Religions And Spirituality

Burma Diversity Buddhists To Baptists

2011-10-26T04:17:00.000-07:00

Shwedagon Pagoda, public access to the sacred shrine in the heart of Rangoon was the spark that ignited the military crackdown (Time.com).

(TIME photoessays) Living under the thumb of a brutal junta, the average Burmese hardly leads an easy life. But the plight of the country's ethnic minorities, many of whom once waged long and bloody insurgencies against the military regime, is even worse. As a new human-rights report released on Jan. 28, as well as the recent stories of destitute refugees who fled Burma attest to, members of Burma's ethnic groups face persistent discrimination by the military regime.

* Burma: 19 years of Protest
* Burma: Aftermath
* Burma: Discontent

They are the targets of unpaid forced labor campaigns, scorched-earth policies that destroy farmland, and relocation programs that require entire villages to move at a moment's notice.

* ROHINGYA

Perhaps the most exploited minority in Burma, the Rohingya are a Muslim group. (Visiting the Rohingya, Burma's hidden population)

* SHAN

Clustered in the northeastern hills of Burma, the Buddhist Shan were accorded a measure of self-rule by British colonialists, thought in total to number at least 5 million.

* CHIN

Overwhelmingly Christian (Baptist converts), the Chin live in the impoverished mountains near the India-Burma border and have an armed wing, the Chin National Front. (Pictures: Junta blocking Burma from receiving aid after a cyclone)

* KAREN

The second-largest ethnic group after the Burmans, comprised of both Christians and Buddhists, the Karen have also waged a long rebellion against the Burmese junta.

* KACHIN

Mostly Christian, the Kachin live in northern Burma and were famous during colonial times for their battle skills.

Called "Myanmar" [which is simply a more correct pronunciation of Bamar] by its military leaders, Burma derives its name from the Buddhist Burman (or Bamar) people. The country's largest ethnic group, the Burman historically lived in Burma's central and upper plains. But this patchwork country of 55 million is made up of more than 100 unique ethnicities.

* Tension in Burma
* UN Envoy trying to save Burma
* An eye in the sky on Burma

The isolation enforced by Burma's numerous mountains and hills helped nurture these culturally discrete groups, making it one of the most diverse countries in Southeast Asia, despite its relatively small geographic size. Here are five ethnicities, some of who have unsuccessfully waged long insurgencies against the central government and others who have made news recently because of the abuses they have suffered at the hands of the Burman-dominated regime.

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Chanting Buddhism East And West

2011-10-22T12:01:00.000-07:00

There is much to be said in favor of chanting. Just as ancient seers ("rishis") in India preserved the Books of Sacred Knowledge ("Vedas"), so Buddhist monks preserved the Dharma by memorizing, studying, and reciting the sutras. There was soon no necessity to preserve them that way with the advent of writing them down (first on palm leaves in Sri Lanka then on other media as they spread beyond India). But to preserve the living tradition, monks have continued to learn, recite, practice, teach (Dharma), and deliver them as sermons ("bhana") through chanting. Americans have joined Asian practitioners, and many chants are now done in English. One practice that originated in Japan, Soka Gakkai (SGI) or "Tina Turner chanting" ("Nam myoho renge kyo") is the fastest growing. Unlike most forms of Buddhism, it draws in large numbers of African- and Hispanic-American practitioners. SGI promises material wealth more than spiritual fulfillment. But the point is not lost. Chants (as in the yogic practice of "japa" or Christian-mystic practice of prayer) are meant to reduce discursive thinking and bring peace of mind. The second video is an example of ancient Sri Lankan Theravada Buddhist PALI (the language closest to the Magadhi the Buddha spoke) and modern American English chanting.

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Heavy Metal Buddhism

2011-10-13T04:31:00.000-07:00

Buddhist/comedian Jim Carrey loved Cannibal Corpse so much that he asked them to perform their megahit "Hammer Smashed Face" in Ace Ventura: Pet Detective.

My girlfriend and I were miserable in samsara. She was at the University of Hawaii and more miserable than I, asking: "When will the suffering end? We'll go East in search of enlightenment," I would answer. "You better finish school first and body surf more. Or we can go to a concert?"

In the meantime, we soothed ourselves with the idea of starting a wholesome grindcore band. I look Tibetan (like Gomo Tulku), and she is Scandinavian (like Alissa White-Gluz), and we were vegans. (I still am).

With our crazy mops, we were either going to be called Zen Zero or Decorticated Disenchanted Strands (DDS), because we wanted to cut our long sun kissed hair down to the skin with revulsion or grow very long yogi dreadlocks like the guys in Carcass (see below).

What I had in mind for Zen Zero/DDS (The Agonist)

Devi and dragon (angel and titan), we would jointly sing the lyrics she wrote in a special notebook in class along the lines of Carcass (classic British vegan grindcore) coroner jargon, girl bands, Cannibal Corpse (a comedic, carnivorous American band made famous by their appearance in Ace Ventura: Pet Detective), Cradle of Filth (dark British death metal), Dimmu Borgir (reptilian Norwegian black metal and our first concert experience), Deicide (darker American metal), Kittie, Dead Kennedys (San Francisco punk rock), and smaller wannabee bands of ALL kinds in Los Angeles.

If Carcass and other vegans could sing that meat eating is as gross as cannibalism with no one noticing, surely we could certainly extol the Dharma without anyone caring. And we'd feel good about it.

There's a way to rage at the universe with themes of disgust, dukkha, mindfulness of death, craving for liberation from samsara, and corporeality in general. Dress Goth, date around, and have music soothe the savage breast.

Sometimes renunciation grows to a fever pitch and becomes aversion (dosa) wanting nothing more than magical powers (abhinna) and enlightening everyone that things are empty and repulsive.

Female death metal singing lessons (Angela Gossow)

Carcass taught us that things "reek of putrefaction" in a "jigsaw quandary," and it seemed so Buddhist/tantric/yogic to cover their song "Carneous Cacoffiny." That's a song from their hyperintelligent album/medical tome "Necroticism: Descanting the Insalubrious." We had a really good sense of humor back then. I guess I was a bad influence on her. But she won complete freedom, so it all worked out. And they were her lyrics after all.

CARCASS: Sometimes it's fun to scream Zen-style.

Carneous Cacoffiny

Carcass

...Striking up my discordant underture
A carnal cacophony perversely penned
Transposed...and decomposed...
But don't hold your breath
As you wait for your god or the void
Or the abyss of nothingness
Your usefulness isn't through
Your productivity I resume...
My sordid, soiled handicrafts
Will be your afterlife's handicap....
My corrupt crescendos...
Will leave you out on a limbo...
Your disposition I unleash...
You will rest in my piece...
With deadly dynamics
You're dead, buried, and barred
Your remains dampened and fingered
Your mortal coil is barbed
The death-bells are peeling
Ringing out as you flake
Shrieking out their recitals
A celebration of your wake...
Enter my funereality
My world two meters under
A curious habitat
Your muddy trench I plunder
Pass on to ethereality
Churned out under the sextant's blade
You live your life in wretchedness
And death is no escape
And death is no escape
And death is no escape

by Melissa Cross

A None-more-metal Dharma-Burger

The Worst Horse

The latest entry from the ever-expanding realm of metal/Buddhism crossovers is the cover and title of the new EP by the great doom/drone band, Queen Elephantine:

The Tibetan-"thangka"-style art is one thing, but it doesn't really get more metal than "Garland of Skulls," does it?* (Queen Elphantine has dabbled in imagery from world religions and cultures, what with album titles like "Surya" and "Kailash", and song titles like "Search for the Deathless State." And you can download their record, "Yatra "(as in the Hindu term for "pilgrimage") for free here.)

Hear the slow, dirgy, powerful track, "Potency," from Garland of Skulls, here.

(See here for another recent - and recommended - Buddhism/metal crossover.)

* *Note: I have dibs on the band name Sk"ulC"up.

Metal for Buddhists? Buddhism for metalheads? Who cares? It rocks.

For a while now I've wondered about the band Yob. (Their name refers to a classic Warner Brothers cartoon; I distinctly remember being a teenager in bands and seeing the cartoon and thinking, "Good band name".)...

The last words in the shorter version of the sutra are "Gat'e Gat'e Paragat'e Parasamgat'e Bodhi Svaha!" The basic translation, as I understand it, is "gone (or ferried) with everyone to the other shore right now!"

A little more Googling about Yob and Buddhism turns up a quick reference in a Rebel Extravaganza interview with vocalist and guitarist Mike Scheidt, in which he responds to the interviewer's question about the use of the word "bardo" in the song "Ball of Molten Lead" from 2004's "The Illusion of Motion "LP:

I'm surprised that one jumped out at you, man! A bardo is a term used in Buddhism. A bardo is a segment of life. The Tibetan Book Of The Dead goes into it, the bardos of life... the stages of life and death. More in depth, when you get into the places where the book deals with learning how to die. We go through time periods of trying to understand and remember who we are outside of this life.

And the band has a track called "Asleep in Samsara" on 2002's "Elaborations of Carbon." Is all this a coincidence? And more important: "does it matter? "

I'm not saying that Scheidt is a Buddhist or that YOB is in some way a "Buddhist band." (And either way, they get points for clearly not trying to cash in on Buddhism's cultural cachet. They're hardly hitting us over the head with the references here.) They probably wouldn't want to be identified as a Buddhist band, even if they were. And I'm "not" saying they are. All I "am" saying is this:

1) Metal can be a lot smarter than some would ever think.

2) Buddhism can be way more metal-confluent than some would ever think. (It can also be way more punk- or hip-hop- or baseball- or business- or "whatever"-confluent than some would ever think, too.)

3) It's refreshing... More

Via NPR: "Gomo Tulku, the Rapping Lama" The Worst Horse (Music, hip-hop, Tibet)

"[T]here's been a detour in [Lama] Gomo Tulku's spiritual journey," reports NPR. "He's about to release his first rap recording."

Now, comments on the piece, so far, don't seem to be in the Rapping Lama's favor. But listen and see what you think.

Of course, there's nothing new about the Buddhism/hip-hop crossover. And like anything, the results have been all over the map. Find some gems - and otherwise - in the Horse's archives...

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What Is Enlightenment

2011-10-07T13:28:00.000-07:00

"The Poster image above is of The Mahabodi Temple at Bodh Gaya, Where the Buddha Attained Enlightenment, Bihar State, India - It can be purchased from Allposters by clicking on the image above. "

"WHAT IS ENLIGHTENMENT IS A TOUGH QUESTION", to many it can mean a number of different things. Let's take a look at what many see it as first, then feel free to comment below on what your thoughts on this..?

BUDDHA ATTAINING ENLIGHTENMENT

FIRST OF ALL, ENLIGHTENMENT WAS A TERM USED BY BUDDHA to state that he had achieved full meditative trance Once he was Enlightened he described how he could see and feel clearly and be one with the world So basically was he trying to descibe that Enlightenment is the state of mind that is achieved when in full complete meditative trance? If so that would answer a lot of debates on this subject.. In this post let's see it like it is that understanding of the term "Enlightenment"..

COMPARISONS OF ENLIGHTENMENT

This would mean that Enlightenment is like TRUTH TO MAHARAJI FOLLOWERS, SEEING GOD TO CATHOLICS OR CHRISTIANS OR FULL MEDITATIVE TRANCE TO MEDITATION EXPERTS.. Whichever one of all these experiences above are all an understandable meaning for this word as they would be the ultimate inner experience depending on your beliefs.

Now let's look at the beliefs, if we strip them away is attaining Enlightenment easier? I mean do we really need to believe in a religion to have an inner experience similar to what these people such as Buddha or Jesus or Whoever had thousands of years ago or can we go down the same neutral path as them and attain it ourselves..? Maybe by having religious beliefs we are lessening the inner connection from attaining this experience, or maybe what Buddha or Jesus was trying to say was that the truth is right there, we are all the same

NOW THAT IT IS MODERN DAY, CAN WE ALL ATTAIN ENLIGHTENMENT..?

Now that it is modern day, can we all attain Enlightenment..? I personally think anyone can, If they have the inner drive.. Religion or no religion it is all about the inner experience, to one person Enlightenment may be just inner, to others it may be inner and outer. Whichever one it is not based on ego and is the persons own inner experience alone.. Many people claim as well as myself, the best way of describing deep meditative states such as deep trance is a full feeling of love and acceptance, this is the feeling that the mind cannot grasp as it is the connection to all things that we are a part of..

WHEN TRYING TO WORK OUT ENLIGHTENMENT WE ALL NEED TO LOOK AT OURSELVES, our inner selves and ask ourselves what it means to you..? Buddha described this feeling thousands of years ago, but only ourselves can experience what we believe it to be

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Buddha Advice Question And Investigate

2011-10-05T14:04:00.000-07:00

The message the Buddha delivered to the Kalamas in Kesaputta (AN 3.65) is one of openness, investigation, and questioning what is taught by whoever it is taught. It is given above in brief. This is the full discourse:

The Kalamas of Kesaputta

1. Thus have I heard. Once the Buddha, while wandering in the Kosala country with a large community of monastics, entered a town of the Kalama people called Kesaputta.

The Kalamas said to one another: "Reverend Gautama, the monk, the son of the Sakyans [has had this reputation:] 'Indeed, the Blessed One is thus consummate, fully enlightened, endowed with knowledge and practice, sublime, knower of the worlds..."

Asking for Guidance

3. The Kalamas asked: "Venerable sir, there are some monks and brahmins who visit Kesaputta. They expound and explain only their own doctrines. The doctrines of others they despise, revile, and pull to pieces.

"Some other monks and brahmins too, venerable sir, come to Kesaputta. They also expound and explain only their own doctrines. The doctrines of others they despise, revile, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning them. Which of these revered monks and brahmins spoke the truth and which falsehood?"

Criteria for Rejection

4. "Kalamas, it is proper for you to doubt, to be uncertain. Uncertainty has arisen in you about what is doubtful. Come, Kalamas:

* Do not go upon what has been acquired by repeated hearing
* nor upon tradition
* nor upon rumor
* nor upon what is scripture
* nor upon surmising
* nor upon an axiom
* nor upon (specious) reasoning
* nor upon a bias toward a notion that has been pondered over
* nor upon another's seeming ability

* nor upon the consideration, 'This monk is our teacher.'

But, Kalamas, when you yourselves know, 'These things are unprofitable, these things are blameworthy, these things are censured by the wise, when undertaken and observed, these things lead to harm and ill' then abandon them.

Greed, Hate, and Delusion

5. "What do you think, Kalamas? Does greed appear in a person for benefit or harm?"

"For harm, venerable sir."

"Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed, a person takes life, steals, commits sexual misconduct, and speaks falsehoods. That person prompts others to do likewise. Will that be for harm and ill?"

"Yes, venerable sir."

6-7. "What do you think, Kalamas? Does hate...delusion appear in a person for benefit or harm?"

"For harm, venerable sir."

"Kalamas, being given to hate...delusion, and being overwhelmed and vanquished mentally by hate...delusion, a person takes life, steals, commits sexual misconduct, and speaks falsehoods. That person prompts others to do likewise. Will that be for harm and ill?"

"Yes, venerable sir."

8. "What do you think, Kalamas, are these things profitable or unprofitable?"

"Unprofitable, venerable sir"

"Blameworthy or blameless?"

"Blameworthy, venerable sir."

"Censured or praised by the wise?"

"Censured, venerable sir."

"When undertaken and observed, do these things lead to harm and ill or not? Or how does it strike you?"

"When undertaken and observed, these things lead to harm and ill. This is how it strikes us."

9. "Kalamas, therefore was it said, 'Come Kalamas! Do not go upon what has been acquired by repeated hearing, nor upon tradition, nor upon rumor... but when you yourselves know: "These things are unprofitable, these things are blameworthy, these things are censured by the wise, and when undertaken and observed, these things lead to harm and ill" then abandon them.'...

The Four Exalted Dwellings

16. "Kalamas, the disciple of the Noble Ones who in this way is devoid of greed, devoid of ill will, undeluded, and instead clearly comprehending and mindful, dwells this way:

"Having pervaded with thoughts of loving-kindness (friendliness, amity, metta) one quarter, so the second, so the third, and likewise the fourth, so above, below, and across. One dwells having pervaded all living beings in all directions, everywhere in the entire universe with a heart grown great, exalted, with boundless thoughts of loving-kindness toward everyone free of hate or malice.

"One lives having pervaded with thoughts of compassion (karuna)... thoughts of gladness-over-their-success (mudita)... equanimity (impartiality, upekkha)... with a heart grown great, exalted, with boundless thoughts of equanimity toward everyone free of hate or malice.

The Four Solaces

17. "Kalamas. the disciple of the Noble Ones who has such a hate-free mind, such a malice-free mind, such an undefiled mind, such a purified mind is one who finds four solaces here and now.

"'Suppose there is a hereafter and there is fruit and results of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall re-arise [be reborn] in heavenly worlds, which are states of bliss.' This is the first solace found.

"'Suppose there is no hereafter and no fruit or results of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found.

"'Suppose unpleasant (results) befall doers of ill. I, however, think of doing il. to no one. Then, how can ill (results) affect me who does no ill deed?' This is the third solace found.

"'Suppose ill (results) do not befall an doers of ill. Then I see myself purified in any case.' This is the fourth solace found.

"Kalamas, the disciple of the Noble Ones who has such a hate-free mind, such a malice-free mind, such an undefiled mind, such a purified mind is one who finds here and now these four solaces."

"So it is, Blessed One! So it is, Sublime One! The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, such a purified mind is one who finds, here and now, these four solaces.

"Marvelous, venerable sir! Marvelous, venerable sir!

"Venerable sir, it is as if a person were to turn up what was upside down, or to uncover what was concealed, or to point the way to one who was lost, or to carry a lamp into the darkness, thinking, 'Those who have eyes will see'!

"So has the Dharma [truth] been set forth in many ways by the Blessed One. Venerable sir, we go to the Blessed One for guidance, to the Dharma for guidance, and to the Community of [accomplished] monastics for guidance.

"Venerable sir, may the Blessed One regard us as lay followers who have gone for guidance from this day forward!"

by Seven based on the work of Soma Thera

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The Holiest Buddhist Site

2011-09-30T07:19:00.000-07:00

There is no single Buddhist mecca, an indisputable holiest shrine. Many might argue for Bodhgaya, India reputed to be the exact site of the Buddha's great enlightenment. But British archeology of yore leaves much to be desired. There is doubt the exact spot and tree are known. (The original Bodhi tree was chopped down by Muslim zealots at the thought that people were "worshipping" a tree instead of Allah). Shwedagon Pagoda, however, is an impressive site. Situated in the capital of Burma (Myanmar), it was built to house sacred relics but has grown in size and significance over its supposed 2,500 year old lifespan. It has been rebuilt several times.

Over 16 tons of 24 kt gold plating covers the main pagoda. At the very top is a single 76 kt diamond, surrounded by 1,100 smaller rubies and diamonds, and a collection of personal gold and jewelry donated to the pagoda by wealthy Burmese citizens before their deaths. During a recent typhoon, diamonds, rubies, sapphires, and gold rained down after becoming detached. Also present in the pagoda are relics of the historical Buddha, including 8 hairs thought to have been given to the first laypersons to come in contact with the Buddha after his enlightenment:

He was on his way to Sarnath, near Varanasi, to find the five ascetics, who abandoned him as he pursued enlightenment by neither struggling nor stopping. (To them not struggling was stopping). Two Burmese merchants were traveling through India when they came upon the Buddha and were so impressed with him that they asked for a keepsake to remember him by. He is said to have pull a few hairs from his head, which were subsequently enshrined at the massive shrine complex that has become modern Shwedagon Pagoda.

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Buddha Boys

2011-09-24T00:37:00.000-07:00

There is, of course, only one Buddha Boy. His name is Ram Bahadur Bomjon, now PALDEN DORJE, a teen sitting and fasting in the jungles of Nepal. But others also loosely get called by the same thing. Novices ("samaneras", "little ascetics") are Buddhist-monks-in-training who keep Ten Precepts as a means of earning great merit for themselves and their families.

They usually ordain temporarily and may sometimes be seen engaged in childish mischief. Since they are not monks but only trainees, such behavior is common and within the bounds of monastic discipline. They are being raised to be responsible members of society not the monastery. Very few go on to become recluses ("samanas"). Nevertheless, because they meditate and dress like miniature monks, they are sometimes called "Buddha Boys."

Thousands of years ago, the historical Buddha's son RAHULA (depicted above on a Laotian monastery wall) became the first novice at the age of 7, making him the youngest person to be ordained, a custom that continues to this day in countries like Thailand, Tibet, and elsewhere throughout Asia.

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Is There A Buddhist Bible

2011-09-19T03:08:00.000-07:00

C.C. Liu, A. Wells, P. MacPherson (Wisdom Quarterly)No, there is no Buddhist Bible. But not to worry, for there are many candidates.

(It should be remembered that there never used to be a Christian Bible either. Councils put together an international bestseller by getting rid of most of the gospels, doctrines, stories, and alternative interpretations floating around the ancient world: See what got left out).

If ever one wanted a "Buddhist Bible," there are scriptures, sacred texts, a living oral tradition (of meditation instructions), and commentaries that could be put together into a very Good Book. But to be complete that book -- composed of the Tripitaka (Discourses, Disciplinary rules for monastics, and the Higher Teachings) -- would have to be enormous.

So there is a popular, easy to carry, and easy to enjoy version called the Dhammapada ("Footprint of the Dharma"). It contains hundreds of shorthand verses. These sayings are pearls of wisdom, which are often illustrated and accompanied by their origin stories.

A better Buddhist Bible might be the Nikayas (all the sutras combined). But there are too many. And there's too much repetition, which is useful for chanting but frustrating for reading. Instead, anthologies like In the Buddha's Words serve as condensed treasuries.

Finally, there is a world-famous summary of the Teachings, What the Buddha Taught, that explains a great deal without including sutras. There are also sectarian texts, and now there's even a Buddhist Bible iPhone app.

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2500 Yrs Later Tibetan Buddhists On Women

2011-09-17T09:18:00.000-07:00

2,500 YEARS AFTER THE BUDDHA, TIBETAN BUDDHISTS ACKNOWLEDGE WOMEN"Buddhist women are celebrating a landmark victory: In April, the renowned Institute for Buddhist Dialectical Studies (IBD) in Dharamsala, India, conferred the degree of "Geshe" -- the Tibetan equivalent of Ph.D. -- to Ven. Kelsang Wangmo, a German [Vajrayana Buddhist] nun.

This is a first in many ways: Traditionally, "Geshe" degrees are conferred on monks after 12 or more years of rigorous study in Buddhist philosophy. For the first time in history, a nun has now received the degree. Even more surprising, it was conferred on a Western woman.

Ven. Kelsang Wangmo [PICTURED HERE] was finally rewarded for mastering the strenuous course of study in higher [Tibetan] Buddhist philosophy. She had already been teaching philosophy at the Institute for more than five years.

So why is this such a big deal, and why did it take so long? In the West, the first female professorship was awarded to a woman at a European university in 1732. Almost 300 years ago scientist LAURA BASSI taught physics at the University of Bologna. And more than 2,500 [now almost 2,600] years ago the Buddha allowed women into the monastic order ["Sangha"]. He did this by ordaining his foster mother, Maha Prajapati.

She and 500 like-minded [Shakyan] women donned saffron robes, shaved their heads, and walked 350 miles barefoot to show their unwavering determination. But it was only after Ven. Ananda intervened on their behalf that the Buddha finally granted their request -- a revolutionary decision in India at the time.

[This was a first for a world religion, but it was not a first for India. Not long before, the Buddha's contemporary MAHAVIRA, the founder of JAINISM, admitted women into a wandering ascetic order similar to Buddhism's.]

by Michaela Haas

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About Polytheism 1

2011-09-11T07:59:00.000-07:00

Polytheism, Pantheism, or Panentheism: Shedding Light on Pagan Theology

Author: Eldyohr Posted: June 8th. 2008 on Witchvox.com

An interesting article on Pagan theology, which I think misses a couple of points. Please forgive my boldness in taking this on - Pagan theology is a hobby of mine. I don't consider it as important to our movement as, say, ritual practice or meditation, but it makes a fun pass-time. I'll begin by quoting:

Eldohyr says:

"A modern scientific perspective will tend to reject polytheism because of its incompatibility with our understanding of nature. If there really were different, independent gods in charge of all the different aspects of reality, then we shouldn't necessarily have a set of natural laws that are common to all parts of reality. The laws of physics would not need to apply to chemistry and the laws of chemistry would not need to apply to biology, and so on. Scientific order would find no basis if multiple gods were working at potentially cross-purposes."

There are several reasons why traditional polytheisms (and I'll be working from a perspective of Indo-European traditional Paganism - not much reference to Africa or China...) didn't have this sort of problem in practice.

First, the universe is generally described as formed from some universal first principle - usually this is the 'Body' of the First being...Ymir among the Norse, Purusha among the Vedic peoples. This First Being's nature is the all-nature of the created world, in which even the Gods exist. Divinity doesn't transcend this nature - it arises in it.

Polytheistic deities are not, generally, omniscient or omnipotent. They are not capable of remaking (all of) reality at will, they are subject to fate and to the acts of other gods, even grateful for the worship of mortals and willing to make deals with us. The Gods work *through* the natural laws, not outside them (usually). So there's no real danger of various gods making different 'natures' in different places - we're all One Substance, held together by the Web of Fate (and even the Fates are triple).

"There is also a self-defeating nature to the polytheistic denial of ultimate unity. Everything cannot be radically pluralistic. We live in a uni-verse not a multi-verse. Indeed, the polytheistic position is offered as a unified system of thought. But in presenting a unified thought about ultimate reality, they deny the very philosophy they are advocating."

Traditional polytheism always includes some variety of Monism - a category the author missed. Monism, as found in such systems as Vedanta, holds that all manifest existence is a part of One Great Whatsis. The nature of the Whatsis varies from culture to culture. Most often I think it's fair to call it One Great Process, in which the sum of the actions of all beings creates reality as we all find it, the reality in which both gods and mortals live. This One Process isn't willfull - it doesn't have a plan, it isn't a person - all such decisions must be made by the individuals who dance the Dance. Some radical monism has become near monotheism, especially under influence of invading monotheistic systems, but all ancient Indo-European Pagan systems have a monistic component.

If there are polytheistic Pagans that haven't noticed this, I do think they need to have a look. However, even the above two principles - Original Unity and Non-omni - cover a lot of these objections.

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Buddhist Goddesses

2011-09-08T22:00:00.000-07:00

Wisdom Quarterly inspired by Brian Schell's Women in Buddhism (dailybuddhism.com)

Kwan Yin in Tibet: "Every person whose heart is moved by love and compassion, who deeply and sincerely acts for the benefit of others without concern for fame, profit, social position, or recognition expresses the activity of Chenrezig" (Bokar Rinpoche).

There are highly respected historical women in Buddhism, such as the Buddha's chief female disciples Khema Theri, Uppalavanna Theri, Maha Pajapati (the Buddha's stepmother and the first woman ordained as a nun), Maya Devi (the Buddha's birth mother), accomplished monastics and enlightened lay women. But no female is more famous than the Goddess of Compassion and Mercy, Kwan Yin.

She is a bodhisattva, a being vowing to become a buddha to rescue others from suffering. She is also known as Kwannon, Kannon, Kuanyin, Guanyin, Guanshi'yin, and many other names throughout the East. Just as famously, she is the inspiration for many characteristics attributed to Mother Mary.

She is the feminine manifestation of Avalokiteshvara, the male bodhisattva of compassion in Indian Buddhist lore. The name means "the lord who looks down." She remains male in Japan as Kannon Bosatsu, but even there is often depicted as female; the same happens in Tibet. Many believe that Kwan Yin is "both" masculine and feminine, male and female, yin and yang as called for by the situation. Such is the capacity of a "goddess" (devi).

Of course historically, Avalokita, as the bodhisattva of compassion is also known, was male. But in art as well as myth he evolved, combining with or being influenced by similar Chinese female characters to create the "goddess" the world knows as Kwan Yin.

She is depicted as a beautiful and graceful lady in flowing robes, extending mercy and comfort, sitting in meditation, overcoming dragons, and sometimes appearing in the manner of a Hindu deity with many arms (indicating the ability to do many things simultaneously). There are countless variations of stories, legends, prayers, and imagery for Kwan Yin. One very common origin-tale speaks of an exceedingly compassionate girl sentenced to death by her father. Her mantra is very famous.

Avalokiteshvara forms a protective trinity along with Manjushri and Vajrapani. He is the protector of the Lotus family of devas, which also includes Amitabha and Tara (wildmind.org)

Dharma protecting deity, an avian-hybrid kinnara (richard-seaman.com)

* Transcendence in India

* Women in Buddhism (DailyBuddhism.com)
* Religion21.com: Buddhism in the 21st Century

* Who are the Taras and Mother Goddess Green Tara?

Combining many characters: Considered a manifestation of Benzaiten by some, Kichijoten by others (Sanskrit = 'Sri-devi, Lakmi), the Buddhist goddess of beauty, luck, prosperity, and merit. "Daibenkudoku-ten is a manifestation of Kichijoten. Of Hindu origin. Born from the sea, the wife of Vishnu. It is believed that she grants prosperity and good luck. In Buddhism, she is worshipped as the wife of Bishamonten and the daughter of the Dragon King and Kishimojin (Sanskrit = Hariti). In Buddhism, she too presides over prosperity" (Sanjusangendo temple catalog).

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Buddhist Climate Project

2011-08-19T23:03:00.000-07:00

(Environment and Nature) In the run-up to the crucial U.N. Climate Treaty Conference in Copenhagen in December 2009, the Buddhist Declaration on climate change will present to the world's media a unique spiritual view of climate change and our urgent responsibility to address the solutions.

It emerged from the contributions of over 20 Buddhist teachers of all traditions to the book A Buddhist Response to the Climate Emergency. "The Time to Act is Now" is a pan-Buddhist statement by Zen teacher Dr. David Tetsuun Loy and Theravada teacher Bhikkhu Bodhi with scientific input from Dr. John Stanley. The Dalai Lama was the first to sign this declaration. All concerned members of the international Buddhist community are invited to study the document and add their voice by co-signing it HERE.

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Buddhism In Mexico Budismo

2011-08-15T22:24:00.000-07:00

America is not synonymous with the United States, although we use it that way. America is a continent with northern, central, and southern sections. The economic dominance of one part of the north has led to US hegemony (social influence) and military control and distorted the world's view of Americans. Mexico is just to the south of the US because the US stole many parts of Mexico including world-famous California. Just as Buddhism intrigues US citizens, citizens of Mexico and the rest of the Americas are embracing the Dharma. Of course, Buddhism in ancient Mexico and Mesoamerica goes much further back than it does in the US. Particularly striking is the Eagle-men versus Snake-men warring, popular in both Aztec and Buddhist mythology and central to the founding of Mexico and its flag. And there is also the adoration of GuanYin/Guadalupe. Budismo en espanol is no longer limited to Spain.

Budismo GeneralM'as de la mitad de la poblaci'on mundial vive en pa'ises que han recibido una gran influencia de las ideas y pr'acticas budistas. Sin embargo, desde los tiempos de Buda -- quinientos a~nos antes de la aparici'on del cristianismo -- hasta mitad del siglo XX en Occidente no se sab'ia casi nada acerca del Budismo.

EL BUDISMO SE EXTIENDE A OCCIDENTE

No obstante, a mediados del siglo XX esta situaci'on empez'o a cambiar, y se dice que hoy en d'ia el budismo es una de las religiones que con m'as rapidez se extiende en Occidente.

EL BUDISMO

Qu'e es el Budismo? Normalmente consideramos que la religi'on es creer en Dios, o mejor dicho, en creer en cualquiera de sus manifestaciones divinas; sin embargo, en el Budismo no se habla de Dios alguno. Mas

VALLE DE BRAVO, Mexico - In December 2010, a longtime dream of H.E. Yongdzin Tenzin Namdak Rinpoche was realized with the internal consecration of the Great Stupa for World Peace at the Chamma Ling retreat center, Mexico.

This huge, sacred structure represents all paths to enlightenment. It is hoped that its presence will help remove obstacles and discord and bring peace and happiness to Mexico and the world.

Among the hundreds of participants at the consecration were Yongdzin Rinpoche, the most senior teacher of the Bon Buddhist tradition of Tibet.

Also in attendance were Khenpo Tenpa Yungdrung Rinpoche, abbot of Triten Norbutse Monastery in Kathmandu, Nepal; Geshe Tenzin Wangyal Rinpoche, spiritual director of Ligmincha Institute; Bon Buddhist masters; representatives of other Buddhist traditions; as well as local native shamans. Video edited by Enrique Garcia.

* garudamexico.org
* ligmincha.org
* Titans (Asuras) of Mexico

Spanish Buddhism

* Budismo.org.mx - Dia de Meditacion por la Paz
* Buddha Channel (multilingual)
* Mujeres Budistas sin Vueltas (blog)
* Mindfulness el la Vida Contidiana (Jon Kabat Zinn)
* Budismo sin Creencias (Stephen Batchelor)
* Sabidura Emocional (Paul Ekman)
* Nechung, El Oraculo del Dalai Lama (Thubten Ngodup)
* Non-English translations of Buddhist Selections
* Buddhist Publication Society (Spanish titles)
* C.O.A. Tataguato (blog)
* Blog de Aguiladorada
* Amegumo.com

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Buddhism And Human Consciousness

2011-08-13T20:09:00.000-07:00

Since my presentation is entitled "A Buddhist Response to Contemporary Dilemmas of Human Existence," I should begin by spelling out what I mean by the expression "contemporary dilemmas of human existence."

Our root problem, it seems to me, is at its core a problem of consciousness. I would characterize this problem briefly as a fundamental existential dislocation, a dislocation having both cognitive and ethical dimensions.

That is, it involves both a disorientation in our understanding of reality, and a distortion or inversion of the proper scale of values, the scale that would follow from a correct understanding of reality.

Because our root problem is one of consciousness, this means that any viable solution must be framed in terms of a transformation of consciousness. It requires an attempt to arrive at a more accurate grasp of the human situation in its full depth and breadth.

[And it requires] a turning of the mind and heart in a new direction, a direction commensurate with the new understanding, one that brings light and peace rather than strife and distress.

Before I discuss some of the responses that religion might make to the outstanding dilemmas of our age, I propose to offer a critique of the existential dislocation that has spread among such significant portion of humankind today.

Through most of this century, the religious point of view has been defensive. It may now be the time to take the offensive, by scrutinizing closely the dominant modes of thought that lie at the base of our spiritual malaise.

by Bhikkhu Bodhi

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What Is The Buddhist Dharma

2011-08-08T22:27:00.000-07:00

THE DHARMA: A GRADUAL TRAINING

Derived from John T. Bullitt's article "Dhamma" (accesstoinsight.org)

The Dharma (Pali, "Dhamma"), the truth or doctrine taught by the Buddha, is uncovered gradually through sustained practice. The Buddha made clear many times that enlightenment or awakening does not occur like a bolt out of the blue to the untrained and unprepared mind. Rather, it culminates a systematic journey with many stages:

Just as the ocean has a gradual shelf, a gradual slope, a gradual inclination, with a sudden drop-off only after a long stretch, in the same way this Doctrine and Discipline ("Dharma-Vinaya") has a gradual training, a gradual performance, a gradual progression, with a penetration to liberating wisdom only after a long stretch. - Ud 5.5"Monastics, I do not say that the attainment of enlightenment is all at once. Rather, the attainment comes after gradual training, gradual action, gradual practice. And how is there the attainment of enlightenment after gradual training, gradual action, gradual practice?

"There is the case where, when confidence [in the Dharma, Buddha, and/or "Sangha"] has arisen, one visits [a teacher]. Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dharma. Having heard the Dharma, one remembers it. Remembering, one penetrates the meaning of the teaching. Penetrating the meaning, one comes to an agreement through pondering the teaching. There being agreement through pondering the teaching, motivation arises. When motivation has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the body of the ultimate truth. And having penetrated it with discernment, one sees it." - MN 70

The Buddha's teachings are infused with this notion of gradual development. His method of "gradual instruction" ("anupubbi-katha"), which appears in various forms in countless discourses, always follows the same arc: He guides newcomers from first principles through progressively more advanced teachings, all the way to the fulfillment of the Four Noble Truths and the full realization of nirvana:

The Dharma is the path to the complete end of woe.

Then the Blessed One, having encompassed the awareness of the entire assembly with his awareness, asked himself: "Now who here is capable of understanding the Dharma?" He saw Suppabuddha the leper sitting in the assembly. And on seeing him the thought occurred to him, "This person here is capable of understanding the Dharma." So aiming at Suppabuddha the leper he gave a step-by-step talk -- that is, a talk on giving, a talk on virtue, a talk on heaven; he declared the drawbacks, degradation, and corruption of sensual passions, and the rewards of renunciation. Then when he saw that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elated, and bright, he gave the Dharma-talk peculiar to Awakened Ones (on suffering, its origination, its cessation, and the path leading to its cessation. And just as a clean cloth free of stains would well absorb a dye, in the same way, for Suppabuddha the leper sitting in that very seat, the dustless, stainless eye of the Dharma arose in him: "Whatever is subject to origination is subject to cessation." - Ud 5.3

At each stage of this "gradual training" ("anupubbi-sikkha"), the practitioner discovers a new and important dimension of the impersonal law of cause-and-effect - karma, the cornerstone of Right View. Its gradual nature is thus a very useful organizing framework with which to view the entirety of the Buddha's teaching.

The gradual training begins with the practice of generosity ("dana"), which helps begin the process of weakening the unawakened practitioner's habitual tendencies to grasp and cling - be it to views, sensuality, or unskillful habits of thought and behavior.

This is followed by the development of virtue, the basic level of sense-restraint that helps the practitioner develop a healthy and trustworthy sense of self. The peace of mind born from this level of self-respect provides the foundation for all further progress along the path.

The practitioner now understands that some kinds of happiness are deeper and more reliable than anything that the gratification of sense desires can ever provide. The happiness born of generosity and virtue can even lead to rebirth in the various heavens - literally (hereafter) and metaphorically (here and now).

But eventually the practitioner begins to recognize the intrinsic drawbacks of even this kind of happiness: As good as rebirth due to wholesome states may be, the happiness it brings is not a true and lasting one. For it relies on causes and conditions (e.g., the support of karma and its results) over which one ultimately has little to no direct control.

This marks a crucial turning point in the training, when the practitioner begins to grasp that true happiness will never be found in the realm of the physical and sensual world. The only possible route to an "unconditioned" happiness lies in renunciation, in turning away from the sense sphere. By trading the familiar, lower forms of happiness for something far more rewarding and noble, one advances quickly.

Now at last the practitioner is ripe to receive the profound and liberating teaching of the Four Noble Truths, which are often regarded and taught as rudimentary. In fact, an understanding of them is the "culmination" of practice. They are not "self-evident truths" to be accepted on faith: Acceptance is not nearly enough; insight is needed. The fourth truth spells out the course of mental training required to realize the highest happiness, nirvana, whereas the first three give the reason why.

Many Westerners first encounter the Buddha's teachings on meditation retreats, which typically begin with instructions in how to develop the skillful qualities of right mindfulness and right concentration. It is worth noting that, as important as these qualities are, the Buddha placed them towards the very end of his gradual course of training. The meaning is clear: to reap the most benefit from meditation practice, to bring to full maturity all the qualities needed for enlightenment, the fundamental groundwork must be prepared. There is no short-cutting this process.

Here is the Buddha's six-stage gradual training in more detail:

* GENEROSITY ("DANA")
* VIRTUE ("SILA")

* THE 5 PRECEPTS

* THE 8 PRECEPTS

* THE 10 PRECEPTS

* LUNAR OBSERVANCE DAYS (INCLUDING THIS YEAR'S CALENDAR)
* HEAVENS ("SAGGA")

* THE 31 PLANES OF EXISTENCE

* DRAWBACKS ("ADINAVA")
* RENUNCIATION ("NEKKHAMMA")
* THE FOUR NOBLE TRUTHS ("CATTARI ARIYA SACCANI")
* THE NOBLE TRUTH OF DUKKHA (SUFFERING OR STRESS)

* DUKKHA

* THE ROUND OF REBIRTH ("SAMSARA")

* THE NOBLE TRUTH OF THE CAUSE OF DUKKHA

* CRAVING ("TANHA")
* IGNORANCE ("AVIJJA")

* THE NOBLE TRUTH OF THE CESSATION OF DUKKHA

* NIRVANA

* THE NOBLE TRUTH OF THE PATH

* MEDITATIVE ABSORPTION ("JHANA")

What is the Dharma in brief? It is the fourth noble truth - the Noble Eightfold Path. The Commentaries group the eight path factors into three divisions:

* III. WISDOM ("PA~n~nA"):

1. Right View ("samma-ditthi")

Intentional action ("karma")

Admirable friendship ("kalyanamittata")

2. Right Resolve ("samma-sankappo")
* I. VIRTUE ("SILA"):

3. Right Speech ("samma-vaca")

4. Right Action ("samma-kammanto")

5. Right Livelihood ("samma-ajivo")
* II. CONCENTRATION ("SAMADHI"):

6. Right Effort ("samma-vayamo")

7. Right Mindfulness ("samma-sati")

8. Right Concentration ("samma-samadhi")

* AUGUST 8TH IS "INTERNATIONAL FORGIVENESS DAY"
* ODDS ARE BETTER THERE ARE UFOS

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Buddhism Is Very Different From Hinduism

2011-08-08T08:26:00.000-07:00

Hindu "saddhus "in Durbar Square, Kathmandu, Nepal

"REPLY TO CHANGI 1: BUDDHISM IS VERY DIFFERENT FROM HINDUISM"

Daniel Hopkinson (Examiner.com, Aug. 22, 2009)

Buddhism is very different from Hinduism in several respects:

* In Buddha's teaching there is no concept of gods such as in other theistic religions.
* In Hinduism the God Shiva manifests itself in many forms.

WQ: The Buddha borrowed the prevalent concept of gods and Gods ("devas" and "brahmas") and added to it. The concept is a far less complex pantheon, but there are many, many gods. The concept of what a deity is, indeed, is quite different. Buddhism is a non-theistic (not atheistic) tradition; it does not "rely "on gods but it does believe in them. The various kinds of gods in this and other worlds are subject to karma, rebirth, to downfall, and vary between one another. They are not able to grant liberation from Samsara. Often virtuous, they are not always wise. Sometimes powerful, they are oftentimes dealing with the same issues of vanity, ego, delusion, anger, and greed that humans are wrestling with.

* Another fundamental difference is that while Hinduism condones the caste system Buddhism does not.
* All human beings, in Buddhist beliefs, are equal. One station in life is in the hands of oneself. Karmic law ensures that.

WQ: Indeed, the Buddha did not support the traditional caste system. He regarded one's actions in this life, not one's rebirth into a particular station in life, as the more important thing. One is or is not a "brahmin" by one's actions now. However, one was not accidentally born into one's caste or circumstances. The Buddha pointed out inherent differences between beings. They are all equal in potential but not equal in karma (deeds), wisdom, access to knowledge, habits, and so on. The entire discussion is squashed whenever someone says the Buddha was a Hindu. He was not a Hindu. (There was not even such a thing as "Hindu" at that time).

The Buddha was a wandering ascetic who defied the dominant tradition (Brahmanism) and its Vedic authority. The Buddha rebelled against this authority and found a path to direct realization without the intermediary of priests (such as Protestantism in its utter rejection of Catholic Church orthodoxy and power) or authoritative and unquestionable texts no one but the priestly class even had a chance to handle and study much less interpret.

Reply to Changi 1: Buddhism is very different from Hinduism. Welcome to our discussions. It seems that we have a similar problem with Buddhism and Hinduism as we do in Christianity between Catholics and Protestants, at least in some respects:

* Differences in belief: Some, like you [Changi], have asserted that they are very different, while others assert they are rather similar. It sounds as if we need more discussion and input from anyone who can provide us with some documentation. Thanks for your comments. JOIN THE DISCUSSION!

WQ: Documentation (references to sutras, ancient commentaries, and modern scholarship) is abundant. The two traditions are not very different to the casual observer, no more different than Judaism and Christianity. And in that sense they are "very" different. People cannot tolerate the contrasts between Catholicism and Protestantism, and yet these are the same religion. Buddhism, like Christianity, is a new religion emerging out of Hinduism. The similarities are striking. But the comparisons between Christianity and Judaism are even stronger.

Whether Hinduism and Buddhism are more similar than different has more to do with what one regards as significant. On many significant points, they could not be more different. They sought the same thing ("moksha" or "liberation") but pointed out different means to achieve and different definitions for what constitutes deliverance. With the veneer of details removed, Hinduism is far closer to Christian beliefs than to Buddhism. But Hinduism and Buddhism share a common cultural background that links them.

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Buddhism In China

2011-07-02T07:01:00.000-07:00

Grand Buddha, Sichuan (Szechwan) province, China (Flickr/Jean Huang Photography)

Jean Huang has captured brilliant images of CHINA. An amazing pool of Buddhist photos from INDIA and KATHMANDU is now available. See also WN Abram's INDIA gallery and Siebe's THAILAND collection.

There are 19 major religions in the world today. These 19 religions are further subdivided into approximately 270 subgroups. There are about 34,000 subgroups listed under Christianity, which when lumped together has two billion followers. Catholicism is the largest group. The two billion figure includes Roman Catholicism, Protestantism with many subdivisions, and Eastern Orthodox Christians from Russian and Greek Orthodox churches, as well as Free Church members. The world's major religions are nominally:

* Catholicism (lumped with Christianity)
* Buddhism (with more than one billion uncounted Buddhists in communist China)
* Islam (over one billion followers), Hinduism (over 800 million, almost all in India)
* Indigenous traditions (shamanism, Shinto)
* New faiths (Baha'i, Nichiren) and cults

Worldwide there are fewer than 15 million Jews. They are disproportionately represented so as to make Judaism seem like a world religion. In fact, it is so small as to be insignificant. But like Jainism, which strongly associates with Hinduism, it makes a disproportionate impact. Information on the geographic distribution of religions and their major traditions is widely available on the Web. Source

* Humanity's Original: SUMERIAN SPACE GODS
* India-China-Pakistan: KASHMIR CONFLICT CONTINUES
* Learn Japanese to learn about Taoism, Zen, and Shinto

The oldest organized religion was Sumerian translated here in cartoon form with real scripture.

AGNOSTICISM - ATHEISM - BAHA'ISM - BUDDHISM - CANDOMBLE - CAO DAI - CATHOLICISM - CHRISTIANITY - CONFUCIANISM - CULTS - DEISM - GNOSTICISM - HINDUISM - HUMANISM - ISLAM - JAINISM - JEHOVAH'S WITNESS - JUDAISM - MORMON - PAGAN - PANTHEISM - QUAKERS - RASTAFARI - RELIGIOUS TEXTS - SANTERIA - SCIENTOLOGY - SHAMANISM - SIKHISM - SPIRITUALISM - TAOISM - UNIVERSAL LIFE CHURCH - UNIVERSALISM - ZOROASTRIANISM

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Enochian Temples

2011-06-26T02:40:00.000-07:00

Book: Enochian Temples by Benjamin Rowe

During the six months beginning November, 1985, I was involved in an extended exploration of the Enochian Tablet of Earth. There was no purpose to the work other than tourism - I merely wanted to see what was there and record it as accurately as possible. Curiosity is sometimes well rewarded; instructions were given on a new way to use the Tablets for magickal workings. The method involves the transformation of the two-dimensional Tablets into a threedimensional structure that is the Temple of the Tablet. The Temple demonstrates the fundamental geometric, energetic, and spiritual properties of the Enochian magickal system through a form embodying the character of its active, intelligent energies.

There is much more to the Enochian magick than a mere collection of elemental energies. Rather, each tablet is an expression of the whole of existence, parallel to the cabalistic Tree of Life and equal to it in power and descriptive ability. With the practical and symbolic tools provided here, the competent magician will be able to unlock the higher aspects of the magick for himself.

Before using the Temple technique, the magician should be thoroughly conversant with the basic attributions of the Hebrew letters and numbers as described in the Golden Dawn documents and Crowley's 777 Revised. Equally useful is a familiarity with the "restored" Tree of Life first presented by Charles Stansfield Jones, aka Frater Achad. A sketch of his Tree is provided in figure # at the end of this book. Achad's Tree forms the basis for all existing explanations of the Temple's symbolism. The author believes that the Temple can be used effectively by persons using other symbol-systems, but at this point it is up to the users of other systems to discover how they can be connected with the Temple.

Download Benjamin Rowe's eBook: Enochian Temples

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Buddhist Cruelty Free Thanksgiving

2011-06-25T01:03:00.000-07:00

"Vegetarian" (Latin, vegetus, "lively, lusty") means eating life-giving foods. Avoiding animal products (like cheese with calf-stomach lining, white sugar with bone char, or Jello with boiled pig's feet) gives life to the eater, the environment, and the eaten. Or follow AOL's advice and eat roadkill.

As we Americans stuff ourselves on neo-traditional Tofurky and braised asparagus tips, mounds of mashed potatoes drizzled with Earth Balance or "real" olive oil (if any can be found), with a side of sweet potato pie and -- what Thanksgiving table would be complete without gelatinous canned and sliced cranberry dressing -- let us give thanks that ["pick something, anything"]. There's plenty to be thankful for!

Black Friday means it's back to a case of the ungrateful seduction of greed we like to call "Me first and the gimme gimmes"! Mindfully enjoy that, too. It's by knowing-and-seeing how the mind works so subtly that we slowly free ourselves by wisdom. (Oh, and buy me something as you end up buying so many things for yourself). Enjoy!

DO WE "HAVE" TO?!

There's no rule saying Buddhists have to be vegetarian. It's the compassionate and environmentally-conscious thing to do (benefiting oneself, others, and everyone else). But it's a choice. If we were more mindful of what came out of our mouths (verbal karma) than what went in, we might also do well for ourselves. So whatever you eat, enjoy it! For "joy" is the way.

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The World To Come Buddhist Prophecy

2011-05-27T05:46:00.000-07:00

Sayagyi U Chit Tin (BuddhaSasana), Wisdom Quarterly editThe Buddha gave this famous advice before explaining the world of the future.

[TO BE AN ISLAND]

Dwell, meditators, with yourselves as an island, with yourselves as a guide, with no one else as a guide, with the Dharma (Doctrine) as an island, with the Dharma as a guide, with no other as a guide.

And how, meditators, does one dwell with oneself as an island, with oneself as a guide, with no one else as a guide, with the Dharma as an island, with the Dharma as a guide, with no other as a guide?

Here (in this Teaching), meditators, a meditator lives [as explained in detail in the Four Foundations of Mindfulness sutra] contemplating

* body in body
* sensations in sensations
* consciousness in consciousness
* mental objects in mental objects

ardent, attentive, mindful, having removed covetousness and discontent with regards to the world.

Thus, meditators, does one dwell with oneself as an island, with oneself as a guide, with no one else as a guide, with the Dharma as a guide, with no other as a guide ("Digha Nikaya" III 58, 77).

So begins the sutra in which the Buddha describes the coming "buddha", Metteyya (or in Sanskrit, Maitreya).

The ancient lost city of Pagan in the Burmese wilderness, site of thousands of temples

[THE CYCLES OF HUMAN HISTORY]

The Buddha first describes the ideal conditions that existed on Earth long ago when there was a succession of seven Wheel-Turning Monarchs.

Eventually, there was a ruler who neglected to provide for the poor. As a consequence, theft arose in the world. Gradually, people became more and more immoral and killed others. Because of this, the average human lifespan declined from 80,000 to 40,000 years.

Then people began to tell lies, and the human lifespan declined to 20,000 years. Next, malicious speech became prevalent, and the lifespan decreased to 10,000 years.

Then sexual misconduct became prevalent, with the result that people lived for 5,000 years. Harsh speech and frivolous talk became prevalent, and people lived for 2,500 years and 2,000 years. With the advent of covetousness and ill will, the lifespan declined to 1,000 years. When people began to entertain wrong views, their lifespan decreased to 500 years.

Then three things became rampant: incest, unnatural greed [or perhaps perverse lust], and homosexuality [Note 2]. As a result, the human lifespan decreased to 250 years and 200 years.

Then there was a lack of filial duty [honoring] towards parents, failure to fulfill duties towards spiritual seekers (wandering recluses and brahmin priests), and failure to respect community leaders [elders, all of which is explained in the "Sigalovada Sutra" or Lay-Buddhist's Code of Ethics].And the lifespan decreased to 100 years. This was the human life span at the time of the historical Buddha (Gotama or Gautama, also known as Shakyamuni, the "Sage of Shakya Clan").

Whenever the lifespan is shorter than 100 years, there can be no Buddha in the world [Note 3]. [Time is cyclical, so although the average lifespan decreases, it eventually increases again.]

The Buddha explained that unethical and immoral behavior will continue to increase, and the human lifespan will continue to decrease until it is only 10 years! At that time, girls will be married at five years of age.

People who have no respect for their parents, spiritual seekers, or elders, and will not honor and praise them. Promiscuity will be so common that human beings will be more like animals.Animosity, ill will, and hatred will be so strong that people will want to kill members of their own family.

There will be a seven-day war that results in a great slaughter. Some people will hide for those seven days. Afterwards, they will rejoice to see those who have survived. They will determine to stop killing. And their lifespans will increase to 20 years.

Seeing this, they will undertake to keep other ethical and moral precepts, and gradually the human lifespan will increase again.

DN III 58-79, translated in DB III 59-76 and TS 347-370. Miss Horner seems to overlook this when she says that there is no mention in the Pali Canon or Commentaries that Buddha Gotama made a declaration of future buddhahood for Maitreya (CB xvi).

See also GS I 142, where the Buddha says that these three things were already prevalent in his day.

See CSM 391.

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The Buddha Was A Hindu Right Wrong

2011-05-08T19:29:00.000-07:00

THE BUDDHA opposed the Vedas (Hinduism's sacred texts). He was part of a (shraman)movement that opposed the brahmin priests. The situation is mirrored later in history when Jesus opposed the temple priests (PHARISEES and PHILISTINES) and revitalized and utterly transformed ancient "Judaism" (collectively speaking, Old Testament views and oral traditions).

The Buddha went against the stream, against the religious authority of his day (temple brahmins and other ascetic schools, such as Jainism). His realization transformed India and the world. It actualized the Vedic Brahmanism of his day. That Brahmanism gave rise to Hinduism, which owes much to the revitalizing influence the Buddha started. There was no "Hinduism" at that time.

The Buddha was not a Hindu. SRI SHANKARA (788 CE-820 CE) systematized and founded what the British later dubbed "Hinduism" (the disparate and incomprehensibly diverse practices and views from the Indus River Valley). Shankara organized the commonalities and developed sets of beliefs we would now recognize as "Hindu." But he was very antagonistic towards Buddhism. He reduced the Buddha to a avatar -- an incarnation of the God Vishnu.

And brahmins, to reassert their top status (called into question by the noble-warrior caste Buddha and shramans), invented the story of Vishnu coming down to mislead purposely mislead people away from "Eternal Dharma" (an epithet Hinduism uses for itself). The average Hindu has no idea about any of this. They simply regard the co-opted Buddha as yet another holy man, sage, or avatar, of which there are so many in Hinduism as to stagger the imagination.

Hindu founder Shankara did all he could to destroy Buddhism in India, and Muslim/Islamic marauder completed the task. But by then Buddhism had already become a universal missionary religion, that went on to inspire and lend much to the Earth's two other "world religions," Christianity and Islam. (EXPLORING BUDDHISM AND HINDUISM MAGAZINE)

BRAHMANISM, BUDDHISM, AND HINDUISM

Dr. Lal Joshi (BPS, Wheel No. 150/151)

Dr. Joshi replies to certain Indian scholars who have criticized Buddhism, and others who have put forward the theory that Buddhism is simply a form of Hinduism or an offshoot of it. His thesis broadly falls under five heads, namely:

(1) The Buddha was not "born a Hindu" because Hinduism in its present form had not emerged at the time of his birth; (2) before the time of the Buddha the religion of India was Vedic Brahmanism, but alongside the Vedic tradition there was an ascetic ("'Sramana") stream of religious thought and practice having its origin in prehistoric times; (3) it is to this "'Sramanic" culture that Buddhism has its closest affinity; (4) Hinduism grew out of a fusion of Vedic Brahmanism with Buddhism and other "'Sramanic" religious trends; (5) although Buddhism acknowledges an affinity with the "'Sramanic" cults, it is nevertheless a unique product of the Buddha's direct insight.

Dr. Joshi (professor at the Dept. of Religious Studies, Punjabi University, Patiala, India and visiting fellow at Harvard Univ.'s Center for the Study of World Religions, Cambridge, Mass.) is not the first to have pointed out the more obvious of these facts. But he brings to bear on the subject an impressive erudition and has supported his arguments with a great deal of painstaking research.

FOREWORD - I. INTRODUCTORY REMARKS - II. CURRENT THEORIES OF THE ORIGINS OF BUDDHISM - III. CRITICISM OF THE CURRENT THEORY - IV. DATE OF THE OLDEST UPANISHADS - V. EARLY BRAHMANICAL IDEALS CONTRASTED WITH EARLY BUDDHIST IDEALS - VI. PRE-HISTORY OF RAMANISM - VII. CONCLUDING REMARKS

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What The Buddha Never Taught

2011-04-28T22:42:00.000-07:00

WAT PAH NANACHAT, Thailand - "A while back I divested myself of all furniture and 90 percent of everything else I owned to move to a new life. It was one of my most intense therapeutic acts and amazingly easy to accomplish, once I discovered that detachment is the happy companion of spiritual freedom."

The act of letting go is a central theme in this combination travelogue and spiritual odyssey -- that of cutting loose the physical world and the ego to get to the essence of human existence. The author, a Canadian journalist and accomplished student of Eastern meditation, had already experienced this on a certain level when he ventured through the gates of a Thai Buddhist monastery, largely populated by Western Caucasians. In this jungle community he lived a season in poverty and service, and when he left he took with him a different and somewhat unexpected vision of enlightenment -- hence the title.

Through the texture of a beautiful essay enriched with dialogue, we eavesdrop on the inner sanctum of the monks' environment and vicariously experience their world, bound by (or, depending on one's perspective, liberated by) stringent rules of behavior, long hours of meditation, and the nourishment of only one [substantial] meal a day. Consequently, we see the monks as human beings grappling with their own emotional baggage, just like us.

"The first morning Jim and I go on "bindabhat" [Pali, "pindapat", the monastic custom of going on alms round for food] is the first time I notice that monks don't wear sandals on the ninety-minute walk over gravel roads and paddy dykes. Each morning they travel in groups of three or four to the clusters of nearby villages....

"Leather-looted Sun Tin and Nimalo wait for me again at the entrance to our first village. Following their example, I slip the bowl strap from my left shoulder and neck onto my right, Nimalo reminds me to keep my left hand on the lid, supporting the rim of the bowl with my right, arms still as I walk, head reverently bent. Throughout the walk we are to say nothing and never look into the eyes of the villagers....

"Devotees give to the [symbol of the Sangha, the saffron] robe, not to the wearer. They believe it is a ritual for the making of merit, for a better rebirth. If a monk thanks the giver, then by treating it as a personal favour, [great] merit is not gained....

"The ritual is a humbling one, repeated fifty or sixty times that morning until my bowl is heavy with rice, mangos, bananas, dried meat, fishes, and sticky sweets wrapped in leaves. Do these villagers know where we have come from, our lands of swimming pool suburbs, aeroplanes, and revolving restaurants, to walk through their rice paddies and pathways strewn with scraps of lumber, cardboard, and buffalo dung?

"On Wai Phra evening the "Ajahn" [teacher] gave permission for laymen and "pahkows" [non-monk residents of the monastery who obey certain precepts] to come to his "kuti" [meditation hut] for a Dhamma talk [Buddhist sermon]..."

by Author Tim Ward

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Robert Sachs - The Buddha At War

2011-04-25T05:31:00.000-07:00

Many Buddhist masters believe the present era of worldwide upheaval -- from 9/11 and the US War on Iraq, to the tsunami disaster and global warming -- is a new Dark Age (Kali Yuga) that requires powerful strategies for coping.

This book offers hope by bringing together Tibetan Buddhist teachings and contemporary politics. Presenting traditional Buddhist philosophy in a practical, accessible way, the book helps readers cultivate the inner resources necessary to meet challenge and conflict -- both in themselves and in the world.

Author Robert Sachs lays out a series of steps necessary to achieve this, including:

* taking personal responsibility for the future,
* understanding that there is no need to despair, and
* becoming "conscious, engaged activists" with a firm spiritual foundation to inform political actions.

Sachs's book is a galvanizing reminder, providing a strikingly Buddhist argument that actions can count, both to foster personal change and improve the world. Goodreads.com

* Obama to greet incoming troops he killed in Afghan chopper

Find Robert Sachs's book in amazon.com:
Robert Sachs - The Buddha At War

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Ashura And The Anti Buddhist Asuras

2011-04-23T02:33:00.000-07:00

Celestial" Asuras" ("Titans") falling or descending from space

One may choose to see these things as unreal, only mythological. Nevertheless, it is important to understand our histories-mythologies because they are fueling very real conflicts in the world today -- American hegemony in Afghanistan, Iraq, and Iran (reminiscent of the Christian crusades), irrepressible Middle East tensions, deadly Indian border disputes, and so on. Where other traditions may only give lip service to the idea, Buddhism is in fact about peace.

December 27th marks the Muslim holiday "Ashura, "a day of peace to commemorate a great injustice"." In Buddhist and Indian lore, the Asuras were a type of fallen deva, expelled from a relatively low celestial world ("Tavatimsa", "the World of the Thirty Three") by Sakka. (Interestingly, suggesting that "Asuras "could not have been too different, Sakka is said to have married an "Asuran" princess). Whereas "devas" (ETs called deities) from the three space spheres immediately above the Earth plane had established contact with various human civilizations -- bringing literacy, technology, advanced masonry, as well as laws -- the "Asuras" were latecomers.

ETYMOLOGY

The word ashura simply means "tenth" in Arabic. So the name of this remembrance day, literally translated, means "the tenth day" of Muharram. The day is indeed the tenth day of the month, although some Islamic scholars offer up different etymologies. In his book "Ghuniyatut Talibin", Sheikh Abdul Qadir Jilani writes that the Islamic scholars have a difference of opinion as to why this day is known as Ashura. Some scholars suggest that this day is the tenth most important day that God has blessed Muslims with.

Buddhist" thangka section "depicting "Asuras" and "devas "in a war in heaven

Assur (also Ashur, Assur; written A-sur, also As-s`ur, in Neo-Assyrian often shortened to As) was the head of the Assyrian pantheon. [Interestingly, Surya is the Sun God, a visitor from space claiming to hail from the sky or Sun, in Indian and Buddhist lore. Might "Assurya" derive from anti-Surya?]. His origins are unknown, but he is one of the Mesopotamian city gods, namely of the city Assur (pronounced Ashur), once the capital of the Old Assyrian kingdom. It might therefore be that he was a personification of the city itself or be a city named in his honor. From about 1300 BC priests attempted to replace Marduk with Ashur in Enuma Elish.

* Surya [Sun] namaskar disturbs anti-Vedic [demonic] forces
* Church refuses to acknowledge its Assyrian heritage (ChristiansofIraq.com)
* Isa (Jesus) Vasya Upanishad (wisemuslim.com)
* Wars of the City States of Sumer and Akkad (Chp. VI)
* Sacred-Texts.com (Chp. XIII)

We propose that whatever temporal meaning has been ascribed to the day of Ashura, it is actually centered on the Titans ("Asuras") being worshipped as arch angels. They have come to be regarded as "demons" from the Indian point of view (whereas the Middle East may regard "devas" as "devils"). The message they brought, indeed, does not differ radically from that of angels (Tavatimsa "devas"), except that it is the other side of the story: Before being "cast out" of heavenly Tavatimsa, "Asuras" were angels. Unlike Christian teachings, they were not tossed into perdition but onto Earth (the base of Mt. Sumeru). This might make them the Annunaki of the Sumerians, upon which advanced Middle Eastern cultures were predicated.

Buddhist cosmology is, of course, only regarded as mythological nowadays. Demons are a silly superstition, and the Annunaki is pure myth and science fiction. But doubtless these "mythologies" were based on something. The Buddha in countless sutras refers to these superordinate planes, their inhabitants, and their visits to Earth. The Buddha specified no fewer than 31 planes (categories) of existence. Most of these are "deva" (light being) and "brahma" (divinity) spheres.

But there are also beings who are less than "devas" in rank yet live in conditions superior to humans. The order of being starts at immaterial "devas", "brahmas", fine-material "devas", sensuous sphere "devas", Four Great Kings "devas, gandhabbas, garudas, suparnas, kinnaras, kumbandhas, nagas, bhumi-devas" (earthbound elementals), then "Asuras", then humans.

Egyptian hieroglyphs similarly record contact with alien visitors from space ("heaven").COUNTER ARGUMENTThe supposition that a dichotomy between "Ahuras"/"Asuras" and "Daevas"/"Devas" already existed in Indo-Iranian times is not supportable from either the Indian or Iranian perspectives. Not only is such a dichotomy not evident in the earliest texts of either culture, neither the Rig Veda's "Asuras" nor the Gathas' "Daevas" are demons. The demonization of the "Asuras" in India and the demonization of the "Daevas" in Iran both took place "so late that the associated terms cannot be considered a feature of Indo-Iranian religious dialectology."

The idea of a prehistorical opposition between the "Asuras"/"Devas", originally presented in the 19th century but popularized in the mid-20th century, had for some time already been largely rejected by Avesta scholars when a landmark publication (Hale, 1986) attracted considerable attention among Vedic scholars. Hale discussed, "as no one before him" (so Insler's review), the attestations of "asura" and its derivatives in chronological order of the Vedic texts, leading to new insights into how the "Asuras" came to be the demons that they are today and why the venerated Varuna, Mithra, Rudra, Agni, Aryaman, Pusan, and Parjanya are all Asuras without being demonic. Although Hale's work has raised further questions - such as how the later poets could have overlooked that the Rig Veda's "Asuras" are all exalted gods - the theory of a prehistoric opposition is today conclusively rejected.

Following Hale's discoveries, Thieme's earlier proposal of a single Indo-Iranian "Asura" began to gain widespread support. In general (particulars may vary), the idea runs as follows: Indo-Iranian "Asura" developed into Varuna in India and into Ahura Mazda in Iran. Those divinities closest related to that "Asura" [who] rules over the [g]ods" (AV 1.10.1, cf. RV II.27.10) inherit the epithet, for instance, Rudra as "Devam Asuram" (V 42.11).

"Iranian turmoil, of course, has little to do with traditional Middle Eastern celebrations and the true meaning of Ashura. The holiday coincides with 2009 political conflicts. But it is more than coincidental that the warlike Titans (Asuras") so influenced the cultures that commemorate it that they expelled all traces of Buddhism and established rule by force. Buddhists remain pacifists.

by Dharmachari

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The Buddha Peaceful Protest

2011-04-12T15:45:00.000-07:00

Peaceful demonstrations, anti-war protests, sit ins, teach ins, and the like have a long history in Buddhism. The Buddha's own life holds one great example that may have been the model for Burma's Saffron Revolution as Buddhist monks rose up to defy the totalitarian Burmese regime. He repeatedly and peacefully came between two neighboring kingdoms to prevent war. He occupied a spot by the river to bring peace. Eventually, however, he realized that their karma was such that he could only put it off. He had the penetrating insight to eventually realize that. We do not. So we are wise to continue our demonstrations indefinitely.

What peace looks like, which is what NYC's Z Park can look like if the peace is won.

* Thus have I heard. At one time petty squabbles arose between the farmers on both sides of the Rohini river. The river served as the boundary between the Shakyan [where Siddhartha grew up before setting off on a spiritual quest] and the Koliyan kingdoms. Each side was trying to divert as much water as possible to their fields. Finally, these conflicts led to a major confrontation between two armies. The Buddha becoming aware of this arrived on the scene. At first just his presence forced the sides eager for war to rethink their actions. But their selfishness, anger/fear at one another, and ignorance about what was to be lost as a result of war brought them again to the verge of war.

The Buddha's "sit in" on the Rohini river to prevent war became a "teach in."

* The Buddha exhorted them on the calamitous results of war and the many advantages of arriving at a peaceful resolution and just settlement. In this way, war was averted and peace restored. It is said that the Buddha has so far been the only religious teacher to visit a battlefront in person to act as a mediator that averts war which, once triggered, never really plays itself out. People, groups, and ideologies want to retaliate even centuries later. Why? It is because the roots (greed, hate/fear, delusion) that led to war have not been addressed at all.

"The people united will never be defeated," Zuccoiti Park patriots chanted as they continued to occupy a corporate creation for peace and economic justice.

War is exhausting itself. Peace is a rest. Peace is easy. Peace is natural. War opposes peace. Peace does NOT really oppose war: It just is. Peace that "opposes" war is not peace, just more war.

Peace is a state in the absence of conflicts. Nonconflict is just a base, not a goal in itself. Beyond peace we want harmony, happiness, growth, development, opposition, cultural evolution.

Conflict is neither good or bad except that what we do with it (how we respond) makes it so. What is the cause of war and peace? Each is due to the various motives in our heart/mind.

The happy resolution (repose) of thoughts that fall under the categories of greed, hate, and/or delusion certainly lead to peace. Permanent peace will only come when one has completely eradicated these mental defilements. Wars will cease and peaceful dialogue between individuals will lead to a world of peaceful and harmonious living.

* Occupy Together: The American Autumn gets heated
* Occupy Wall Street rediscovers radical imagination

Why Occupy, why Rebel?

by Seven, Amber Dorrian, CC Liu

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Modern Witchcraft

2011-04-07T14:12:00.000-07:00

The modern spread of witchcraft in English-speaking nations, began during the sixteenth century, in the setting of imported cabalist and rosicrucan cults built up around Oxford and Cambridge. Francis Bacon and his secretary Thomas Hobbes were part of this movement. The endemic inculcation in Satanism which this prompted in seventeenth-century England, exploded after the accession of King George I, in the form of the Hell-fire Clubs which proliferated among degenerate English nobility during the long Liberal prime ministry of Hugh Walpole.

During the Stuart Restoration period, the pro-satanic rosicrucean and cabalist cultism around the Stuart court siezed upon the case of Robert Bruce to reorganize the cult in a newform.

Robert Bruce had been the leader of a group of Satan-worshipping (Baphomet) Templars, who had fled to Scotland, away from the angered justice of the Papacy and the King of France. What they brought with them, was the Templars' exploitation of the Cathar (Bogomil) tradition in the region of Toulouse and Albi, to build up the syncretic sort of Satanic worship the Templars had acquired in the Middle East. The Papacy had enough of this, and the King of France acted to shut down Templars by the means customary in those times. A group of Templars under Bruce fled to Scotland, and after some initial difficulties, made themselves the lords of the place.

The character of the Stuart court is illustrated by the characterization of one Stuart government of that period as the "Cabal." In his history, Macauley offers an amiable description of the affair. During this century, when the chest of Isaac Newton's laboratory papers was opened and examined, the content of Newton's acutal "scientific work" turned out to be a selection of lurid and rather insane experimetns in "black magic." The circles around Francis Bacon and Hobbes were, as we say today, "a prize collection of real kooks."

So, the Templar mish-mash of Bogomil Gnosticism blended into Hashishin Satanism, caused Bruce's Templar credentials to be viewed as suitable myth-building material for the taste of the Stuart kooks of the period. The Liberal aristocracy of Britain became a principal concentration of this filthy stuff. When the Liberals came to full power, under Walpole, this Liberal stuff came out in such form as the proliferating Hell-Fire Clubs. That tradition was cultivated under the Second Earl of Shelbourne's puppet prime minister, William Pitt the Younger, with Satanic figures such as the powerful Jeremy Bentham in the fore.

Satanism gained new ground under the protection of Liberalism and Romanticism during the nineteenth century. In England,the more virulent new forms surfaced around Oxford University'sJohn Ruksin and the Pre-Raphaelite Brotherhood. Out of this came theosophy, British "guild" socialism, the Fabian Society, Bertrand Russell, H. G. Wells, and Aleister Crowley -- Satanists all.

This spilled over into the United States, notably in the circles of putative "Great Awakening" evangelist Johnathan Edwards, and his protege, Princeton Hell-Fire Club activist Aaron Burr. During the late nineteenth century, the sort of spoon-bending kookery associated with such figures as Oliver Lodge and A. Conan Doyle spilled generously among the wealthy anglophile liberals of the United States.

In short, this sort of witchery has been endemic over the centuries. The difference is, that what was endemic has become epidemic.

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83 Problems A Buddhist Sutraparable

2011-04-03T03:15:00.000-07:00

A sutra is a thread -- stringing together ideas with an overarching message. It's the Dharma all stitched up, suture-style. There is no need of new sutras unless they encapsulate old messages in novel ways. Frank remembers hearing a spellbinding albeit apocryphal discourse. We had heard it put so eloquently:

THUS HAVE I NOT HEARD. Once while the Buddha was staying near the fields, a farmer came to him, paid his respects, sat to one side, and said:

"O, great teacher, I am but a simple farmer. I love farming. But sometimes there is drought, at other times flooding. I am a husband. I love being married. But sometimes my spouse is indifferent, at other times smothering. I am a father. I love being a parent. But sometimes my children are dull [incorrigible], at other times unruly. What am I to do?

The Buddha looked at the farmer with great compassion, extended both hands, and said: "Sorry, I can't help you with those kinds of worldly problems."

The farmer was dumbstruck for a moment. When he regained his composure, he argued: "Wait a minute. People speak in praise of you from all quarters. They come to you seeking advice for all things. And they go away enlightened. You're famous!"

"Sorry," the Buddha repeated, "there's nothing I can do to help you. Every person has 83 problems. And I can't help them with that."

"Well, tell me," the farmer asked calmly hoping to make the best of his visit, "what can you help me with?"

"I can help you with the 84th problem."

"O, and what's that?" the farmer leaned in.

"The 84th problem is the desire not to have any problems.

The farmer was overjoyed. And the Buddha taught him how to overcome suffering.

(COMMENTARY)

The Dharma never ceases to amaze. Sitting at a Buddhist 12-step recovery meeting in Los Angeles (Shambhala's "Heart of Recovery" utilizing Kevin Griffin's One Breath at a Time: Buddhism and the Twelve Steps (Rodale Press 2004), I heard an amazing insight on problems:

* This is happening to me.
* That is happening to me.
* And I don't [expletive] want it!

The world has no problems. Nothing is wrong. It is the way it is. Why? According to Robert Fripp (quoting Joanna Walton*): It is that way, because that is the way it is.

"Problems" are created the instant we say, "And I don't want it to be that way!"

Let the world be just as it is. Turn around and look within, where the problem gets created. This is the great liberating insight of modern New Age masters like Byron Katie and Eckhart Tolle. The problem is nonacceptance of what is. Imagine being at war with what is. It's miserable.

Acceptance does not mean leaving it that way. Why in the world does Wisdom Quarterly talk so much about social justice, our n'er-do-well civil-rights-opposing shadowy government, and geopolitics instead of just telling nice "Buddhist" stories? We aren't ignoring the world or ignorant of what is afoot. And yet we have no problem.

Many of us are engaged Buddhists. We're passionate about causes, contemplative about issues, and convinced the world can be a better place if we save it. But we have no problem. And we don't stop smiling -- no matter what seems to be happening. That's because there's no problem. "Let it be, let it be," the Beatle said, repeating Kwan Yin/Mother Mary.

* Why, why, why?

"That is the way it is because it is that way. It is that way in that it is the way it is. In the way that it is that way that is the way it is. In the way that that is the way that is the way it is that is it is the way. Or that it is that way is the way it is..." (Joanna Walton).

It's like a koan. So long as one thinks and rationalizes, bent on hammering out a solution by mere reasoning, there is no solution. The answer is already clear to the right brain and its consciousness, while the left hemisphere worries and throbs and aches.

The Parable of the 83 Problems

Patricia C. Smith (facebook.com)

A rich farmer at wit's end seeks relief.

"Oh Buddha, the drought drags into a seventh year! My beans become dust. Again. And my wife's cooking is scarcely fit for consumption, yet she waxes horribly stout. Huge! And my six stocky children -- lazy, every one. Rats pilfer my eggs, termites chew my timbers, and thieves and mendicants swarm my town...."

The Buddha says, "I cannot help you."

The farmer's eyes pop -- all this way he came! For nothing!

The Buddha says, "Everyone has 83 problems. If you work out one problem, another will surely take its place. And some problems, like death, have no solution."

The farmer splutters.

The Buddha says, "It may be I can assist with your 84th problem?"

"What...?"

"Your desire to have no problems."

by Dharma Bum Frank

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Becoming Buddhist Reading Quantum Physics

2011-03-10T18:06:00.000-08:00

Wilkinson, who became a British national hero at the 2003 World Cup, said Buddhism has helped him overcome a fear of failure that was ruining his life.

Rugby star Jonny Wilkinson: "I've become a Buddhist after reading quantum physics books." We should have known the sports star had a spiritual side from the way he clasps his hands as if in prayer before he kicks goals. Now the England rugby payer has revealed that he has found inner peace through Buddhism.

His obsessive perfectionism was making him miserable, but Buddhism liberated him from being motivated by "money, status, or ego." The millionaire sportsman said that within 24 hours of winning the World Cup final against Australia in Sydney, he felt a powerful feeling of anticlimax.

"I did not know what it really meant to be happy. I was afflicted by a powerful fear of failure and did not know how to free myself from it." More

Celebrity Buddhists include Angelina Jolie, Tiger Woods, Sarah Jessica Parker, Sting, Coldplay wife Gwyneth Paltrow, Keanu Reeves, Tina Turner, Orlando Bloom, Uma Thurman and, of course, Lisa Simpson.

Sarah Jessica Parker: Hollywood's Newest Jew-Bu?

VANISHING FROM PUBLIC VIEW IN HER DISCREET IRISH HIDEAWAY, "SEX AND THE CITY" SUPERSTAR PARKER IS SEEKING TRANQUILITY.

NEW YORK, NEW YORK - Stressed by her latest challenge as producer of not one but two new cable shows, and dismayed by continuing rumors that her marriage is incontinent, superstar Sarah Jessica Parker seems to be finding tranquility down a path that many of her faith have trodden in the past: Becoming a Jew-Bu.

by Colin Fernandez (Mail Online at dailymail.co.uk)

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Buddhism Is Not A Religion

2011-03-06T19:47:00.000-08:00

The "Buddha-Dharma" -- despite there being religious organizations called "Buddhism" -- is not inherently a religion. It is a technique and way of living that is applicable to anyone, EVEN IF they choose to continue identifying with a religion.

The Buddhist way of being is one that fos-ters compassion, kind-ness, and cooperation. If a condition of being Buddhist is that you must forsake your religion (Christianity, Islam, Judaism, or otherwise) for something called a "Buddhist religion," the chance of Buddhism spreading wide becomes exponentially slimmer. I would have sorely misunderstood what the Four Noble Truths mean.

Buddhism is a path to liberation from dissatisfaction ("dukkha"). It does not condone war or killing others on the way to liberation. Buddhists do not defend physical or mental territory with knives, guns, and bombs (or bows and arrows, as pictured here with a "lost tribe" in the Amazon jungle that does not want contact with the modern world). Although religions like Judaism, Christianity, Islam, and others all have beautiful teachings and have been engines of civilization at various points in history, each of them also succumbs to combat when their geography or beliefs are challenged.

There is a whiff of the primitive origins of religion that makes itself known whenever religious organzations (or governments claiming a divine right) kill other people for not believing in the spiritual or physical boundaries that they have drawn.

When I hear of wars being conducted with the blessing of Christ, or a Jewish God, or a Fatwah, or in the name of a Mormon divinity, I cannot help but picture a caveman with a stone in his hand standing outside his rock house bashing in the head of a threatening neighbor going "Me mine, no come here!"

Spiritual teachings that are truly based on compassion and interdependence -- that offer the tools to actually manifest compassion -- do not require guns, knives, and bombs.

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World Religions A Historical Approach

2011-02-18T02:45:00.000-08:00

Book: World Religions A Historical Approach by Solomon Nigosian

This book gives a clear-cut, precise understanding of all the major and relatively better known religions of the world. I recommend this for whomsoever needing background knowledge in religion, especially from a historical context. This is a comprehensive textbook, indeed.

A concise, balanced, and reasonably priced introductory text, World Religions takes a historical approach to the ideological and cultural aspects of several religions. More than just a collection of facts about beliefs and mores, this unique text offers students a complex portrait of each religion, with scholarly viewpoints interspersed throughout.

S. A. NIGOSIAN, a research associate at Victoria College of the University of Toronto, has been teaching in the Religion Department for over 25 years. His most recent publications include: Islam: Its History, Teaching, and Practices (2004), From Ancient Writings to Sacred Texts: The Old Testament and Apocrypha (2004), and The Zoroastrian Faith: Tradition and Modern Research (1993). His articles on Near Eastern Religions and the Hebrew Bible / Old Testament are published frequently in professional journals such as Studies in Religion, Journal of Asian and African Studies, Theological Review, Vetus Testamentum, Ephemerides Theologicae Lovanienses, and Biblica.

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World Religions A Historical Approach
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The Six Keys Of Eudoxus

2011-02-15T18:36:00.000-08:00

Book: The Six Keys Of Eudoxus by Eudoxus

Eudoxus of Cnidus (410 or 408 BC 355 or 347 BC) was a Greek astronomer, mathematician, physician, scholar and student of Plato. Since all his own works are lost, our knowledge of him is obtained from secondary sources, such as Aratus's poem on astronomy. Theodosius of Bithynia's Sphaerics may be based on a work of Eudoxus.

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Essays In Satanism

2011-02-14T04:10:00.000-08:00

Book: Essays In Satanism by James Sass

This is an extremely well written book from one of the greatest minds in Satanism, and is absolutely essential to anyone at all interested in the religion.

It acts as both a practical manual for LIVING LIFE, as well as a portrait for a well-worn Satanist who was clearly raised in the world as it is and not in some adolescent, sugar-coated fantasy land. Magister Sass stories are not only important, but they are a whole lot of fun, too, and I found myself laughing aloud more than a few times while reading this book. It expands on some of the most important ideas behind Satanism, and elaborates on some of the supposedly "grey" areas that are so often brought up by the curious. It mercilessly attacks the feeble, though in a well thought out, productive manner; there is not a rant or curse thrown out in a childish fit here, and Magister Sass is clearly not interested in purposely trying to be "edgy", or "cool". His balls-to-the-wall attitude seems to stem from his experiences and his knowledge alone, and when he puts his nose to the grindstone on these issues, it never comes off as being arbitrary or superficial.

Magister James D. Sass is a sterling example of what it means to have studied! I am not just referring simply to subjects common to the world of academia, but also the full gamut of alternative subjects related to the human animal and its variations of behavior, most of which are subjects that nobody is willing to talk about or even acknowledge. His writings and keen observations over the years are those of an engaging Satanic master who has devoured literally tons of lore throughout his life through his love of books. He has gained an uncompromising Satanic street sense through the varied experiences of his very interesting and sometimes macabre past. Here is wisdom and observation firmly grounded in Satanic bedrock from a true outsider! One who was born that way!

Apart from his essays dealing with specific topics, he also outlines the beginnings of "Project Faust", and this information ALONE makes this book a MUST HAVE for those interested in pursuing what will certainly be a lifelong hobby, as it has been for him. If "Satanism demands study," this book is absolutely INDISPENSABLE.

Not only is this book right up there with the rest of the Satanic canon, but it is one of the most entertaining and informative books I have ever picked up and read, Satanism or no Satanism. I don't feel like I have even touched the surface of what this book has to offer. It certainly demands multiple reads.

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Spiritual Symbolism In Druidic Rites

2011-02-07T23:24:00.000-08:00

The work that allows the practice of religion and sorcery can lead into a vital spiritual and mystical path. The term 'mystical' carries a heavy load of cultural freight. We'll use it in a fairly specific meaning: "The relationship between the common self and the divine." In magic we are often acting according to the will of that version of the self which we call 'me'. We use our personal will to determine what should occur, and our personal power to make it happen. Mysticism is rather the other side of the coin. We open our personal spirit to the influence of the Gods and Spirits, and we seek to join our personal mind and will with the patterns of the cosmos.

These two ways - the sorcerous and the mystical - make fine companions on a personal spiritual journey. Together they bring the Druid's goals of Wisdom, Love and Power, in proper measure as each person might need them. So we encourage you to attend to both in your ongoing Druid's path.

Meditation and Ritual

Meditation is core to mystical work. It is the primary means by which we adjust our consciousness toward the goal states of awareness of the work. The basic skills of open meditation and contemplation will be used constantly, and your skills at concentration and visualization should be strong and well-practiced.

Ritual also brings spiritual expression to the personal soul, and helps to link the manifest self with the many expressions of the divine. From simple devotions to rites of offering and blessing to meditative rites of union, ritual can be a central part of a mystical practice. Skill at contemplation allows you to be present in and as the symbols of the rite even as you pursue the intention.

Forgive me for reminding you again. Please do not neglect regular open meditation, with no intention except to relax and refresh your spirit. The sages recommend a minimum of a half-hour of meditation daily, but even half that, perhaps broken into morning and evening sessions, is useful. When you are off-center or confused by your life, choices or circumstances, open meditation will help you arrive at the cool moonlight mind that can best solve problems.

Cosmos Meditation

In Cosmos meditation you create the vision of yourself as present both in and as the sacred pattern of existence. The 'mandala' (i.e. symbolic arrangement of icons or images) of the worlds and beings is arrayed around you. Into this mandala you seek to expand your spirit, to widen your awareness beyond the boundaries of your individual self into the greater worlds.

That work can be supported and enhanced with preliminary meditations on the Horizontal and Vertical Axes. Trances to explore the Three Realms and the Three Worlds can naturally follow from the Inner Grove vision work, and all this can be assembled as a single vision.

Of course every full sacrifice worked in our Druidic Order of Ritual contains a cosmos meditation. To begin with the Mother and establish again the Three Realms and the Three Worlds, is to be, yourself, the Creator of Worlds. You can always take those chances to contemplate the Cosmos, to share your own duile - your components - with those of the greater world, bone to stone, breath to wind.

The Da Fein

We have been referring to your Personal Inner Divinity, the God-of-Yourself, as the Da Fein. Of all the work you have done, this is the most intimate and personal, and the least amenable to instruction. Your visions, your intuition, will lead you toward greater communion with the Da Fein as you continue to meditate upon it.

One approach is to set up an active shrine to your Da Fein. It may seem ironic to attempt to make an exterior shrine or to offer I-and-Thou worship to that which is the very center of the self. However, ritual, representation and symbolism satisfy and focus the common conscious mind, and with the mind calmed and focused, you can more clearly hear the voice of the God of You.

The choice of an icon to express the presence of the Da Fein is itself an exercise. Some have chosen an 'angelic' style of depiction, and another approach is to choose an entirely non-human, even non-living, representation. From the perspective of Celtic lore, no more proper symbol occurs to me than the Vessel of Wonder. The Cauldron or Dish is one of the complexes that feed the medieval 'Holy Graal' stories. The Cauldron was the object of quests and raids often held deep in the Underworld or Otherworld. But, again, you must choose the depiction of the Da Fein, if any, as you are led by your own learning and intuition.

Microcosm and Macrocosm

A constant in Indo-European religions is the principle of reflection and mutual influence between the worlds. This was expressed in late Pagan times in the famous verse: "That which is below is as that which is above, and that which is above is as that which is below, to accomplish the Mysteries of the One." So we begin with the idea that whatever beings exist in the spiritual worlds - the Gods and Spirits - may each have a reflection in an individual's soul. When we invite the Kindreds to our Fire their presence is reflected in us in turn.

The Kindreds as Mystery

Most ritual worship workings are intended to announce yourself to the spirits and gain their good will. This presents the chance to seek their power in your own psyche, in the cosmos-in-you. While there are many sorts of exercise to enter that awareness, it can be enough to remember that you stand as a mirror to the spirits, and they to you, even as you work ritual.

o The Dead

Every human being draws life from the lines of blood, of womb and seed. When we mirror the Dead in our spirit we open ourselves to the great line of memory. In the voices of the Ancient Wise we hope to hear the echoes of the work of ancient Paganism.

On a personal level the presence and power of the Dead awakens the very blood and seed of the divine-in-us. In time we, ourselves will join the Ancestors, and receive the offerings of the living, offering our potent blessings in turn.

o The Nobles

As mortal folk we dwell in the Middle Realm, which is also the home of the Other Clans, the Good Neighbors. The blessing of the Sidhe is the core of the luck of the world, and the wise seek to keep their goodwill. When we mirror the Host of the Sidhe in our spirit we may glimpse the stealth of the night-runner, or the vision of the eagle, or the warm deep of borrow or the high perspective of mountain winds and moonlight.

On the personal level work with the Noble Ones can awaken affinities and related powers in the magician. The Wights are often called upon in magical arts, and we can learn secrets that we can turn to our advantage, even as the Nobles learn by dealing more closely with a mortal.

o The Gods

The Shining Beings we call the gods and goddesses are the Eldest and Mightiest, those who in the first days helped to shape cosmos and set life in it, and who still live eternal. The Gods are the very persons of the divine, in its brightest and deepest sense. In the presence of a god, especially, we may be carried out of our common self into a greater perspective

On a personal level, you may find your relationship with the Earth Mother and the Gatekeeper to be sufficient for your work. However it is common for other gods to become a part of your personal spirituality, and you should be aware of their voices when they call to you.

o Sacrifice and Blessing

Druidic spirituality is based in reciprocity - in the proper exchange of good for good between mortals and the spirits. The symbol of sacrifice and blessing, when we seek its deeper meaning, reminds of the eternal link between the individual and the great pattern of existence - between the dancer and the Dance.

In the drinking of the Blessing (or even in the working of a spell, in a practical rite) we become ready to focus directly on the reflection between the invited beings and our own spirit. We have that moment that is called by words meaning 'audience' - when the divine beholds us, and we behold the divine. Such are the moments that fill our inner cauldrons, granting us health, wealth and wisdom.

o A Mystical Practice

Even if you feel more drawn to sorcery and practical magic than to the search for spiritual awareness it is worth your while to remember these things. As you work your rites remember these other meanings, these deeper mysteries, behind the symbols of your working shrine. To advance this kind of awareness can only increase your wisdom, and thus your power.

Whatever your inclination, may you walk your path in the Druid's Peace, with a clear heart and a steady hand, and wisdom in your brow.

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Amazing Buddha Statues Around The World

2011-01-31T17:15:00.000-08:00

Like every great religion, Buddhism has inspired some of the most beautiful and spectacular art in the world. Notably, the desire to make wholesome karma has taken the form of statues. They adorn Buddhist temples, hillsides, and peaks. Here are the Huffington Post's picks of 11 amazing and enormous Buddha statues from around the world.

- Monywa Buddhas, Burma
- Tian Tan Buddha, Hong Kong
- Hussain Sagar Buddha, Hyderabad, India
- Wat Mahathat Buddha Head, Ayutthaya, Thailand
- Wat Pho Reclining Buddha, Bangkok, Thailand
- Gal Gal Viharaya, Polonnaruwa, Sri Lanka
- Temple of the Emerald Buddha, Bangkok, Thailand
- Leshan Giant Buddha, Sichuan, China
- Bamiyan Buddha, Afghanistan (destroyed by Taliban)
- Wat Si Chum, Sukhothai, Thailand
- Wat Theppitak Punnaram, Nakhon Ratchasima, Thailand
- Korean Monastery Buddha
- Buddha in Mexico
- Ushiku Daibutsu, Japan
- Great Buddha of Kamakura, Japan

* 1,800-yr-old Buddha statue excavated
* What does a Buddha statue represent?
* Thailand donates 250 Buddha statues
* Buddha statue found in TN village
* De-busted meditative Buddha statue found near Sikkal
* "Buddha statues being kept in local museums"
* Thieves loot Lao city's Buddha statue heritage
* Japanese students try to save Laos Buddha statues
* Woman wants Buddha statues banned from Hope Valley nursing home

* Sri Lankan minister allegedly desecrated, decapitated, and urinated in front of Buddha statue

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Religion Magic And Spirituality

2011-01-20T20:32:00.000-08:00

If people want to hold to six-day creation, the value of chastity before marriage or other unlikely notions, it really isn't any of my business. Still there are a few ideas in the Pagan and magical scene that really piss me off when self-proclaimed teachers assert them, not just because they are plainly mistaken, but because they do, in my opinion, damage to the ability of students to get the most out of the work. Of course the main reason it pisses me off is that my own opinions differ sharply. So, since I have my little soapbox, I'll get up on it.

1: Religion, Magic and Spirituality.

As far as I can tell, the opposition to the concept of 'religion' among magical people is based on nothing more than personal emotional anger toward specific religious organizations, and perhaps toward one or two streams of specific religious doctrines. We hear that 'religion' involves rote and empty ritual, ossified doctrine and dogma, money-greedy materialism and power hungry hierarchy. This leads some folks - folks who are busy meditating, working with spirits, doing rituals and having opinions about the nature of things (i.e. doctrines) - to say that they don't do 'religion'.

I have come to make an important distinction between 'religion', 'a religion' and 'a religious organization'. 'Religion' is a scholastic category that assumes some degree of commonality between human styles of relating to the spiritual or metaphysical. Many sweeping statements are made about 'religion' (by me, occasionally) but it's very difficult to make generalizations of religions. It is so difficult to find commonalities, even of the things people object to. For instance, Hinduism generally does not mandate 'belief in' specific doctrines or models of metaphysics - hundreds of different models are contained within it. Modern evangelical Christianity has little or no ritual of any kind, unlike traditional styles of religion. Many tribe-based religions, such as Judaism or Zoroastrianism, actively reject converts, and do not proclaim that their way is for everyone.

'A religion' is a specific body of practice and doctrine intended to produce specific spiritual effects. If one has a unique and totally personalized spiritual practice, it might be more apt to call it 'spiritual practice'. In fact we could restate and say that 'a religion' is a specific set of spiritual practices, especially those shared among a group.

A 'religious organization' is created and managed to practice and promote a religion. It is a body of humans trying to run an organization, and is subject to the same problems as any arts or sports organization. Asshole behaviors never fail to occur occasionally, even among the wise. Centuries of power and privilege can lead to corruption.

Most of the complaints people have about 'religion' seem to actually be about 'religious organizations'. For instance, the Roman Catholic Church isn't a religion - it's a religious organization. It has financial officers and secretaries and owns a bunch of stuff that it manages. There are plenty of Catholics who aren't Roman - Catholic Christianity is 'a religion' in the way Hinduism is - an umbrella term that includes several specific religious traditions and a number of organizations. ADF isn't 'a religion' - we're an organization created to build and promote Pagan Druidry, or whatever we might call it this week.

So when a magician or witch takes up any orderly work of relating with the spirits, of doing regular meditation and trance, of group celebratory or worship ritual, she is doing some religion. Perhaps it might be possible for some folks to kind of duff at it, taking a little here and there as they please, and have that be sufficient for their spiritual support. But I think many Pagans are in it for the doing of it, and end up looking for a more focused spiritual practice - that is, a religion. So face it, if you're in a coven or worship group, or even if you just work alone at your home shrine, you're doing religion. You may not create a religious organization for it, though some level of organization is inevitable if a group continues, but what you're doing is religion in every sense.

A religion involves a body of skills that a person must work with. From simply knowing the prayers, small rites and symbolism of the path, to study of its texts and sources, to higher-order skills such as bigger or public ritual, meditation and trance, etc, religions require effort and attention on the part of their folk. That's because they are training systems, meant to allow the individual to develop their own spirituality.

The result of keeping a spiritual discipline is 'spirituality' in my opinion. Now, there are many kinds of spiritual discipline, and the kind of arty and formal ritual I like won't be everyone's cuppa. That's why there are many ways, but all involve at least a certain amount of focused work - even 'not-doing' is a method.

If ones keeps at a religion, and does it well, one will develop a personal spirituality. In every faith, even the most dogmatic, those who succeed in developing a personal spirituality will have their little touches, the things that make the path their own. In Pagan religions these can swing pretty wide, as folks alternate through periods of discipline and periods of expression.

That means we should stop bashing 'religion' as a category. Asserting that one is 'more evolved', or 'not of the herd' because one has replaced 'religion' with 'spirituality' is just a misunderstanding, in my opinion. It's not a matter of 'evolution' (whatever that means in that context), but rather of the growth that happens when you practice a skill. If you've reached a mature personal spirituality, don't look down on those who still enjoy the traditional work, or on beginners, or even on the imperfect organizations that exist to help other people find their way.

2: The Nature of Magic.

I've ranted about this, so I'll keep it short. Magic (or magick, if you still must...) is something you do. It isn't some quasi-substance or spirit that instills everything, it isn't another word for the Life in Everything. At least, never in the history of the art has it been used that way, until some fantasy-soaked modern kids started doing it. Now it's appearing in otherwise-not-awful pop magick books. Damn it!

Magic is a body of human skills, that allow us to work with spiritual powers under our own wills. It's a category of human art like science, or woodworking, and it has its methods and customs, its tips and tricks. Magic isn't something you 'attune to' - magic is something you do. Even in the above sentence, the 'attunement to' would be the magic part - so what is there to... never mind.

I can hardly think of a more misleading teaching than to refer to magic as some current in the world, rather than as a skill you use. It seems likely to lead students more toward lala-whatever-feels-nice country than to the actual effort that magic requires. I guess I just dislike completely redefining terms to suit some romantic notion.

OK, told ya it was cranky stuff...

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The Buddhist Circuit A Spiritual Pilgrimage

2010-12-26T04:09:00.000-08:00

IANS, Wisdom Quarterly, Lama Yeshe Archive, UNESCO, New York Times

KAPILAVASTU, Uttar Pradesh, India (Nepalese border) - The U.P. government may be trying to project itself as a champion of Buddhism, yet the Buddha's original home Kapilavastu, along the India-Nepal border, lies in utter neglect.

[If standard history were to be believed,] back in 563 BCE, Queen Maya Devi comfortably traversed a distance of 6 miles (10 km) from her husband King Suddhodana's kingdom, Kapilavastu, to her parental home [passing through] Lumbini, Nepal [on the way to her parent's home to become a mother according to Indian custom], where she gave birth to Siddhartha, who later became the legendary Buddha Gautama. But that may not be possible today.

Tens of thousands of foreign tourists exploring the "Buddhist circuit" have to take a detour of at least 33 miles (53 km) due to the modern absence of a good road link of 12 miles (20 km) between today's "Kapilvastu" and "Lumbini."

The Humble Road to the Noble Truths in India and Nepal (Ralph Frammolino/NY Times)

* [Sadly, both of these locations are likely not archeologically correct. But they are geo-politically correct. The real sites in India's former Northwest Frontier Province are now war-torn Afghanistan (the real Kapilavastu near Bamiyan) northwest of Kabul (with the real Lumbini likely located in Baluchistan where Iran, Afghanistan, and Pakistan meet). Of course, setting the exact coordinates is controversial, as Dr. Ranajit Pal well knows and Wisdom Quarterly is finding out.]

"What is worse is that this detour is usually packed with trucks as it is one of the main trade routes between the two countries [India and Nepal]," Shamim Ahmad, a cab driver, told IANS.

"Often, the long wait at the Sonauli border is so disgusting for foreign tourists that they choose to give up one or two places on the Buddhist circuit," he added.

The exact location of Kapilavastu has become a matter of contention, with some regarding Tilaurakot in Nepal's Rupandehi as the site of the ancient kingdom.

Currently UNESCO, with funding from Japan [and a recent massive contribution from China], is conducting a three-year excavation there (with tourist patronage courtesy of Kosai Hotel].

But Nepal has not built a serviceable road from the Indian border at Kakrahwa -- less than a half mile (500 meters) from the Kapilavastu stupa -- to the Buddha's birthplace at Lumbini. Neither have Indian authorities bothered to persuade Kathmandu [capital of Nepal] to facilitate the easy movement of Buddhist pilgrims through the border, many have complained.

It has not struck the Uttar Pradesh state government to build a direct road link between Kapilavastu and Sravasti, both being significant stops along the much talked about Buddhist circuit.

"There is a narrow, dilapidated road connecting Sonauli to Kapilavastu and further down to Sravasti; all that is required to be done is to build it into a proper highway," said Indrajeet Gupta, a local grocer.

* The Pilgrimage of Buddhism and a Buddhist Pilgrimage
* The Earth Beneath Your Feet - Sacred Land (California's Harbin Hot Springs)
* "Where the Buddha Walked" (available for much less in Asia)
* Celebrating Bodhi Day (with a Circle of Friends)
* The Buddha walks into a bar... (A Guide To Life for a New Generation)

The Buddha on undertaking a pilgrimage

Disciples, after my passing away, if all the sons and daughters of good family with confidence [in the Buddha's enlightenment, the efficacy of the Buddha-Dhar ma to bring one to enlightenment, and the accomplishment of the Noble Sangha], so long as they live, go to four sacred places, they should go and bear in mind:

* Here at Lumbini the Enlightened One was born.
* Here at Bodhgaya he attained enlightenment.
* Here at Sarnath he set rolling the wheel of wheel of Dharma.
* Here at Kushinagar he entered parinirvana.

Disciple, after my final passing away there will be customary marks of respect such as circumambulation of these places and prostration to them.

Thus it should be told: For those who have confidence in my deeds and awareness of their own will travel to higher states.

After my final passing away, the new monastics who come and ask about the Doctrine should be told of these four places and advised that a pilgrimage [due to focusing on the good and overcoming hardship] to them will help purify [outweigh, frustrate, mitigate, replace] their previously accumulated negative karma, even [it is said] the five heinous actions.

The 8 Places of Pilgrimage

Jeremy Russell (Lama Yeshe Wisdom Archive)

* Introduction
* Lumbini-birthplace of the Buddha
* Bodhgaya-site of Buddha's enlightenment
* Sarnath-first turning of the Wheel of Dharma
* Rajgir-second turning of the Wheel of Dharma
* Shravasti-teachings in the Jetavana Grove
* Sankashya-the Buddha descended from Tusita
* Nalanda-site of the great Buddhist university
* Kushinagar-where the Buddha entered nirvana
* Conclusion and Books Consulted

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A Discouraged Meditator And The Buddha

2010-12-21T16:40:00.000-08:00

Easing into meditation like an ecstatic whirling dervish (Susykeys/Flickr.com)

A DEVA named Kamada had been trying to follow the Buddha's teachings but found the task too demanding.

He was dispirited, even a little depressed, as human meditators sometimes feel when no apparent "progress" can be seen in our practice and we begin losing sight of the long-term perspective.

Discouraged, Kamada complained to the Buddha about how difficult it is to practice the DHARMA.

The Buddha, taking a positive approach, did not coddle or comfort the "deva." Instead, he praised recluses who leave the household life to work steadfastly towards the goal of happiness and a final end of all suffering:

"O Kamada, they do even what is difficult to do,

The trainees who are well composed in virtue,

Steadfast in their hearts.

For one who has entered the wandering life,

There comes contentment that brings happiness."

Kamada remained disconsolate insisting on the difficulties:

"Blessed One, it is hard to win this serene contentment!"The Buddha emphasized that some beings do it, explaining that they are those "who love to achieve the mastery of the heart, whose minds both day and night, love to meditate."

But many people meditate without becoming enlightened or even coming close to enlightenment.

It is not meditation itself that frees hearts and minds from obstructions. It is meditation on the universal characteristics of change, unsatisfactoriness, and selflessness that leads to the ultimate contentment. Practicing to know-and-see these three universal characteristics leads to detachment from worldly concerns.

Kamada continued to complain, stressing that it is hard to compose the mind.

The Buddha gently agreed that the task of balancing the mind -- as opposed to either straining it or slacking off -- is not easy and added:

"Yet that which is hard to compose, they compose it." And calming their restless minds, they attain the stages of enlightenment, realization, and awakening.

Still the "deva" Kamada complained: "The path is impassable and uneven, Blessed One!" It was as if he were craving some magic to make everything easy.

"Buddhas", unlike magicians, teach in a different way. They point, show, instruct, and rouse listeners to make effort. Happiness is not the goal; happiness is the way! Passing through successive stages of bliss (JHANA), one enters upon the path of insight ("vipassana").

No happiness along the way can match nirvana. But we ourselves -- whether we are light beings or fortunate humans -- must put forth the energy to practice the path. Liberation takes consistent, persistent, diligent effort: not straining, not slacking, but always balancing.

The light being Kamada complained some more because training the mind seemed like an endless task. And the Buddha continued to encourage him:

"Though the path is impassable and uneven,

The noble ones walk along it, Kamada.

The ignoble fall head first,

Fall down on the uneven path.

But the path of the noble ones is even,

For the noble are even amidst the uneven" (KS I, 68-69; SN 2:6).

* BUDDHIST MEDITATION

* Stages of Meditation

The stages of meditation outlined apply to all methods -- breathing, visualization, single image focus, mantra... Meditation is the cornerstone to building a happier, healthier you.

by Wisdom Quarterly and Susan Elbaum Jootla

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Buddhism In Mexico

2010-12-05T16:21:00.000-08:00

The World's Lorne Matalon visits a touring display of ancient Tibetan relics in Mexico City and tells us how Buddhism is gaining popularity in mostly-Catholic Mexico.

BUDDHISM IN ANCIENT MEXICO

Book Reviewer Brian Bruya (Gaia.com)

"If there is a lake, the swans would go there." So said the 16th Karmapa when asked why he visited America in 1976. Of course, the Karmapa wasn't the first swan to go to the lake. In a BOOK of immense scope, Rick Fields surveys the history of Buddhism in America.

From the quasi-legendary Fu-sang in the 6th Century, to Asian immigrant communities, to the latest trends in American Buddhism, Fields goes in depth. Writing as a storyteller as much as a historian, he takes us back to the earliest European contacts with Buddhism.

Most notably, he covers Sir William Jones, who was about to go to America on the recommendation of Ben Franklin when at the last minute he fortunately chose to visit India instead. His work would influence the American Transcendentalists and eventually the great Theosophist and first American convert to Buddhism, Henry Steel Olcott.

A sympathetic writer, Fields is also meticulously inclusive. Besides the obvious transmitters, like Zen pioneers D.T. Suzuki and Roshi Philip Kapleau, Fields traces the forgotten influences of Paul Carus, Ernest Fenollosa, and Dharmapala. One memorable story is of the ex-Navy submarine mechanic Heng Ju, who walked (three steps then a kowtow) from San Francisco all the way to Seattle for a berry pie. Fields has countless stories that make "How the Swans Came to the Lake" a priceless contribution not only to Buddhism in America but to Buddhism itself.

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The Buddhas Of Afghanistan

2010-11-27T02:10:00.000-08:00

Afghan girls walk past the empty seat of one of the two Buddhas destroyed by the Taliban in 2001 (Shah Marai/AFP/Getty Images).

BAMIYAN BUDDHA RECONSTRUCTION

The GuardianCoinciding with the 10th anniversary of the DESTRUCTION of the Bamiyan Buddha statues by the Taliban, an EXHIBITION opened at the British Museum this week showcasing more than 200 examples of AFGHANISTAN'S CULTURAL HERITAGE over the last 4,000 years. The exhibition, which has toured internationally since 2006, was inaugurated by President Karzai on Tuesday. Among the items on show are 2,000-year-old artefacts from the ancient city of Bagram, north of today's capital, Kabul. "These are an extraordinary set of ivories stolen from the National Museum in Kabul, bought by a London dealer specifically to return them...

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General Observations On Religion By A Religious Liberal

2010-11-24T10:13:00.000-08:00

General Observations:
- In human society, religion is arguably the most powerful and pervasive force in human life. Some have suggested that more wars have been waged, more people killed, and more evil perpetrated in the name of religion than of any other institution. Yet, in the end, organized religion is nothing more than a system of beliefs built around a particular idea of how things are. Unfortunately, when the religious ideas turn into dogmas and doctrines, they become largely unchallengeable, and cause problems that are almost impossible to solve.
- Many believers, particularly from the conservative wing of the world's religions, accept that complete knowledge of religious and spiritual matters has been revealed to humanity in ancient times through a holy book(s). However, most secularists and religious liberals suggest that we fool ourselves if we imagine that our present ideas about religious and spiritual matters cover more than a tiny fraction of the truth still to be discovered. We are not even at the threshold of our understanding of the ultimate mysteries. We are part of a reality which confronts us with questions on these matters, and we were given an intelligence which cannot rest until we obtain some answers to these questions. However imperfect and provisional these answer may be, we must not stop looking for them.
- Most people are not aware that the majority of the conflicting truth-claims of the different religious traditions, as well as their main doctrinal differences, concern answers to questions that are not relevant, questions that are not answerable, questions that have no answers, or questions that lead to circular arguments. On the other hand, topics that are really important are seldom discussed. This may be because the matter under discussion is difficult to deal with, or that we are simply reluctant to jeopardize outworn or vested interests. Together with providing wrong answers to right questions this practice leads to rigidity of thought.
- If there is only one truth, why should the messages given by the different religions be so confusingly different? Why should there be so many revelations that do not agree with each other, and which all bear the hallmarks of the time and place of their conception? Are the present religions just a phase of a continuous evolution toward one universal religion?

Swami Vivekananda commented as follows:

"Had it been the will of an all-wise and all-merciful Creator that only one of the great religions should exist and the rest should die, it would have become a fact long, long ago. If there were a fact that only one of these religions was true and all the rest were false, by this time it would have covered the whole world." 1

This statement, which evidently sees the plurality of religions as natural, has a serious flaw. It does not consider the time factor. i.e. can six thousand years be considered a long, long time for God, when there are billions of years of history yet to come?

- The spiritual basis for religious tolerance is the recognition of the common source of all the world’s great faiths.
- Among the basic human rights, the right to follow one’s conscience in matters of religion and belief is undoubtedly one of the most cherished.
- Our picture of the ultimate reality is influenced by an unavoidable selection effect – that of our existence. Our human mind always sees everything from a limited and hence incomplete perspective: It is most difficult to discuss any religious issue without taking sides. In this respect, consider the damage done in religious schools, where children in their earliest years are encouraged to view life through the prism of a particular religious doctrine and cultural prejudices, thus acquiring a biased view for life.
- We are better informed that our parents and grandparents were. We must use this extra knowledge. If we want to resolve some of the difficulties religions face, our deliberations will have to be brought down from the level of theological abstractions to the level of specific problems that are urgent and typical. Some help may come from philosophy, but the expectations do not seem to be particularly bright – by its very nature, philosophy is rather inconclusive.
- Religions rarely publicize their opponents’ true views, perhaps because they might be found persuasive. It is considered far better to put a spin on things oneself, to show how absurd the opposition’s ideas are, how problematic, how dangerous. Do we really know what the early Christian heretics, such as Marcion, taught when most of what we know about him is derived from attacks on his ideas by orthodox writers' ?
- There is a widely accepted practice, primarily in academia, to base answers to religious problems upon arbitrary definitions, debatable terminology, contentious assumptions violating the basic tenets of elementary physics, and untestable notions. So far, few object to this approach.
- Although universal religion is still just an utopia, a determined attempt should be made at the reconciliation of different systems of belief, which would leave room for intelligent disagreement.

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On The Antient And Primitive Rite Of Masonry Memphis Mizraim

2010-11-23T21:12:00.000-08:00

Book review: On The Antient And Primitive Rite Of Masonry Memphis Mizraim by Jeremiah How

A COMPLETE history of this Order would necessarily involve an account of most of the Rites prevalent last century which devoted themselves to Templary, Theosophic, Hermetic and Occult research. Suffice it for this article to give the reader a general impression upon the more important points of the Rite.

The leading fact is, that prior to the year 1721 some of the English Masons of the York Rite, which last century was known as a Templar Tie of Seven Degrees, were well acquainted with the ancient mystical language of those occult fraternities who boaster the gnosis, or wisdom of old Egypt, and were the, in 1721, addressed as the ‘higher class’ of Masons. The Continental brethren developed this Hermetic element to an almost incredible extent. Martinez Paschalis, who was a German, of poor parents, born about the year 1700, after having acquired a knowledge of Greek and Latin at the age of sixteen years, journeyed to Turnkey, Arabia and Damascus, and obtaining imitation into the Temple Mysteries of the East, upon his return, established a particular Order of Rose-Croix, or Elected Cohens, which influenced greatly all the Masonry of his century, and especially some of the Orders from which the Rite of Memphis drew its inspiration.

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The Coelum Philosophorum Or Book Of Vexations

2010-11-07T23:27:00.000-08:00

Book: The Coelum Philosophorum Or Book Of Vexations by Paracelsus

THE COELUM PHILOSOPHORUM, OR BOOK OF VEXATIONS; By PHILIPPUS THEOPHRASTUS PARACELSUS. THE SCIENCE AND NATURE OF ALCHEMY, AND WHAT OPINION SHOULD BE FORMED THEREOF. Regulated by the Seven Rules or Fundamental Canons according to the seven commonly known Metals; and containing a Preface with certain Treatises and Appendices.

YOU who are skilled in Alchemy, and as many others as promise yourselves great riches or chiefly desire to make gold and silver, which Alchemy in different ways promises and teaches; equally, too, you who willingly undergo toil and vexations, and wish not to be freed from them, until you have attained your rewards, and the fulfilment of the promises made to you; experience teaches this every day, that out of thousands of you not even one accomplishes his desire. Is this a failure of Nature or of Art? I say, no; but it is rather the fault of fate, or of the unskilfulness of the operator. Since, therefore, the characters of the sign of the stars and planets of heaven, together with the other names, inverted words, receipts, materials, and instruments are thoroughly well known to such as are acquainted with this art, it would be altogether superfluous to recur to these same subjects in the present book, although the use of such signs, names, and characters at the proper time is by no means without advantage.

But herein will be noticed another way of treating Alchemy different from the previous method, and deduced by Seven Canons from the sevenfold series of the metals. This, indeed, will not give scope for a pompous parade of words, but, nevertheless, in the consideration of those Canons everything which should be separated from Alchemy will be treated at sufficient length, and, moreover, many secrets of other things are herein contained. Hence, too, result certain marvellous speculations and new operations which frequently differ from the writings and opinions of ancient operators and natural philosophers, but have been discovered and confirmed by full proof and experimentation.

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Taoism The Road To Immortality

2010-11-07T20:12:00.000-08:00

Book review: Taoism The Road To Immortality by John Blofeld

This was one of the first books I read on Taoism which described the Taoist life as it actually was lived. Although a scholarly work at heart, like all of Blofeld'd books, it never ceases to delight with wonderful anecdotes and descriptions. Blofeld has a gift for taking what seems at times to be dry, esoteric stuff, breathing life into it and making it shine.

A religion with roots stretching back nearly five thousand years, Taoism combines elements of folklore, occult sciences, cosmology, yoga, meditation, poetry, and exalted mysticism. Mysterious and charmingly poetic, it is a living remnant of a way of life which has almost vanished from the world.

In this comprehensive study, John Blofeld explains the fundamental concepts of Taoism, tells many stories of ancient masters, and provides incisive reflections on Taoist verse. He writes in a colorful and unique way about his visits to Taoist hermitages in China and his interchanges with contemporary masters. Taoist yoga, a little known aspect of Taoist practice, is also discussed in detail. This book captures the spirit of the Tao, communicating the serenity and timeless wisdom of this tradition.

This book is a treasure, a gift, meant to be savored, and read with the care and sensitivity which thankfully produced it. As noted, Blofeld is a wonderful writer, a sedulous scholar, a first-hand observer, and a gifted story-teller.

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Taoism The Road To Immortality
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Magic In Slavia Orthodoxa The Written Tradition

2010-11-03T07:19:00.000-07:00

Book: Magic In Slavia Orthodoxa The Written Tradition by Robert Mathiesen

This is an extract from: Byzantine Magic edited by Henry Maguire © 1995 Dumbarton Oaks Trustees for Harvard University Washington, D.C. Printed in the United States of America published by Dumbarton Oaks Research Library and Collection Washington, D.C.

Ethnographers and folklorists interested in the Orthodox Slays have long been aware of the rich oral traditions of magic in that part of the world, and have been collecting and studying texts of magical foildore for well over a century.
Particularly valuable are the extensive collections of East Slavic folk incantations published long ago by L. Majkov and by N. Vinogradov, but South Slavic materials are also available in quantity.

Philologists and historians, in sharp contrast, have paid little systematic attention to the corresponding written traditions of magic and the Occult Sciences among the medieval Orthodox Slays. Some Magical Texts havebeenpublished,
and others studied, but always only in passing, by scholars who were pursuing other interests, such as describing manuscripts or editing texts for the historical study of literature, language, the Bible, liturgy, church history, the
sciences—in short, of anything and everything except magic in its own right. This neglect of magic as a subject of scholarship is only partly the consequence of a kind of rationalistic or scientific distaste for magic itself, or of
discomfort in the presence of magicians who took their magic seriously. It is also due to the intractability of the magical texts themselves.

Download Robert Mathiesen's eBook: Magic In Slavia Orthodoxa The Written Tradition

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Robert Mathiesen - Magic In Slavia Orthodoxa The Written Tradition

Telepathy And The Etheric Vehicle

2010-10-31T15:06:00.000-07:00

Book: Telepathy And The Etheric Vehicle by Alice Bailey

Occultism is concerned with the scientific facts behind the spiritual idealisms many accept because of a natural human tendency to idealise. One of the most highly idealised concepts is that of the brotherhood of man. Occultism shows that the scientific basis for that ideal rests on the fact of the one etheric structure underlying all forms within the solar system, energised and held in being by one life force. Mankind is, therefore, one in life and in form; he is merely unaware of unity in his own consciousness. And evolution is essentially the means by which he becomes progressively conscious of the Fatherhood of God and the brotherhood of man. In this whole process the faculties of man play an important part - the five objective senses with their five higher spiritual counterparts. The mental principle or faculty is of tremendous importance to humanity at this stage in his evolutionary unfoldment. The three-fold mind unifies as one faculty the higher or abstract mind, the soul - the son of mind, and the lower concrete mind. As this condition of mental fusion and control develops, the disciple is learning to use the mind in new ways, particularly in wielding energy which, as it vitalises and animates his etheric body, influences through radiation his effect on others. It is through this conscious, controlled use of mental energy that telepathic communication can be scientifically established with other minds by means of the etheric structure common to all. And by the same means the mind of the disciple, or of a group of disciples developing group consciousness, can be impressed by the clarity of thought and purpose of those members of the spiritual Hierarchy concerned with the working out of the Plan for humanity.

The spiritual Hierarchy, we are told, works only through the minds of disciples, using the science of impression, and only for the purposes of the Plan. The impression is conveyed as a stream of ideas - those ideas inherent in the Plan for man - which the disciple or the group can then interpret and translate into self-chosen action. The form of telepathy now developing within the spiritually awakened aspirants of the world is not, therefore, that of the solar plexus centre which is of the animal nature, but the result of a mental polarisation and penetration in consciousness towards the soul and the Triad. This produces an open channel of communication in two directions - vertically towards the spiritual Hierarchy of the planet, seeking to impress the Plan on all receptive minds, and horizontally towards the minds of men united within the mental substance of human consciousness as one. The second part of this book discusses the etheric structure of the planet and the solar system of which each man and each form is an integral part; the pattern of the triangle in controlling energy flow and establishing a continuity of circulation through the whole system is of immediate importance to humanity. We are involved in the life of the Planetary Logos - in Him we live and move and have our being - and we are a contributing part of the present effort to bring the etheric body under the influence of the soul, symbolised by the triangle. To the extent, and at the rate, that we succeed, so is the planetary etheric structure changing in form to become more consciously integrated into the energy system of which our planet is one small unit. So the living process of unity is exemplified - the part contributing to the whole, and the whole affecting the part through every cell and atom of every grade of substance which it contains. Telepathy and the Etheric Vehicle is part of a set of 24 books by Alice A. Bailey, written in cooperation with a Tibetan teacher between 1919-1949, constitute a continuation of the Ageless Wisdom--a body of esoteric teaching handed down from ancient times.

Download Alice Bailey's eBook: Telepathy And The Etheric Vehicle
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A Dream Of Gnostic Christianity Buddhism

2010-10-29T23:08:00.000-07:00

The Essenes were a progressive sect -- the first monastic Jews influenced by BUDDHISM IN FARAWAY KASHMIR, which had a significant Jewish population ("Jesus in India, "Kersten Holger).

ELAINE PAGELS and her scholarship on THE LOST GOSPELS has painted a much more sympathetic and sensible picture of original Christianity than the "Church Fathers" or secretive Vatican officials. What were the patriarchs hiding when they covered up the Buddhist-Christian connection?

BBC documentary examines the question, "Did Jesus Die?" At minute 25 it takes a very logical and grounded turn with surprising conclusions that demonstrate that the "Three Wise Men" were Buddhist monks who found Jesus (a "tulku") and returned for him near puberty. They trained him in a Buddhist monastery (Hemis Gompa), and he spread the Buddhist philosophy, survived the crucifixion, and escaped back to a Jewish enclave in Kashmir, Afghanistan, where he died at the age of 80.

There had never been anything like celibate monasticism in Judaism. Lone hermits going into the desert was learned from the mystical East, influenced by Buddhist shamanism ("shraman", "recluse" wandering asceticism) that ran counter to corrupt temple-priest craft (Brahmanism).

Inspiring Wisdom Quarterly follower M. BEGUINE is a Gnostic Christian following the tradition of the Apostolic Johannite Church. She is living out her religious vocation as a solitary recluse in private vows in the spirit of Mary Theotokos, Mary Magdalene, Brighid of Ireland, and Dorothy Day with special places of honor for Julian of Norwich and Hildegard von Bingen.

Her apostolate is mainly intercessory prayer and supporting and participating in her parish. Presently, she is in the process of adapting a hermitical RULE TO LIFE ("Vinaya") to her particular circumstances and conditions involving health and location.

She lives in a major urban area in a large high-rise apartment building rather than the common dream of many city dwellers, a more rural setting. She is excited to be at the beginning of a religious formation laying out the plans and structure of her chosen vocation. Read more about her adventure at (G)NOSTIC NUNNERY.

(Gnostic Teachings) Why were ancient Christian texts buried -- and why have they remained virtually unknown for nearly 2,000 years? Their suppression as banned documents, and their burial on the cliff at Nag Hammadi, it turns out, were both part of a struggle critical for the formation of early Christianity. The Nag Hammadi and other texts, which circulated at the beginning of the Christian era, were denounced as heresy by orthodox Christians in the middle of the 2nd century. "We have known that many early followers of Christ were condemned by other Christians as heretics, but nearly all we knew about them came from what their opponents wrote attacking them - Elaine Pagels, "The Gnostic Gospels" (New York: Vintage, 1989).

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Panchanga Tantra The Magic Of The Indian Calendar System

2010-10-29T01:08:00.000-07:00

Book: Panchanga Tantra The Magic Of The Indian Calendar System by Regulagedda Akshay

The fable of Apara Ganita and the Mystical Garden of Enchanted Numbers is obviously fictional. The inspiration is Leelavati Ganitam, a chapter in the ancient mathematical treatise, the Siddhanta Siromani, written by Bhaskaracharya in 1150CE. The Leelavati Ganitam is fascinating not only for its treatment of indeterminate analysis and a method to solve Pell’s Equation, but also, as a Canadian university’s website on mathematical history puts it, for its poetic conversation between the narrator and a narratee named Leelavati1. The similarity between this poetic construct and the conversation between Apara Ganita and the dwara palika is probably noticeable. Frame stories are not common for scientific research papers, but they certainly have a historical precedent.

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The Book Of The Words

2010-10-28T01:24:00.000-07:00

Book: The Book Of The Words by Albert Pike

Here's Pike at his best! Masonry is permeated with powerful symbolism-both verbal and pictorial-that arouses the mental, spiritual, and intellectual life of those who use them. This extremely interesting study, once limited to 150 copies, gives the correct spelling of, and analyzes all the "significant words" (pass words, etc.) in, the Scottish Rite from the 1st through 30th degrees inclusive. In addition to being an etymological dictionary Pike explains WHY any given word was chosen for a given degree thereby revealing THE HIDDEN SYMBOLISM OF EACH WORD. Illustrated and highly recommended!

Download Albert Pike's eBook: The Book Of The Words
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The Constitutions Of The Freemasons 1734

2010-10-25T21:10:00.000-07:00

Book: The Constitutions Of The Freemasons 1734 by James Anderson

This is an online electronic edition of the the first Masonic book printed in America, which was produced in Philadelphia by Benjamin Franklin in 1734, and was a reprint of a work by James Anderson (who is identified as the author in an appendix) printed in London in 1723. This is the seminal work of American Masonry, edited and published by one of the founding fathers, and of great importance to the development of colonial society and the formation of the Republic.

The work contains a 40-page history of Masonry: from Adam to the reign of King George I, including, among others, Noah, Abraham, Moses, Solomon, Hiram Abif, Nebuchadnezzar, Augustus Caesar, Vitruvius, King Athelstan the Saxon, Inigo Jones, and James I of England. There are extended descriptions of the Seven Wonders of the World, viz. 1) the Great Pyramid, 2) Solomon’s Temple, 3) the City and Hanging-Gardens of Babylon, 4) the Mausoleum or Tomb of Mausolus, King of Caria, 5) the Lighthouse of Pharos at Alexandria, 6) Phidias’s statue of Jupiter Olympius in Achaia, and 7) the Colossus at Rhodes (although some maintain the 5th is the Obelisk of Semiramis).

It is a celebration of the science of Geometry and the Royal Art of Architecture, as practiced from ancient times until the then-current revival of the Roman or Augustan Style. “The Charges of a Free-Mason” and the “General Regulations” concern rules of conduct for individuals and of governance for Lodges and their officers. The work also includes five songs to be sung at meetings, one of which—“A New Song”—appears in print for the first time and may have been composed by Franklin.

The document suggests that Masonry, in its modern Anglo-American form, was rooted in Old Testament exegesis (“So that the Israelites, at their leaving Egypt, were a whole Kingdom of Masons, under the Conduct of their GRAND MASTER MOSES”) and in contemporary Protestant ideals of morality, merit, and political equality.

Download James Anderson's eBook: The Constitutions Of The Freemasons 1734
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Book

2010-10-25T04:47:00.000-07:00

Book: Book by Hermes Trismegistus

The alleged teacher the magical system known as Hermetism of which high magic and alchemy are thought to be twin branches. The name Trismegistus means thrice greatest Hermes, and is the title given by the Greeks to the Egyptian god Thoth or Tehuti, a lord of wisdom and learning. At one time the Greeks thought two gods inseparable. Thoth governed over mystical wisdom, magic, writing and other disciplines and was associated with healing, while Hermes was the personification of universal wisdom and the patron of magic. The myths go further. Both gods are associated with sacred writings. As scribe for the gods, Thoth was credited with all the sacred books. In various Egyptian writings he is called "twice very great" and "five times very great." Hermes is credited with writing 20,000 books by Iamblichus (ca. 250-300 BC), a Neo-platonic Syrian philosopher, and over 36,000 books by Manetho (ca. 300 BC), an Egyptian priest who wrote the history of Egypt in Greek, perhaps for Ptolemy I.

The combined myths of these gods report that both Thoth and Hermes revealed to humankind the healing arts, magic, writing, astrology, science, and philosophy. Thoth wrote the record of the weighing of the souls in the Judgment Hall of Osiris. Hermes led the souls of the dead to Hades. The English occultist Francis Barrett in Biographia Antiqua wrote that Hermes "communicated the sum of the Abyss, and divine knowledge to all posterity" According to legend Hermes Trismegistus is said to have provided the wisdom of light in the ancient mysteries of Egypt. "He carried an emerald, upon which was recorded all of philosophy, and the caduceus, the symbol of mystical illumination. Hermes Trismegistus vanquished Typhon, the dragon of ignorance, and mental, moral and physical perversion."

Surviving Hermes Trismegistus is the wisdom of the Hermetica, 42 books that have profoundly influenced the development of Western occultism and magic. A.G.H. Hermetic books, ancient metaphysical works dealing essentially with the idea of the complete community of all beings and objects. Authorship of the books was attributed to the Egyptian god of wisdom, Thoth, whose name was sometimes translated into Greek as Hermes Trismegistus [Thoth the thrice great] and was therefore equated with the Greek god Hermes. The books treat of a variety of subjects, including magic, astrology, and alchemy, and were particularly influential in the 3d cent. with the Neoplatonists and in France and England in the 17th cent.

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Threats To Religious Freedom

2010-10-24T21:46:00.000-07:00

In the U.S., a wall of separation has been established between church and state. Thus, the state and its institutions remain religiously neutral. The government promotes neither religion nor secularism. Church and state try to keep out of each others' path. This is not the situation throughout much of Europe, where most countries have a two (sometimes three) tiered religious system. Some denominations and religions are given special privileges, while others can be actively discriminated against. Many countries have a single recognized state religion which receives special status for cultural and historical reasons. A second group of religions, (e.g. Judaism, Islam, Buddhism, etc) are recognized, but may be given a lower status. The lowest level is populated by small religious groups, which the state may not recognize as religious institutions. These may be regarded as cults or sects, and are sometimes allowed few freedoms.

European threats to freedom of religion, speech and assembly are very different from those in North America. In the U.S. and Canada, the main, concentrated attacks on new religious movements come from:
- The anti-cult movement (ACM). These groups target new religious movements, believing them to be largely criminal, mind-controlling, dangerous cults. The influence of the ACM has been in decline for a few years, partly because of. recent court rulings which have linked them to criminal activities. Law suites drove the largest ACM group, the Cult Awareness Network, into bankrupcy.
- The counter-cult movement (CCM). These groups are largely conservative Christian ministries which hold traditional, historical religious doctrines. They target fellow Christian faith groups whose theology deviates from their own. Although there are many hundreds of CCM groups, most are quite small and often target only a single non-orthodox faith group. Their influence is not great outside of the Evangelical Christianity community.

In much of Europe, there appears to a gradual improvement in religious freedom and tolerance. New religious movements are largely ignored. However the anti-cult movement appears to have taken hold in a few countries, notably: Belgium, France, Germany, Greece and Russia. Governments in these countries are now spreading the ACM message. They have inspired religious hysteria, mounted economic attacks on faith groups, and spread heavily biased religious propaganda.

Buddhism Finds New Home In United States

2010-10-21T00:29:00.000-07:00

It's a beautiful Sunday morning. And while many people are on their way to the local Christian church, members of the Saddhama Vipassana Meditation Center are venturing 45 minutes outside of Richmond city limits to Louisa County. The SVM Center is a new Buddhist monastery. The members, mostly Vietnamese-American families, sit cross legged on the floor awaiting the morning sermon.

It's not only Asian Americans celebrating Buddhism. Despite popular western religions like Christianity, Islam, and Judaism, many people from all nationalities in the United States are finding comfort in Eastern religions, specifically Buddhism. These people have various stories and reasons for the unfamiliar lifestyle. But most of the reasons come down to one basic answer.

"Buddhism is a way of living. By 'a way of living,' I mean that you don't have to become anything. You could be a Christian practicing Buddhism, because it's just a way of living. That's it, there's no title, there's no name for it..."

by Porterjl (Ground Report, Feb. 7, 2010)

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Buddha Festival 2600 Years Of Buddhism

2010-10-20T05:43:00.000-07:00

The birth of the Bodhisattva, the buddha-to-be, in Lumbini garden on the Indian frontier between 3,000 and 2,600 years ago, exact date unknown.

Vesak: the thrice blessed day because it was on the full moon day of the lunar month of Vesakha (ancient Indian calendar) that the Buddha was born to the Shakyan Queen Maya (apparently, according to Wisdom Quarterly research, a Salabhanjika) under a Sala tree in Lumbini garden, attained supreme enlightenment (which made him a buddha) under a Bo tree in Bodh Gaya ("Enlightenment Grove"), and passed into parinirvana, that is, nirvana without remainder laying down between twin Sala trees.

Siddhartha ("wish fulfilled") Gautama (his family name) became the Buddha of this age and was regarded as a famous karmavadin (teacher of the efficacy and importance of karma) and warrior caste (kshtriya) wandering ascetic opposed to the establish Brahminical tradition that relied on interpretations of sacred scriptures (the Vedas) and elaborate superstitious rituals carried out by a formal priestly caste (brahmins) over direct experience of the Truth. He was a knower and teacher of this world, other worlds, and the pathways leading to all kinds of rebirth. And with his tremendous following, the brahmins were not too happy about it. Much later, Adi Shankara decided to organize and standardize Buddhist-influenced Vedic Brahmanical schools, thereby creating what we recognize today as "Hinduism." Hinduism recognizes the Buddha but does a great disservice to his teaching by honoring him with the title of avatar, relegating him to a mere incarnation of the God Vishnu. The Buddha was not a God, not a deva, not spirit. He was a human who attained the incomparable status of a fully-enlightened teaching buddha. It is one thing, an accomplishment worthy of great praise and honor, to become enlightened. But it altogether an incomprehensible wonder to become a supreme teacher of the path to enlightenment.

The devas ("shining ones," deities, divas, godlings, "angels," Earth-fairies, celestial-beings, bright spirits) rejoiced that the Bodhisattva as King Setaketu chose to consummate his quest for enlightenment by taking his final rebirth as a human being on Earth, Prince Siddhartha Gautama.

The Bodhisattva lived in luxury and splendor in Kapilavastu (either near modern Bamiyan, Afghanistan or in the Terai of Nepal, both of which are in view of the Himalayan foothills) but sensed that things were empty. Suffering (unsatisfactoriness) touched everyone and every endeavor. Touched by the inkling that he had a greater mission, he renounced the throne, the household life, family, and worldly fame. He discarded his fine clothes, cut off his gorgeous hair, and left his family's territory to go East in search of a guru and enlightenment (the final solution to suffering that all beings experience). His mission was not only to become enlightened but to rediscover the path in order to show the way to others; that is the difference between a supremely-enlightened buddha and an arhat ("enlightened individual").

The Bodhisattva's struggle is steeped in lore. His life has been made an allegory to teach the Dharma by way of his example. While the essential facts may have survived, they have been mythologized and elaborated. His five-year struggle with two yogi-gurus to attain the exalted levels of serene meditation they taught are largely left out of the story. What is emphasized instead is his sixth year as he went off on his own, followed by five admirers eager to practice austerities with him. His fierce determination ruined his health and almost led to his death. Insight into the futility of fighting, struggling, and fiercely striving gave way to moderation. He understood that this wonderful body is a vehicle and of great help to reaching the goal. The first foundation of mindfulness, of which there are four, is the body. His mythical battle with internal "demons" is represented as a great offensive by Mara and an army of yakkhas ("demons") representing the psychological defilements we all possess that obstruct clear seeing and liberation.

Taking a balanced approach -- eating well, resting, keeping a regular schedule -- he persisted. He realized that the sublime pleasure born of serenity meditation was not a hindrance but an aid to insight. The defiled mind/heart (contaminated by the hindrances and fetters) cannot free itself. But the heart/mind temporarily freed of these obstructions, if it practices insight-meditation (examining dependently originated nature of unhappiness), can realized the Truth. And it is the Truth that sets one free. While he may have determined to not get up until he found freedom under the Bodhi tree, that resolution was only made after having come so far in his meditation that his mind was now luminous and ready to break through.

* EDITORIAL NOTE: If we practice with that determination, we are sure to fail -- because most of us have not done the preliminary work of cultivating the eight stages of serenity meditation that make the mind malleable, intensified, wieldy, and luminous. But this so often gets left out of the myth of the Buddha's glorious, take-no-prisoners, gung ho charging into battle against temptation. That is no way to win a war, and it is utterly impossible to win the peace this way.

Having attained the goal, the "Sage of the Shakya clan" (Shakya-muni) revered the Bodhi tree, rejoiced in the liberation of mind and liberation of heart through wisdom and virtue. Having found his way out of compassion for others, he was drawn to teach. But he well understood that it would be difficult to show anyone so subtle a Dharma, so non-polemic an answer, to teach the Middle Way. He decided to remain silent. Sakka, King of the Devas, came to ask him to reconsider out of compassion and particularly to help those who had "only a little dust in their eyes" who, with his help, would surely be able to realize the Truth. A brahma named Sahampati immediately came and repeated this entreaty, and the Buddha consented. He set out to teach his five former companions, seeing that his yogi-teachers had by then passed away. As others followed the practice and became enlightened by the practice, the Dharma grew. The Buddha continued to teach throughout the civilized and very spiritually advanced realm called the Rose "Apple Land" in the Middle Country (Jambudvipa, northern India), living mostly in Magadha.

His goal was not only to teach but to establish the teaching, or Dharma, through the ordination of monks, nuns, and male and female lay followers. The Buddha earned the title "the teacher of gods and men," which refers to the fact that he taught both devas and human beings. Devas live on Earth and in many extraterrestrial worlds. He and his disciples visited them, and they visited. In fact, more devas reached enlightenment than humans. (And it seems that in straight numbers, not proportions, more lay followers reached at least the first stage of enlightenment than monastics). The Sangha or "monastic community" grew and overtook the Vedic Brahmanism, the established religious authority. Although it is popularly believed that he did not want to ordain women, in fact, he stated that his Dispensation (sasana) would not be complete until all four types of disciples (male and female monastics and male and female lay followers) existed. Only in this way was the Dharma to have longevity. With the loss of nuns, who seem to have been sabotaged by the sexism prevalent in the world and by conspiracies by monks to undermine and subordinate them, the lifespan of the Dharma was threatened. But finally that segment of the Sangha is again on the rise.

Dhammakaya, Thailand's reawakening annual worldwide candlelight celebration in honor of Vesak. 2011 marks the 2,600th Vesak in Buddhist history. This means that it has been twenty-six centuries since the Buddha sat smiling under the Bodhi tree, having rediscovered the liberating Truth. This celebration takes place every year throughout the world where the Thai Theravada tradition has become established. The Los Angeles branch, perhaps the largest in America, celebrates tonight at 5:00 pm in the foothill city of Azusa.

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Buddhists In Bangladesh Find Peace

2010-10-20T04:25:00.000-07:00

VIRTUAL BANGLADESH - In a country more famous for its annual flooding and connection to Rabindranath Tagore (before partition) than its indigenous Buddhist population and saint DIPA MA, Bangladeshi Buddhism is experiencing a resurgence.

Just as Buddhism is making a comeback in India as Indian "dalits" convert, so Bangladesh's own form of Buddhism -- true to the original teachings of the historical Sage of the Shakyas -- is growing in Southern California.

Bangladeshi Buddhists in are concentrated in Chittagong and the Hill Tracks. In California there are two new temples, one in Long Beach and the other in San Bernardino, representing each group respectively.

The approximate extent of Magadha in the 5th century BC. As an empire between 684 BC-550 AD, it formed one of the 16 great regions in ancient India that included modern Bangladesh at the top of the Bay of Bengal (Sat...).

Not long ago the Ganges River Delta region was part of Buddhist-India, in the ancient territory the Buddha lived in, MAGADHA. "Pakistan" west and east was created by the exiting British colonial rulers to provide a separate country for India's massive Muslim population. It was more successful in destabilizing India by sinking it into perpetual conflict. Islamists did not appreciate being under Hindu rule, and an entrenched war over Kashmir has even involved interference and land seizures by China.

Bangladesh then broke away from (West) Pakistan to become an independent country, sometimes still referred to as the Indian state of East Bengal. Since then fanatic elements in the newly-born (1971) country have attempted to displace the indigenous Buddhist and Hindu inhabitants, sometimes to tragic effect.Shakira joins cyclone recovery effort

BANGLADESH INVITES PEACE WITH BUDDHA STATUE

DHAKA, Bangladesh (TDS) - Prime Minister Mrs. Sheikh Hasina has urged people of all faiths and communities to work shoulder to shoulder to build Bangladesh as the most peaceful and prosperous nation in South Asia.

She gave the call while speaking as chief guest at a function marking the unveiling of 48-foot high statue of Lord Buddha at the Dharmarajika Buddhist Monastery campus in the city's Kamlapur yesterday morning.

Addressing the function, Hasina renewed her vow to eliminate corruption, terrorism, and militancy from Bangladesh and said the ongoing drives against all evil deeds would continue.

Mentioning that the welfare of mankind is the essence of all religions, she requested people from all walks of life to devote themselves for the welfare of the humanity.

The prime minister said brotherly and peaceful relations among the people of all religions are essential for national, regional, and international development. "To attain our cherished economic emancipation, peace, and stability are indispensable."

She said Bangladesh's constitution upholds people's right to live in peace and comfort in the society. "Our constitution also preserves the people's right to live in a secular society where people of all religions will have full dignity and freedom."

Hasina said people of various community, religion, caste, and creed are living peacefully in Bangladesh. "Such harmony and peaceful co-existence is rare in the world history."

She assured the Buddhist community of ensuring all facilities for them to live in peace in Bangladesh.

Ethnic violence continues in Bangladesh

DHAKA (Feb. 25, 2011) - Curfew was reimposed as ethnic violence in Khagrachhari resumed late on Wednesday night after a day long calm. It's now been six days since the clashes began between Muslim settlers and the Buddhist tribals in Chittagong Hill Tracts (CHT).

ISLAM IS NOT TO BLAME

Conflicts in Southern Thailand or Bangladesh's Chittagong division are frequently portrayed as religious conflicts where Muslims are launching a "jihad" against Buddhists. In reality, the issues lie along much deeper socio-economic fault lines upon which religion has simply been overlaid. To this end, ANGRY ASIAN BUDDHIST was pleased to find an article in AsiaNews, a Christian news service, emphasizing that the land conflict in Chittagong is primarily NOT a religious issue.

by Ven. Karunananda Ph.D.

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When The Buddha Was Bad In College

2010-10-20T02:39:00.000-07:00

The Bodhisatta endured many rebirths on the way to "sambodhi"* (buddhasdharma blog)

Before gaining supreme enlightenment the Buddha did a few things he wished he hadn't. Prior to becoming a "buddha "(a supremely enlightened being) the Buddha is referred to as the Bodhisatta. A "buddha "is always good. It is one of the nine characteristics of those who have reached the pinnacle of compassion, virtue, and wisdom. Because having perfected the Ten Paramis, one is able to rediscover and effectively teach the timeless Dharma to beings swept away by the flood of Samsara and suffering.

But before one reaches "buddhahood", one spends an almost incalculable amount of time to get to perfect-enlightenment ("sambodhi"). That's when the Buddha was bad. During those aeons as a "bodhisatta" (Sanskrit, "bodhisattva") striving to develop the Ten Perfections, mistakes were made.

Many rebirth stories (such as Jataka Tales 498, 421, and 282 recounted here) abound with the Buddha-to-be's goodness, kindness, and developing virtue. The Bodhisatta generated a tremendous amount of good karma. He was even a Buddhist monk on a few occasions (in the dispensations of former "buddhas" in the very distant past).

Far rarer, but perhaps more instructive, are the few cases when the Bodhisatta -- who would eventually become Siddhartha, the historical Shakyamuni* -- was bad. After all, a "buddha" is a human being, not a divinity ("brahma") or radiant being ("deva") claiming moral perfection at birth.

GOING TO COLLEGE WITH ANANDA-TO-BE

Archeological remains of the Buddha and Ananda's alma mater: UT (Taxila College)

On account of unwholesome, unskillful actions (i.e., bad karma), one experiences unpleasant and unfortunate circumstances, such as rebirth in states of deprivation. Even if the results of skillful actions intervene and one avoids those destinations and instead is reborn in a fortunate destination, like the human world, one may nevertheless meet with the results of unskillful actions here. This happened on numerous occasions to the future Buddha and Ananda.*

The Bodhisatta and Ananda-to-be (his cousin in a previous life) were once born as outcasts due to some bad karma ripening in this fortunate world. Their job was fumigating fetid smelling places. In order to escape the contempt and discrimination they experienced, they decided to disguise themselves as brahmins and go to college.

They entered the great university at Takkasila (TAXILA in Gandhara, India, the first university in "known" history). Alas, their deception was discovered. They were beaten up by very privileged and conceited students (the equivalent of "Frat boys" in the INDO-GREEK SYSTEM). A kind and wise professor ordered the students to stop and suggested the outcasts become ascetics, one of the few upwardly mobile positions in ancient India, which at that time spread far to the west.

They followed this good advice. Yet when they died, as a consequence of their unwholesome karma (the deceit involved in passing themselves off as brahmins and trying to steal a precious higher education), they were reborn in the animal world as deer. Even then they were inseparable and were shot by a hunter with the same arrow. Following that -- since it is very difficult to ever make it out once one has fallen into subhuman planes -- they were reborn as sea hawks, who were again killed together by a hunter (Jataka 498).

Having exhausted whatever unprofitable karma had led to those rebirths, they were reborn once again in the human world. Ananda-to-be was a prince; the Bodhisatta was born the son of a brahmin priest in the royal service.

REBORN AS KINGSAnanda-to-be had more power and influence, but the Bodhisatta could remember more of his former lives.* Eventually, the Bodhisatta became an ascetic striving for wisdom and liberation, teaching the happiness of renunciation and the danger of being infatuated with sense pleasures.

Ananda-to-be, who was able to remember his former human life as an outcast, understood. But he was unable to let go of his infatuation with sensuality. He explained that he was like a noble elephant mired in a swamp unable to shake the morass of addiction to sense pleasures that he knew would eventually drag him down.

The ascetic advised him to nevertheless practice virtue, thus storing up merit which is useful in every future endeavor (even unwholesome ones): "Don't overtax the people, support the educated and those who renounce the world [brahmins and recluses]. Instead of giving into passion, look on women as you would your mother or sister. Honor your parents, without whom you would never be king..."

The advice stirred the prince. Both undertook to be ascetics in that life and as a result were reborn as "gods" ("brahmas") in the Brahma World, which is attainable only through dispassion.

Gods ("Brahmas") is neither male nor female but are beyond sex. The Indian conception of the "holy life" (brahmacariya) not only means "celibacy," it literally means "the way to [rebirth in the] brahma[-world]."

After living aeons as powerful divinities in exalted heavens, with the exhausting of that skillful karma, they were again reborn in the human world unaware of their former lives. The Bodhisatta became a poor low-caste laborer, but he resolved to keep the Lunar Observance (Uposatha, the practice of observing additional precepts four times a month) and as a result was reborn as a king. Ananda-to-be was a lowly water-carrier in his kingdom. He had only one coin, which he kept hidden under a rock.

On a festival day his wife encouraged him to celebrate, asking if he had any money. He explained that he had but one coin, hidden 12 miles away. She told him to go get it for she had saved the same amount. He set off in the heat with the expectation of having enough to buy flower garlands, incense, and drinks. He passed the king along the way while singing. The king asked him about it and was moved, offering him a coin so he would not have to travel all that way.

He said he would still travel in order to have two coins. The king gave him two, but still... until the king offered him millions of coins. Yet still Ananda-to-be wanted to fetch his coin. The Bodhisatta offered him a post on top of the money, but since he still wanted his coin, he offered him half his kingdom. They divided it and he was given the name King One Coin.

Such is "evil" (in Buddhism this term refers to latent greed, hatred, and delusion in beings who are not yet enlightened) that the two kings went hunting. Becoming tired, the Bodhisatta placed his head on his friend's lap to nap. King One Coin saw his chance to become king of the entire kingdom. He drew his sword to kill his friend but remembered how he was a poor nothing before being given half. In gratitude, he place his sword back in its sheath. But a second and third time greed overtook him, and he pulled out his sword. Finally, realizing this lust for power would again overtake him, he threw away his weapon. This awoke the king.

He explained and begged forgiveness for his dreadful intentions, but the king offered him the entire kingdom saying he would serve as viceroy. Instead, he chose to renounce his half wanting instead to become an ascetic to uproot lust and greed of all kinds. The Bodhisatta remained in the world as king. Ananda-to-be went to the Himalayas to meditate (Jataka 421).

Later they were both reborn as neighboring kings. But the Bodhisatta, as king of Benares, was too kind. When Ananda-to-be tried to conquer him, the Bodhisatta gave up his kingdom without a fight and was imprisoned. There he practiced loving-kindness meditation towards his conqueror who was overcome with guilt and a fever until he wanted nothing of his spoils. He returned Benares and swore to be a faithful ally. Seeing the danger in ruling, which could be the cause of many being harmed and killed in war, the Bodhisatta renounced his kingdom and became an ascetic and as a result was reborn in the Brahma world heaven, whereas Ananda-to-be remained in the world as king. Source: GREAT DISCIPLES OF THE BUDDHA

*NOTE ON NOT-SELF ("ANATTA", EMPTINESS)There is a great danger in thinking that the Bodhisatta and the Buddha are one in the same person. They are not. One led to the other -- in a conventional sense -- but is not one and the same person, not a soul, not an identical self traveling through the flood of "Samsara". This cannot be emphasized enough. For anyone who insists that it "is" in some "real" (ultimate) sense the same person being transmigrating or being "reincarnated," it is necessary to read the entry on ANATTa in BUDDHIST DICTIONARY: MANUAL OF DOCTRINES AND TERMS. It is a fundamental teaching of Buddhism that we are not reincarnated but in fact are always "becoming": flowing "impermanently" and "unsatisfactorily" as an "impersonal" process motivated by craving, trapped by ignorance, dependently-arisen, and perishing from moment to moment until such time as nirvana allows for an escape from the suffering of ignorance to the freedom from rebirth of liberation.

by Seven Dharmachari

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