As UN marks Buddhist holiday, Ban says spiritual ideals can help tackle global ... - UN News Centre

Lumbini, a World Heritage site, is the birthplace of Buddha. Photo: UNESCO/Nipuna Shrestha

24 May 2013 – The teachings of Buddhism can offer significant insights on how to face today's most pressing challenges, Secretary-General Ban Ki-moon said today, in a message marking Vesak Day, which commemorates the birth, enlightenment and passing of the Buddha.

“Now more than ever, we need the spirit of non-violence to help inspire peace and quell conflict,” Mr. Ban said.

“This year's observance, falling at a time of widespread strife and misery, is an occasion to examine how Buddhist teachings can inform our response to prevailing challenges.”

Mr. Ban noted that confronting troubling problems is a big part of Buddhism as the Buddha himself – when he was a young prince – left the safety of his palace to discover the four sufferings of birth, sickness old age and death.

“While such painful realities cannot be avoided, Buddhism offers insights into how to cope with them. Its history is replete with inspiring examples of the transformative power of Buddhist philosophy,” he said.

Mr. Ban also recalled that King Ashoka, who presided over a brutal reign in India in from 268-232 B.C., ultimately converted to Buddhism, renouncing violence and embracing peace.

“The values that King Ashoka espoused, including human rights, democratic governance and respect for the dignity of life, are common to all great religions. The fact that he was able to embrace them after years of brutal war offers proof that the goodwill of individuals can end widespread suffering.”

Mr. Ban offered his best wishes to Buddhists and expressed his sincere hope that “we may all draw on spiritual ideals to strengthen our resolve to improve our world.”

By its resolution 54/115 of 1999, the General Assembly recognized internationally the Day of Vesak to acknowledge the contribution that Buddhism, one of the oldest religions in the world, has made for over two and a half millennia and continues to make to the spirituality of humanity. This day is commemorated annually at the UN Headquarters and other UN offices, in consultation with the relevant UN offices and with permanent missions.

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Travel to Kyoto and find your spiritual side at a Buddhist meditation guesthouse

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Kyoto, Japan -- Reverend Takafumi Kawakami is a very modern priest. When I arrive at Shunkoin Zen Buddhist temple, hidden deep in Kyoto’s serene Myoshinji temple complex, we don’t discuss Buddhism; we talk about Twitter, specifically his recent tweet about the first signs of spring.

<< Reverend Takafumi Kawakami offers a very modern approach to spiritualism (Picture: Alamy)

He tells me it is one of the best times of year to visit the old city, famous for its palaces, wooden merchant houses and geishas. The cold bite of winter releases its grip, the cherry blossom crowds come and go, and the city takes on an emerald hue.

Tonight I am staying in Rev Kawakami’s new eight-room guesthouse, The Cave Of Enlightened Dragon, which sits next to the main building, parts of which were built a mind-boggling five centuries ago.

As I check in, he offers me an espresso and tells me about the temple’s free wi-fi and bicycle rental.

I wasn’t expecting this, I tell him. Most don’t, he replies.

I am given a few rules: keep a respectful silence after 10.30pm and be prompt for tomorrow’s meditation session. Then he leaves me standing in the deafening silence of his temple, feeling a little like an intruder.

Temple lodging, or shukubo, is a very special way to see Japan’s simple, spiritual side. Most stays include vegetarian food and compulsory participation in morning Buddhist services.

Shunkoin offers something in-between. It is the only temple in Kyoto that offers classes in English and, although it doesn’t serve food, guests are given full access to a modern kitchen and a map pinpointing nearby supermarkets.

The meditation sessions here begin at 9am (others can start at an eye-drying 3am) and at just £43 a night, it is also something of a bargain.

So after a late-night wander around the complex grounds, with only a monk on a bike in my sights, I retreat to my small room, containing a mattress, desk and a bathroom, and sleep soundly for a long time.

The next morning, after a breakfast of rice balls, I meet my meditation companions. A young woman from Toronto tells me she has dipped a toe in these Zen waters but the two American students, who hilariously boast of food poisoning (‘I ate so much weird food I was sick!’), are clearly first-timers.

We sit cross-legged on cushions and listen wide-eyed as Rev Kawakami tells us how Buddhism and Shinto, Japan’s native religion, live harmoniously side by side, and how meditation helps in the 21st century.

‘Meditation provides time for your brain to digest the overload of information it constantly receives, which helps us keep an inner peace,’
he tells us. ‘It reorganises thoughts and helps us to be more objective and mindful.’

After our first 15-minute session, we all admit we didn’t have much luck clearing our minds. ‘It’s normal to have random thoughts and to see images, so focus on your breath and the rest will follow,’ he advises.

I do as I am told and the next 15-minute session passes in what feels like a minute. I bask in an incredible calmness and, judging by everyone else’s faces, so do they.

Rev Kawakami then leads us on a short tour and we hear his story. He studied psychology and economics at Arizona State University and started thinking about the role of religion in modern society after 9/11 so changed his degree to major in religious studies. He then committed to one year’s training at Zuiganji Monastery in Miyagi prefecture.

He is a staunch supporter of Japan’s LGBT community, a sector of Japanese society that silently struggles. He is also, I quickly discover, a clever businessman.

There are 70,000 temples in Japan but economists have calculated that by 2050 there will be just 10,000 left because of expensive running costs.

Rev Kawakami needs funds to keep Shunkoin running so he came up with this overnight meditation package. Do the other 45 temples in the complex disapprove? ‘Not at all – they think it is a fascinating way to reinvent the temple,’ he says.

I couldn’t agree more.

£43 per night for accommodation and meditation. www.shunkoin.com

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Aging as a Spiritual Practice

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Every religion has its form of contemplative practice. Though Buddhism has many meditation practices, it is first and foremost an ethical teaching and a way of life. I have heard anecdotally that Thich Nhat Hanh, the Vietnamese Zen teacher, was once asked to summarize all of Buddhist teaching in one word.

He said “Ahimsa,” which means “non-harm” or “nonviolence.” This is the first ethical precept of Buddhism. The term is thousands of years old and goes back at least to the Vedic Hinduism of ancient India. Mohandas Gandhi made ahimsa the centerpiece of his doctrine of nonviolence.

When the Dalai Lama says, “My religion is kindness,” he is saying much the same thing. More fundamental even than meditation for Buddhists is the sense that all life is sacred, and all life in one. That is the doctrine that underlies nonviolence. If all life is related, then we avoid harming others as much as we avoid harming ourselves. Thich Naht Hanh calls this connection “interbeing.” Shunryu Suzuki Roshi said, “When you feel the oneness of everything, you naturally don’t want to harm anything.”

This is the Golden Rule spoken as a Buddhist. To practice ahimsa is to follow Buddhist values, whether you call yourself a Buddhist or not. Meditation grows out of the ahimsa spirit and is a central expression of it. The application of Buddhist meditation to aging is another application of the ahimsa spirit. Our increasingly fragile and infirm bodies and minds are sacred, and worthy of the greatest kindness and care. To respect our aging at every stage is the greatest kindness we can offer to ourselves and those we love.

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From “Aging as a Spiritual Practice: A Contemplative Guide to Growing Older and Wiser” by Lewis Richmond (Gotham Books, 2012)

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Pre-dawn calls and hard beds – South Korea’s spiritual tourism

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SEOUL, South Korea -- As a paying guest at Mihwangsa, there’s no need to book a morning wake-up call.
It’s provided well before sunrise, at 4am to be precise... and it isn’t optional.

<< Participants and monks taking meditating sessions during a temple stay at a yard of Mihwangsa temple in Haenam, 350km south of Seoul. – AFP pic

Instead of a phone call - none of the rooms have phones - guests are roused by a monk walking past their rooms, knocking on a wooden block to call them for a round of pre-breakfast chanting and meditation.

The dozen guests who make their sleepy way to the temple’s main hall - clad in identical grey loose-fitting outfits - are all taking part in Mihwangsa’s Templestay programme.

Ranging from middle school students to housewives in their late 30s, and including Koreans and foreigners, they were attracted by what has become a thriving mini-tourist industry in temples across South Korea.

“I wanted to be isolated in the mountains while experiencing the traditional life,” said Helena Ranneberg, a Danish web consultant.

Mihwangsa temple is undoubtedly isolated, located halfway up a mountain in coastal Haenam county around 320km southwest of Seoul.

The Templestay programme has its unlikely origins in the 2002 football World Cup which was co-hosted by South Korea and Japan.

When the government made a general appeal for help in overcoming a shortage of hotel accommodation, the Jogye Order, the country’s largest Buddhism sect, saw an opportunity and began opening its temples to short-term paying guests.

“There were shared voices within Buddhism that we needed to interact with the outside world by opening ourselves to the public,” said Kumgang, the head monk of Mihwangsa.

The rates are relatively cheap, ranging from 50,000-80,000 won (RM138 to RM230) a night, and the amenities are spartan compared to any mainstream hotel.

Guests are obliged to sleep on thin cotton mattresses on a hardwood floor, eat vegetarian food and participate in classes on Buddhism, morning meditation and evening chanting of scriptures — all led by monks.

“The most difficult part for me was to sit and lie on the wooden floor,” confessed Ranneberg.

“I just couldn’t sleep at night.”

In their free time, they can hike in the surrounding area, read books, drink tea and participate in much of the temple’s daily life. Drinking and smoking are forbidden and mobile phone use actively discouraged.

“Other than ceremonies, I can relax, drink tea with the monks and have discussions on life... It’s all I could wish for,” said Park Seung-Kyung, a housewife from Gwangju who had booked in for three days.

None of the monks at Mihwangsa speak English, but a lay Buddhist living in the temple helps interpret for foreign guests.

For Ranneberg, the language barrier was not an issue.

“Before dawn, I had time on my own in complete darkness, just sitting in front of the traditional architecture... And that really was something different, something I would never be able to experience anywhere else,” she said.

Since the programme began a decade ago, the number of participating temples has risen from 33 to 109 and close to two million people have stayed in them.

Last year, the number of Templestay guests was 212,437, of which around 12 per cent were foreigners.

Since 2004 the government has provided subsidies totalling around US$100 million (RM306 million) to the programme which the government sees as a force for promoting traditional Korean culture.

But not everybody is happy.

Last year, the Korean Association of Church Communication issued a statement arguing that there was “room for conflict” in the government subsidising a programme associated with one particular religion.

“There clearly is a problem with financially supporting missionary events by specific religion,” it said.

The official Templestay website stresses that the programme is mainly aimed at providing a cultural experience, rather than an effort to promote religious belief.

Tensions between Buddhism and the Christian Church have deep roots in South Korea.

Historically the dominant religion, Buddhism has been eclipsed by Christianity which grew at an incredible pace in the 20th century, especially after the 1950-53 Korean War.

Thirty percent of the population describe themselves as Christian, making South Korea one of the most Christian countries in Asia, ranking third after the traditionally Catholic Philippines and East Timor.

Buddhists now comprise a little over 20 per cent, and there is some resentment in the Buddhist community over South Korea’s embrace of a particularly evangelical style of Christianity that places a strong emphasis on proselytising and missionary work.

The Jogye Order plans to designate more temples as Templestay hosts next year and head monk Kumgang says Mihwangsa will continue to participate in the programme.

“Templestay can provide people who live a busy life with a place to relax and refresh... like a realm of peace and spiritual growth,” he said.

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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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Material and Spiritual Development Must Go Hand in Hand - Dalai Lama

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Bodhgaya, India -- To have a happy and peaceful life, the material development and inner-spiritual practice must goo hand in hand, His Holiness the Dalai Lama, the spiritual leader of Tibet on Wednesday told foreign devotees who are attending the 32nd Kalachakra Initiation for world peace at Bodhgaya.

"Everybody has desire to have happy life, and less problem, His Holiness the Dalai Lama told foreign devotees from 63 countries. "The 7 billion people, each and everyone has every right to achieve happy and successful life, less problem, this is our fundamental right," His Holiness added.

"It is difficulty to meet often, as today you are quite big number here, so I would like to say hello to all of you. I already met with brothers and sisters from mainland China, Himalayan regions, and of-course people who newly from Tibet yesterday."

"Tibetan spiritual leader said that the seven billion human beings, mentally, emotionally, and physically, we are same, the simple reason is, the way we born and die, no differences to all, whether easterner or westerner.

His Holiness said that people concerned more about material facility in the past times, because of the physical level; the hunger and decease are immensely effected, more concerned, so we concentrate more on material development and technology as well as education, it is right and important.

Later part of the 20th century, more and more people began to realize the real happiness and sensation, which very much depended on mental level. Obviously those People who have material facilities seem very comfortable life, but, life remained fear and some kind of frustration due to lack of inner spirit, these create anger, hatred and loneliness, also among the rich people such billionaires."

There are two factors in the later part of 20th century, one is more materialized life, instead of solving the problem, sometimes it is increasing and become unhappy. Another is the scientific research work, some top scientists who are really sharp minded now became to realize emotions and mind, I think this is something very important factor for happy life of any individual, family or a community, there is no differences to all; whether rich or poor and educated or uneducated once, unless the peace of mind."

"According to ancient Indian traditions including Buddhism, where there is practice of single pointed mind and penetrating-inside, initially there is more information about emotion and mind," Buddhist explained.

His Holiness expressed that scientists should research more on world of emotion and mind. He pointed-out that these days medical scientists began to take interest; how to develop cam-mind. So, I think it is very important, His Holiness added.

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Tibetan Buddhist Teacher Acts as Spiritual Leader

By Cindy Atoji Keene

Patients at Beth Israel Deaconess Medical Center can choose to have a chaplain visit for spiritual guidance or comfort. As one of the on-call interfaith chaplains who are available, Tsering Ngodup said he finds patients are surprised when they hear he is also a Tibetian Buddhist teacher or lama. ?They think I should be wearing a yellow robe and have a shaved head,? said Ngodup, who is also known as Chiring, another interpretation of his name. But Ngodup said because lamas are not required to renounce worldly life as Tiebetian monks are, he is free to wear t-shirts and jeans, his usual attire. Although he has many followers who come to him to listen to Buddhist teachings and practice meditation, Ngodup said, ?I am not a guru but a spiritual friend.?

Ngodup, 57, also the spiritual director of the Bodhi Path Institute in Cambridge, was born in Tibet in 1954, and like many Tibetans, escaped across the Himalayan mountains into exile. He was educated in Nepal and India, where he learned English and other foreign languages, and found himself in demand as an interpreter for Tibetan lamas traveling through Europe giving teachings. In 1983, Ngodup was authorized by an eminent Tibetian leader to start his own spiritual practice, beginning years of study and mentorship at religious centers. But he laughs when asked when he will reach enlightenment. ?I have no idea, but I wish it would be soon,? said Ngodup. ?How do you know when pride, jealously, greed, and desire is replaced by wisdom that has a very wholesome and positive impact on others??

Q: Tibetian Buddhism is a very complex religion. Where should Americans start if they want to understand it?
A: For those with no connection with Buddhism, they think it is an obscure Asian religion with different rituals and ceremony, but those are mostly the ethical and cultural components. True Buddhism is a way of life, understanding how to change your mind from fear, anxiety and doubt to reach a state of freedom and peace.

Q: Your mentor or teacher is named HH ShaMar Rinpoche and comes from a long lineage holder of Tibetian Buddhism. You would not be able to be a lama without the blessing of such a person. Why is it so important to be ?authorized? by someone else?
A: Lamas like myself have to go through years of studying Buddhist philosophy then receive the endorsement of a spiritual master, which means you can then be viewed as a teacher or guru. But no matter how informed or learned you are, we need someone there to constantly guide and correct your path.

Q: Does being a lama mean that you can?t have a cell phone and other material possessions?
A: Of course I have a cell phone. You cannot reject what comes along the way because you will miss many things. Of course technology is not necessary but the point is not to covet and desire because of greed. Otherwise it?s like sitting in a cave meditating while your car is parked outside.

Q: Have you ever fallen asleep while meditating?
A: I meditate often during the day, and of course, if I have had a heavy meal, I might catch myself dozing off. It?s only human.

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In talk outside Capitol, Dalai Lama addresses spiritual matters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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