

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Thousands of Buddhists turn up at blessing ceremony in Malaysia

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SHAH ALAM, Selangor (Malaysia) -- Chants and prayers filled the air at the Shah Alam Stadium as thousands of Buddhists took part in a mass blessing ceremony organised by the Malaysian chapter of the internationally-renowned Taiwan-based Mahayana Buddhist monastic order Fo Guang Shan.

<< It’s about faith: Ven Master Hsing Yun (front, with mini flag) being driven round the stadium during the blessing ceremony.

The order's founder, Venerable Master Hsing Yun, who also established the Buddha's Light International Association, presided at the gathering that was dubbed the Buddhist Cultural and Dharma Blessing ceremony last night.

Fo Guang Shan is the largest Buddhist monastry and one of the biggest charity organisations in Taiwan while the 85-year-old Hsing Yun is said to be one of the most influential Buddhist monks in the world.

He is on a five-day visit to Malaysia and had called on Prime Minister Datuk Seri Najib Tun Razak on Friday and presented him with a Chinese calligraphy tilted Ji Xing Gao Zhao, which means “Auspicious Star Shining High Above.”

The evening's event, which started at around 7pm and ended about three hours later, was aimed at strengthening the faith of Buddhists and to propagate divine qualities taught by Buddha.

Graphic design graduate Angu Lim, 22, said just seeing the Master was a blessing.

“They say he won't come here again. I am lucky to have the opportunity to hear him speak,” she said.

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Cambodian monk with a penchant for Karate

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Colombo, Sri Lanka -- Relationship between Cambodia and Sri Lanka from Buddhist perspective runs into several centuries. Sri Lanka has been a great influence on Cambodia, especially because the island’s Buddhist monks have made a huge contribution towards establishing the religion in this South East Asian country.

<< Ven. Em.Hong - “Karate is similar to meditation and helps nourish mind and body.” Pic by Ravi Nagahawatte

Over the years Sri Lanka has been witnessing a steady flow in the arrival of Buddhist monks from Cambodia. All of them are here to study Buddhism. But The Nation caught up with one monk who is a little different from the others. He allocates some time each day to learn karate when he is not studying Dhamma.

A 27-year-old Cambodian monk, Ven. Em Hong is here to finish his degree in Buddhism. He arrived in Sri Lanka in 2010 with the blessings of his parents, both farmers. He told this writer that he wanted to continue his higher studies and that his entering priesthood presented him with ample opportunities to follow his dream.

“Back in Cambodia, life is hectic and people are exhausted when they return home after work, hence devoting time for studies is out,” said Ven. Hong and added, “I hate the hectic lifestyle back in Cambodia.”His wish is to finish his degree here in Sri Lanka and return to Cambodia. But there will be a huge change in his choice of lifestyle in the future. He wants to become a layman again.

“After finishing my studies, I will continue being a priest for a few more years before I disrobe. The final goal is to be a teacher and serve the community. The years I spend in learning the Dhamma as a priest will help me step into society as a good layman,” he affirmed.Before becoming a priest, Ven. Hong was an English teacher in Cambodia. He seemed not to impose restrictions upon himself when talking about education in Cambodia. “It’s not the country for studies. There are so many negativities,” he stressed.

Nevertheless, he was quick to point out that he enjoyed the freedom experienced by monks in Sri Lanka compared to the strict lifestyles led by Cambodian monks. “Back in my country I wouldn’t have been allowed to practice karate as a monk,” he said.He is one of the most promising students in the Toyo Kai Karate Federation of Sri Lanka (Situated in Nugegoda) and has excelled in all grading tests since he joined the class three years ago. “I practice karate twice a day. Thanks to the healthy lifestyle I lead I can’t remember the day I last fell ill. Karate is similar to meditation and helps nourish mind and body,” explained Ven. Hong who sports a brown belt in Karate.

Though he is a monk he doesn’t impose restrictions on his diet because he believes serious sport demands solid nutrition. He lives the life of a monk as much as possible and survives on two meals a day. When he arrived in Sri Lanka he lived in a temple in Homagama. But now he lives in a rented room in Pitipana and the rental expense is borne by the Association of Cambodian Buddhist Monks in Sri Lanka.

He brings up the topic of Buddhism when he is with his karate friends and teaches them vital lessons. Ven, Hong says he loves philosophy too.From his talk and approach to the Buddhist way of living one can realize that he is putting all he has in reaching his potential as a human being. “I believe the eight-fold path taught by Lord Buddha is the way forward. You do good, you get good,” he said.Like Sri Lanka was terrorized by Tiger rebels, Cambodia too experienced a dark period when the Khmer Rouge troops reigned supreme. “Buddhism can help promote peace in all countries,” concluded Ven. Hong.

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The Nao of Brown by Glyn Dillon – review

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Naomi Alderman enjoys the ride in a Buddhist-themed graphic novel

London, UK -- Graphic novels are peculiarly suited to the discussion of Buddhist themes. That frozen moment in each pane, paused for us to examine, more details revealing themselves the harder we look, has something in common with meditation and the desire to appreciate the "nowness" of each moment of life. The Book of Pages by David Whiteland is a wonderful meditation on Buddhism and technology, and Deepak Chopra has produced a comic book about the Buddha.

Illustration from The Nao of Brown

The Nao of Brown is an engrossing and beautiful addition to the list. Nao is a charming half-Japanese woman with a bob and cute shoes, who works in a shop selling Japanese ephemera. She's obsessed with a set of Japanese comics called Ichi (Dillon has built a dedicated Twitter account and website), and falls in love with a washing-machine repairman who looks like one of the characters, bearded father figure Nobodaddy. She's an artist. She rides a bicycle.

She'd be a tooth-achingly sweet "pixie dream girl" if she didn't also suffer from sudden, invasive, compulsive thoughts of harming other people. Graphic novels excel at moving smoothly from the internal to external world, combining the action and intensity of a movie with the access to inner life of a novel. When Nao's sitting in an aeroplane, we see her vision of herself opening the emergency door. When she's confronted by a pregnant woman, she's overwhelmed by thoughts of stabbing the swollen belly. We, like Nao, are sometimes initially confused about whether she's really done these things or not.

Her meditation, therefore, and her interest in Buddhist drawing, aren't just an adorable pastime – she feels constantly on the verge of breakdown. Dillon's illustrative style is clear and crisp, but incredibly expressive; the motion of Nao's shoulders, the tilt of her head as she's talking, let us know that she may be about to have another compulsive episode.

The book is very funny about the experience of learning meditation and Buddhism – however hard we try to rise above ourselves, we're always irritatingly anchored, and the beaming faces of the slightly over-keen teachers at Nao's local meditation centre tell the reader it's OK to laugh, even while Nao is taking it all extremely seriously.

Nao's story is interspersed with the elliptical tale of Ichi character Pictor, a half-man, half-tree creature who, despite having a conker for a head, goes off to join the army. The rich, illustrative techniques of the Pictor pages, with their nods towards the decorated margins of a medieval Book of Hours, form a neat contrast to Nao's story. We can see why Nao might be drawn to these strange, serene images with their intricate detail demanding close examination.

The style contrasts, very deliberately, with the sketchy, sometimes impressionistic, illustration of Nao's own story. The narrative is meandering and thoughtful, taking in Nao's flatmate, her family and her friend and boss at the toy store. There's a light plot: Nao fails to see that her friend is in love with her, and her relationship with the washing-machine repairman is inevitably threatened by her OCD.

The end reads as Hollywood romantic comedy in a way that's unworthy of what went before. But then, as Buddhism would tell us, to focus on the destination is to look in the wrong place. The matter of life, and of a book, lies in the journey, not its end, and this novel is a very fine journey indeed.

• The Liars' Gospel by Naomi Alderman is published by Viking.

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The Buddhist Heritage of Andhra Pradesh

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Hyderabad, India -- Building hosting Buddhist Galleries at State Museum at Hyderabad Buddhism originated in the 5th century BCE in present day India. It flourished in many parts of India for the next millennium, partly due to the patronage of various kings and dynasties. 

Numerous factors contributed to its decline thereafter. Today although Buddhism is not a major religion in India, there are a vast number of Buddhist sites of religious and archaeological importance in the country. Some of these are world famous, such as Bodhgaya, Sanchi and the Ajanta Caves.

Buddhism came to what is now called Andhra Pradesh, a southern state of India, in the early period and flourished there for the next few centuries. It is evident that all forms of Buddhism such as Theravada, Mahayana and Vajrayana found residence in this region. Although Buddhism declined in Andhra Pradesh during the latter part of the 1st Millennium CE, there is evidence to suggest some of the sites had social and religious currency until the 14th century. What remains of the above period are various ruined sites which are now considered a part of Indian ‘heritage’.  Some of them are now marketed as tourist attractions.

Such ruins first grabbed the attention of scholars and colonial administrators in the late 18th century. With the stabilization of the British administration these archaeological artifacts were explored and subjected to scholarly appraisal.  Archaeology authorities of post-independent India continued this tradition in various parts of the country, including Andhra Pradesh. A small but detailed booklet titled ‘Buddhist Archaeology in Andhra Pradesh’ published a few years ago sketches out the story of these discoveries.

There are a total of approximately 150 Buddhist monuments and other sites identified within the present boundaries of Andhra Pradesh so far. These sites contain monuments of various types, including stupas and large monasteries and cave complexes.  Quite interestingly, Buddhist sites are being discovered even at present. A new Buddhist site was discovered as recently as a few weeks ago on the banks of the Gosthani River, at Gudiwada village of Bhogapuram Mandal in the Vizianagaram District. The site has been identified as belonging to the early periods of Buddhism and was reported in ‘The Hindu’ newspaper on October 9, 2012. In 2010, remains of stupa were found under the foundations of a Hindu shrine, which speaks of what happened to some of the sites after the decline of Buddhism. The wanton destruction of some of these sites has been recorded by British archaeologists.

The most celebrated sites

Some of the Buddhist sites in Andhra are renowned for historical and \archaeological significance, in particular Nagarjunakondda and Amaravati. In addition a large number of relic caskets have being unearthed from a number of Buddhist sites in Andhra Pradesh. These sites, sometimes known as ‘relic casket sites’, include Battiprolu, Bavikonda, Ghantasala, Salihundam, Gudivada, Guntupalli, Jaggayyapeta and Kottur. Some writers opine that Andhra Pradesh is the state with the highest density of relic caskets.

Amaravati is another famous Buddhist site located close to the Krishna River and is believed to date to around the 3rd century BCE. The large mahastupa was originally built by King Ashoka while many other buildings are said to have been constructed over at least four phases. The Amaravati ruins first caught the attention of scholars in the late 19th century and a number of collections of artifacts from Amaravati complex are exhibited in a number of museums around the world. Relic caskets were discovered here during the excavations conducted during the period of 1957-67 at the mahastupa site. It is said that there is evidence to state that a Mahayanic site was later transformed into a Tantric Vajrayana site. The style of sculpture style is in fact referred to as the Amaravati School of Art or Amaravati Sculpture and is well known for its narrative style. The influence of Amaravati art is said to spread to other areas including Sri Lanka.

Nagarjunakonda is an ancient Buddhist monastery complex situated on the banks of the Krishna River. It was a prominent center of learning during ancient times and takes its name from the scholarly monk Nagarjuna who lived during the 2-3rd centuries and was resident here. He is considered a great philosopher monk and founded the Madhyamika School of Buddhism, which belongs to the Mahayana tradition. The present site is said to have been earlier called Sriparvata and the present name in Telugu means ‘Hill of Nagarjuna’. Numerous Buddhist remains have been excavated since its discovery in 1926. The remains unearthed include a mahastupa, remains of several monasteries and numerous artifacts including inscriptions and sculptures. As the original site was inundated with water during the construction of Nagarjuna Sagar reservoir built in 1960s, these have been reconstructed on higher locations close by.

There are many important sites which are lesser known to the outside world, such as Bavikonda, situated close to Visakapatnam on the eastern coast. According to records, Bavikonda contains the remains of a mahastupa, several other stupas and congregation halls, evidencing clearly a well-established monastery complex. Conservation work on the mahastupa was carried out in 1993 and yielded caskets believed to contain relics of Siddhartha Gauthama, the Enlightened One, which are exhibited at Hyderabad Museum.

 Hyderabad Museum – The showcase of the Buddhist Heritage
The State Archaeological Museum of Hyderabad has a good collection of Buddhist finds. The two main galleries of the museum are dedicated to these.  Gallery 1 is the ‘Holy Buddhist Relic Gallery’ holding relics found from the ancient Buddhist monastery complex of Bavikonda. The next gallery is the ‘Buddhist Sculpture Gallery’ where sculptures, decorative dome panels and statues found in various parts of the state are exhibited. Buddha statues in display belong to the Amaravati School of Art.  They contain material mainly from Nelakondapally, Chandavaram, Bavikonda and Uppugundur.  However some of these are classic works of limestone. Some of the vandalized or mutilated parts of these artifacts constitute silent evidence of what took place during the course of history.

A third gallery is dedicated to copies of Ajanta Paintings done about sixty years ago. These copies were made during the administration of Nizams of Hyderabad in 1949. Two artists, namely Khan Bahadur Syed Ahmed and Jalaluddin, were commissioned by the Nizam to undertake this monumental task.

Buddhism today

There is a small population of Buddhists living in Andhra Pradesh, numbering around 32,000 according to the census of 2001. This is quite small when we consider the total number Buddhists in India, i.e. about 8 million.  Buddhism seems to be part of the culture in Andhra Pradesh. Buddhist tourism is being promoted by the Andhra Pradesh government and tourism authorities. They call it ‘Ancient Buddhist Bastion’ in their promotional materials. There are festivals sponsored by the state authorities as well. The Department of Tourism and Culture and the Department of Archaeology and Museums celebrate Buddha Purnima (or Vesak) every year in Hyderabad. They had once even taken relics on a procession to mark this event.

The well-known Ananda Buddha Vihara is a temple located in the Mahendra Hills in Hyderabad and is the center for the propagation of Buddhism in the state today. The Buddha statue mounted on a small island in Hussain Sagar Lake was built as a part of ‘Buddha Purnima Project’ implemented in 1980s is also a prominent landmark in Hyderabad. Both attract tourists, local and foreign.

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Letter: On the situation in Berlin Vihara

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The story told there is indeed a heart-warming one and german Buddhists still hold Asoka Weeraratna's memory in high esteem. So far, nothing in this story is untrue - though I really would not subscribe to the notion, that  the Berlin Vihara "to date remains the centre of Theravada Buddhism in Germany and continental Europe". In my opinion not even in Berlin, to be frank. Alas the story of the Berlin Vihara has a sequel untold in this article - a very sad one.

Please read this paper about the 50th anniversary of the Berlin Vihara by Dr. Sudath Thenuware, a respected Sri Lankan citizen living in Berlin:
http://www.buddhist-forum.net/media/pdf/BERLIN%20VIHARA%2050TH%20ANNIVERSARY%20OR%20AN%20IMPENDING%20DISASTER.pdf

Check out the Website http://www.buddhist-forum.net/ for more background information. The deeper you go into it, the more depressing it gets.

You may be aware that the 50th anniversary of the Berlin Vihara was in 2007 - but in the last 5 years things have changed only for the worse. Today the Berlin Vihara is almost in ruins; it is now a Vihara where no monks reside any more.

This is all that remains of Asoka Weeraratne's legacy in Germany.

The DBU (German Buddhist Union), umbrella organization of German Buddhists and Buddhist organizations, feels deeply troubled by the decay of this eminent place in the history of Buddhism in Germany. In 2009 the Berlin Vihara was barred from
the DBU - it had become unavoidable.

The purpose of this letter is not to slander anyone or to gossip. But many German Buddhists have been hoping for years that the German Dharmadhuta Society would eventually intervene to make the Berlin Vihara 'Das Buddhistische Haus' again a true "centre of Theravada Buddhism in Germany and continental Europe".

The problem is not money - German Buddhists and the German monument protection service were more than willing to help. It's a problem that only the German Dharmadhuta Society in Sri Lanka can solve. Maybe that letter helps a bit - though I don't have much hope left.

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Nalanda monastery organise puja sessions for self-immolated monk

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Toulouse, France -- Nalanda Monastery, based in Lavaur, France will be organising puja ceremonies in memory of the late Ven Tonden, who died last week in an act of self-immolation.

Apart from the monastery in Europe, Lama Zopa Rinpoche has requested concurrent prayers from devotees elsewhere to partake in the pujas. These include Sera Jey monastery to do prayers, where about 20,500 monks have done a puja for a good rebirth for Tönden.

The following is the official statement issued by Nalanda Monastery.

Goodbye to Ven Tönden

For those who are interested in the details of the services regarding pujas, and cremation ritual of Tönden-la (David Allen), here are some details:

Until January 3 daily 19h00: Medicine Buddha Puja at Nalanda MonasteryWednesday November 21: 11h30 Lama Chöpa (Guru Puja) at Nalanda monastery6h00 Cremation ceremony: CREMATORIUM D'ALBI, Complexe Funéraire du Caussels, 12, route de Millau, 81000 ALBI, Tél. : 05.63.60.93.42

In Spring 2013 Nalanda Monastery and Tönden's family will organize another meeting to memorialize Tönden for those family members, friends and Nalanda monks/ nuns/ students who were not able to be with us on such short notice.

Support from all over the world

Here at Nalanda we feel supported by our Holy teachers like Lama Zopa Rinpoche. He made a significant money offering to His Holiness the Dalai Lama (as pujas dedicated to someone need a financial base, even if it would be small) and asked Him to do prayers.

Also Rinpoche requested Sera Jey monastery to do prayers, so about 20,500 monks have done a puja for a good rebirth for Tönden as well. Many other big lamas and Geshes within the FPMT and outside the FPMT have done pujas. Nalanda Monastery has also done various pujas and will continue to do daily the Medicine Buddha Puja.

We received from many FPMT centres a kind email, saying that they would do mantras and dedications towards a good future for Tönden. Outside the FPMT also monasteries like Thosamling, Lerab Ling and a nearby Christian monastery En Calcat are also participating in prayers and practices dedicated to the well being of Tönden.

We have received an overwhelming number of emails (so far about 250) of support, from people saying that they were doing prayers.  Many people have brought flower and food offerings to the Monastery in memory of Tönden and in support of Nalanda. Many people have shared fond memories of Tonden and often commented on how kind and gentle he was.

It is moments like these, the passing from one life into another, that help to remind us that life is bigger than we remember, that life is precious, and yet death is an inevitable and necessary step into the next stage of our development.  For those whose aim is the Bodhisattva's path we can safely assume it will take us a few lifetimes.  Losing the ones we love can help serve to give us courage to embark on this path. May your memories of Tönden (David Allen) inspire you to do your very best in this life and in the next.

On the web: http://www.nalanda-monastery.eu/

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On self-immolations in Tibet

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DHARAMSALA, India --  I've just returned from the Special International Meeting of Friends of Tibet in Dharamsala and the number of self-immolations had been spiking up in November.

<< This image from video footage released by Students For A Free Tibet via APTN purports to show Buddhist nun Palden Choetso engulfed in flames in her self-immolation protest against Chinese rule on a street in Tawu, Tibetan Ganzi prefecture, in China’s Sichuan Province Thursday, Nov. 3, 2011.

Around the 18th Congress of Chinese Communist Party, there were about 78 self-immolations.  Approximately half have been committed by lay people, half by monks/nuns. The activities are not coordinated by any organization within Tibet and are not directed by Tibetan leadership outside Tibet. This voluntary, self-determined form of activist resistance is in line with the "lhakar" movement.

A few words about Lhakar. First, Lhakar means "white Wednesday," as Wednesday is associated with HH Dalai Lama. Activists choose ways to resist, meaning to assert Tibetan identity in the face of its repression. One fits the resistance to the practicalities of the
situation - i.e., how to do it without getting arrested/tortured. This might include wearing traditional dress (chupa) or a kata (white scarf), or it might involve speaking Tibetan in situations where Chinese is being forwarded in ways meant to displace Tibetan language/culture (e.g., educational contexts). 

The same kind of repression has happened many times in the world, e.g., punishments for speaking Gaelic in Ireland under British rule and punishments for speaking Okinawan dialect (Hogen) in Okinawa/Ryukyu/Uchina under Chinese rule.  Lhakar is always peaceful, voluntary, and motivated by the wish to preserve Tibetan culture.

No one who speaks about self-immolation directly has spoken in favor of it, to my knowledge.  The Prime Minister (PM) of the CTA (Central Tibetan Administration, or govt in exile), Lobsang Sangay, is a Harvard-educated PhD who did his comparative research on govts in exile.  He insists that CTA is not even encouraging PROTEST in Tibet, since anything like that will result in political imprisonment and probably torture.  There is, therefore, no lawful way to express "civil disobedience" whatsoever. Furthermore, the world has more or less lost interest in the Tibetan plight, relative, say, to the "angry monk syndrome" protests of 2008, around the Chinese Olympics.  Tibetan soft power is running against the wall of Chinese financial leverage (Confucius Institutes, etc), which, Joseph Nye explained to Lobsang Sangay, is not the same thing at all as "soft power." Soft power is the invitation to respond as one will without manipulation or power-politics determination.

One might respond:  "Okay, the Tibetans are not encouraging self-immolation, but neither are they condemning it."  Prof. Stephen Prothero has written in the CNN Blog that the Dalai Lama has "blood on his hands" for not condemning self-immolation absolutely.  I asked prominent Tibetan intellectuals what they made of this.  Geshe Lhakdor, director of the Library of Tibetan Works and Archives, finds it a "precious" response.  His feeling is that some people who have no understanding of the degree of repression of Tibetans as a whole condemn the violence of self-immolation without understanding the courageous willingness to take pain on oneself in order to call attention to the issue in ways that will reduce the suffering of others.

Dr Lobsang Sangay, in his address to the Special International Meeting, said that his government did not wish Tibetans to self-immolate or even protest, but, given the fact of such actions, they felt it would be unconscionable to condemn such selfless self-sacrifice. Going further, he said it was a "sacred duty" to understand such actions properly in terms of the real causes, e.g., the rampant repression of Chinese culture.

Extrapolating just a bit, one could say that the most constructive way to be against self-immolation, since we can't even communicate directly in closed Chinese Tibet with potential self-immolators, would be to do everything we possibly can to call attention to the conditions that lead people citizens with husbands/wives and children, as well as monks and nuns, many of them quite young - to self immolate.  Calling attention to these conditions does not mean hating Chinese people that was emphasized several times but, rather, doing everything possible to encourage China to come to a constructive form
of engagement.

There have been ideological attempts in the Chinese media to discredit self-immolaters, e.g., by saying they are depressed or otherwise mentally disturbed people.  Tibetan spokespersons have been attempting to publish information of the suicide notes and biographical particulars of the self-sacrificers in order to counter these claims.

One non-Tibetan, a British monk, has self-immolated. I don't know why he's not listed on the International Campaign page. Some Tibetans in Dharamsala were worried that his motivations were not proper. It was believed that he died alone in his room, but this link from the Daily Mail says that he immolated himself in the monastery garden.

Lobsang Sangay (PM), Tempa Tsering, and Chimme Rinzin (sect. to HHDL) all insist that we must acknowledge than any self-immolater could have run into a Chinese shop or otherwise have hurt a Chinese person if the wish was to do violence against another person.  HH Dalai Lama, in his address on 17 November to the Special International Meeting (Nov 16-18, Tibetan Children's Village, Dharamsala, HP) acknowledge that there was an element of violence to self-immolation, but he said we must acknowledge the context: there is no other way for these Tibetans to call attention to their plight, and they are specifically tailoring their actions in such a way that they do not burn other people.

We should recall that there was plenty of ambiguity about monks protesting in 2008.  The question, "Is angry-looking a protest?"  looks quite anachronistic now.  We might ask, was it self-violence for Martin Luther King's satyagraha activists to sit at all-white restaurant counters, knowing that their actions would lead to abusive and even violent behavior?  That response would be, as Geshe Lhakdor has said, "precious." Oh, look at me: I'm SO committed to non-violence. Let's go have a latte and talk about how ambivalent we are about this matter.

When I gave talks at Central University of Tibetan Studies in Varanasi (March 2012), the Q&A session turned to self-immolation no matter what the topic was.  After a talk on Khyentse Norbu's THE CUP students wanted to ask whether I thought self-immolation was Buddhist.  I can't really say it is.  I discouraged self-immolation as much as I possibly could - one of those passionate students might very well be sitting on the fence.  That said, it's a bit stomach-turning, to me personally, to turn around after a self-immolation and say "That person did a bad thing."  One wouldn't wish death-by-fire on one's worst enemy, but it
could be seen as interpretive violence to construe this act as "violence" when we cannot imagine a better response than passively allowing the systematic destruction of one's culture. 

Anyone who does not understand that China is systematically destroying Tibetan culture is not paying attention. Repression of language, ideological conditioning in the schools, displacement of nomadic peoples, torture and disappearance of activists or even mild resistors, mass colonization through the influx of ethnic Chinese into the region, and billion-dollar investments in railroads and theme parks intended to condition tourist understanding of Tibet - if this is not the systematic destruction of a culture, what would be?

No one I have spoken to is "for" self-immolation. It is really a question of how to end it.  Tibetans-in-exile will insist that the answer has to include the amelioration of oppressive conditions for Tibetans in Tibet.  The best way to be "against self-immolation" would be to find ways to help that happen.

For information via wikipedia on self-immolation,
http://en.wikipedia.org/wiki/Self-immolation

The wiki on Tibetan self-immolation is not up-to-date and does not
reflect the dramatic spike in the last month:
http://en.wikipedia.org/wiki/Self-immolation_protests_by_Tibetans_in_China

Complete list available from International Campaign for Tibet:
http://www.savetibet.org/resource-center/maps-data-fact-sheets/self-immolation-fact-sheet

----------
John Whalen-Bridge is Associate Professor at the Department of English Language & Literature, National University Of Singapore. He is currently co-editing a series of books for SUNY Press with Gary Storhoff called "Buddhism and American Culture.

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Kabul vows to preserve Buddhist site

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Kabul, Afghanistan -- A historic Buddhist site in Afghanistan appears likely to be spared demolition to make way for a copper mine after the Thai Foreign Ministry issued a statement yesterday saying the Afghan government "would do whatever possible" to conserve the site and preserve artefacts obtained from it.

Citing confirmation by officials at the Thai Embassy in Islamabad, which recently held talks with the Afghan ambassador there, the ministry said Kabul also offered to welcome a Thai delegation to Mes Aynak, located in Logar province 40km southeast of Kabul, to inspect measures to conserve the site. The group was also invited to see other Buddhist sites, with their safety fully guaranteed.

The head of the World Fellowship of Buddhist Youth, Phornchai Phinyaphong, who has led a campaign against the demolition of the site, a complex of centuries-old Buddhist monasteries, held an interview to discuss the ministry's statement. He called on Thai Buddhists opposed to the mining project to make their views known through www.change.org. Registration would end on November 30.

Mes Aynak, which means "little copper well", is Afghanistan's richest copper deposit, containing 5.52 million metric tons of copper, worth tens of billions of US dollars. Chinese firm China Metallurgical Group has been granted a 30-year, US$3-billion (Bt92 billion) mining concession. With demolition work due to begin next month, worldwide campaigns by Buddhists have begun to stop the project.

According to the ministry's statement, the Afghan government has announce a policy that would conserve the entire site, and ordered a halt to demolition and further excavation, barring all works at the main location. Artefacts earlier obtained from minor locations are in the custody of the national museum.

Mohammad Umer Daudzai, Afghanistan's ambassador to Pakistan, said the Afghan people regarded themselves as Asians, and the historic site belonged to his country, not to China. "Afghan people were once Buddhists, and never Arabs, and these are facts representing the identity of Afghanistan. It's the duty of all Afghanistan people now to conserve and preserve their cultures," he was quoted as speaking in the statement.

The Thai Embassy has advised the Afghan government to publicise the issue widely, as the Afghan government's stance on the issue had not been made known via state-owned or other media in that country.

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Young Buddhist Association of Malaysia organises "Contemporary Buddhist Seminar"

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Petaling Jaya, Malaysia -- The 2012 Contemporary Buddhist Seminar will be organized by the Young Buddhist Association of Malaysia (YBAM) to discuss about various topics and issues that constantly concern Malaysian Buddhists. The seminar will invite prominent scholars and speakers from various countries, including the USA, Hong Kong, Taiwan, Singapore and Malaysia. The theme of this seminar is "The True Colours of Buddhism”. 

The seminar will be conducted in Mandarin and the details are as follows.

Date: 22nd to 23rd December 2012(Saturday, Sunday)
Time: 9:00 a.m. - 6:00p.m.
Registration: 22nd December 2012, 7:30 a.m. - 8:30 a.m.
Venue: HOTEL ISTANA Kuala Lumpur

For more details, please goto:

You may download the brochure and registration form from the below links:
https://docs.google.com/file/d/0Bx8yY66wwQgGSGF1cjBTRW5rc1U/edit?pli=1
https://docs.google.com/file/d/0Bx8yY66wwQgGbHJtaVVySVBfRW8/edit

On-line Registration:
http://cbs.ybam.org.my/regs/2012CBSRegistration.html

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Ancient tombs discovered in Swat valley

The Italian mission began digging in the 1950s at Udegram, a site of Buddhist treasures in Swat, the northwestern district formerly known as the Switzerland of Pakistan for its stunning mountains, valleys and rivers.

Archaeologists were aware of a pre-Buddhist graveyard site in Udegram, but only recently discovered the collection of almost 30 graves, tightly clustered and partially overlapping.

"Some graves had a stone wall, others were protected by walls and enclosures in beaten clay," Luca Maria Olivieri, head of the Italian mission, told AFP.

"The cemetery seems to have been used between the end of the second millennium BCE and the first half of the first millennium BCE," he added.

Olivieri said, "The tombs point to the culture that predates the Buddhist Gandhara civilisation that took hold in northwest Pakistan and eastern Afghanistan from the first millennium BCE to the sixth century AD.

"The presence of a few iron fragments might be amongst the most ancient traces of this metal in the subcontinent," he said. Bodies were first laid to rest in open graves, fenced in by wooden railings. Then the graves were re-opened and the bones partially burnt before the graves were sealed and a burial mound built. Men were buried with high quality flasks, bowls and cooking pots, and women with semi-precious beads, bronze hairpins, and spindles.

Taliban insurgents led by cleric Fazlullah terrorised the Swat valley from 2007 to 2009, beheading opponents and burning down girls' schools as part of their determination to implement their laws. An army offensive in 2009 claimed to have defeated the insurgency, but isolated attacks continue.

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Spiritual Guidance from the Far East

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Amherst, Massachusetts (USA) -- I am not a religious person. By no means am I a spiritual person whatsoever. When asked about my faith, I generally say that I am an agnostic; I’m completely open to possibility. I don’t live my life based on the will of some higher power, I simply try to be a good person, who does good things, for the sake of being good.

When I recently stumbled across the Buddhist faith, I had a sense of mystified wonder about me, like a child who has wandered into the back room of some department store. My curiosity took hold of me and I began to poke and prod at the countless boxes of various shape and size. Some had labels, some were simply monolithic and imposing, some were completely out of sight. As I meandered through the labyrinth of boxes I came across a section labeled ‘Buddhism’. For the most part their contents were completely unbeknownst to me, I had only heard of a few small aspects of Buddhism, so why not grasp that curiosity and go right in and open a few up?

Tibetan Buddhism is a specific branch of Buddhism geographically located in and around Tibet and the Himalayan Mountain Range (“Intro to”). It is a form of Buddhism focused on several core values and practices, the end goal being becoming a Buddha, that is, to achieve nirvana and absolute enlightenment(“Intro to”). Each and every person is born with the innate potential to achieve Buddhahood, and once that is attained, to help others achieve that very same goal (“Intro to”).

It is said that a Buddha fully embodies all disciplines of Buddhism and is in a state of bliss, free from all mental obstructions and able to understand the true nature of reality. Achieving enlightenment allows one to understand truths of the world and to unlock one’s personal spiritual identity; who and what one truly is as a person. Becoming a Buddha is no simple feat, but one that potentially takes lifetimes to accomplish, going through the process of reincarnation after death numerous times. Buddhists hold faith in the ‘Three Jewels’, the basis’ for their commitment and where they take refuge, those being the Buddha, the Dharma, and the Sangha (“Intro to”). These jewels respectively represent the belief in the Buddha nature, the teachings of the Buddha, and the community of others who have achieved enlightenment (“Into to”). While all Buddhists seek to attain enlightenment, it is a long and arduous process, and requires incredible discipline and focus.

Tibetan Buddhism is renowned for its advanced process of achieving enlightenment. Its unique method for transcending reality is remarkable in that it is at such an accelerated pace that it can be obtained within one lifetime. The combination of difficult yoga techniques and intensive meditations, along with visualizations of “meditational deities”, cause it to be a very unique path (“Intro to”).
The use of tantric literature, or more simply sacred Buddhist scriptures, instructs one on how to perform meditative visualizations among other practices (“Intro to”). Mantras, or chants, mudras, or hand gestures, and mandalas, or sacred art, are all implemented in order to hasten the process of achieving one’s enlightenment (“Intro to”). Another interesting facet of Tibetan Buddhism is its prizing of a lama, equivalent of the term guru, as a spiritual guide and teacher through the process of enlightenment. The lama is one who embodies all aspects of the Three Jewels and can be looked to for initiations and empowerments to help one through their spiritual journey (“Intro to”).

One of the core tenets of Tibetan Buddhism I have discovered is the concept of karma. Now, you probably have a basic understanding of the idea of karma, but what truly is it? Tibetan Buddhists deeply follow the philosophy of “you get what you give”, in generic terms, which is the underlying meaning of karma ("Karma.").

Karma is also looked at as the intention or motivation for performing an action. Tibetan Buddhists believe that good and bad actions in life produce “seeds” that will come to grow later in your life, or even in your next life ("Karma."). Good hearted actions will bring you good while corrupt actions will create just the opposite. It is exactly that, you get what you give. To improve one’s karma isn’t about getting something in return either. A random act of kindness may not merit one in return, yet does it not improve your own personal character? As stated by Mahatma Gandhi, you must “be the change you wish to see in the world”. 

Now you might not believe in any of that spiritual, religious mumbo-jumbo, yet the concept of karma should still be one that you can envelop into your life to better yourself as a person, regardless of your faith. Taking on the concept of karma into one’s life is not a difficult one. Many practices involving karma are as simple as thinking before you act and thinking about the greater consequences of your actions.

Meditation is used to study your own mind, realizing the flaws in previous decisions (“Karma”). In order to remove past negative karma, one must directly realize ‘emptiness’ and that you are no longer in control of the past (“Karma”). Recently, I have taken up the practice of meditating on the Four Powers of Purification. These Four Powers are the power of the object, the power of regret, the power of promise, and the power of practice (“Karma”). Essentially these four powers provide one with a set of guidelines for removing negative karma and assisting in the prevention of more negative seeds being planted on your behalf in the future (“Karma”). The practices and methodology of karma are not difficult to accept into a person’s life, and are nothing but beneficial.

Tibetan Buddhism holds a great deal of weight behind detachment from physical possessions. The concept of materialism is one that is absolutely lost to a Buddhist, as they feel that possessions in life are simply illusions (Dwyer). These are temptations that are in place to tantalize and capture your attention from your true goal in life, that is, to discover your true spiritual identity (Dwyer). One of the core tenets of Tibetan Buddhist philosophy is that material items cause pain and suffering and that one must detach oneself from these things in order to attain nirvana (Dwyer).

There is nothing on the planet that a Buddhist will cling to, as that prevents liberation of the soul.The greed and craving for objects comes with an innate sort of violence and competitiveness in controlling them (Dwyer).You may not think of it as violence, yet you go through great conflict simply for the sake of obtaining material possessions. You can be a hard-working adult and live the fullest life you possibly can without clinging to physical possessions (Dwyer).

The fact of the matter is, it is not in human nature is abstain from attachment to physical items. It is a Tibetan Buddhist practice because of just that, it takes practice. The Tibetan Buddhist practice in regards to materialism is not typical of all Buddhist sects. Rather than trying to destroy feelings of attachment and craving, they attempt to morph these feelings into wisdom and learn from them (“Intro to”).

They hold the belief that the physical world is different, yet still inseparable, from enlightenment (“Intro to”). Via meditation it is possible to detach oneself from the material world and in a sense ‘awaken’ from the mundane (Dwyer). While it is difficult in today’s revolution of new technology to extract oneself from cravings and possessions, I have begun to attempt this. In today’s society, we have proliferated our possessions, and yet value has still managed to degenerate. I have been meditating and considering the true values of things in life; what really is important in my life.

As stated by an unknown author, “some people are so poor, all they have is money”. I will have more than money; I will have character. In accepting that there is nothing in the physical realm that I can cling to, the practice of detachment will help me live my life to the fullest.

Countless others have gone on spiritual journeys to attain enlightenment. One man, Eckhart Tolle, wrote a book in which he describes his life experience and how to achieve personal enlightenment entitled The Power of the Now. Up until he was 30, he lived a pointless existence, in a state of anxiety and suicidal depression, until he went through an inner transformation (Tolle).
Tolle is not a Buddhist, in fact, he affiliates himself with no particular religion in particular, being affected by numerous of them. He discusses how the key to enlightenment is to live in the now, stating “that the present moment is all you ever have. Make the Now the primary focus of your life” (Tolle, 28). His guidance to become connected to our own spiritual essence is in many ways extremely similar to that of Buddhism.

Detachment and karma are both discussed by Tolle on his path to finding in peace and living in the now. Many people have been able to find enlightenment or find themselves with or without becoming Buddhists. In closer examination of many of the main religions, there are similar themes (Nhá^t). From Christianity all the way to Tibetan Buddhism itself, and over-arching value is simply to be a good person. One does not require a religion to be a good person. It is not required of me to become a Buddhist in order to follow these few tenets. I will do it to better myself and in doing that, I hope to set an example for others to follow.

Karma and detachment from physical objects are just two tenets held in high esteem by the Tibetan Buddhist faith. These are among countless Buddhist values and practices that govern how they live.  I wasn’t a spiritual person before enveloping these qualities into my life, and I still do not consider myself to be one; I don’t need a religion to satisfy my goal.Opening up those boxes has not only made me a more educated person, but has expanded my outlook on the world and how I live my life. A critical exploration of the Tibetan Buddhist faith and practices has only left me curious for more; I think I might just go ahead and open a few more boxes.

Works Cited

"Basic Concepts of Tibetan Buddhism." Basic Concepts of Tibetan Buddhism.N.p., n.d. Web. 06 Nov. 2012. .

Dwyer, John. "Protestant vs Buddhist Economics." Protestant vs Buddhist Economics.N.p., n.d. Web. 06 Nov. 2012. .

"Intro to Tibetan Buddhism." Intro to Tibetan Buddhism.N.p., n.d. Web. 06 Nov. 2012. .

"Karma." Karma.N.p., n.d. Web. 06 Nov. 2012. .

Nhát, H?nh. Living Buddha, Living Christ. New York: Riverhead, 1995. Print.

Tolle, Eckhart. The Power of Now: A Guide to Spiritual Enlightenment. Novato, CA: New World Library, 1999. Print.

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