The Buddhist Blog

"Happiness" on Independent Lens.

noreply@blogger.com (They call him James Ure) — Mon, 17 Nov 2014 22:27:00 +0000

Independent Lens is an excellent PBS program that has often covered Buddhist topics. I had the opportunity to watch an advanced-screening copy of the documentary, "Happiness." The show depicts the arrival of television to a remote Bhutanese village.

The film unravels the stunning beauty of Bhutan to behold. The jagged, heady, mountains speak of timelessness and spirituality. The arrival of television to this Shangri-La will change it forever--and not necessarily for the good.

Everyone in the village is excited to watch the TV but soon the ugly side of this electronic desire stirs up suffering when a wife yells at her husband for breaking their new television. The man hangs his head in shame while the lady is filled with anger.

The local Buddhist temple tries in vain to warn people to the ills of television. The lama has already seen many young monks abandon the virtuous life of monk-hood to chase the desires of modern technology in the big cities.

Electricity is finally connected to the village, and the television flickers to life to light-up the faces of the villagers. However, the content appearing before their innocent eyes makes me cringe because they are watching American television programming, which consists of a lot of toxic ideas. In particular, the feature presentation for that evening was "professional wrestling" which is known for excessive violence.

As the television flickers at the end of the film, I can't help but feel that what has been introduced is a bit similar to the alcohol introduced to Native Americans upon the arrival of Europeans to the Americas. Only time will tell how much television will be of benefit or detriment for the Kingdom of Bhutan. As a burned-out refugee of American entertainment, I hope they chose to turn the television off more than on.

The film offers a thought-provoking juxtaposition between the the timeless and the modern. I enjoyed this program. The cinematography is amazing!! The camera angles and shots were perfect. I was truly mesmerized by the towering peaks of Bhutan. Watch, "Happy" tonight November 17th on PBS. Check your local listings for times.

<><><>

An Atheistic Buddhist.

noreply@blogger.com (They call him James Ure) — Wed, 01 Oct 2014 22:33:00 +0000

Hi...my name is James...and I am an atheist. I'm joining thousands of other atheists in America who have been "coming-out" lately. I'm an atheist but I'm also a Buddhist. They are not mutually exclusive since Buddhism does not believe in a "Creator God."

There are some schools of Buddhism that believe in minor deities but others, like secular Buddhists and some Zen schools prefer to view those "deities" as archetypes of human states of being. For example, some Buddhists believe in demons but we don't need to literally accept that mythological beings are real to benefit from the concept. We need only look to serial killers and terrorists to see real-life demons--and to sports players who are worshiped like "gods."

I loosely follow the Zen practiced by Thich Nhat Hanh which doesn't demand belief in any deities, focusing the most upon the "here and now." The Buddha, himself, didn't really concern himself with metaphysical questions. He refused to say whether "gods" exist and would be horrified by anyone worshiping him as a god!

Why waste your time in this moment wondering about gods and demons when it doesn't really help you overcome suffering? We have so precious few moments in this lifetime that we shouldn't get hung up on metaphysical questions. It's like chasing your own tail. It's kinda fun for awhile but you never catch it. There is no way to absolutely know, either way. However, that doesn't mean both outcomes are equally probable. The greater our knowledge, the greater our understanding of how the world works. There is always a chance that the metaphysical concepts of gods and demons is accurate but that's like saying there's a chance you'll become a billionaire and live on Mars. It's highly improbable.

Buddha also didn't say much about what happens after we die. Rebirth as improbable. It's possible...but, again, just about any concept that the mind can imagine is technically, "possible."

If I rob banks, the probability of going to jail increases until eventually that karma ripens, and I am locked-up. If, however, I do the opposite, I'll suffer less and my life will be better. It might not be a blissful life but living free is infinitely better than living in prison! So, you see, I prefer to believe that rebirth happens during thislifetime. We aren't the same person we were 10 years ago, or even as a child. That is a form of rebirth. However, not believing in literal rebirth doesn't nullify the concept of karma. In scientific terms, karma is essentially the reality of "cause and effect." Perhaps you might ask why lead a good life if there is no punishment or reward in the afterlife? Because we don't need to believe in such concepts to know the benefit of living a good life in this present life!

I'm not claiming to speak for anyone but myself. It is your right to believe in any metaphysical concept imaginable--and I'll defend your right to believe it. However, I do not think I am less of a Buddhist than anyone else for not believing all the metaphysical beliefs found in some Buddhist traditions. I am not writing this to change anyone's mind. I'm simply explaining the viewpoint of many Buddhists today. My main goal is to let others know you're not a "bad Buddhist" if you don't believe in gods, demons or rebirth. You have more in common with the historical Buddha than you might have imagined. If you liked this post, you might like the book, "Confession of a Buddhist Atheist" by the great, Stephen Batchelor.

-james-

Dalai Lama: Talks Same Sex Marriage, China, & The New Pope | "Larry King Now" on Ora TV and Hulu.

noreply@blogger.com (They call him James Ure) — Thu, 06 Mar 2014 21:39:00 +0000

The Dalai Lama made a rare appearance on U.S. television appearing on the "Larry King Now" show. Larry King was able to get to a lot of great topics not usually discussed with the Dalai Lama. I've selected a few highlights to share:

The entire episode will be available on Ora TV and Hulu, March 10th.

Social:#LarryKingNow @KingsThings. All clips can be found at the "Larry King Now" Ora TV website: http://www.ora.tv/larrykingnow

The Dalai Lama on Same-Sex Marriage:

The Buddhist Spiritual Leader on a Female Dalai Lama:I encourage you to go online March 10th at Ora.tv/larrykingnow to watch the full "Larry King Now" show to see other great insights with His Holiness. Namaste! ~i bow to the Buddha in all beings~

Buddha May Have Existed 200 Years Earlier Than Previously Thought.

noreply@blogger.com (They call him James Ure) — Mon, 25 Nov 2013 23:01:00 +0000

Agence France-Presse: Evidence of a previously unknown wooden structure unearthed at the Buddha’s birthplace suggests the sage might have lived in the 6th century BC, two centuries earlier than thought, archaeologists said Monday. 'This sheds light on a very very long debate' over when the Buddha was born and, in turn, when the faith that grew out of his teachings took root, said archaeologist Robin Coningham in a conference call - (click this link to read the full article).

~i bow to the buddha within all beings~

Your Daily Dose of Buddhist Humor.

noreply@blogger.com (They call him James Ure) — Tue, 22 Oct 2013 23:04:00 +0000

The Dalai Lama Supports Medical Marijuana.

noreply@blogger.com (They call him James Ure) — Thu, 17 Oct 2013 01:09:00 +0000

From Agence France-Presse:

The Dalai Lama weighed in on Mexico’s marijuana legalization debate on Tuesday, telling an audience that he backs the drug’s use for medicinal purposes. The Tibetan spiritual leader, speaking at an event hosted by former Mexican president Vicente Fox, said that “the exception” for smoking marijuana would be if it has pharmaceutical virtues. [link]

For eons, marijuana has been used medicinally by humans to treat ailments. Historically, marijuana has been legal for use up till only recently. Ironically, legalizing marijuana will simply return it to its historical status of acceptability. Marijuana truly is a miracle drug as it alleviates so much suffering from a plethora of conditions. It helps relieve my chronic depression to the point of saving me from suicide a few times. In addition, medical marijuana blunts the aches and pains of my bursitis to enable my body to meditate properly. Why wouldn't compassionate-minded Buddhists support the use of a healing, natural, herbal, non-addictive medicine such as marijuana to treat symptoms of medical conditions?

~i bow to the buddha within all beings~

The Worldwide Sangha Responds to Buddhist Violence in Burma Against Muslims.

noreply@blogger.com (They call him James Ure) — Wed, 18 Sep 2013 22:03:00 +0000

The worldwide sangha is pleading with Burmese monks and layity alike to end the violence against Muslims, and other ethnic minority groups in their beautiful country. The Dalai Lama recently addressed the troubling situation thusly:

"Buddha always teaches us about forgiveness, tolerance, compassion. If from one corner of your mind, some emotion makes you want to hit, or want to kill, then please remember Buddha's faith. We are followers of Buddha." -ABC News (link).

He went on to say that there is, "Too much emphasis on 'we' and 'they'" in the world." -The Huffington Post (link).

The Dalai Lama's words echo those of other international Buddhist leaders who recently penned a joint-letter condemning the violence and calling for calm. The Buddhist magazine, Tricycle, published their remarks and I will quote some of it, but I urge you to read the entire letter at the Tricycle Blog (link):

Buddhist teaching is based on the precepts of refraining from killing and causing harm. Buddhist teaching is based on compassion and mutual care. Buddhist teaching offers respect to all, regardless of class, caste, race or creed. We are with you for courageously standing up for these Buddhist principles even when others would demonize or harm Muslims or other ethnic groups. It is only through mutual respect, harmony and tolerance that Myanmar can become a modern great nation benefiting all her people and a shining example to the world.

JAMES: One of the reasons that I am so passionate about the trouble in Burma is because I believe the foundation of Buddhism is non-violence. If they can not even refrain from violence and harm toward innocent people then I can't help but wonder, why they are Buddhists at all?

~i bow to the buddha within all beings~

O Ananda, Be Ye Lamps Unto Yourselves.

noreply@blogger.com (They call him James Ure) — Wed, 04 Sep 2013 22:37:00 +0000

As the Buddha said upon his death, "O Ananda, be ye lamps unto yourselves. Hold fast to the truth as a lamp. Seek salvation alone in the truth."

JAMES: Enlightenment is found within, regardless of your guru. He/she can point the way, but no one will give it to you. Full-realization isn't a title to brandish, or a piece of paper to display--it has to come from within. Monks are vital to knowing where to find the path, and guide us along the path but they can not realize enlightenment for us. In some Zen traditions, enlightenment happens suddenly after a profound, internal realization. It's very intimate and personal. I don't say this because I'm enlightened--far from it. I'm merely passing on the knowledge of my teachers. Be weary of those who would tell you that enlightenment can be had via patronage (donations). Anyone promising enlightenment after you give them money is neither enlightened, nor living the Dharma.

~i bow to the buddha within all beings~

Introducing: Quote of the Week...Buddha Supports Animal Rights.

noreply@blogger.com (They call him James Ure) — Fri, 23 Aug 2013 23:40:00 +0000

I often hold off on devoting an entire post to but one quote. It's nice to do it now-and-then but I don't think you dear readers came here just to read quote after quote. Still, sometimes the best wisdom and deepest lessons come from simple words or short poems. I have found a "middle-ground" (no pun intended). Therefore, I am dedicating one day a week to share my favorite quotes. The "Quote-of-the-Week" post will run every Friday--or at least, the Fridays I remember!

---i bow to the buddha within all beings---

Yoshi--The Cat!!

noreply@blogger.com (They call him James Ure) — Mon, 19 Aug 2013 23:14:00 +0000

My wife and I proudly introduce our Balinese kitty, Yoshi. He will be coming-home with us (my wife and I) over Labor Day (early September). We have been busy getting ready for his arrival. He will be greatly loved, especially considering that we are Buddhist, vegetarian, animal lovers!! We will not be "owners" as some refer to themselves in relation to their pets. We do not "own" lil' Yoshi. We like to think of ourselves as instead, guardians--to care for his needs and protect him. We will ALWAYS show him love and compassion.

I believe that you can learn a lot from people in how they treat animals. Hurting an innocent animal is akin to hurting a child. They trust humans implicitly, and that is a test of our compassion. Interacting with them is a very valuable lesson.

I share the Buddhist thinking that says animals are beings that we knew in past lives--perhaps even family-members from previous lives. Surely, then, we incur a heavy, karmic debt should we fail to treat these helpless, sentient beings with love, compassion and kindness. May our Yoshi always know nothing but peace, happiness and love.

In keeping with some Buddhist traditions, I will be chanting and whispering mantras to little Yoshi from time to time; and allow him to sleep in my lap while meditating. I believe that sharing spiritual energy with animals helps benefit their little beings to at least provide them with a sense of calm, reassurance and relaxation--and maybe, just maybe help them be reborn into a next-life that enables them greater abilities to pursue a spiritual path. Perhaps that's just superstition, but it's a nice idea. Either way, I'm going to do it because I think it would be a very bonding experience for both of us!!

~i bow to the buddha within all beings~

Buddhist Humor for the Week-End: The No Haiku.

noreply@blogger.com (They call him James Ure) — Sat, 17 Aug 2013 03:27:00 +0000

Buddhism or Zealotry?

noreply@blogger.com (They call him James Ure) — Thu, 15 Aug 2013 22:50:00 +0000

By Agence France-Presse Sunday, August 11, 2013 10:18 EDT

Sri Lankan police deployed commandos and imposed a curfew on a Colombo neighbourhood Saturday after a Buddhist-led mob attacked a mosque, wounding four people and reviving simmering religious tensions, officials said. “They had been hit by stones and also had cut injuries from falling glass debris,” Soysa told AFP. “We have two constables and two Muslim men admitted following the attack.” Residents said temple bells summoned the faithful who went over to the neighbouring mosque and started pelting stones. Several homes in the area were also damaged, residents said (link).

JAMES: The Dalai Lama is correct. Given all the hatred and violence in the world, yes, compassion is the radicalism of today. The anti-Muslim violence lately in some Asian, Buddhist communities makes me sad. It's hard to watch the violent, radical, sectarianism but experience has taught me that all religions are susceptible to such poison due to the corruptible nature of humanness. That is why I put my trust in the dharma, rather than Buddhism as an institution.

However, don't misinterpret me. I still think Buddhist institutions are important. I don't mind the label, "Buddhist" and I think it's beneficial to support monastics, and their monasteries to maintain this foundation and help guide the seekers along their path. I encourage seeking out qualified monks as teachers but I think that Buddhism, as an institution, is intended to support practitioners, and seekers as a guide for living the dharma, rather than to be used to aggrandize specific monks, enrich temples and fuel Buddhism as an ideology. Buddha spoke of the dharma as a humble, spiritual, practice--not a political entity.

Sometimes, I've noticed though that people will place their trust in Buddhism as an "institution" rather than the dharma. It's one of the most deceptive forms of attachment because it mimics the act of devotion. For some Buddhists, they get caught-up in the devotional aspects of offerings, rituals and guru-worship. For example, the radical monk U Wirathu in Burma/Myanmar is practically worshiped like a god, yet not even Buddha himself wanted to be worshiped. This obsession includes becoming attached to a specific temple where loyalty to one's temple supersedes loyalty to practicing the dharma. It is easy to be distracted by flashy temples and passionate leaders if our personal practice (meditation, scripture study, etc) of the dharma wanes or isn't the center of our "Buddhist practice."

It appears that some Buddhists, not all obviously, but many have taken refuge in the institutions of Buddhism rather than their dharma practice. When our Buddhist practice hinges upon the opinion of Buddhism by others, or upon the whims of particular leaders then suffering is inevitable, as those pillars of sand shift in times of stress and turmoil. If we aren't use to taking refuge in the unchanging, stable, dharma rather than charismatic leaders then defending "Buddhism" as an institution becomes more important than adhering to the dharma. To some, the dharma seems to become less important than maintaining the institutions.

It is my opinion that what I outlined above is motivating the U Wirathu sycophants and Sri Lankan radicals. There are countless Buddhists in Burma and Sri Lanka, however, who are opposed to violence, sectarianism and hatred. They are hopefully the majority. I firmly believe that these Buddhist radicals are the exception within the greater, world-wide, Buddhist community.

I'm not a perfect Buddhist, nor a perfect person. I have never claimed to be. I am not a teacher. I don't have all the answers, nor do I call myself a Buddhist expert. I have weaknesses myself that I work-on daily, and sometimes my Buddhist practice lapses but that doesn't mean I can't have an opinion or speak-out against violence being enacted in the guise of spiritual devotion. It's because of my appreciation of the dharma that I speak-out against this religious violence cloaking itself in the dharma.

I'm not speaking-out to aggrandize myself--though some might think so. That would be an misinterpretation but everyone is entitled to their opinions. I am passionate about non-violence, irregardless of ideology, or belief system. It is because I love Buddhism that I speak out--I'm an imperfect messenger but I can not remain silent when Buddhists are fomenting violence and hatred of non-Buddhists.

Avalokiteshvara Symbolizes Buddhist Efforts Toward Increasing Compassion and Acceptance of Women, and the LGBT Community.

noreply@blogger.com (They call him James Ure) — Thu, 08 Aug 2013 23:08:00 +0000

A friend on Facebook shared the following quote with me--It's from Nancy Baker in, "Of Samurai and Sisterhood":

There’s a strong streak of anti-essentialism in feminism, just as there is in Buddhism. It is the understanding that something like gender is not fixed or absolute, that not all women or men have some masculine or feminine essence that defines us. To put it in Buddhist terms, gender has no 'self-nature.'

JAMES: For me, one of the best examples of such transcendence is the archetype, Avalokiteshvara or Kwan Yin (Guanyin). The bodhisattva I relate to most. In some Buddhist cultures, this bodhisattva is depicted as an effeminate man, while in others the form is clearly feminine. As such, Avalokiteshvara transcends all labels of male or female, shining the light of wisdom through the darkness to reveal our shared essence, our shared oneness--male or female. All are equal in the dharma.

It is true that some Buddhist traditions haven't been very open to ordaining women as monks/leaders but that isn't a problem with the dharma. It is a problem with imperfect human beings--yes, even monks fall victim to faulty perceptions that lead to discrimination of all types. It is my belief, that while the Buddha didn't ordain women as monks until some time later, it seems to have been an extension of his hesitancy to teach anyone upon his enlightenment.

It is my opinion, from researching this subject that his is hesitancy wasn't out of bigotry but out of a concern and compassion for the children. In his era, which was well before the feminist movements of the last century, the wife was the anchor of the house-hold--without them the children would suffer because most men had to work all day long, usually in the field, to bring a small, bit-of-food for the family. There was no such thing as a "week-end","living-wage" or "8 hour work-day." Fathers had no time to help with children. There wasn't time left to care much for the kids. This was also well before the era when women could work, and take advantage of day-care and flex-time to enable a life outside the home.

But, yes, it must be said that it was a very patriarchal society, well before the time of enlightened husbands. So, the fact that Buddha reversed his ban on female nuns at all should be seen as very enlightened for 2,500 years ago! Presently, women are allowed in many of the Buddhist monastic traditions, especially Mahayana traditions (Zen, Tibetan Buddhism, Vietnamese Zen). The Zen tradition I follow, as led by the venerable, Thich Nhat Hanh has always allowed women within its sangha (started in 1966)--known as the "Order of Interbeing" or "Tiep Hien," in Vietnamese. The order has started by 3 men and 3 woman. Women are a very integral part of this school/tradition. His Zen tradition is a leader within Buddhism on accepting diversity within the sangha--which, brings me back to Avalokiteshvara.

The androgynous essence and unconditional love, support and compassion of Avalokitshvara underlines the relative acceptance and openness toward those in the LGBT community by large numbers of Buddhists. The many arms of Avalokiteshvara symbolizes that we should accept everyone as deserving of acceptance, love and compassion. As with the arms of Avalokiteshvara, our loving arms should not discriminate. Besides, the precepts do not ban homosexuality, but simply "sexual misconduct" which is defined as engaging in sex without love and commitment. Gay marriage is about love and commitment.

However, the precepts are recommendations. Therefore, as the website, "The Big View" explains, "This means the individual is encouraged to use his/her own intelligence to apply these rules in the best possible way [James's note: for further reference, see the Kalama Sutra--Buddha's charter on free-inquiry]. Second, it is the spirit of the precepts -not the text- that counts, hence, the guidelines for ethical conduct must be seen in the larger context of the Eightfold Path."

It is my conclusion, therefore, that Buddhism is one of the only major religions that allows for homosexuality--and that makes me proud to be Buddhist. <>

~i bow to the buddha within all beings~

Forgiveness Brings Peace.

noreply@blogger.com (They call him James Ure) — Tue, 30 Jul 2013 22:30:00 +0000

I have spent too much time in my life being angry and bitter. I haven't lived a life of success, as "the world" would define it. I wasted two years of my university days gallivanting through Africa as a brainwashed, Mormon missionary. Realizing I'd been indoctrinated by this organization, and used to swell their ranks caused venomous anger that poisoned my emotional well-being.

Just as I was getting "back-on-my-feet" as a recovering-Mormon, I was diagnosed with a debilitating psychological disease (schizoaffective disorder). I had to abandon my graduate work and dream of being a Phd history teacher. The disorder (along with the nature of the powerful drugs I take to mitigate the disease) make holding down a steady career impossible.

It was Buddhism that gave me hope. Here was a spiritual path that didn't do missionary work, or demand absolute loyalty. A path that gave me concrete exercises, practices and methods that I could implement to actually get results, and turn hope into reality.

Christianity wasn't helping me anymore--just pray, they said. I don't know about you but I need something more practical than prayer. I need results. I know, radical idea, huh? You don't just pray when you get sick and hope that you'll win the "spiritual lottery" and have the Almighty Man in the Sky miraculously heal you. No, you want results, so you go to the doctor. That's what Buddhism is for me--the doctor that gives you exercises to do to improve your healthy--both mental and physical health. But, anger is still a thorn in my brain sometimes.

It's difficult to experience so much abuse from others and not let it anger you. It's hard to forgive when people do you wrong because instinctively my initial thought is that to do so would mean opening myself back-up to be hurt by them again. But, doing so is actually the worst thing I could have done because it prolonges the pain. I'll use the Thich Nhat Hanh analogy of picking up a hot-coal (anger or hatred) to throw at your enemy to get revenge.

Well, of course, as soon as you pick up the hot-coal (become angry or vengeful) it burns you before you to hurt your "enemy" with it and you quickly drop it out of pain. Meanwhile, the person who wronged you is untouched, and you're the one left with an even greater, deeper, throbbing-pain. No one gets hurt by our anger except ourselves. Buddhism helped me realize that by not forgiving others, I was giving them control over my peace and happiness. I had inadvertently tied my mental and emotional stability to the whims of their egos. I had surrendered my sense of happiness to, ironically, the very people that had hurt me initially!!

Forgiving is as much about our happiness as anything else.

I still struggle with my anger and annoyances but it's nice to have some tools and exercises to help get me back on track when I slide-back into old habits.

~i bow to the buddha within you~

Yogi Waldo

noreply@blogger.com (They call him James Ure) — Sun, 14 Jul 2013 19:34:00 +0000

"We Can Not Start Over, but We Can Begin Now, and Make a New Ending."

noreply@blogger.com (They call him James Ure) — Wed, 03 Jul 2013 23:09:00 +0000

The following essay was inspired by the exellent article, "Why the Buddha Touched the Earth" by John Stanley and David Loy at The Huffington Post website. I encourage you to read it (link). Much thanks to John and David for their article!!

"The entire cosmos is a cooperative. The sun, the moon, and the stars live together as a cooperative. The same is true for humans and animals, trees, and the Earth. When we realize that the world is a mutual, interdependent, cooperative enterprise -- then we can build a noble environment. If our lives are not based on this truth, then we shall perish." --Buddhadasa Bhikkhu

James: Isn't it interesting that our ancestors seemed to understand this truth better than their modern offspring, us? Early humans understood their very being depended upon the Earth. If they failed to learn this lesson then they'd starve and die. The awakened one himself was subject to the whims of nature, and his teachings of interdependence and interconnection would be adopted by modern-day environmentalists millennia later.

But, with the advent of modern technology, humans began to no longer fear or respect nature and arrogantly thought little of what the consequences would be. We accelerated our "progress" to a fever-pitch until we surpassed the limits of nature. As nature was "tamed" by our "clever" machines, our greed grew and our egos began to brainwash us into thinking that we were somehow "above" the rest of Earth's creatures, and other creations. Surely, we foolish thought, we didn't need to respect nature's laws or limits, anymore! The thinking (of our egos) was that our cleverness was such that we could break nature's rules, and make-up for it with our technology. But, oh, foolish little man. How crafty is the ego!!

We would painfully realize that we were actually digging our own graves. As my mother always told me, "You can choose your actions but not the consequences." Today, we are slowly realizing that we've gone too far--and that our "clever machines" have been poisoning us all along. It is fitting then that the very machines created to make life "easier" for humans have become the cause of the pollution that is now affecting human survival in a dangerously, negative way. That's truly, karma. Sadly, however, and to our forever shame, in so doing, we have threatened the survival of all sentient species on Earth. This is our collective karma. But, as with all karma--we can change it. To quote Zig Ziglar, "We can not start over, but we can begin now, and make a new ending."

Let's dedicate ourselves to remember the lessons of our ancestors and learn to live within nature's limits, again. This is the time to make a last stand against the human greed that is killing our planet, and taking us with it in the process. The Buddha shines the way--interdependence. It worked for millennia, maintaining the balance between nature and humanity. Our ancestors survived for generations by remembering that one, simple, rule--balance or middle-way. And, we can follow this path again. Let's return to the path, the middle-path, and better ensure the survival of ALL sentient beings on and below, planet Earth. This means scaling-back our desires (materialism), which is beneficial on a personal level, too, since we know that reducing our desires will improve our happiness and reduce suffering. It means being smart and using our intelligence to work with nature this time and not against it.

Nature is already giving us clean and free energy in the source of the sun. We don't need toxic chemicals in the first place!! There are viable alternatives. We should be collecting every ray of sunshine upon solar panels affixed to every surface imaginable. Geothermal energy escapes up from the Earth in some areas of the planet--let's capture that natural energy. We now have small turbines that can be placed in even small streams to churn and create energy to use. Wind turbines are now churning-out clean energy across the world. But, we need to upscale these efforts to a massive scale. That's our generations challenge, but if we all embrace it together...it will happen.

We can still enjoy the benefits of technology, but only after ensuring that we can power such living with clean, safe, energy and to be smarter than how we used it before. We can't poison the planet and then think we can avoid the consequences. We humans are but a cog in the wheel of life--an important cog, to be sure, but still apart of a bigger creation, and it would benefit our very survival to remember our place in the greater scheme of things. When we hurt nature or other species, we are threatening our survival too, even if that isn't immediately seen. As sure as flowers bloom in the Spring, so too will our planet die, if we don't learn these lessons--and soon.

~i bow to the buddha within all beings~

Buddhist Monk, U Wirathu and the 969 Movement.

noreply@blogger.com (They call him James Ure) — Thu, 27 Jun 2013 20:47:00 +0000

(Poster for 969 movement in Burma)

A recent Time magazine article reported on the radical, anti-Muslim views being preached by the Burmese monk, U Wirathu. A vocal minority, however, still supports this man masquerading as a peaceful, Buddhist monk. There are those who say that U Wirathu isn't personally involved in any violence but he certainly is stoking hatred among some in the 969 movement with his speeches and sermons.

The 969 movement is a Buddhist-nationalist movement that promotes sectarianism by encouraging Buddhists to avoid Muslim-owned shops. This extremist group is being blamed for burning Muslims businesses and even mosques leaving their "969" symbol painted on the burned-out buildings. To be sure, not all Buddhists, nor members of the 969 movement are engaging in violence, but to think Wirathu's Muslim hate-speech has no influence on fueling hateful violence against Islamic communities is to live in denial. So, what do I mean by "hate-speech?" Read further.

I watched a video of a sermon by Wirathu and several times he referred to Muslims using the racial slur, "Kalar." I addition, he referred to Buddhists in Burma as "Burmese" while calling Burmese Muslims, "Muslims" or "Kalars." The conclusion being that Wirathu doesn't see Burmese Muslims as worthy of being Burmese. Enlightened monks do not use racial slurs. Compassionate monks do not use racial slurs. Listen to his own words:

Wirathu claims that spending money at Muslim shops will eventually lead to the destruction of Burma's Buddhist population. As quoted from Global Post, "We Buddhists allow them to freely practice their faith,” Wirathu said in the same February speech. “But once these evil Muslims have control, they will not let us practice our religion."
How is calling Muslims "evil" not hate speech? Wirathu then says that Buddhists shouldn't allow Muslims to practice their religion freely, or else Islamic Burmese will essentially destroy Buddhism. Well, it's not difficult to understand then how such bigoted words would incite hatred and violence by some radical, Buddhists when a, "respected" Buddhist monk says that Buddhism will be destroyed by Muslims if Burmese Buddhists allow them to practice their religion.
This isn't anything new for Wirathu. In 2003, he was arrested for spreading anti-Muslim leaflets. Including calls to expel all Muslims from Burma. This according to the International Business Times (link). In the Myanmar Times, Wirathu claims he's only doing what President Obama has done fighting Islamic extremists, except Obama doesn't refer to Muslims using racial slurs, nor target average, Muslim businesses simply for being Muslim. Additionally, President Obama isn't a Buddhist monk. I don't believe Obama is behaving in the same way as Wirathu, but even if I did, monks should be held to higher standards than politicians. Otherwise, what's the point of taking vows as a Buddhist monk to live like Buddha in a peaceful, tolerant and kind way? I'm not saying that monks shouldn't have political views, but they certainly shouldn't be inciting hatred or intolerance of non-Buddhists.
It should be troubling, as well, that now the Burmese dictator, Thein Sein has defended Wirathu. That according to the Democratic Voice of Burma. This is a calculating move by the government to exploit Buddhist suspicions of Muslims in Burma to stoke the government's on-going campaign against minority populations in the Asian country. Whipping-up anti-Muslim sentiments within the Buddhist community in Burma fits the government's agenda. If you can exploit divisions within a country, it makes it easier for a despotic regime to maintain its grip on power because the people are busy fighting among themselves.
Some defenders of Wirathu claim that criticism of extremist Buddhists such as Wirathu equates to attacking Buddhism itself. I beg to differ. The condemnations haven't been aimed at Buddhism itself, but rather one monk, and some of his supporters. He is only using Buddhism as a cover to incite hatred and violence. He might be a decent monk when talking about other issues, but in my opinion, he loses all credibility as a monk when he begins using racial slurs and hate-filled words directed at a small group of Muslims--a minority group in Burma.
One of the more troubling aspects to Wirathu's words is that they are poisoning the minds of younger monks studying at his monastery. On the Global Post news site we hear from one of those monks, a 27 year-old. "They’re brutal. They rape girls. They’re kalar." (The word "kalar" is a highly insulting Burmese term often applied to Muslims, particularly those with dark South Asian complexions.)" Their may be a few Muslims who are rapists, but the same could be said of Buddhists. Rape isn't a crime associated with one religion, race or people but is rather a crime that is a scourge within all communities worldwide, whether in the religious or secular communities. Luckily, however, there are those in the Buddhist community in Burma who are trying to oppose Wirathu's sectarianism.
According to the independent Burmese media group, "Democratic Voice of Burma" the beloved and well-respected democracy icon, Aung San Suu Kyi has spoken-out against violence against Muslims in Burma, "Democracy icon Aung San Suu Kyi today finally threw her voice into the debate, calling for the perpetrators [who commit violence against Muslims] to be held to account in accordance with the rule of law. She added that “the majority of the people in a society should have sympathy for the minority.”
I realize that not all Muslims are peaceful and accepting of other faiths, and I acknowledge that some Muslims in Burma might be behaving in criminal ways. However, just as it would be wrong to attack all Buddhists for what Wirathu is saying, it is wrong to attack all Muslims for the actions of a few extremists. I know that the vast majority of Buddhists in Burma are peaceful, accepting people and that's why I speak out against Wirathu, and some in the 969 movement. I do so to expose a vocal minority in the Burmese sangha who are intolerant and straying dangerously far away from Buddha's message of compassion and loving-kindness. Let me be clear, I am not against the Burmese people, nor Burma. I do not dislike Burma. In fact, I hope to one-day visit. I am merely speaking-out against a small minority of Buddhists in Burma. The vast majority in Burma are good people. Burma is a great country. A country that is better than religious sectarianism.
I am a fellow Buddhist--not some outsider looking to sully the image of such a noble religion. It is because Buddhism is so noble that we should speak-out against anyone who uses the title of "monk" to spread anything other than the Dharma. It's hard for me to imagine that Buddha would support such sectarianism. I can't imagine him using racial slurs or spreading hateful messages about another religion. I suggest we all look to the non-sectarian example of King Ashoka. It is my hope that Buddhists and Muslims can live peacefully together in Burma. I personally believe that Buddha would support such tolerance of diversity.~i bow to the buddha within all beings~

Buddhist Monk Dedicated to Preventing Suicide in Japan.

noreply@blogger.com (They call him James Ure) — Wed, 26 Jun 2013 06:01:00 +0000

"The bodhisattva vow is the commitment to put others before oneself. It is a statement of willingness to give up one’s own well-being, even one’s own enlightenment, for the sake of others." The Collected Works of Chögyam Trungpa, Volume Three, edited by Carolyn Rose Gimian. © 2003 by Diana J. Mukpo. Published by Shambhala Publications. Published in the November 2006 Shambhala Sun magazine (click here for link to the full Shambhala article).

Ksitigarbha Bodhisattva [Jizo] famously said, "Not until the hells are emptied will I become a Buddha; not until all beings are saved will I certify to Bodhi [enlightenment]."

According to an excellent article in The New Yorker magazine, by Larissa MacFarquhar titled, Last Call: A Buddhist Confronts Japan's Suicide Culture, a Japanese, Buddhist priest, of the name, Ittetsu Nemoto has become the embodiment of that bodhisattva vow by offering refuge to the suicidal in Japan. In order to rescue the suicidal and/or mentally ill, it is necessary to enter the bowels of "hell." This is a literal "hell" -- not some mythical place where devils with pitchforks dance around. This "hell" is in the minds of those struggling with genetic, biological diseases such as: chronic depression, bipolar and schizophrenia. There's no need to imagine a mythical "hell" when you are living with the very real demons of mental illness. Hell is right here on Earth, it is in our minds.

This past Monday, I wrote about the human brain's evolutionary instinct to focus on the negative in life, rather than the positive (link). This makes it easier to survive physically, but it often leaves us suffering mentally. Now, imagine adding another obstacle that fuels that negativity. Imagine having a biological disease that affects the brain through chemical imbalances causing neurons to misfire, which then leads to the brain sending confusing messages to the body. It often fails to sends the right messages to the body at the appropriate moments. The discomfort, frustration, confusion and mental pain felt from these diseases create the symptoms of "mental illnesses" (chronic depression, bipolar, schizophrenia, etc).

The misfiring of neurons might tell the body to be depressed when there is no immediate reason to feel depressed. The brain might also send the wrong message to ramp-up the body's "fight or flight" system when it isn't necessary--this disconnect can often create much anxiety, stress and even feelings of suicide to make the suffering stop. Is it so difficult to understand then why some would feel suicide was their only option left to stop the suffering? Medications help calm these symptoms but cognitive therapy is also needed to bring mental perspective and retrain the mind toward healthy, mental habits.

In the West, psychiatrist and psychologists are foremost in providing cognitive therapy and psychological guidance. In Asia, however, in addition to psychological doctors, many turn to their local monks. For example, the Buddhist monk, Ittetsu Nemoto facilitates guided, "death workshops" to help the suicidal. He tells them to imagine that they have been diagnosed with an aggressive cancer giving them only 3 months to live. He then guides them to write down what they'd want to do in those months. The meditation continues as Nemoto shifts from 3 months, to one month; then week; then ten minutes.

One young man sat weeping during the exercise with nothing to write-down. When addressed by Nemoto, the troubled man stated that he had nothing to write-down because he'd never considered these questions. But, he realized, if he'd never really lived, then how could he want to die now? That shift in thinking changed this man's motivations--rather than see only reasons to die, he now saw infinite possibilities. Why die when you haven't truly lived, yet? How can you cast a precious life away so easily if you haven't fully experienced it yet?

If he'd never truly lived before visiting Nemoto then how can he judge it already, at such a young-age, of being so lacking of any value as to be worth killing himself over? Perhaps he'd made his decision about life at much too young of an age to truly judge his life a failure! His curiosity took over--and that is a life-affirming motivation. Who knows what tomorrow might bring? Maybe a reason to live will arrive--do you want to risk missing these opportunities by killing yourself? Why kill yourself when perhaps tomorrow they'll find a cure for chronic depression, bipolar or schizophrenia? As an example, how can you judge a film that is only 1/4 of the way through? He'd focused on what he lacked for so long that he never considered the idea of what his life could be.

We focus so much on the bad that will happen in our future that we forget that good opportunities will appear, too, that might just out-way the bad. This is the essence of the Buddha's teaching on impermanence. I only seem to notice impermanence when something "good" is happening. I might be having a blissful experience with a loved-one, and wish the moment would last forever but I'm very aware of the fact that our wonderful moment will soon come to an end. This encourages us to savor the good moments because they won't last. It's much harder to conceptualize that understanding when we are in the depths of depression, or a seemingly never-ending trial in life. We can't fathom an end to our pain, but if we train our minds to the freedom inherent in impermanence, we will suffer less. This is just a taste of the liberating power of the Dharma.

This is where Buddhism can be of immense help to those suffering from the very real hell of mental diseases. Unlike most religions, Buddhism doesn't resign your fate to the whims of a fickle, "God." It teaches tried and tested "exercises" that anyone can do, thus, empowering the individual to be their own savior. The very essence of Buddhism is psychological in nature. It works by mapping-out how our minds create suffering, and then offering practical, therapeutic practices (such as meditation) and changes in how we perceive the world around us that train our mind toward habits that reduce our mental anguish and leave us with a greater sense of happiness, stability and peace.

~i bow to the buddha within all beings~

A Shift in Perception.

noreply@blogger.com (They call him James Ure) — Mon, 24 Jun 2013 19:36:00 +0000

It's easy to get frustrated with ourselves when we have difficulty practicing the Dharma. I sometimes remark how it is easier to fall into bad habits than good ones. Why, is this? Well, personally, I believe a lot of it involves our primitive brains. Despite our advanced level of evolution and consciousness, the human brain is still a product of samsara. It is, therefore, flawed like any other aspect of samsara.

According to neuropsychologist, Dr. Rick Hanson, the brain is like "Velcro for negative experiences but Teflon for positive ones." The scientific analysis is that this evolved from the days when we lived a primitive existence that depended upon recognizing dangers, and threats to survival. He gives the example of "carrots and sticks." We have two options, risk reward, (carrots) or avoid dangers (sticks) The brain evolved to realize that missing a reward (food) doesn't necessarily portend immediate disaster. There will be more carrots (food) along the way, and you can still survive. If you fail to notice a "stick" (other predators, or predatory humans), however, that "stick" will smack you in the head, and kill you, or your family. That makes it pretty clear to the brain that it should error on the side of recognizing negative factors to its existence.

This evolutionary "alarm system" has helped propel our species forward to eventually become the dominate species on planet Earth. However, it has programmed our brain to ignore the positive in favor for the negative. This might save us physically, but it often comes with a price--mental suffering, which prevents us from leading fulfilling lives with meaning and purpose. In generations past, mental happiness and peace was ignored by our instincts because we didn't have the luxury of developing that aspect of our lives. It took all our energy, time and efforts to keep food on the table--and a safe roof over our heads. As the dominate species, we now live in a reality where there aren't as many dangers to avoid, yet our brain hasn't evolved with it, so it still favors the negative.

I believe that as humanity settled in co-operative civilizations, the threats to safety of life and our species lowered. We could band together to better defeat dangers, which allowed us the time, space and desire to focus, finally, on our mental health, as well. I believe this is when spirituality exploded in popularity. This would coincide with the major religions of today. Monotheism (Judaism, Christianity, Islam) and polytheism (Hinduism -- out of which, Buddhism developed and broke-off to be its own spiritual tradition) all emerged around the globe at relatively the same time.

I write this all out to provide context to a break-through I realized with my psychologist. Having the disease of schizoaffective disorder, I sometimes focus on the negative even more than the average person. This often comes out when I'm driving. I get frustrated at all the dangerous and inconsiderate drivers on the road, so much so that it ruins my mental peace, but my psychologist gave me a trick to help me. When I'm out driving, she said to shift my perceptions toward the good drivers. She said, practice focusing (and counting) all the good drivers you see instead of the bad ones. This will change my perceptions toward seeing the good more often than bad--not just while driving, but it will spread into how I perceive everything.

I often liken practicing the Dharma to training a wild animal. Our brain and mind are those wild animals. Untrained, our mind can trample us like a wild horse, but as we train our minds through practicing the Dharma, that wild horse becomes tame to the point where it can be controlled to work with us, rather than against us. Only then can we hope to find true relief from our suffering.

~i bow to the buddha within all beings~

Thich Nhat Hanh's 2013 Wesak Message.

noreply@blogger.com (They call him James Ure) — Thu, 20 Jun 2013 22:41:00 +0000

Today we celebrate the appearance of Siddhartha on this planet. However, the majority of us only worship Siddhartha as a supreme sacred power with the ability to bless and to protect us from danger. Not many are able to walk the path he has walked, to handle suffering, generate happiness, reestablish communication and touch Nirvana in the present moment. Our Buddhism of today mostly is a Buddhism of devotion. What the Buddha advised us—to let go of such things as fame and sensual pleasures—we now ask him to grant us.

Practicing mindfulness, concentration and insight, walking the Noble Eightfold Path as the path of happiness in the present moment, has become only a very small part of Buddhism as it is practiced today. We did not inherit the most precious parts of the spiritual heritage that Siddhartha left. Our Buddhism has become corrupted, unable to play its original role. We need to put all our heart into renewing Buddhism, so that it can continue to play its role in generating peace for individuals, families, countries and societies. By only practicing devotional Buddhism, bowing our heads amidst incense all day long, we will not able to do that—and not be worthy to be called descendents of the Buddha—the Great Conqueror of Afflictions.

James: The above quote is from Zen master Thich Nhat Hanh's Wesak message for 2013 (link).

It seems a day doesn't pass without a story of monks driving Mercedes luxury cars in Thailand--or, monks in Burma assaulting Muslim minorities. In addition to the political corruption of some in the Sri Lankan sangha. This is the corruption that concerns "Thay" (nickname for Thich Nhat Hanh, meaning "teacher" in Vietnamese).

It isn't solely materialism, corruption or racism that we must guard against. It's also devotional distractions. There is certainly a place for incense and honoring Buddha with lovely flowers but unfortunately these wonderful acts too can, themselves, be a distraction from the Dharma. I am guilty myself of being distracted from what I believe is the heart of practicing the Dharma--meditation. This isn't an attack on any specific tradition.

I know that some won't agree with me that meditation is the core of Dharma practice, and that's fine. It's o.k. to disagree, but since it would be tedious explaining the opposing views of other traditions in each post I write, I ask dissenters to not engage in sectarian debates in the comments section. Out of respect for my blog, and readers, I kindly ask you to limit your disagreements to your own blog.

The examples of corrupt monks mentioned just happen to be from the Theravada tradition of Buddhism. I hope this isn't interpreted as an attack on Theravada, because I do not believe Theravada Buddhism itself is corrupt. Nor, any other tradition of Buddhism. I believe, Thay, would say that corruption is introduced to all schools of Buddhism through imperfect people--we, humans. We are imperfect beings, all of us, and some happen to join the Sangha without having fully abandoned materialism. That does not make all the other monks at a particular temple corrupt--nor do I think it means that Thay believes his tradition is superior. I see corruption in his tradition, as well. I believe that his message is a general admonition to all Buddhists. I know I welcomed the reminder.

We all distract ourselves, in one way or another, from Dharma practice--whether it's devotional acts or being wrapped-up in cerebral discussions of dogma, as I am prone to do. These activities aren't bad, nor should they be abandoned, all together. I believe, and this is just my opinion, that it comes down to balance. I try to balance meditation with offerings of incense and bowing before a statue of Buddha to cultivate humility, because I tend to over-emphasize meditation in my practice. I believe that if we always remember to keep our practice balanced, as Buddha taught, we will experience the fullest sense of Buddha's enlightenment. There are many, "Dharma Gates"-- different paths or traditions, but one Dharma. If we focus solely on the Dharma, then it shouldn't matter which school we follow--we can rest assured that we are solidly on the path, walking the middle-way toward absolute liberation from suffering--Nirvana.

It is said that when Buddha was dying, his devoted attendant (and friend) Ananda began to sorrowfully weep at the enlightened one's bedside. Buddha consoled Anada by saying that his body was simply a vehicle for the Dharma. Buddha's body was impermanent, and subject to change. The Dharma, he said, was eternal, and incorruptible. It is like a compass. I think that if we put our trust in the Dharma, and focus solely upon that path, we will not be led astray. I believe that his essence [Buddha's] will be felt through the unfolding of our practice.

I believe that Buddha knew his message of enlightenment was greater than himself--and his body. In some ways, the man known as Siddhartha (Buddha) ceased to be upon Siddhartha's enlightenment. What Anada understood that night at Buddha's bedside was that Buddha, and the Dharma, are one. Nothing can separate that reality--not even the physical death of his earthly body. From the beginning, Buddha had been preparing his adherents for his demise. He literally laid-out the path, step by step, to guide seekers for generations. I believe he knew that his enlightenment would shake the world, and inspire countless beings to realize the same liberation he experienced.

I am reminded, again, by Thay's above discourse, why I was attracted to his school of Zen Buddhism. They say that when the student is ready, the teacher arrives. I didn't seek him out. When I first began this journey, 11 years, or so, ago I was following Tibetan Buddhism. However, it didn't feel like it "fit" me. By chance, someone introduced me to Thich Nhat Hanh via a book. His way of conveying the Dharma clarified everything for me. It was like I had known him in a past-life, or at least recognized his "energy" as one that I could relate to very well. Regardless off your tradition, or teacher, I wish you great success in your practice of the Dharma. I am not an ordained teacher in his tradition, but rather, a student walking the path with you. These words on this blog are merely my way of talking through my study of the Dharma--and nothing more. I am not a monk, either, so if you are looking for a teacher--I am simply a devoted, lay practitioner. As I say, I wish you well, and may you soon forever be free of suffering.

~i bow to the buddha within all beings~

Virginia Republican E.W. Jackson Says Yoga and Meditation May Lead To Satanic Possession.

noreply@blogger.com (They call him James Ure) — Sat, 08 Jun 2013 00:05:00 +0000

This from The Inquisitr:

Republican candidate for Lieutenant Governor in Virginia E.W. Jackson has expressed concern over the potential for individuals who practice yoga and meditation to become possessed by Satan.

The purpose of such meditation is to empty oneself … [Satan] is happy to invade the empty vacuum of your soul and possess it. That is why people serve Satan without ever knowing it … Beware of systems of spirituality which tell you to empty yourself. You will end up filled will something you probably do not want." READ THE FULL ARTICLE: http://www.inquisitr.com/690314/virginia-republican-e-w-jackson-says-yoga-may-lead-to-satanic-possession/

James: Unfortunately, Mr. Jackson clearly doesn't know much about meditative traditions, such as Buddhism. I can't speak for other religions, but Buddhists don't even believe that we have souls, so what is there to possess?

It turns out, that the Dalai Lama has been meditating for 60 years without being perceived as "devilish" or "evil." Quite the contrary!! He is beloved, and respected, by millions for his compassion and astounding kindness toward all beings, regardless of religion. Does that sound like someone who is "Satanic?" It's silly.

Sadly, some of the people who hear E.W.'s words are people filled with intolerance and bigotry toward any belief system that isn't Christianity. It is my fear that this kind of talk from Mr. Jackson will inspire some mentally unhinged person to commit violence against Buddhists and/or Hindus; especially in predominately Christian parts of the country. But...

...I don't hate those intolerant Christians. I have compassion for someone who has that much fear of others. Living in fear with hatred pumping through your veins is a miserable existence. I have learned this through my own trials and struggles after leaving the Mormon church. I sincerely hope he can let go of his intolerance before it poisons his heart for good. May he educate himself, and act with compassion rather than hate.

We are all one big, spiritual family. We don't have to believe in the teachings of other belief systems but we do need to treat them as worthy of existence, and worthy of not being mistreated. Especially living in the United States, which enshrined religious freedom in the early days of the American experiment. I accept Christians, and feel that they have good things to give society, and I hope that one day, Mr. Jackson can come to understand that feeling, and come to share it. He is not my enemy...he is my brother.

~i bow to the buddha within all beings~

Lao Tzu Wisdom of the Present Moment.

noreply@blogger.com (They call him James Ure) — Sun, 26 May 2013 20:56:00 +0000

Obama Shouldn't Meet with Burmese Dictator Thein Sein.

noreply@blogger.com (They call him James Ure) — Thu, 16 May 2013 21:53:00 +0000

PHOTO CREDIT: Reuters News Agency via the Democratic Voice of Burma (DVB) (link)

US Campaign for Burma (link):

(Washington DC, May 15, 2013) – Today the U.S. Campaign for Burma (USCB) expresses its dismay over President Obama’s decision to welcome Burma’s President Thein Sein to the White House on Monday, May 20, 2013, just days after President Thein Sein failed to effectively manage the multiple dangers Rohingya internally displaced persons (IDPs) face from the oncoming cyclones and security forces, ignoring months of warnings about the danger they face in low-lying areas during cyclone season, and not holding security forces accountable for their role in attempting to ethnically cleanse the Rohingya from Burma.

This trip follows a troubling downward trend in Burma: hundreds of new political prisoners, ongoing war against the Kachin, breakdown of several ceasefires, ethnic cleansing of the Rohingya, escalating anti-Muslim violence, denial of humanitarian aid, pandemic land confiscation, and a complete lack of justice and accountability.

JAMES: Inviting Thein Sein to the White House is like inviting Saddam Hussein. By visiting with Thein Sein, Obama is legitimizing a man who kills, tortures and imprisons innocent, non-violent, Buddhist monks. I vehemently disagree with Obama on this one.

~i bow to the buddha within all beings~

Buddhist's Should Reject Fanatical Monk Saydaw Wirathu's Hatred and Anti-Muslim Teachings.

noreply@blogger.com (They call him James Ure) — Thu, 18 Apr 2013 21:35:00 +0000

By Gianluca Mezzofiore, IB Times, March 26, 2013

Yangon, Myanmar -- Buddhist Monk Saydaw Wirathu, the self-styled "Burmese bin Laden", has called for a national boycott of Muslim businesses in Myanmar in a controversial video that emerged on YouTube. Your purchases spent in 'their' (Muslim) shops will benefit the Enemy," says Wirathu. "So, do business with only shops with 969 signs on their facets".

James: Saydaw Wirathu goes on to call Muslims "savages." He calls himself the "Burmese bin Laden" which is ironic considering Osama bin Laden was Muslim. This man may call himself a disciple of Buddha but he is a charlatan, an impostor. All he does is inject the poison of hatred into the minds of impressionable followers. Buddha taught that hatred is a poison that only creates greater suffering for both the hated and hater. A wise saying states, "Holding onto anger is like drinking poison and expecting the other person to die." The Buddha himself said, "Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned."

Buddha did not teach antipathy between opposing groups. One day the Buddha was in discussion with King Pasenadi, the king of Kosala, which is in the modern Indian state of Uttar Pradesh, about love. The Buddha advised the king to love even those not within his kingdom. "The prosperity and security of one nation should not depend upon the poverty and insecurity of other nations. Majesty, lasting peace and prosperity are only possible when nations join together in a common commitment to seek the welfare of all." Quote from the book "Old Path, White Clouds" by Thich Nhat Hanh.

Saydaw Wirathu should also head the example of Buddhist ruler, King Ashoka. Ashoka was a powerful ruler in ancient India who fought many wars against his enemies and imposed his rule upon them with force. After awhile, however, the king became vexed by war and realized that it only fueled further war and hatred. It was in this time of great contemplation that Ashoka embraced Buddhism--soon he was transformed from a warrior to a man of peace and reconciliation. In embracing a spirit of co-operation with his enemies, he found that his kingdom thrived as he realized war not only brought death and poverty to his enemies, but to his own people, as well.

Saydaw Wirathu is not a Buddhist--not in practice. He may wear the robes of a bhikku, but he is not spreading the Buddha's message of inclusion, compassion and tolerance. He knows that the Burmese people are desperate for leaders in a country where the government is more of an enemy than a friend, so he exploits that disillusionment. He is exploiting the Burmese reverence for monks to spread his dark campaign of terror. In his twisted mind, Saydaw Wirathu understands that it's easier to sow the seeds of hatred for immigrants and minorities groups in times of poverty. He understands that in times of extreme poverty, it's easy to get people to blame others for their predicament, which history shows is usually directed at minority populations.

It is my hope, that his power and influence will wane as people become aware of his true intentions. The best way to heal ignorance and fear is through awareness and education. Please, speak out and warn your fellow Buddhists of this charismatic yet dangerous man. Ask them to compare his teachings and pronouncements with those of the Buddha. They will quickly find that Saydaw Wirathu is the more like Mara than Buddha. I do not wish ill upon Saydaw Wirathu. My heart aches for him because he is clearly suffering, but I will not stand silent while he attempts to drag others down into his pit of pain.

PHOTO CREDIT: AK Rockefeller website...read more about this racist monk at AK Rockefeller (link).

~i bow to the buddha within all beings~

A Cute and Smart Sentient Being to Make You Smile on a Friday!!

noreply@blogger.com (They call him James Ure) — Fri, 12 Apr 2013 16:10:00 +0000

The intelligence displayed in this video underlines a major reason why I'm a vegetarian. If we would not eat a dog then how can eat other animals? Pigs, for example, are eaten world-wide yet they have the intelligence of a 3 year old human!!
If you could not slaughter an animal to eat yourself then how is it right to ask something to do it for you? I don't like to be confrontational about animal rights since it just turns some people off but I do think there are ways to put the issue forth for consideration.
I realize that Buddha didn't say vegetarianism is "mandatory." I understand that some areas of the world aren't suitable for vegetable growth, and therefore, meat consumption is necessary. I only ask that people who can avoid eating meat consider the ramifications of meat consumption. It is also less healthy a diet and creates a greater "carbon footprint" on Earth than eating vegetables and grains.
~i bow to the buddha within all beings~