Embrace Change at the Omega Institute August 3–5
- Embrace Change at the Omega Institute August 3–5
- Women In Japanese Zen - 1968 Article
- Two Buddhist Nobel Peace Prize winners in UK
- Christianity Steadily Declining in Australia, Buddhism, Hinduism Growing
- Unconditional Compassion
- Little to cheer for Chakma refugees in India
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Posted: 22 Jun 2012 05:00 PM PDT
 Change is an integral part of life, yet so often we fear it. When we resist change—sometimes even necessary and beneficial change—we undermine our confidence in ourselves and our world.That's why the Shambhala Sun and the Omega Institute are collaborating to present Embracing Change in Your Life: What the Buddhists Teach, a weekend course about practical Buddhist tools for dealing with all sorts of change. Led by Tsoknyi Rinpoche, Joan Sutherland, and Narayan Liebenson Grady—great teachers from the Tibetan, Zen and Theravada traditions—the workshop uses presentations, meditation and discussion to help participants open themselves to change, and develop new ways of working with painful changes.  The workshop runs from August 3 – 5 at the Omega Institute in Rhinebeck, New York, and is open to both longtime practitioners and those new to Buddhist. Tuition is $ 395; more information and online registration are available here. Read More @ Source  |
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Posted: 22 Jun 2012 04:00 PM PDT
 Lone tree on limestone pavement I was amazed to receive a link to a short article about women in Japanese Zen, circa 1968, in which Rev. Master Jiyu-Kennett is quoted. She was a lone voice back then. Thank goodness she spoke out. Thanks Julius for the link. How you found it is beyond me. Read More @ Source Budu Bana _Soma Himi Video Rating: 4 / 5  This posting includes an audio/video/photo media file: Download Now |
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Posted: 22 Jun 2012 03:00 PM PDT
by Prasun Sonwalkar, PTI, June 19, 2012
London, UK -- By a quirk of coincidence, two Buddhist winners of the Nobel Peace Prize the Dalai Lama and Aung San Suu Kyi are in Britain at the same time, one spreading his spiritual message and the other on a homecoming of sorts after 24 years.
 << The monk and the lady: Two Buddhist Nobel Prize winners meet face to face.It is not known if the two would meet on British soil, but this morning both were in academic environs London the Dalai Lama delivering the C R Parekh Lecture at the University of Westminster, and Suu Kyi at a seminar at the London School of Economics. Suu Kyi arrived here from Ireland on the second-last leg of her European tour (she will travel next to France before returning to Myanmar). This is the first time she is in Britain since 1988, when she left Oxford to look after her ailing mother in Myanmar, never to return, until today. Sceptics quipped that since the two Nobel Peace laureates were in the UK, they were in a good position to advise Prime Minister David Cameron and his government on how to prevent conflict and ensure peace amidst economic depression and job losses in the country. His address went ahead after the city council withdrew its involvement with the business convention, but not before China was accused of trying to pressurise the local council. China-UK ties have turned frosty since Prime Minister David Cameron and his deputy, Nick Clegg, met the Dalai Lama in London last month. Suu Kyi''s visit has been hit by accusations that Cameron had ''hijacked'' her and was using her as a ''political shield''. Amidst her packed schedule, Suu Kyi will spend some time with Cameron in his constituency of Witney, and accompany him on a walk in the sylvan countryside. Suu Kyi''s schedule, drawn up by the Foreign Office, has reportedly angered members of the All-Party Group for Democracy in Burma, along with charity organisations and human rights groups. The Dalai Lama has held several public sessions in Manchester and London, and is due to travel to Scotland later this week. Read More @ Source  |
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Posted: 22 Jun 2012 02:00 PM PDT
by Stoyan Zaimov, Christian Post, Jun. 22, 2012
Sydney, Australia -- A national census has revealed that while most Australians profess Christianity as a belief, the religion as a whole in the country has been on a steady decline, while the number adherents of Eastern faiths like Buddhism and Hinduism has grown.
What is more, between 1986 and 2006, the number of Hindus in Australia increased sevenfold, while the number of Buddhists has fivefold. The number of Australians with no religious affiliation rose to 22.3 per cent in 2011 from holding 18.7 per cent of the population in 2006. In the 2006 census, 55,000 people even selected "Jedi" as their religious affiliation, a belief system stemming from George Lucas' representation of "the Force" in his "Star Wars" series. The recent trend in Christian decline in Australia may very well be attributed to a notable cultural shift. India, a largely Hindu country, was the leading birthplace of immigrants coming into Australia, at 13.1 per cent – although that was followed closely by U.K. immigrants at 12.1 per cent. Asian immigrants also accounted for a large number of people moving to Australia, with China and the Philippines among the leading countries of origin. "This is fundamentally shifting the cultural mix of Australia," the 2011 census executive director Andrew Henderson said. In total, about one in four Australians were born overseas, and as many as 43.1 per cent of people had at least one overseas-born parent. While Australia allows same-sex partnerships, described as de facto relationships that hold the same rights as heterosexual ones, there were 1,338 same-sex couples in Australia who identified themselves as married. The vast majority, or 96 per cent of respondents, however, answered that they were in de facto same-sex relationships. The Australian Bureau of Statistics will publish the second half of its findings in October. Information about the number of respondents to the 2011 census was not readily available. Read More @ Source Dan Rather Reports - Mind Science (Part 1 of 6) Video Rating: 4 / 5  This posting includes an audio/video/photo media file: Download Now |
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Posted: 22 Jun 2012 01:00 PM PDT
by Samangie WETTIMUNY, Lanka Daily News, Published on the Buddhist Channel, June 23, 2012
Colombo, Sri Lanka -- Who is to be held responsible if an aged member of the Sangha, discharged from a government hospital, seeks shelter in the nearby bus stand for several days not knowing where to turn to? Is it the Buddhist laymen of the country, or the disciples of the aged monk? All should share the disgrace, I believe.
 << Ven. Modarawane Amilasiri Thera nursing an ailing monkBut is it of any use to point fingers at others when what should be done is to rise to the occasion and reach out to the needy? This is the very thought that would have crossed the mind of Ven.Maderawane Amilasiri Thera of the Sri Bodhirukkharamaya, Wellawa, Polgahawela when his eyes accidentally fell on the aged monk who was lying in a critical condition at a bus stand in the Kurunegala town on January 20, 2004. "As I spoke to the Thera I understood that he had been lying there for several days. He was from Galewela. With great difficulty he had managed to come to the bus stand and his feeble physical condition had made him stay there until I found him. His disciples had dropped him to the hospital, but had not returned to take him back. I decided to take him to our temple and look after him." Amilasiri Thera recollected the incident which inspired him to establish the Amilasiri Centre for the Aged Monks which is located in the temple premises. The Amilasiri Centre for the Aged Monks which is located in the premises of Sri Bodhirukkharamaya, Wellawa, Polgahhawela, today provides shelter to 35 aged Bhikkhus who come from different parts of the country. Though the drive to the temple, which is situated on an elevated land is not easy, the place is surrounded by lush greenery and the serene environment is ideal for the aged monks. However the difficult drive sometimes makes the lives of these ailing monks tedious as it is not so easy for vehicles to reach the place in an emergency to rush them to the hospital. As children we have heard the story of Puthigaththa Tissa Thera who was nursed by the Buddha when he was lying in his Kuti in a critical condition at the Jethavanarama. "He who attends to the sick, attends to me" said the Buddha emphasising the importance of looking after the sick. Amilasiri Thera, a disciple of the Buddha in the true sense of the word, is fully devoted to these sick monks who seek his assistance throughout the day. "Three monks have to be fed and some are bedridden and they need full time attention." It is with great compassion and sympathy that Amilasiri Thera nurses the sick monks who stay in the four wards which are at the temple premises. There are twenty three Sameneras (Novice Monks) in the temple and they help the Thera for preparing Dahna (alms) for the monks and collect firewood cadjan leaves, and coconuts from the temple backyard. The way the Sameneras help the noble mission of Amilasiri Thera is praiseworthy. Amidst all this work and financial difficulties, these Sameneras continue with their Pirivena education as well. During the early days of its establishment the Thera had to go on alms rounds along with the other monks to collect food for these ailing monks. "The support of the villagers was immense."said the Thera. But as the number of aged monks increased and also because the type of food required by each monk differ due to their medical conditions, now food is generally prepared in the temple premises by Amilasiri Thera with the support of the Samaneras. "We also get Dhanas on certain days. What we mostly get as donations are dry rations." No vehicles are owned by the temple to take the sick monks to the hospital. "There is only one trishaw owned by a village boy who rises to the occasion at a considerable rate and helps us out." The Thera's extraordinary compassion towards humanity was appreciated at the Viru Jana Weera award ceremony in June, 2011 where he was awarded with Viru Jana Weera award for donating a kidney to a needy patient by risking his own life. The donation was made to a 22- year old newly married Catholic girl in 2005. "In two earlier instances I was planning to donate a kidney. But both patients died. My name was registered in the Kandy Hospital donators' list, so they came looking for me when this girl was in need of a kidney.' Today she is a mother of two. When asked whether he has any contacts with that family he said that he had asked them not to visit him and that his sole expectation was to give someone else a chance to live. He does not want anything beyond that. Amilasiri Thera was born as the fifth child in a family of eight. In 1988 he entered the Order at the age of fifteen under Malambe Madurasiri Nayake Thera of the Homagama , Dampe Sri Bodhiwardhanarama. His father Peter Weeresinghe of Embilipitiya, Modarawana passed away three months back at the age of 83. As a grateful son he never forgot to spare a few hours from his busy life to visit his sick father. His mother Misilin Nona is seventy three years old. Since its establishment in 2004, 40 theras have gone back to their respective temples after curing themselves completely. Twenty six Theras have succumbed to old age and died at the centre. None of the disciples of Hanguranketha Pungnasara Thera who is taking treatment at the Centre has any contact with him. His only aide is Amilasiri Thera. Pungnasara Thera has been staying here for one year. Handapangoda Sandasiri Thera has been staying at the centre for the past one and half years and is taking treatment for a leg ailment. "Very rarely do the Dayakes call me to inquire about my health." He said. The stories of the other 33 Theras including the Panawela Gnana Keerthi Thera , Wathuragama Siri Sumana Thera, and Kirama Ananda Thera are more or less the same. However the most tragic is the story of Thrikunamale Nandasara Thera who was dumped at the Kurunegala hospital by his own driver on whom he had immense trust. According to Amilasiri Thera the driver had been in the habit of handling the Thera's bank pass books and had access to his money. Once the thera got critically ill he had admitted the thera to the Kurunegala Hospital. "Then he sold the Thera's car and took his belongings and fled the area." Today Amilasiri Thera is the sole guardian of Thrikunamale Nandasara Thera. He is completely bed-ridden requiring constant attention. According to Amilasiri Thera the long- stay in the wards have made most of these theras mentally weak. "Not all are bed ridden. There are monks who can walk around and get their things done. What they want are separate rooms so that they are more free and happy." "The free land adjacent to the temple premises is owned by somebody else. Unfortunately the well is also situated there." If this piece of land could be bought by the temple that will be of immense benefit to these sick monks. " That land could be used to build a hall where these monks can stay more freely. Confining themselves to beds forever make them mentally weak" the Thera said. In a culture where we had an extended family system which had all the facilities to look after the aged , 'elders home' was a remote concept. It is certainly not a concept we should promote. However the truth is so bitter that if these places do not exist most of the elders have to undergo immense suffering at their old age. The same plight awaits the aged monks if their Dayakes (patrons) and disciples shy stay away from their responsibility. People with golden hearts cannot wait until those who are responsible reach to help their 'loved ones.', what they can do is to strengthen the hands of noble people who are ready to accept those who are in distress with open arms for the sheer compassion for humanity. Read More @ Source Great Compassionate Heart Dharani - Chu Dai Bi Video Rating: 4 / 5  This posting includes an audio/video/photo media file: Download Now |
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Posted: 22 Jun 2012 12:00 PM PDT
NY Daily News, June 20 2012Arunachal Pradesh, India -- Villagers in Diyun, a farming hamlet in India's remote northeast state of Arunachal Pradesh, wake up to the crack of dawn. They peep out of their huts and look at the sky. With clear weather, they set out for work.  << Chakma childrenIt's just another routine day for the villagers -- tilling on their farms and running household chores. Not many are aware of the fact that it is World Refugee Day. That's ironic because 80 percent of this village, which houses 500 families, belongs to a refugee community, the Chakmas. Since 2001, the United Nations High Commissioner for Refugees (UNHCR) has marked World Refugee Day on June 20 to draw attention to the plight of all those forced to leave home. According to the UN refugee agency, there are 42.5 million refugees in the world. The Chakmas of Arunachal Pradesh make up only a tiny percentage of that figure -- which is perhaps the reason why their story is forgotten. As a result, 35,000 Chakmas migrated to Arunachal Pradesh that borders China and Myanmar. Hemantolal Chakma's family was among those who left in search of refuge. The 48-year-old farmer from Diyun was a toddler when he undertook the arduous journey. "I don't remember anything from those days. But my mother and father told me that it was very tough. Our land had submerged under water because of the dam. We were stranded without any possessions and had to leave. We entered India through Mizoram and settled here in Arunachal Pradesh. I hear it was very difficult in those days. No food to eat, no shelter," he says. Hemantolal lives with his wife in a thatched hut. There's no furniture in their dimly-lit home. One corner of their single-room hut functions as a kitchen and another as sleeping area. "This is how a poor person's house looks," he apologizes. Although he's lived most of his life within these four walls, Hemantolal doesn't feel at home here. "It's a sorry state of affairs. I don't have any rights in this place. I can't vote, I can't call myself a citizen," he explains. Like Hemantolal, most Chakmas in Arunachal Pradesh have been denied Indian citizenship or refugee status despite having migrated legally, with valid migration certificates issued by the government of India. Moreover, after signing an agreement with Bangladesh in 1972, the government of India accepted all responsibility for the Chakmas who migrated before March 1971. Twenty years later, the central government declared that the Chakmas have a legitimate claim to Indian citizenship. However, in April 2004, the state government granted voting rights only to 1,500 Chakmas, leaving 50-60,000 of them still stranded. Apart from the lack of legal rights, the Chakmas also face discrimination on a daily basis. Sanjay Chakma, 35, who was born in India, regrets belonging to his tribe. "Sometimes I am sad that I was born a Chakma. I wonder why I am one. The other tribes in the region view us with such disdain. We are humans too, but we are denied the rights of humans," he says. Sanjay says that many of his friends and acquaintances have been assaulted in broad daylight by members of other tribes. "You will hear cases of Chakmas being beaten up in public places. There is an image of Chakmas being criminals, doing wrong things. There's not always an element of truth in it. We don't get respect at work place. We have no other option but to endure how we are treated," he says. The South Asia Human Rights Documentation Centre (SAHRDC) has not only accused the state government of Arunachal Pradesh of human rights abuses against the Chakmas but also of denying educational and employment opportunities to them. "In September 1994 the Government began a campaign of school closings, burnings, and relocations which has effectively denied the Chakmas their right to education under international law," the SAHDRC says. Even today, studies point out that schools in Chakma-dominated areas have an abysmal student-teacher ratio of 300:1. Sanjay lives with his wife and three kids. Five-month-old Joshua is Sanjay's youngest son. It's a lazy afternoon and Joshua is crawling on the floor. Sanjay points to him worriedly and says he isn't sure of what his son's future has in store. "I haven't been able to get a birth certificate for him. The authorities make it very difficult to legally register newborn Chakmas," he says. Sanjay claims to have made repeated rounds to the local registration office in Diyun district to acquire a birth certificate for Joshua. "There are two days in the week to register for birth certificates. Every time I went to the office on these days, they would send me back and ask me to return again. After many attempts, I got tired of it," he says. Sanjay thinks it is a deliberate attempt by the state government to deny the Chakmas an identity. "Most of us have no proof that we exist. Isn't it easy to erase records that never existed?" he says, adding, "I'm surprised you know about us. Nobody has bothered to find out." Members belonging to other tribes in the region accuse Chakmas of criminal activities. Shivumso Chikro, who belongs to the Mishmi tribe, is an assistant professor of history at a college in the state's capital of Itanagar. He believes that the Chakmas should have legal rights but also expresses his apprehensions. "The Chakmas are involved in a lot of criminal activities. They have expanded their territories. They have taken over land that belongs to other tribes and inhabited them. They should live in the land that has been allotted to them and not take over other people's land," Shivumso says. He goes on to cite a close encounter: "Where my grandmother lives, there are also some Chakmas residing. One night she got looted by some Chakma miscreants who took away her traditional silver jewelry and everything she had. How do you justify that?" he asks, agitated. The state government of Arunachal Pradesh seems to share Shivumso's fears. An academic paper published in 1996 says: "The government officially notes the Chakmas' 'propensity towards crimes and other anti-social activities.' The Chakmas are still hopeful of a better future. Two years ago, a parliamentary committee set up by the Indian government vowed to look into their citizenship issue. Bimal Kanthi Chakma, an executive member of the Committee for Citizenship Rights of Chakmas of Arunachal Pradesh (CCRCAP), says they are now in negotiations with the state and central governments. "I hope that the dialogue will be fruitful. Right now only a very few of us have voting rights. But this right has to cover many more people. We are also fighting to have the right to contest elections here," Bimal Kanthi says. He refrains from sharing more thoughts on the issue, fearing it will affect the outcome of the negotiations. On being asked by Al Jazeera what progress had been made on the Chakma citizenship issue in the past 60 years, the state government gave no comments. It therefore remains unclear when the negotiations will have an outcome that will decide the fate of thousands of Chakmas. As part of its World Refugee Day project, the UNHCR is running a campaign titled "No one chooses to be a refugee". The Chakmas in Arunachal Pradesh know little about the campaign, but there's no doubt that it matches their sentiment. Read More @ Source KIRTIPUR Nepal Video Rating: 0 / 5  |
