Surviving Imprisonment as a Buddhist.

As the echoes of the "Saffron Revolution" in Burma continue to reverberate, I have often contemplated the humble monks living in a very real "Hell Realm" of unjust imprisonment. Along with other Buddhists living in prison. One doesn't have to look very far in this world to find the "Hell Realm."

Nor does one necessarily need to believe in a metaphysical "Hell Realm" to experience the concept rattling your fragile sense of identity. For these Buddhist in prison, however, their "Hell Realm" is an all too real cage of steel and razor wire that echoes with the sounds of pure suffering.

My nights have found me haunted by the imagery of such a place; and what it does to these innocent, peaceful monks and others. So, I decided to put my university degree to work and do some research into how monks (and others), who have been released or escaped imprisonment dealt with their "Hell Realm" without becoming bitter, angry, broken spirits. What I discovered in my sleuthing not only humbled and impressed me but gave me insight into dealing with my own demons and hellish suffering.

Prison does not seem like a place conducive to any kind of Buddhist practice. It's chaotic, violent, loud and uncaring. However, something interesting happened with these people who were thrown down into the pit of despair. They were not only able to practice in captivity but understand how to live with suffering without letting it consume them. This research has been a project that has sharply focused my view of trials in my life. And just how far the human spirit can endure despite overwhelming odds stacked against it.

I want to speak first about a Buddhist layperson serving time in incarceration. In prison, there are no distractions from suffering. It is all around you. You are forced to learn how to live with your suffering and stay rooted in the now without burning a hole through your view of humanity. Take for example the case of Buddhist inmate Jarvis Jay Masters. Susan Moon relayed the following wisdom in a Shambhala Sun article from Mr. Masters:

“It’s challenging to meditate in prison,” he says, “but it’s also the perfect place. People think they have to get a nice new cushion to be able to meditate. I would be that way, too, if I had the choice. But I’m fortunate not to have a new cushion. I feel the hard floor. This is where life is. Not knowing what’s going to happen tomorrow has its way of making time more precious. When you’ve been sentenced to death, you know you don’t have much time. You’re forced to look at what is, right now.”

James: Masters realized that trapping himself inside his mind, fighting in vain to take back his crimes wasn't going to change anything except ensure a deepening of suffering for all involved. Desiring to escape the consequences of his actions wasn't going to help. After all, desire, he says are what got him in trouble in the first place. He had to absorb himself in the moment and find freedom in the Dharma. Again from the Moon piece: "You’re either going to go crazy, or kill yourself—just go dead inside, in your soul if not your body—or find something to sustain you in a spiritual realm. You’ve got to have a way to take care of yourself when things go wrong, when you don’t get any mail or visits, or you start messing with your own head..."

This brings us to the monks. Palden Gyatso spent 33 years in a Chinese prison for being a Tibetan Buddhist monk who refused to denounce the Dalai Lama. Murderers, were set free before prisoners like Gyatso. The suffering he faced makes what most of us endure sound like pleasure. The following quotes about Gyatso come from an article by George Bryson. "His worst experience of all was the time he was under interrogation and a prison guard shoved the electrical cattle prod straight into his mouth. The explosive shock that followed knocked him unconscious."

James: How do you carry on with life after being treated worse than animals for slaughter? Especially the self-torturing question of, "Why me?" Gyatso's Buddhist practice of not clinging to a sense of self (anatta) is what helped him keep from being consumed with a feeling of personal injustice.

"It's not just Tibet. It happened to Jewish people (during the Holocaust), and it's happening all over the world." In this regard, he was far from alone. He was linked to all wrongfully imprisoned people around the globe. This gave him a reason to live -- to help others suffering in prison through meditating on compassion. That is also what aided him to avoid being utterly consumed by rage for his captors. "His torturers simply struck him out of ignorance, he said. The ignorant need our compassion and our help. He holds no lingering animosity toward them. Said Gyatso: "I have no anger toward any human, any Communist Chinese."

In countries like China and Burma, it is common for police, military and prison guards to have taken that job out of fear of being the one oppressed. Plus, it's a job in a society where economic opportunity is rare. The karma from their actions will sting far longer than the whips lashed upon their innocent prisoners. So, for Gyatso to be able to see the fear and weakness in their minds brought about a change in focus that made all the difference in surviving prison not only intact, but spiritually stronger. For Burmese activist, Nay Tin Myint, the turning point to surviving wrongful imprisonment came through not attaching to the limitations of the body. "They put my body in prison, but I decided they could not have my mind" said Myint in an article for The Wall Street Journal.

In conclusion, I can not imagine the suffering that these prisoners face. Nor can I imagine the physical pain they endured, but I am convinced that the Dharma is a powerful tool if we remember to use it. This isn't just something that only well-trained monks are capable of; we're all capable of it as well. Take the example of lay Buddhist meditator, Wang Jianxin of China. The ditch digger survived being buried alive for two hours by controlling his breath through meditation; according to the article from The Daily Mail online by

~Peace to all beings~

Buddhist Bhutan Bans Monastics from Voting.

In the Buddhist kingdom of Bhutan monks have been allowed to vote in political elections, but that is about to change. The government says it's to maintain a distinct space between religion and politics. Yet, one has to wonder if they've gone too far in that pursuit since Buddhist clergy have been beneficial over the years in effecting political change that helps create a fertile field for less suffering for a vast, diverse number of people.

Two obvious examples being the Dalai Lama and Thich Nhat Hanh who both have advocated for political freedoms of all people but especially in their homelands of Tibet and Vietnam.

In fact, Zen master Hanh has developed a form of socially active Buddhism called, "Engaged Buddhism" which teaches Dharma practitioners on how to apply Dharma lessons to real world challenges such as social, political and economic realities. His aim, however, isn't necessarily to favor one political side over another. In fact, during the Vietnam War his group focused on the innocent community caught in between the armies of the Communist and Democratic sides. Engaged Buddhist inspires us to practice the Dharma in ways that aid us in helping our communities become better stewards of the people and its resources (nature and otherwise) so that the collective suffering can be lessened. Hanh embraced this way of engaging the world as a form of following the natural conclusions of compassion combined with the reality of interconnection. In other words, monks and the layity can't practice compassion as called for by the reality of interdependence without being apart of the community.

Engaged was partly inspired by the Chinese monk Taixu. Taixu was concerned about monastics and laity alike in Pure Land Buddhism being distracted and obsessed with working to escape Earth for the otherworldly and supernatural Pure Land. He felt that the awareness of the suffering of others, which engenders compassion to help transform this current life--in this current moment into a happier reality was being lost out of a personal desire for transcendental bliss. It wasn't the belief in an end to suffering via Amida in the Pure Land itself that he was concerned about. It was with his perceived obsession that many had with it, which he felt was disconnecting people from each other, turning people into selfish beings and ultimately preventing the betterment of the society he lived in. It certainly inhibits one from fulfilling the Bodhisattva Vow taught by many Buddhist traditions.

At it's core, the Bodhisattva Vow is a commitment one makes to take action toward helping others within one's community receive the same respect, happiness and betterment that we might have and wish for our own family. This then is a wonderful code for politicians and other leaders today to guide their service for citizens. It goes to show that Buddhist principles aren't simply for spiritual pursuits but can also be beneficial in the public service arena. Still, I think it's important to find the middle ground between politics and spirituality. However, I feel that this decision to outright prevent monks and nuns in Bhutan from voting to be veering off the Buddha's compass of the middle path of finding a healthy balance between politics and spirituality.

Some believe that politicians are incapable of ruling in a just way as politics is driven by desire. Yet, take the example of Emperor Ashoka who used the Dharma as his guide when ruling his people. He was initially a brutal and greedy leader until he was changed by the Dharma, which led him to change many of his ways; including turning toward a vegetarian diet out of compassion for animals. His later rule was motivated by kindness, egalitarianism and philanthropy.

In Bhutan, the monks and nuns may personally decide to avoid politics altogether to dedicate all of their efforts toward spiritual endeavors. However, to prevent them from voting, (if they are so inclined) means taking away peoples' personal freedom, which isn't just antithetical to good government but also to the Dharma's message to not spread suffering and discord. It makes me wonder what the Dalai Lama would think of Bhutan's actions given his views on politics. As well as the reality that Bhutan predominately follows the Tibetan version of Buddhism. Preventing monks and nuns from voting means taking away from communities the many voices of moderation, peace, compassion and happiness that the monastics represent. If we feel that hearing their opinions helps improve life then we'd be silly to prevent those opinions from being registered in the political process.

At the same time, there does need to be a clear line drawn to prevent religion from getting involved in the actual crafting of policy in government. This also goes for preventing government from sanctioning and propagating one religion over another, which raises another question in Bhutan. The Bhutanese constitution that was drafted in 2008 still heavily favors Buddhism, which seems to contradict the government's policy of keeping religion and government separate.

~Peace to all beings~

Having the Kalama Sutra as a Foundation.

My last post mentioned the Kalama Sutra and a discussion in the comment section had me analyzing this fundamental sutra further. Doug commented how the Kalama Sutra hit him like a bolt and is aiding him in gaining a deeper, and wider awareness of the Dharma.

I have mentioned here before that I have been (and still am) deeply influenced by science. I don't agree with some Buddhists who say the Dharma and science have nothing in common, or shouldn't in fact interact. I think the Kalama Sutra teaches otherwise. That is because it is an early form of the scientific method. It's similar in my mind to a, "scientific control" which allows one to access a particular process (Dharma practice) without too much bias from other influences. In Buddhist practice we're talking about such biases as our ego, an overly controlling teacher or peer pressure.

The Kalama Sutra gives us a framework to judge teachings by to see if they work. Including all the other sutras. In my opinion, it is the jumping off point for continued analysis of the other sutras. Others encourage starting from the Heart Sutra or the Diamond Sutra. I adore the Heart Sutra, and the others but I find that understanding the Kalama Sutra first to be a great help in understanding the others. But I digress. Do the teachings help me and the people around me suffer less? Do they help bring happiness and peace into life? The Buddha is advising us to test his teachings and those of all teachers that come after him because otherwise we are simply parroting someone else. It doesn't end suffering to simply be able to parrot someone else and recite all the teachings ever written or committed to memory. That's simple obedience and memorization. That takes you nowhere but back into the arms of the ego.

We have to experience it for ourselves. We have to let our minds marinate in their essence and observe how they affect our daily lives and interactions. If the teachings help us be nicer, happier and much more peaceful people; and if they help us suffer less than we know that what has been taught to us is beneficial and worth continuing to learn from. If, however, a teacher makes us feel worse about ourselves or contradicts our direct experience on the matter then you can know that the teacher is leading you astray.

The Buddha didn't want people to follow him or worship him but rather he wanted his fellow siblings (us) to experience the peace and relief from suffering that he experienced. Thus, because of this humble sharing of a sincere person he shows us that he is not Buddha because of some desire for self-aggrandizement or other stroking of the ego. Encouraging people to test his teachings and those who claim to follow in his tradition is the exact opposite of the blind obedience that some religious traditions engender. Where others want to tell you what to think, (and what to ignore) Buddha invites us to follow his map and see for ourselves if it leads anywhere beneficial. It's in our own hands and any teacher who won't encourage or allow for direct experience in their teachings is not one who would seem to fully understand the Buddha's invitation.

~Peace to all beings~

Putting Buddhist Leaders on a Pedestal.

It isn't a secret that some in the west have an infatuation with Buddhism. It is still relatively new to the majority of Americans, having only really been absorbed by the white populations that make up most of the country since the 1950s. So, it still is in a bit of a honeymoon phase where for some in these white populations put the teachers on pedestals. For my non-American readers that means thinking that a certain person is perfect, so much so that you're willing to look past obvious faults because you're blinded by hero worship.

This is fueled I believe in large part by the false perception by some in the west that Buddhist teachers are all enlightened and that thus, they can do nothing wrong. This leads to schisms in some Buddhist communities between those who are deluded by the charm and title of a monk, and those who see that same teacher's obvious bad behavior. I won't go into the particulars but a prime example of this in the Zen Buddhist community is the case of Eido Shimano.

Since Buddhism in Asia has been around for millennia, it seems a healthy dose of skepticism and discernment has fermented. Take for example the case of the morally bankrupt monk, Osel Tendzin as brought to us by Katy Butler's great article titled, "Encountering the Shadow in Buddhist America," Pressure from the community is very important in controlling behavior in Tibetan communities," said Dr. Barbara Aziz, an internationally known social . . . who has spent 20 years doing fieldwork among Tibetans. . . . "In Tibetan society, they expect more of the guy they put on the pedes­tal . . . if such a scandal [as Osel Tendzin's] had happened in Tibet [he] might have been driven from the valley."

Furthermore, Tibetans may "demonstrate all kinds of reverence to a [teacher], but they won't necessarily do what he says. I see far more discernment among my Tibetan and Nepali friends," (said Dr. Aziz, in the Butler article), "than among Westerners."

These quotes were used in an excellent article by Russ Wellen found on The Buddhist Channel website. Ms. Butler goes onto add a quote by the Dalai Lama about Sangha teachers and monks that I think should be read by all western Buddhists, "I recommend never adopting the attitude toward one's Spiritual teacher of seeing his or her every action as divine or noble. . . . if one has a teacher who is not qualified, who is engaging in unsuitable or wrong behavior, then it is appropriate for the student to criticize that behavior."

I am reminded yet again here of the beautiful, yet simple and widely applicable Kalama Sutra that forms the foundation of my Buddhist practice. In particular, Buddha's charter on free inquiry. It is what grounds me when I find myself getting too caught up in the dogma and cult of personalities that sometimes form in Buddhist circles:

It is proper for you, Kalamas, [the people Buddha was addressing were the Kalamas] 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 in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them.(emphasis added by James).

Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them.

The commentary from the Sinahlese monk, Soma Thero, that prefaces the charter adds additional reasoning as to why the Kalama Sutra is so fundamental for myself and many Buddhists today who come to the practice from a tradition of the scientific method. For it is difficult sometimes to access the validity of a belief system without a standard to judge it by. The charter in the Kalama Sutra provides just that to seekers:

"The Kalama Sutta, which sets forth the principles that should be followed by a seeker of truth, and which contains a standard things are judged by, belongs to a framework of the Dhamma; the four solaces taught in the sutta point out the extent to which the Buddha permits suspense of judgment in matters beyond normal cognition. The solaces show that the reason for a virtuous life does not necessarily depend on belief in rebirth or retribution, but on mental well-being acquired through the overcoming of greed, hate, and delusion."

UPDATE: Of course, this is not to say that we shouldn't expect our leaders to adhere to moral standards but that we shouldn't allow the misdeeds of some leaders to drive us away from the Buddhadharma. It is the Dharma that is enlightened--not necessarily teachers and monks. It is a reminder as well to maintain a healthy degree of skepticism when evaluating Dharma teachers before we submit to their advice and authority.

~Peace to all beings~

Buddhadharma Magazine Mention.

As some of you know, Buddhadharma magazine was working on an article on unaffiliated Buddhist practitioners. I'm not exactly unaffiliated but I do not have a regular sangha for many reasons that I've already mentioned here before. Well, I was approached awhile back to submit a paragraph on the subject. Yesterday the Spring issue arrived and I have been savoring the in-depth article like a bone. I was surprised but excited that they had included my submission. Here is what I said about unaffiliated Buddhists:

There is a long history in Buddhism of hermit monks, which has been lost a bit but can perhaps be seen rising again with the many lone-wolf practitioners around the world. The hermits still studied with others from time to time but knew that it comes down to the individual practicing. After all, the Buddha was just one person meditating off in the woods, he didn't mean to set up a formal religion. Who knows what he'd think of our sanghas today, especially how they are structured in the West. I think monasteries and temples are important to maintain and keep, as they train the next generation of teachers and students looking for more instruction and structure. However, I think one can still fulfill taking refuge in the sangha without having to physically take up space.

James: I just wanted to post something short to thank Buddhadharma for including my remarks within a great article. I am humbled, honored and only hope that my words help in some way advance the discussion. It really is a very in-depth article encompassing several pages and is worth picking up. I really applaud Buddhadharma magazine for taking on the subject of unaffiliated Buddhists in such an inclusive and broad way. It's nice to read something serious on the subject instead of unaffiliated Buddhists being laughed off and treated like they committed heresy.

~Peace to all beings~

Haircuts: Now with ZEN!!

Being Friday I decided to post something a little light-hearted. Every week or so I scan through the news stories via Google News on Buddhism and Zen. Well, the other day I came across an advertisement for a beauty salon in Dubai called, "Zen Beauty Lounge."

I had to giggle a bit because the idea of primping and dying hair isn't exactly the image I think of when I think, "Zen." When I think, "Zen" and "hair" I think of bald monks!! I doubt all the ladies going to this salon in Dubai would want to truly experience a "Zen haircut!!"

~Peace to all beings~

PHOTO CREDIT: Mirror, UK

Thai Buddhism and Ordaining Women as Nuns.

The Bangkok Post, Dec 30, 2009

Bangkok, Thailand -- The forest monks of Wat Nong Pah Pong want the Council of Elders and the Office of National Buddhism to impose stricter controls on Western monks to stop them from ordaining women. They also want the properties of Thai temples in the West to come under the ownership of the Thai Sangha to ensure complete control. The monks are seeking the changes after the recent ordination of two women at Bodhinyana Temple, a branch of Wat Nong Pah Pong in Perth, Australia. The Ecclesiastic Council is opposed to female ordination. The Wat Nong Pah Pong clergy have excommunicated the dharma teacher Phra Brahmavamso, popularly known as Ajahn Brahm, for sponsoring the ordination.

They are also unhappy about alleged negative comments Ajahn Brahm has made about Thai clergy and Thai Buddhism in his talks overseas. If action is not taken, the council fears that more women could be ordained in the West. "Sooner or later, we'll see female monks everywhere," said Phra Kru Opaswuthikorn. He added that the introduction of the Siladhara order, or 10-precept nuns, which was set up by the most senior Western monk, Ajahn Sumedho, as an alternative to female monks in Thailand was also unthinkable. It would be difficult for the Thai public and the clergy to accept the Siladhara order, he said, because the presence of women creates unnecessary problems for the monks' vow of chastity.

James: I'm not a Theravada Buddhist or an ordained monk or teacher, nor am I a Thai. So I'll try to step lightly here and I hope I do not offend anyone. That said, I need to say something about this issue because it has bothered me for some time that there is still a taboo about ordaining women to be nuns in some Buddhist schools. Perhaps it's my western cultural influence but it seems antithetical to the accepting and open minded nature of Buddhism to deny women monastic status. One of the excuses used in this article and heard elsewhere is that having nuns around would tempt the monks too much. Well, monks need to learn how to master their desires regardless of whether women are physically present or not.

They can just as easily engage in sexual misconduct by masturbation or even sex with another monk. In addition, they are tempted with various other desires in their current situation with the temptation to lie or speak ill of a fellow monk or teacher. The desire for theft, anger or even murder can brew in any environment. And what do they do when they have to go out for their alms rounds and happen to see women? Do they run the other way? I'm not trying to mock these monks but I'm just really perplexed. Couldn't they see a women on their rounds and then go back to the monastery and masturbate while thinking about that woman?

We lay practitioners are surrounded much more by the opposite sex than monks and yet most of us are able to avoid sexual misconduct. So why can't monks resist? Isn't that part of their intensive training to learn how to avoid desire? Isn't it kind of impractical and discriminatory to basically say that the only way that this can be achieved is by denying women entrance to monasteries? In a way, it's a statement that men can't control themselves when around women and so women must be denied access to a deeper understanding of the Dharma. Why should women have to sacrifice a chance to learn the Dharma in a monastery simply because they were born with female body parts? And what does it say of men -- That we can't control ourselves enough to live around women without raping them or whatever the case may be? Isn't that kind of blaming the women for existing? Because if monks can't even resist sexual misconduct by even the sight of women then isn't that kind of a false sense of mastery of your desires? If the only way you can resist attaching to desire is to close yourself up in a box and avoid any contact with women then is that real mastery or one that was created by self-imposed isolation alone?

Another point is that despite some initial reluctance the Buddha himself set up orders for nuns (Bhikkunis). Also, other traditions have allowed the ordination for nuns (such as in my tradition of Vietnamese Zen master Thich Nhat Hanh) without any major, systemic problems. As well as Catholic nuns. The sexual temptation excuse seems to be a thin layer of justification covering a deeper issue of sexism. At least from my western perspective. As I said before, I'm not use to Thai culture so perhaps I'm missing something but if the Buddha himself established female orders then I have to question this reluctance by some in the Thai sangha.

What about setting up monasteries that are just for women? Wouldn't that work if the monks aren't willing to share a monastery with women? The only male could be the abbot and if he's older then his chances for a rampant sexual desire would be low. It just seems like there's another way than to just simply ban women from a chance for deeper study that is found in monastic settings. I hope I haven't offended anybody and if I have I sincerely apologize. I am honestly trying to figure out in my mind why this is happening and how we can achieve some kind of middle-ground. After all, Isn't treading the middle-ground the core of much of the Buddha's teachings?

If I'm missing something here please let me know. All thoughts and comments are welcome so long as you remain respectful of others.

---End of Transmission---

Clinging to a Moment in Time.

I wanted to add some additional thoughts about the current discussion bubbling up to the surface in the Buddhoblogosphere about sanghas and teachers, which I addressed in my last post found here. As you know I support both online sanghas and interactions with teachers as well as the traditional sanghas and teacher environments. I am somewhat bewildered by those who refuse to acknowledge the usefulness of iSanghas (online sanghas). Especially when there are those, which are run and administered by ordained monks!! We have to let go of this idea which bubbles up from time to time that online sanghas and teaching environments are always inadequate.

So if I show up in person and talk to an ordained teacher at the agreed upon building I will get a "better" Dharma than if I interact with the same teacher via chat, phone or video-conferencing? Is the "specialness" (that some "purists" claim comes with physical presence of a teacher) the smell they give off? Is the trick being your smell mixing with their smell? I know that's silly sounding and that's the point because purists are being silly with this issue in my view. Whatever happened to the idea of 84,000 different ways of teaching the Dharma? I fully support traditional sanghas and a lot of other Buddhist traditions. However, we practice a belief system that was developed by a man who had NO Roshi or other Buddhist "Master" to help him. Even ordained teachers who wander the temples and meditation centers will tell you that no amount of interaction with a teacher will enlighten you. In the end it is each one of us who has to do the work. It doesn't matter if a Zen Master stands on his head while chanting unless you do the work yourself. That's not to say that interaction with an ordained teach is WRONG--It's not wrong AT ALL. It's very important and should remain intact but there is plently of room and elasticity in Buddhism to allow for iSanghas.

However, at what point are we clinging to something simply because "that's the way it's always been done?" Isn't being a "purist" in this case attaching way too much importance to the ritual of the student/teacher relationship? As well as the ritual of formal buildings and temples? Don't get me wrong I want to maintain these wonderful buildings and tradition of having a teacher to work with in person. However, I don't see "iSanghas" as a disease that will ruin Buddhism, which is an attitude I see behind much of this hyperventilation over these new developments in Buddhism. The original "temples" were forests. So was the change that would come with the advent of more formal temples with ornate carvings, golden statues and beautiful artwork poisoning the "traditional forest sangha" set-up? What about the great masters who left the temples after a time to study alone in a cave? Were they not "credible teachers?"

Were those caves hindrances to their practice? Tell that to all the great teachers who have come from that tradition, which is especially strong in Tibetan Buddhism. Tell Buddhadharma that the meditation he was doing in that cave wasn't "the real Dharma" because there was no teacher right there to constantly whack him on the back. So my point is that change is inevitable and we seem to be able to see that in our daily lives with learning to adapt to changes at work, in relationships and in all areas of life. Yet I have seen a strange stubborn streak in some practitioners when it comes to change in Buddhism seen here with the virtual sanghas and online interactions with a teacher. Hell, there are STILL people who say that Mahayanist Buddhists aren't TRUE Buddhists!! Some people are still fighting that change, which was a difference that arose ages ago.

~Peace to all beings~

Vietnamese Bat Nha Monastery Raid Update.

From Help Bat Nha Monastery: All the brothers and sisters have been shipped to a temple Chùa Phước Huệ (address: Đường Trần Phú, Bảo Lộc, Lâm Đồng, Việt Nam). Our Brothers Thay Phap Hoi, Phap Sy, and Phap Tu have been taken away to other areas unknown. For their safety, if anyone who is in Vietnam now or knows of anyone there, please gather at Phuoc Hue Temple to give them support and to show that we are united and have no fear. This invitation goes out to especially international practitioners who are there.

We can not be divided. When we are together, nothing can harm us. The temple Phuoc Hue is in Bao Loc on the National Road from HoChiMinh City leading to Dalat City (map). There is large statue of the Bodhisattva of Compassion on the side of the road. (photos of temple) Please be present there. Please help us get the word out through FaceBook, MySpace, or any other means at your disposal.

James: It is clear that the Vietnamese government is crushing the religious experiment in the Communist country instituted by long exiled Zen Master Thich Nhat Hanh. It is a dramatic turn-around of events since Nhat Hanh was allowed to return to his native Vietnam after nearly 4o years in exile. During his visit and another recent one in 2007 Nhat Hanh was welcomed by even the Communist authorities and lauded in the Communist state run media of all places. It was a sign by many that Vietnam was easing restrictions on religion.

"The Vietnamese government has won," said Sister Dang Nghiem, speaking by telephone Monday from a monastery in San Diego, California, where Nhat Hanh is visiting. "Their 'victory' is that Bat Nha is completely destroyed. Everything is smashed."

James: My heart aches deeply for not just the monastics and the loss of a foothold in Thich Nhat Hanh's home country for his tradition of Zen but I also grieve for the average people in Vietnam. It is always a great loss when the Dharma is crushed in this manner. That said, it is never fully lost as long as it lives in the hearts of those touched by it during the short time Nhat Hanh's tradition blessed the many seekers in that noble, proud country. I have confidence that the Dharma will return to Vietnam one day to flower into giving Vietnamese Buddhists a full, restoration of the Buddha's teachings. I say full restoration because while Buddhist monasteries are allowed to exist in Vietnam I have been told that they are severely limited in how purely they can practice the Dharma.

~Peace to all beings~

Urgent! Help! Bat Nha Monastery Emergency Happening in Vietnam.

Dear Friends,

Please pray for the monastic brothers and sisters at Bat Nha Monastery in Vietnam right now Sept.27,2009. They are being physically forced to vacate the monastery. Please intervene in anyway that you can!

LIVE REPORT:
WWW.PHUSAONLINE is giving updated information on the situation at BatNha.

9:45 a.m. (VN time, September 27, 09):
*We are on the telephone with Bat Nha Monastery. The situation at the monastery is quite urgent and life threatening to the monastics.
*At the start of this current crisis, attackers gathered at 9:30am then began to destroy properties to this moment.
*Police in civilian clothes have been present the whole time, but they do nothing to intervene. It seems that they are there to direct the attack, and the attackers have been hired to do so?
*The monks are doing sitting meditation on the 3rd floor of their building, sending energy to the people who are blinded by ignorance, praying to the Bodhisatva of Deep Listening to cool the fire of ignorance in their hearts with the nectar of her compassion.
*We are hearing very loud banging sounds over the phone line.
*They are throwing meditation cushions outside the building.
*There are about 150 people attacking and destroying properties up to the second floor of the monks’ residence.

10:30 a.m. (VN time, September 27, 09):
Our communication is having difficulties, but we know that right now:
*The attacking mob has told the Monastic community that they have to leave the monastery within 2 days.
*The monks have been forced to go outside of their dormitories; they stand outside, chanting in the corridor.
*Two monks are in their ceremonial robes doing sitting meditation in front of their room.
*All community and personal belongings of the monks have been thrown outside.

10:50 a.m. (VN time, September 27, 09):
*The police have dragged Brothers Phap Hoi and Phap Tu outside (2 elder monks of the monastic community); they are dragging the monks by force like they would to animals.
*One Buddhist lay woman is being chased by the police; she is running and crying, calling out “We are in danger, dear teacher!”

11:06 a.m. ((VN time, September 27, 09):
*It’s raining in Bat Nha. The monks have to sit under the cold rain.
*The police is calling for large trucks to come and transport the monks away.
*All roads to the monastery are monitored. Lay friends try to come to help, but they are turned around from afar.
*The number of policemen present has increased. They have occupied all the monastic rooms; gathered all the monks to the field outside.
*The police has forced the monks to carry their backpacks outside and wait for trucks to come transport them away. Don’t know where they will be going.
*It’s still calm in the nuns’ hamlets.

11:23 a.m. ((VN time, September 27, 09):
*A large construction truck is heading towards the monks’ building named, “the Beginner’s Mind.”
*The monks are sitting together in circles under the cold rain.
*The attacking mob continues to curse and yell without stopping.
*Bells, Sutra books, clothings, personal belongings… are in disordered piles under the rain.

12:02 pm (VN time, september 27, 09):
*The monks are still being forced to sit outside in the rain, nothing to cover them. It’s still raining and very cold.
*Traffic police (in uniform) are controlling all the roads leading to Bat Nha Monastery. Police in civilian clothes are also on the scene to observe.

12:20 p.m. (VN time, September 27, 09):
*they are breaking all the doors and trying to get all the sisters to outside of the building. It continues to rain here.
*Sisters lock themselves inside.
*The mob, led by the police, are moving towards the sisters’ hamlet “May Dau Nui” (Clouds on the Mountain).
*4 taxi are going towards the main gate; can’t tell who’s inside.

James: Please forward this information to any and all practitioners of Thay, fellow Buddhists, non-Buddhists and anyone who might be in a position to help. We need immediate assistance from the international community, international media, the United Nations, Amnesty International and the Association of Southeast Asian Nations or ASA. I emailed ASEAN/ASA via the email for the Political and Security Directorate at: ps.dir@asean.org If you are apart of any of these groups or a non-governmental organization (NGO) please help in anyway that you can think of. I'm worried that a Burma-like purge of the monasteries associated with Thay in Vietnam is coming and the best way to prevent that is to shine the media light upon this emergency.

So as soon as I finish this I am going to fire off emails to as many organizations as possible. We also need to mail the media--CNN, NBC, ABC, CBS, CNN and FOX news or whatever news agencies you know about in your country. The focused attention of the world is powerful and even if we can't stop these crimes from happening we need to be as loud of a witness as possible. Some of these monks and nuns are mere teen-agers but all of the monastics are innocent, peace-loving people who are devoted to bettering the lives of everyone. Yet they are being treated like criminals and animals for doing nothing more than practicing their non-confrontational religion.

The Communist government has been trying to remove the monks for two months now claiming tension between the abbot and the monastics. However, the monastics say there is no such tension. They say the Communist government is trying to evict them because they are associated with the Venerable Thich Nhat Hanh who recently called for religious controls to end and the religious police be disbanned in that country. This at a time when the U.S. has decided to remove Vietnam from the list of Countries of Particular Concern (CPC) regarding religious freedom!! We need everyone to urge the U.S. to change that status and put more pressure on the repressive government. You can email the U.S. President at www.whitehous.gov. If you'd like to sign a petition on this emergency please click here.

My guess is that the government is concerned with their growing popularity inside Vietnam and thus see them as a threat to their strangle-hold on the people just like the sangha in Burma and Tibet. Please, spread the word so that we can bolster our brave monastics and take up their cause as they are further and further restricted from doing so themselves. As we meditate please take a moment to concentrate upon the freedom that allows you to practice the Dharma. This incident in Vietnam is a timely reminder that our freedoms, joys, sorrows and overall lives in this moment are but a candleflame in the wind that will snuff out just as easily as it ignited.

~Peace to all beings~

Skepticism in Buddhism is Good.

I think skepticism is very admirable, and rather unusual. The history of the world reveals that people are drawn to those who provide a strong, uncompromising teaching. We're drawn to those who say, "This is it, and everyone else is wrong." Certainly we see this pattern in contemporary politics, but we also see abuse of this sort within spiritual circles. It makes you wonder: Do we really want freedom? Can we handle the responsibility? Or would we just prefer to have an impressive teacher, someone who can give us the answers and do all the hard work for us?

–Larry Rosenberg, from "The Right to Ask Questions," Tricycle, Fall 2003

James: Buddhism is by nature a skeptical belief system. Buddha was very much a skeptical being who discovered enlightenment because of a healthy questioning of the accepted explanations of reality at the time. He dared question the great Brahman leaders of the day and was thus seen as a rebel of sorts. We are descendants of that tradition as taught by the Buddha within the Kalama Sutra where he teaches and even encourages thinking for yourself and not believing something if it doesn't ring true through your own experiences. The Kalama Sutra is the keystone of my Buddhist beliefs because without the freedom of inquiry and acceptance of differences as a foundation; Buddhism is just another intolerant, rigid, controlling belief system.

I feel that Buddhism treats me like an adult and allows me greater freedom. Whereas in the brand of religion that I was raised with (Mormon Christianity) it felt the complete opposite. I felt like it saw me as a child not to be trusted with thinking for myself and I felt like I was constantly being talked down to and seen as a threat or "evil" when I questioned the "parents" (church leaders, doctrine, etc). I didn't feel trusted and that made me frustrated, angry, confused, cynical, resentful and ultimately I left feeling completely deceived. I felt like I was being punished for thinking for myself. Of course the monotheist religions, (Christianity, Judaism and Islam) like all forms of religion have their good qualities but for me personally it was too controlling and domineering. It's only natural to feel that way when you don't feel trusted or ever good enough by any group, organization or ideology.

A teacher in Buddhism will give you pointers and advice but you won't be somehow kicked out of Buddhism if you don't follow it word for word or even at all. Unless of course you're a monk but becoming a monastic who actually seeks out such a strict code of living and practicing is a decision made individually for the most part. Even then a monk might be asked to leave the monastery but they are still allowed to practice that form of Buddhism. Whereas in my former, monotheistic religion I felt like everyone was held to such a standard and if you wanted to practice in a less rigid way you were considered weak, inadequate and all too often reprimanded and even excommunicated.

After leaving that religion I was looking for a belief system that was more tolerant for such reasoned scrutiny. As well as allowing for a lot more personal freedom in tailoring the teachings to each person's unique and particular life. I found that in Buddhism, which is anchored in how our karma varies from being to being. Karma demands greater freedom to explore and personalize one's practice. So doubt in Buddhism isn't a "sin" (there is no such thing as sin anyway in Buddhism). In fact doubt can lead to some very powerful insights into spirituality as the exploration is personal and not spoon fed to you. This is not to say that monotheistic religions don't have aspects of personal exploration but it is very limited I have found in comparison to Buddhism.

There are, however, fellow converts in Buddhism that I find from time to time who do practice with similar rigidity, exclusivity and over-bearing reverence, which I saw so much in my monotheistic past. I have found that these people are often former monotheists as well who might have adopted Buddhism but they practice it by the way they use to practice their former religion. I believe that Buddhism isn't just about adopting different beliefs but changing one's entire approach to how religion is practiced.

Addendum: Special thanks to Phillip Ryan over at Tricycle for the quote.

The Way of the Hermit.

I've been contemplating lately on the role of so-called, "Hermit monks" which can still be found in remote areas of the world. We know that monasteries are the traditional venue for Buddhist monks looking to further dedicate their lives to studying and living the Dharma but what of the role of hermit monks? Well I found an excellent documentary on the lives of Chinese Buddhist, mountain, hermit, monks titled, "Amongst White Clouds." It's about an hour and a half but so worth it:Traditionalists might argue that these monks are going "rogue" from the historic path for monks and are thus misguided. However, consider the quote from one of these hermit monks "There are many hearts in this world--the Buddha has a teaching for the heart of every being." This was spoken by a Buddhist Master said to be on the final leg of his liberation who resides in the Zhongnan mountains of China in near solitude.

The majority of these hermits appear to be well practiced in the Dharma and veterans of monasteries and thus able to better practice in a solitary environment. They are not aesthetics in the traditional, pre-Buddhist sense of total denial of food, etc., which Buddha advised against. They eat just enough to remain healthy like most monks, maintain a shelter and do from time to time visit other hermit monks to bolster each other's practice. I hesitate to say that this path is for the average Buddhist who isn't well practiced in the Dharma. For as one of the hermit monks on the mountain states, "Most of the monks here already understand the practice methods, they don't make mistakes. But you must understand the practice. If you don't, you make mistakes and that's nothing but torture."

These hermit monks seem to have reached a point in their practice where they really can't help but wander off into the woods. Historically it was quite common in Buddhist traditions (especially Tibetan Buddhism and Chinese Ch'an or Zen) for monks to wander off to a cave or isolated hut for long periods of deep contemplation. In some branches of Tibetan Buddhism this occurs, however, after about a decade of traditional, monastic Buddhist practice. In some branches of Tibetan Buddhism it is required of monks to do solo retreat for three years and three months.

There are rare cases, however, where younger monks have been recognized as unique in their knowledge, karma and practice of the Dharma to where monastery life is not much of a challenge. In some rare cases it is a distraction for them to further their practice. So sometimes the abbots of those temples send them off to do a solo retreat. This usually is done with an older hermit monk at first but just long enough to get acclimated to the environment/way of life and then they're on their own. Thus the quote about Buddha having a teaching for the heart of every being whether they are an abbot, a senior hermit monk, a younger hermit monk, a novice monk or a lay person.

These men (and one woman--a nun) in this documentary have come to the place where solitude is required to enable their level of near constant meditation and mindful living. Isolation is a very strict, strong and effective teacher in that it forces one to confront that in the end you can't rely upon anyone else for your liberation. Even your fellow monks and practitioners. In practicing the Dharma in isolation one is forced to be with one's thoughts with nothing much to distract oneself from them day and night. The neurotic mind has little to manipulate out of the hermit monks life as silence and raw, naked, confrontation of nature exposes it's futility. Everyday actions take on new meaning when one has no one or no thing to rely upon to distract one from not just practicing Buddhism in general but total, complete, consuming submersion in mindfulness.

Some say they they wander off because they are near enlightenment and therefore where ever they go they are where they need to be. The lessons of mindfulness, of total immersion into mindfulness have carried them outside the monastery walls to reside in the monasteries of old--the forests and mountains. These locations are Earth's first sacred sites and some of the most pure, inspiring and liberating places. It was under a tree, in solo retreat after all where Buddha finally realized liberation.

For these practitioners the spirit of the monastery/sangha travels with them where ever they go. The monastery is everywhere to them including deep in nature where birds, monkeys and other animals are their teachers and fellow practitioners. As well as the trees, caves, waterfalls and rivers. And from time to time many of these hermit monks meet up with one or more other hermit monks in the area to discuss their practice with each other and stay on track. In this documentary the monks in these Chinese mountains are roughly an hour and a half to one day's hike away from each other.

I don't see them as radicals, rebels, misfits or heretics but rather as highly evolved spiritual beings who have reached the point of no return in their quest for final liberation. They seem to have come to the conclusion that monasteries can sometimes become havens for stagnation where it can be easy for some to become lulled into a state of spiritual materialism and spiritual laziness. Not unlike the tendency for some students at universities to stay in school for the socializing and status instead of the learning and growing aspects. So It's as if monasteries are universities for Buddhism where most monks are working on their undergraduate degree.

Whereas hermit monks are doing graduate and post-doctoral work, which is often undertaken independently that usually involves study outside of said universities, in the field so to speak and that means these "students" don't interact with the undergraduate students as much. I would venture to guess that a good majority of these hermit monks come back down after a few years of solitary practice to teach at a monastery. Not unlike a post-doctoral graduate returning to their university to teach undergraduates as a professor. Some, however, have been up their for numerous decades are will most likely die on those mountains and in doing so merge into parinirvana.

In "Amongst White Clouds" I really was inspired and educated by the hermit nun up on the mountain who quoted the Lengyan Scripture, which says in part, "Though there are words to speak, none of these are real. Talk and talk, like flowers falling from heaven--It's all worthless. So there is really nothing to say." This was an appropriate statement because it seemed many of the hermit monks didn't have much to say but their shining eyes and broad smiles sure did. One monk said after the camera man asked another question (and I'm paraphrasing a bit) "I've been talking all day with you and still you want more words?"

This same nun said, "All of the great masters, if they hadn't endured some hardship they wouldn't have opened their wisdom gate." I really connected with that particular insight as my hardship with mental illness is in large part what led me to Buddhism. Of course I'm not a Buddhist master but either way there is great wisdom to be adopted by all who follow the Dharma in that statement. No creation, no destruction.

Finally, consider these thoughts from the man [Red Pine] who wrote the book on these hermit monks, which inspired another man to do this documentary, "Amongst White Clouds":

I’ve never heard of any great master who has not spent some time as a hermit. The hermit tradition separates the men from the boys. If you’ve never spent time in solitude, you’ve really never mastered your practice. If you’ve never been alone with you practice, you’ve never swallowed it and made it yours. If you don’t spend time in solitude, you don’t have either profundity or understanding — you’ve just carried on somebody else’s tradition.

~Peace to all beings~

Thoughts on Gay Marriage.

The term "traditional marriage" is a modern invention because there has been no such thing as a simple, codified form of marriage throughout history, religion and geography. Besides the examples given in the video, back in Biblical days traditional marriage meant marrying more than one wife. It also meant and still does in some parts of the world that women are chattel and basically auctioned off to the would be husband who has the most goats.

It meant in the medieval period to marry out of status and hope of improving that status rather than out of love. Yet love from another being is what we all yearn for and hope to achieve in this life. Even monks who don't marry express love for the Dharma and the Sangha as well as for the laity. Their marriage is again, not "traditional" but their marriage to the three jewels is no less important and fulfilling.

How twisted have some religious veins become that some people are using them to deny people basic happiness and love in a world that is so full of suffering. Why would we want to cause even more suffering by denying people the right to marry the person that they want to share their life with? Shouldn't we be applauding people who want to commit to honor and cherish each other in this world of hatred, isolation and division? Without love for each other I ask, "What chance do we have as a species?"

~Peace to all beings~

Obama, Buddhism and Taxes.

With great respect and admiration of John McCain I am elated that Senator Barack Obama will be the next President of the United States of America. Of course mainly this comes from my political views but I do want to speak of his ability to unite America and the world.

Barack Obama seems uniquely positioned to be a political leader able to unite people of all races, religions and citizens of the world. He may not know of the Buddhist teaching of interdependence but that is exactly what he has cultivated. He has been able to inspire people from all over America and the world with many different political views that we have more in common than not and that we have a responsibility to help each other. He has reminded us that the division of the past 8 years has caused a lot of suffering both here in America and in the world.

In reality he reminds us that we are dependent upon each other if we want to increase happiness, success and peace in this world. He reminds us that we aren't America being the world but America being apart of the world again. In many ways his election surpasses politics and speaks to a greater hope and vision for America and the world. It is a historic moment that despite your politics you can't help but rejoice for what it means to overcoming our differences and barriers in regards to race. We took one step further in America last night in realizing the true oneness of all beings that is our reality.

His domestic vision is nothing short of an understanding of the interdependence of suchness. In other words if certain Americans have been financially successful in this country it is not simply because of a person's hard work. It is greatly dependent upon the efforts of others that have helped position them into the place where they reap great success. Perhaps they were born into a wealthy family that enabled them to go to university and earn a degree, which helped them earn a lot of money. Or perhaps a certain teacher inspired them to be interested in learning and If it wasn't for them they probably would not be in the position that they are in. Just the very fact of being born in America where opportunity abounds requires sharing of ones good fortune.

Maybe their karma has given them great opportunities such as being born with a gift for a profession that is highly valued in society. However, it is that very same karma, which demands that they give back to others through (for example) paying more taxes so that others might be able to better care for their family. Or so that even more people will be able to afford the health care that all beings deserve. How can we stand by and watch people suffer from sickness when we perhaps can afford to pay a little more in taxes to ease the suffering of sickness for our fellow beings? Yes karma blesses us but if we greedily do not want to share our fair share of that good karma with others then that good karma will undoubtedly disappear away from our next birth.

If one is took look mindfully at money we can not help but realize that in reality it is not ours--nothing is ours. There is nothing that we can say that we did independent of others. In some way we are all effected for better or worse by others. This is not to say that I believe in a communist society because I don't but it does say that to whom much is given, much is required. We only need look at the sharing of resources that occurs in monasteries to understand how sharing a certain amount of wealth is a value greatly shared by Buddhism. Especially if we believe that Buddha and monks are our examples of how to improve our karma to achieve liberation from samsara.

Being in a higher income bracket and therefore paying more in taxes is also a way to guard against the power of the ego-self. Money often causes more problems then not as it is an attempt to rid ourselves of suffering through things that do not last nor grant lasting happiness. The ego-self then says, well we're not happy because we don't have enough money, we need more!! How often do see the rich celebrities of the world suffer greatly despite their mountains of money? They become hungry ghosts. In the end money is nothing more than another attachment and I personally find that I get more happiness from giving money to the needy than buying another t.v.

~Peace to all beings~

Remember Burma. One Year Anniversary of Brutal Crackdown.

Tomorrow is the anniversary of the brutal and fatal crack-downs on the peaceful demonstrations of the Burmese monks in what was called the, "Saffron Revolution." I am posting this message to let the Burmese people who are living all over the world know that I have not forgotten their struggles, suffering and hopes. I still stand firm and tall for your right to live in a peaceful, vibrant and healthy society.

I call on all Buddhists and non-Buddhists to remember the sacrifices of Aung San Suu Kyi, the monks and the laity when you meditate tonight and/or tomorrow. I also think it would be really positive and a powerful symbol of unity to light a candle tomorrow for the struggle for peace and democracy in Burma. As well as to remember those who lost their lives. I personally will try and keep a candle lit for most of the day. For as Buddha said, "Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared."-BuddhaAlso, please take a minute to sign a petition to be sent to the U.N. Secretary General to urge him to call for the release of all political prisoners and to support a global arms embargo toward the Burmese military junta "government." Also, here's a video (part one) from one of the leaders of the peaceful protests U Gawsita on why the monks started the protests:

~Peace to all beings~

Some Burmese Monks Take up Arms.

The Dalai Lama has said repeatedly that war is an outdated policy but some Buddhist monks in Burma aren't listening to His Holiness nor their senior monks. They are tired of peaceful protests and want to take up arms (weapons).

Rangoon, Burma -- If Ashin Zawta has his way, the next time the government of Burma (Myanmar) clamps down on dissent it will have to deal with a new force: monks with guns. "Last September the Army proved too powerful for us and defeated our nonviolent tactics," says the young monk, whose real name, like those of other activists in this story, has been changed for security reasons. "We need weapons. That is the only way we can bring down this regime."

James: This is troubling news in my mind because monks have traditionally been pacifists and urged waring parties to put down guns instead of picking them up. War is a disturbing reality in this world of samsara but it is the practice of those who are not monks though war should be avoided at all costs by everyone if possible. The Sangha is where many lay followers turn too for spiritual guidance in troubled times such as in Burma. The monks are to be examples of the power of peace and non-violence which is the inheritance of all monks from Buddha.

However, that gift is lost and lineage tarnished once monks embrace their anger so fully that they are willing to kill. Can a monk shooting guns still consider himself a monk? I say no. Look at the example of the Dalai Lama and Thich Nhat Hanh. The Dalai Lama never condones violence to resist the Chinese oppression in Tibet as it only breeds more violence and suffering. Thich Nhat Hanh was hated by both sides in the Vietnam war because he refused to side with Americans nor the Communists. He opposed violence from all sides.

How can we solve and reduce violence as Buddhists committed to non-violence (especially ordained monks who take additional vows from the laity) when our Buddhist leaders and teachers take up weapons despite teaching us non-monks to practice non-violence as taught by Buddha? It would be tragic to see robed monks shooting bullets in the streets of Burma. I hope they retake refuge in Buddha and not in the desire of revenge which only causes more suffering for all involved.

~Peace to all beings~

Burmese Monks Defy Ban on Private Relief Efforts.

Myanmar's military government, which has a relief hub just 10 miles north in the town of Bogalay, has not delivered aid to scores of remote villages like this across some of the most devastated areas of the Irrawaddy River delta. For now, the villagers' only hope is goods that arrive from time to time in an underground supply chain operated by Buddhist monks in Bogalay, who are defying the ban on private relief operations in the delta.

James: The Burmese Sangha has shown such courage and compassion toward the people from the protests last year to helping victims of the recent cyclone. They clearly understand the importance of compassion to the point of risking their own lives and safety to help as many people as they can. All despite many monasteries being destroyed and severely damaged.

Their efforts are even more noble when you consider that the monks themselves don't have a lot and usually rely upon the laity for their food. Yet here they are giving and helping in any and all ways they can. However, I'm not surprised being how centered in oneness that these monks know and practice. They intimately know the interconnected between all beings and that helping others is not different and no less important than helping oneself.

It is not an exaggeration to say that monks are trained to help the people. Their vows are quite centered upon working for the betterment and liberation of the people from suffering and their response to the aftermath of this disaster is a powerful expression of those values.

They are a cherished example for me in how to deal with severe suffering in my own life and in the lives of other people. The monks have suffered as much as the people and yet they are being pro-active and not wallowing in their sorrow. They are a wonderful example that helping others can help ease our own suffering. Too often when I am in deep pain and suffering I retreat from others into a place where I feel self-pity as if I am the only person suffering in the world. The monks are a beautiful reminder of why I do my best to follow the Dharma.

In the confusion of the aftermath of cyclone nargis many believe that it was the result of the "bad karma" of the victims. That, however, is somewhat short-sighted says one Burmese monk, "If the government would have warned people, they would not have died. So this disaster is not karma; it is a natural case of cause and effect by humans."

~Peace to all beings~

Devastating Cyclone Hits Burma.

BANGKOK, Thailand (CNN) -- As many as 350 people are feared dead (UPDATE 3: 22,464 now dead, 41,000 missing and death toll could reach above 60,000.) after a tropical cyclone with winds up to 150 miles per hour slammed into Myanmar over the weekend, according to local media reports. "We believe hundreds of people are dead," said Khin Maung Win with the Democratic Voice of Burma -- a broadcast media group run by opposition expatriates. "The entire lower Burma is affected. In some areas, entire villages disappeared."

A diplomat in Rangoon, the principal city, described the scene in an email to Reuters. "Utter war zone," he wrote. "Trees across all streets. Utility poles down. Hospitals devastated. Clean water scarce." "Where are all those uniformed people who are always ready to beat civilians?" said a Rangoon resident, who refused to be identified.

James: However, reports from DVB (Democratic Voice of Burma) also say that the government isn't doing much to help people. (UPDATE: Reports from U.S. Campaign for Burma say that officials barely gave people notice of arriving cyclone).

DVB talked to several residents in Rangoon and the following are some of their accounts.

Resident 1 They (authorities) are doing nothing. After hovering above us in a helicopter once, they did nothing. They are not even coming to see us.

Resident 2 The (uprooted) trees are blocking all the streets. But no one is coming to chop and clear them away. If the government is doing something, I don’t know where they are doing it now.

Resident 3 Here, there is nothing like a rescue effort. We have to do it ourselves.

Resident 4 No rescue efforts have been carried out. I saw no one doing anything.

Resident 5 We don’t where they (the authorities) are, which corners they have gone to. They only know how to beat up people.

James: As you know, Burma has been facing very hard times and this storm has compounded things even more. Before the storm people were living in terrible conditions and facing shortages of gas and food and now there has been serious damage done to an already dysfunctional infrastructure and economy. I fear that the death toll will only continue to climb.

However, not surprisingly the Buddhist monks have been helping where ever and however they can. Such actions confirm to me the comfort and help that is found when one takes refuge in the Dharma and the Sangha. So may we all stop to think about our brothers and sisters in Burma today. May we hold them in our hearts and perhaps donate some money to the DVB or other pro-free Burma organizations to aid them in helping the Burmese people. May we find any way possible to keep the attention on Burma so that they can finally feel some relief from their profound suffering.

~Peace to all beings~

Don't Forget Burma. Plus, Announcing the "Free Burma" T-Shirt Recipient.

Perhaps the greatest chance for change in Burma lies with the very military that oppressed the non-violent protests of monks and civilians.

The probability of a Burmese soldier also being a Buddhist is great considering an over-whelming majority of Burmese citizens follow the religion. This means that probably most of these soldiers know that in their hearts that their violent actions not only create suffering amongst the people but within themselves as well and perhaps more importantly their family members. Surely many of these soldiers have family members who are devout Buddhists and maybe even have a family member who is a monk or nun. I think that these connections with their devoted Buddhist families will eventually wear down their loyalty to the government just like the soft strength of water erodes through the hardest rocks. It is true that Buddhism is very passive but it's strength lies within its devotion and unflinching love of everyone whether "enemy" or friend. It has been my experience that change for the better can only come when anger is matched with love and compassion.

It is only a matter of time before the average soldiers suffering becomes so great that they stage a massive desertion of the military and when that happens the violent government will collapse from it's own weight. This is because without their soldiers (who are increasingly conflicted) they are nothing. A major abandonment from the military is the best chance to end the suffering with the least amount of violence. If the majority of soldiers refuse orders to engage in hurting their friends and family as well as revered Buddhist monks and nuns then the Schwe inner circle has no one left to defend and fight for them. They would be over-whelmed by the masses that wouldn't be stopped by the soldiers which would quickly lead to throwing the sycophants into prison. Yes some people would surely die as the inner forces within the government would surely use violence to try and beat back the tide of change. However, if the majority of the military is with the people then that would be the best option in keeping deaths and injuries down to a minimum.

May peace come to the people of Burma sooner rather than later.

I just passed my 500th post here at The Buddhist Blog so I thought now would be a great opportunity to announce the recipient of the "Free Burma" t-shirt. And the name that I pulled out of the hat was Marie Roshi. Email me Marie (jaymur-at-gmail.com) with your address so that I can send it out to you. I hope that you wear it often and keep the Burmese cause alive.

~Peace to all beings~

Burma's Silent Protests and Smuggled Video Appears

Burmese Launch Silent Protest:

YANGON, Myanmar - A growing number of citizens in Myanmar's largest city are shutting off the government-run nightly newscast, trying to send the subtle message to authorities that they are tired of listening to their propaganda, residents said Tuesday.

Most are switching off the news for the first 15 minutes of the hour-long broadcast, while some also are shutting off all the lights in their homes.

It was unclear how many people participated in the protest, which spread by word of mouth.

"This is the least dangerous anti-government activity that I can take," said a resident of Yangon taking part in the protest that began Monday. "By doing this, I am showing that I am not listening to what the government is saying," the woman said, refusing to give her name for fear of government reprisal.

James: What a great example of the power of knowing we are all united, interconnected. The Burmese know that they are One in intention as well as One with people outside their country. It is an example of the saying, "United we stand, divided we fall." Anything can be accomplished when we awake from the sleepy, numbing delusion of separateness.

Video Smuggled out of Burma. CNN obtained this video taken at least two days ago in Burma:
James: The ironic thing is this video was likely taken before the Foreign Minister claimed that they have been using the "utmost restraint" in dealing with the pro-Democracy movement. In other news:

Many of the imprisoned monks are refusing to touch food from their military captors, symbolically maintaining their boycott of the Myanmar regime, according to reports emerging yesterday from unofficial sources in the isolated country.

The guards are trying to force them to eat, which is a form of torture," said Bo Kyi, head of the Assistance Association for Political Prisoners, a group based in Thailand. "I'm very worried about them. Some of them could die in detention. It's really heartbreaking for the people of Burma."
Burmese Major Flees Country After Refuses Orders to Kill Buddhist Monks:

by Nick Meo, The Times, October 3, 2007

Rangoon, Burma -- As demonstrations mounted in Rangoon and the military prepared for a crackdown, an agonising decision loomed for Major Htay Win. The soldier, who has fought ethnic rebels for 21 years, knew that he would be executed if he refused to shoot demonstrators. But as a devout Buddhist he was convinced he would burn in Hell if he killed the monks. “There were secret codes to start shooting monks. But for a Buddhist this is a terrible crime. Monks are the sons of Buddha. The account Major Htay gave The Times was of an angry and divided army, horrified at being forced to crush protesters they broadly sympathised with, but also fearful of the hard-core of officers loyal to Than Shwe, Burma’s military leader. “I am just the first who will come to Thailand,” he said. “There are many officers like me who are deeply unhappy. They didn’t want to kill the monks. Many officers are also angry because the Burmese people are hungry.” He claimed that many sympathise with Aung San Suu Kyi, Burma’s jailed pro-democracy leader. “The problem is that they are afraid of Than Shwe. He is so cruel,” he said.

“I am sure officers must have refused their orders to shoot monks. They will themselves be shot — it will happen in a prison and we will never hear about it. If I went back to Burma, I would be executed by them without a moment’s thought.”

"Than Shwe will try to hang on to power, but I believe this time next year he will be gone. There are other soldiers who want his power.”

None of his colleagues believed the regime’s claim that protesters were in league with foreign powers. “They know that is bulls**t. The generals just want to cling on to power,” he said.

James: The top cadre of leaders within the junta has gone too far this time in killing the most revered people in Burma, the Buddhist monks. Yet the irony is that the top leadership will most likely be toppled by a revolt from their own soldiers. And finally, I'd like to add this quote from His Holiness the Dalai Lama:

Lack of understanding of the true nature of happiness, it seems to me, is the principal reason why people inflict sufferings on others. They think either that the other's pain may somehow be a cause of happiness for themselves or that their own happiness is more important, regardless of what pain it may cause. But this is shortsighted: no one truly benefits from causing harm to another sentient being. Whatever immediate advantage is gained at the expense of someone else is shortlived. In the long run, causing others misery and infringing their rights to peace and happiness result in anxiety, fear, and suspicion within oneself. Such feelings undermine the peace of mind and contentment which are the marks of happiness. True happiness comes not from a limited concern for one's own well-being, or that of those one feels close to, but from developing love and compassion for all sentient beings. Here, love means wishing that all sentient beings should find happiness, and compassion means wishing that they should all be free of suffering. The development of this attitude gives rise to a sense of openness and trust that provides the basis for peace.

--The Dalai Lama, from The Dalai Lama: A Policy of Kindness, edited by Sidney Piburn From Everyday Mind, edited by Jean Smith, a Tricycle book

~Peace to all beings~