E-Vam Institute offers programs to commemorate first anniversary of the passing of Traleg Kyabgon Rinpoche
- E-Vam Institute offers programs to commemorate first anniversary of the passing of Traleg Kyabgon Rinpoche
- Pema Chödrön on why opening to others is our responsibility
- Panel Discussion as Part of the Forum ‘Happiness and Its Causes’ and a Meeting with Chinese Scholars and Friends in Melbourne
- Thich Nhat Hanh's 2013 Wesak Message.
- Buddhist-Muslim conflicts in Asia garnering major media attention
- Nova Scotia’s Dorje Denma Ling hosting free festivities for its 20th anniversary
- Buddhist-Muslim conflicts in Asia garnering major media attention
- Dalai Lama Fellows to receive $100,000 of proceeds from His Holiness’ Louisville visit
|
Posted: 21 Jun 2013 08:00 AM PDT
In just over a month, the E-Vam Institute will commemorate the passing of Traleg Kyabgon Rinpoche. As Traleg Khandro, E-Vam's director, writes in a communique to the community:
"Our beloved teacher Traleg Kyabgon Rinpoche passed away at 12:10am on 24 July 2012. Traleg Rinpoche was one of the greatest Buddhist teachers of our time. His remarkable command of the English language, his profound understanding of the essence of Buddha's teachings, and his remarkable ability for clear and precise communication meant that inner transformation could be experienced by the student at every moment when listening to Rinpoche speak." E-Vam will offer a weekend course and other commemorative practice activities from July 20-26. Click through below for details, as well as links to Rinpoche's many teachings in the Shambhala Sun and Buddhadharma magazines. E-Vam offer "The Practice of Mahamudra Meditation," a weekend course led by Sam Bercholz in commemoration of Traleg Kyabgon Rinpoche, on July 20 and 21. Other commemoration activities including chanting, video teachings, and more, will be offered that week. Details follow here: Commemoration Week Schedule Venue: E-Vam Institute – 171 Water Street, Chatham, Upstate New York. Dates: Monday July 22nd – Friday July 26th Puja Chanting Dates: July 22nd – July 26th Time: 6:30pm – 7pm We will be practicing 'Chenrezig' and 'Calling the Guru from Afar' alternatively. Vajrasattva Tsog: Dates: July 23rd & July 24th Time: 2pm – 5pm Video and Audio Teachings by Traleg Kyabgon Rinpoche Mahamudra Meditation – Purity of Mind Dates: July 22nd – July 26th Time: 7pm Tea and cake will be served after the teachings. Accommodation for the week is available on site. Please reserve a room in advance. The Shrine Room will be open daily from Monday to Friday between 10am and 6pm for quiet prayers and meditation. Venue: Manhattan – 1455 Lexington Ave, #2B, New York, NY. Date: July 23rd & 24th Puja Chanting -Chenrezig Time: 7pm – 7:30pm Advice from Traleg Khandro For those that cannot attend the commemoration events at E-Vam, Traleg Khandro advises practicing Chenrezig and Calling the Guru from Afar, along with the Swift Return Prayers for Traleg Rinpoche for the week of July 22nd – 26th. Please contact the E-Vam New York office for further details. Enquiries and Registration Ph: (518) 392 6900 Email: office@evam.org Web: www.evam.org As noted above, Traleg Kyabgon Rinpoche's work has appeared in the Buddhadharma and Shambhala Sun magazines numerous times; here's a selection.
| ||||||||
|
Posted: 21 Jun 2013 07:00 AM PDT
 "These days the world really needs people who are willing to let their hearts, their bodhichitta, ripen. There's such widespread devastation and suffering: people are being run over by tanks or their houses are being blown up or soldiers are knocking on their doors in the middle of the night and taking them away and torturing them and killing their children and their loved ones. People are starving. It's a hard time. We who are living in the lap of luxury with our pitiful little psychological problems have a tremendous responsibility to let our clarity and our heart, our warmth, and our ability ripen, to open up and let go, because it's so contagious." — Pema Chödrön, from her book, Awakening Loving-kindness, via Heart Advice.For more from Pema on bodhichitta, see "Bodhichitta: The Excellence of Awakened Heart," on ShambhalasSun.com. And don't miss a very cool opportunity to "practice with Pema" this summer, online and for free thanks to the Pema Chödrön Foundation. We've got details on that right here. You may also want to know about the Pema Chödrön Foundation Book Initiative, which aims to make Pema's books and recorded teachings available to underserved individuals, and the organizations that serve them, free of charge. Click here for details. Read More @ Source | ||||||||
|
Posted: 20 Jun 2013 07:00 PM PDT
Adelaide, Australia, 20 June 2013 - Before leaving his hotel to begin his public program this morning, His Holiness was interviewed by Mark Davis for Dateline on SBS Television. He asked if His Holiness had more time and energy for spiritual matters since retiring from political responsibilities.
"Yes, I am committed to promoting human values and inter-religious harmony. The affection our mothers show us right after we're born plants the seed of compassion in us that is the ultimate source of peace of mind. As people grow up they tend to forget this. I try to remind them about it." He said that the system of Dalai Lamas' exercising temporal as well as spiritual authority was out of date, which he had been aware of since he was a child, and that it was necessary to act according to the realities of the twenty-first century. However, he conceded that as 6 million Tibetans continue to vest their trust in him, he has a responsibility to do what he can to help them. In relation to prospects for change in China, he said that in a country with such a large population some central power is necessary and that if China were to collapse or disintegrate it would never experience democracy. Therefore, gradual change is in everyone's interest.
With regard to the self-immolations that have been taking place in Tibet, he repeated that they are very, very sad. He recalled telling a BBC interviewer early on that he doubted that such actions would be very effective. However, he reiterated that they are the symptoms of a cause that it is the Chinese authorities' responsibility to investigate and address.
Finally, asked if he thought he would set foot again in Tibet, he answered: "Definitely." Joining a panel in the Melbourne Convention Centre as part of a conference focussed on 'Happiness & its Causes', moderator Natasha Mitchell asked His Holiness why compassion is radical. He answered: "We are born full of affection. After our birth our mother's ! touch and affection is crucial to the growth of our brains. Affection and love are already within us. We belong to a category of mammals whose very survival is totally dependent on others." In connection with leadership and compassion, he said: "Modern culture doesn't pay much attention to these things. After the age of about 10 a sense of compassion seems to become irrelevant. People tend to associate compassion with weakness, so when the goal of life is money and power, there's little room for compassion. However, it's notable that towards the end of the twentieth century leaders have begun to use the word compassion.
Professor of Psychiatry, Jayashri Kulkarni spoke about a general problem of violence against women and an increase of sexual assaults against women. She noted findings that when pregnant women are subject to assault the cortisol their bodies generate is conveyed to the foetus. She asked how as a society we can improve the status of women and diminish sexism and gender violence. His Holiness replied that he is aware of discrimination against women. He feels that in very early human society there was greater equality, but that as population increased and agriculture emerged so did a need for leadership. In the absence of education, physical strength became the criterion for leadership and males became dominant. He said education can change this and suggested that in the short term it may be useful for schools to teach girls about self-defence. Lorimer Moseley, a Professor of Clinical Neurosciences first wanted to ask: "What's it like being Dalai Lama?" His Holiness replied: "I try to think of myself just as one among 7 billion human beings. If we emphasise differences between us it creates distance; if I dwell on the idea that I'm Dalai Lama I make myself a prisoner, but if I think of myself as a human being like everyone else it brings us closer. All 7 billion human beings are interdependent, so my future like everyone else's depends on the rest of humanity." Moseley talked about the protective role of pain. He asked what sort of practice of mind can bring physical contentment. His Holiness responded that according to the ancient Indian science of mind, we can distinguish sensory consciousness fr! om mental consciousness and so the sensory level from the mental level of pain and pleasure. He recalled having a smallpox vaccination when he was young that was painful and uncomfortable, but because the doctor had explained its protective function of preventing disease, he willingly put up with the pain.
Dr Mario Beauregard, who works in Psychology and Neuroscience, told the panel that some people assert that mental experience can be reduced to electrical impulses. The materialist view regards people as like machines. However, he described how research into the placebo effect is showing that we can regulate ourselves. Human beings can consciously regulate areas of the brain that have emotional functions. He said it is becoming clear that the brain is plastic and that we can train ourselves and parts of our brains with regard to positive emotions. He asked about the relation between mental health and the physical state of the brain. In his answer, His Holiness spoke about different levels of mind, comparing the waking state to that of deep sleep and dream in which sensory consciousness is suspended. According to Buddhist and ancient Indian psychology, there is a great deal to explore here. The coarser levels of mind may entirely depend on the brain, but the subtler mind is not so dependent. To a question about the source of consciousness, he said that the substantive cause of consciousness must be consciousness. Beauregard talked about near death experiences, about people who have been clinically dead, who afterwards report experience during the process. He said there is now evidence of consciousness and mental function in the absence of brain activity. Prof Kulkarni interjected that anxiety about death and wishing to explain it is a longstanding phenomenon. His Holiness agreed, but said that if you've lived a meaningful life there is no need for fear of death. He added: "So far, scientific investigation of the mind has been insufficient and inconclusive because mind cannot be seen and is difficult to measure. But I feel that in the later part of this century our! knowledge and understanding of the mind will significantly improve." After lunch with his fellow panellists, His Holiness attended a meeting of Chinese scholars and friends. Addressing them he said:
He recounted the apprehension with which he had gone to China in 1954 and the sense of confidence he felt on his way home in 1955. He reminded his listeners that Tibetans are not seeking separation and independence and informed them that within China many intellectuals and retired officials have expressed support for the Middle Way Approach. From Melbourne, His Holiness flew to Adelaide, where he was received with great enthusiasm at the airport. He paid a short visit to the Tibetan Buddhist Institute, Theckchen Shedrub Choeling founded by Khensur Lobsang Thubten Rinpoche. After hearing a brief report of the centre's activities and projects to support the education of Tibetan children he addressed the gathering. "Spiritual brothers and sisters, respected monks and nuns, I am happy to be here and although Geshe-la isn't able to be with us I can see that you are fulfilling his wishes. Our main concern is the preservation of Tibetan Buddhism and our Buddhist culture. Tibetan Buddhism is directly related to the Nalanda tradition that the Indian master Shantarakshita, with Padmasambhava's help, introduced to Tibet. He was a great philosopher and logician and, as well as instigating the translation of Buddhist literature into Tibetan, he introduced the study of logic and epistemology right at the beginning for the benefit of future generations. "Over the last 54 years in exile, I have had discussions with Buddhists from many Buddhist countries and found that when I met Sri Lankan bhikkhus we had the practice of Vinaya in common. When I met Buddhists from China, Japan and Korea, we had the Perfection of Wisdom and the Bodhisattva vow in common and with the Chinese and Jap! anese we also share the practice of tantra. This is evidence to me of the comprehensiveness of the Tibetan Buddhist tradition.
He said that he knows Geshe Lo Thubten well and that he is a good scholar and a good monk. He said he appreciates the work of this small centre, but suggested that it should become a centre of learning not only a place to pray. "When we think of Nalanda we think of a centre of learning. Buddhist psychology is of great benefit; people with a general interest in the mind and emotions should also be able to come learn about them here. Thank you."  Read More @ Source | ||||||||
|
Posted: 20 Jun 2013 04:00 PM PDT
 Today we celebrate the appearance of Siddhartha on this planet. However, the majority of us only worship Siddhartha as a supreme sacred power with the ability to bless and to protect us from danger. Not many are able to walk the path he has walked, to handle suffering, generate happiness, reestablish communication and touch Nirvana in the present moment. Our Buddhist of today mostly is a Buddhist of devotion. What the Buddha advised us—to let go of such things as fame and sensual pleasures—we now ask him to grant us.James: The above quote is from Zen master Thich Nhat Hanh's Wesak message for 2013. It seems a day doesn't pass without a story of monks driving Mercedes luxury cars in Thailand--or, monks in Burma assaulting Muslim minorities. In addition to the political corruption of some in the Sri Lankan sangha. This is the corruption that concerns "Thay" (nickname for Thich Nhat Hanh, meaning "teacher" in Vietnamese). It isn't solely materialism, corruption or racism that we must guard against. It's also devotional distractions. There is certainly a place for incense and honoring Buddha with lovely flowers but unfortunately these wonderful acts too can, themselves, be a distraction from the Dharma. I am guilty myself of being distracted from what I believe is the heart of practicing the Dharma--meditation. This isn't an attack on any specific tradition. I know that some won't agree with me that meditation is the core of Dharma practice, and that's fine. It's o.k. to disagree, but since it would be tedious explaining the opposing views of other traditions in each post I write, I ask dissenters to not engage in sectarian debates in the comments section. Out of respect for my blog, and readers, I kindly ask you to limit your disagreements to your own blog. The examples of corrupt monks mentioned just happen to be from the Theravada tradition of Buddhist. I hope this isn't interpreted as an attack on Theravada, because I do not believe Theravada Buddhist itself is corrupt. Nor, any other tradition of Buddhist. I believe, Thay, would say that corruption is introduced to all schools of Buddhist through imperfect people--we, humans. We are imperfect beings, all of us, and some happen to join the Sangha without having fully abandoned materialism. That does not make all the other monks at a particular temple corrupt--nor do I think it means that Thay believes his tradition is superior. I see corruption in his tradition, as well. I believe that his message is a general admonition to all Buddhists. I know I welcomed the reminder. We all distract ourselves, in one way or another, from Dharma practice--whether it's devotional acts or being wrapped-up in cerebral discussions of dogma, as I am prone to do. These activities aren't bad, nor should they be abandoned, all together. I believe, and this is just my opinion, that it comes down to balance. I try to balance meditation with offerings of incense and bowing before a statue of Buddha to cultivate humility, because I tend to over-emphasize meditation in my practice. I believe that if we always remember to keep our practice balanced, as Buddha taught, we will experience the fullest sense of Buddha's enlightenment. There are many, "Dharma Gates"-- different paths or traditions, but one Dharma. If we focus solely on the Dharma, then it shouldn't matter which school we follow--we can rest assured that we are solidly on the path, walking the middle-way toward absolute liberation from suffering--Nirvana. It is said that when Buddha was dying, his devoted attendant (and friend) Ananda began to sorrowfully weep at the enlightened one's bedside. Buddha consoled Anada by saying that his body was simply a vehicle for the Dharma. Buddha's body was impermanent, and subject to change. The Dharma, he said, was eternal, and incorruptible. It is like a compass. I think that if we put our trust in the Dharma, and focus solely upon that path, we will not be led astray. I believe that his essence [Buddha's] will be felt through the unfolding of our practice. I believe that Buddha knew his message of enlightenment was greater than himself--and his body. In some ways, the man known as Siddhartha (Buddha) ceased to be upon Siddhartha's enlightenment. What Anada understood that night at Buddha's bedside was that Buddha, and the Dharma, are one. Nothing can separate that reality--not even the physical death of his earthly body. From the beginning, Buddha had been preparing his adherents for his demise. He literally laid-out the path, step by step, to guide seekers for generations. I believe he knew that his enlightenment would shake the world, and inspire countless beings to realize the same liberation he experienced. I am reminded, again, by Thay's above discourse, why I was attracted to his school of Zen Buddhist. They say that when the student is ready, the teacher arrives. I didn't seek him out. When I first began this journey, 11 years, or so, ago I was following Tibetan Buddhist. However, it didn't feel like it "fit" me. By chance, someone introduced me to Thich Nhat Hanh via a book. His way of conveying the Dharma clarified everything for me. It was like I had known him in a past-life, or at least recognized his "energy" as one that I could relate to very well. Regardless off your tradition, or teacher, I wish you great success in your practice of the Dharma. I am not an ordained teacher in his tradition, but rather, a student walking the path with you. These words on this blog are merely my way of talking through my study of the Dharma--and nothing more. I am not a monk, either, so if you are looking for a teacher--I am simply a devoted, lay practitioner. As I say, I wish you well, and may you soon forever be free of suffering.
~i bow to the buddha within all beings~
Read More @ Source | ||||||||
|
Posted: 20 Jun 2013 01:00 PM PDT
News has steadily been seeping out of Burma (Myanmar) about occasionally deadly ethnic conflict between the country's majority Buddhist population and its Muslim minorities. (See Buddhadharma's ongoing Burma coverage here.)
Most unusual have been reports that schemes aiming to isolate Muslims economically and socially, such as the "969 Campaign," as well as street violence, have in some cases been directly organized or instigated by some of the country's revered Buddhist monks themselves. This news, combined with other reports of certain monks involving themselves in communal conflict in Sri Lanka and Thailand, sometimes in alleged collusion with Buddhist-majority governments, is now garnering major international media attention. The cover headline of this week's international edition of Time magazine could not be more stark—"The Face of Buddhist Terror: How Militant Monks are Fueling Anti-Muslim Violence in Asia" (the link includes an editorial summary and excerpts, but the full story is behind a subscriber-only paywall)—while a New York Times report in today's edition, "Extremism Rises Among Myanmar Buddhists Wary of Muslim Minority," follows a 10-minute feature aired by PBS NewsHour on Tuesday, "Myanmar's Democracy Transition Marred by Anti-Muslim Rhetoric and Violence." This last, which may be viewed for free at the link, includes an interview with the Burmese monk pictured on Time's cover, Ashin Wirathu, who has spearheaded the "969 Campaign" and drawn pushback from Burma's more established monastic organizations seeking to quell the tensions. For those who wish to delve more deeply into this subject, Human Rights Watch issued a thorough report on Burma's Buddhist-Muslim conflict, "All You Can Do is Pray," this past April. Read More @ Source | ||||||||
|
Posted: 20 Jun 2013 12:00 PM PDT
Dorje Denma Ling, Canada's only Shambhala International residential program center, is throwing a party this weekend to celebrate Midsummer Day and its 20thanniversary. Attendees who visit the rural Nova Scotia locale will be treated to free accommodations, meals, and fun for the whole family. From dinner Friday, June 21, to lunch Sunday, June 23, all are invited to enjoy bonfires with song and dance, contemplative arts demos, children's games and activities, and anniversary parades and recognition ceremonies, all in a country fair atmosphere.
As of now, lodge accommodations are full, and other beds will be allocated on a first come, first served basis, so folks are being encouraged to bring tents and camp on the land. Click here for the full program and registration and contact information. Read More @ Source | ||||||||
|
Posted: 20 Jun 2013 11:00 AM PDT
News has steadily been seeping out of Burma (Myanmar) about occasionally deadly ethnic conflict between the country's majority Buddhist population and its Muslim minorities. (See our ongoing Burma coverage here.)
Most unusual have been reports that schemes aiming to isolate Muslims economically and socially, such as the "969 Campaign," as well as street violence, have in some cases been directly organized or instigated by some of the country's revered Buddhist monks themselves. This news, combined with other reports of certain monks involving themselves in communal conflict in Sri Lanka and Thailand, sometimes in alleged collusion with Buddhist-majority governments, is now garnering major international media attention. The cover headline of this week's international edition of Time magazine could not be more stark—"The Face of Buddhist Terror: How Militant Monks are Fueling Anti-Muslim Violence in Asia" (the link includes an editorial summary and excerpts, but the full story is behind a subscriber-only paywall)—while a New York Times report in today's edition, "Extremism Rises Among Myanmar Buddhists Wary of Muslim Minority," follows a 10-minute feature aired by PBS NewsHour on Tuesday, "Myanmar's Democracy Transition Marred by Anti-Muslim Rhetoric and Violence." This last, which may be viewed for free at the link, includes an interview with the Burmese monk pictured on Time's cover, Ashin Wirathu, who has spearheaded the "969 Campaign" and drawn pushback from Burma's more established monastic organizations seeking to quell the tensions. For those who wish to delve more deeply into this subject, Human Rights Watch issued a thorough report on Burma's Buddhist-Muslim conflict, "All You Can Do is Pray," this past April. Read More @ Source | ||||||||
|
Posted: 20 Jun 2013 10:00 AM PDT
The Dalai Lama met with Dalai Lama Fellows program staff and five representative Fellows on Monday, May 20, to hear a progress report on the work that he authorized in 2009. Dalai Lama Fellows have been drawn from colleges and universities worldwide. A press release about the Dalai Lama's contribution describes their activity in this way: "Dalai Lama Fellows engage together in a yearlong reflective leadership curriculum exploring the role of universal values and secular ethics in advancing effective social change. Individually, each Fellow designs and creates an original, mentored Compassion-in-Action project, working across differences at the intersections of justice, peace and ecology. Representing a broad range of ideologies, nationalities, and cultures, Fellows emerge annually from highly competitive, selection processes on their home campuses." The release continues, "With this funding, Fellows will continue to design and launch 'Compassion-In-Action' projects addressing the intersections of four major global challenges identified by the Dalai Lama as fundamental and needing urgent attention: bridging differences across cultures and religions to foster greater understanding and cooperation; diminishing violence; alleviating poverty, and protecting the environment." For more information about the Dalai Lama Fellows, including how to apply for a fellowship oneself, visit http://www.dalailamafellows.org/ Read More @ Source |
