For years he has travelled the country barefoot, from north to south, feeding on alms and sleeping in the forests. A eulogy of religious devotion through the 13 ascetic practices of Dhutanga. Hostilised by official Buddhism, the monk is tolerated by the government and exalted by people of all faiths who follow him on social media.

Hanoi (AsiaNews) - An example against corruption and a testimony of faith and rigour for the entire country, capturing the imagination - and respect - of millions of Vietnamese as the ruling class struggles for power through purges, trials and death sentences.

Recounting the journey on foot of Thich Minh Tue, a humble man, is the Fulcrum website, which praises his devotion to Buddhism through the 13 austere ascetic practices of Dhutanga aimed at reaching the non-self (Anatta).

He is a loner, who on his path has obtained the approval of politicians (and the Communist Party) and who, with his path, constitutes a unique and unprecedented challenge to the State from the perspective of fighting for religious freedom as enshrined in its Constitution.

Thich Minh Tue's strict adherence to Dhutanga includes walking barefoot, feeding himself with alms, seeking shelter in forests, bushes or cemeteries, renouncing all material possessions. His commitment to observing the precepts has inspired Vietnamese from all walks of life, including intellectuals, artists, expatriates, other monks and even Christian priests.

He and his robe, made of scraps of cloth collected during his travels, inspired multiple artistic expressions, including paintings, sculptures, poetry, music and launched a new fashion.

After walking barefoot from south to north - and back - for several years, Thich Minh Tue has only recently become a national phenomenon, thanks to a host of internet users, profiles and social pages on YouTube, Facebook and TikTok that follow and celebrate his walks, broadcasting them live to millions of eager viewers.

Many Vietnamese warmly welcome him at every step, not only for his testimony of faith, but as a social and media phenomenon.

Many aspiring monks or mere onlookers are already looking to him, not least because he has been able to conquer the limelight without the support of any religious entity under State control, an anomaly in the country's political landscape. Moreover, the authorities are very wary of any large-scale spontaneous mobilisation that could undermine social stability and the regime itself.

From the official leadership, both state and religious, there has been no lack of rumours and attacks directed at Thich Minh Tue. His pilgrimages have triggered public debates on how to observe the dictates of the Buddhist religion, which is predominant in Vietnam with 14 million believers, twice as many as the seven million Catholics.

On social media, citizens hail him as an embodiment of genuine spiritual dedication to basic Buddhist values such as simplicity and renunciation. On the contrary, instances of misconduct and materialistic life of some monks are pointed out and some pagodas or official denominations are criticised for being more profit-oriented and functioning with the tacit approval of official sources.

Among the latter is the reaction of the Vietnam Buddhist Sangha (Vbs), the country's official organisation, which is largely negative. Its leadership has attacked Thich Minh Tue claiming that he is not a monk, nor is he affiliated to any institution linked to the Vbs.

This stance triggered a reaction between indignant and hilarious public opinion, while the wandering monk declared that he is a simple citizen who seeks to learn and practise the Buddha's teachings.

The government's Committee for Religious Affairs states that he is not framed within religious institutions, although it does not deny his status as a monk, thus distinguishing him from the Vbs' version.

The story is also a sign of the power of social media in spreading a message to the public, providing an alternative view to the official state narrative. In contrast, the leadership in Hanoi shows a different approach and, without giving in to the impulse to ban or repress, seems to have chosen the path of control, thus giving more space to individual freedoms, starting with religious freedom.

Read more from the original source:
VIETNAM Thich Minh Tue, the Vietnamese Buddhist monk who walks barefoot for faith and (religious) freedom - AsiaNews

Martine Panzica: Could you share some of your own history with Buddhism and how youve come to incorporate the principles of Zen into your life and your climbing?

Francis Sanzaro: I started climbing seriously when I was 13 and discovered Buddhism about two years later. The two of them have been in my life in a serious way for about 30 years now, but I didnt always see the connections between them. It took a long time. In climbing, I paid attention to my body and to what I was doing when Im up there awareness is really crucial.

My earliest and most important takeaway from Buddhism was the best thing you can do is study your mind to really just put the lens back on yourself and figure out whats going on. What are your desires doing to you for better or worse? What are the cycles of unhappiness that youre having? That was my earliest takeaway and I just kind of took it and ran.

It just made sense to me at a fairly early age. I fell in love with the concept of buddhanature in particular. I think I enjoyed the emphasis on landscape and nature I found my corner there. I went on to get a PhD in the philosophy of peligion largely because of that early exposure. I looked at a lot of different traditions including Catholicism and medieval theology, Buddhism, Islam, etc. I really came to enjoy reading about nature and philosophers, things like Nietzsche and Buddhism. Theres a really interesting connection there.

Buddhism made me really curious as to how were creating these religious belief systems and I enjoyed taking them apart, and analyzing them. I was also probably just interested in seeing if I found any other truths for myself there, because theres a lot of good stuff.

From a real selfish perspective, it was just such a great way to spend my time. I was like, My God, I get to spend my twenties getting paid to read books and get out of here. That was just so fun. I was climbing a lot. Grad school and climbing have great compatibility, so it was a really just fun thing to do. I was motivated by knowledge and understanding.

As a climber myself, I often find myself talking to people about the parallels between sport, mindfulness, and meditation. Im curious how you decided to write The Zen of Climbing and what your process was to bring the two together?

If you think about sports psychology and I think Zen Buddhism is very much a kind of a psychology its a way of studying the mind. Its a way of looking at yourself and the structure of your brain.

Throughout my climbing career Zen was really important to me. I started trying to delve deep into sports psychology a little bit, knowing I wanted to write a book that really takes a deep dive at what athletes deal with mentally, because to be quite frank I found the majority of literature out there really unsatisfying. Its often written by academics. Theres nothing wrong with that, but they dont have that in the game experience of what an athletes brain is going through and the real struggles that athletes have. Thing like attachment to outcomes how do you really deal with that as an athlete?

I realized I wanted to bring the two together because I just didnt find any of the ideas that I subscribe to out there in the world. I didnt see them brought together in the way that I was thinking about them. A lot of sports are very much about awareness climbing in particular. You have to be being fully cognizant of all the little ripples going on inside your mind when youre in situations that have a lot of mortal danger and mortal consequence.

I realized I had a lot to write about and best way was to write about my own struggles and what Id seen from being in the sport for a long time. I felt there was something to add in the space. I wanted to help climbers get learn some of these principles that I found to be so beneficial. Its much bigger than just climbing hard routes. Its trying to figure out a way to bring ourselves up to be more awake people in our climbing and in our life.

In The Zen of Climbing, you talk about awareness and attention extending beyond sport and into our lives. What practices or techniques do you find helpful to cultivate that attention and tend to that awareness both in climbing in life?

Theres a funny thing that I think a lot of people do unconsciously, and I would say this applies for life and athletics as well. For example, say youre and athlete and you go to the gym. I think a lot of people go to the gym and think about what workouts they want to do. You have all these physical modalities you want to get into. But we dont think of mental modalities as often. When you participate in a sport you have a certain mindset and most of the time you dont even think about it you just kind of go into the mindset that your body or the situation puts you in. Thats a big mistake, because the way we move our mind around needs to be as sharp and as technical as the way we do our exercises.

I think a strategy thats important is asking: What does this situation require? What kind of mindset do I need to be in? What kind of modality of mind do I need to have in order to complete this task this climb or even a social situation?

I dont mean that we need to be overly analytical. What I mean to say is that we need to not hold on so strongly to our minds natural tendency to go into one thing and not have the freedom to bounce around. In climbing, you have a lot of situations where you have to have good flow. You need to be smooth and relaxed, but then two seconds later you really need to pop into a different mode where its a little aggressive.

Maybe your heart rate goes up while youre doing traditional, or ice, or some more dangerous climbing. You need to be very subtle about your next move because you could break your leg or break your hips and have a big problem. In the span of 20 feet you can have all different kinds of modalities of mind that you need to apply right now. You want your body to do it naturally, but its hard to train your mind to let it do that thing naturally and we get stuck. The basic state of the mind I think is to be free, but we block our own light.

One way to start is to say Okay, where am I at? and What do I think needs to happen here? Just that basic check-in question, which is really common in the meditative traditions, is so helpful. It goes a long way to have some space where youre not so attached to your monkey mind, as they say.

In your book, you talk about about the flow state as being a distraction. Getting into a flow state is talked about so much in literature on sports, meditation, art we promote effortlessness as being the ultimate goal. I found it really interesting that framed it as not as important as we might think.

My main rub here is that it becomes an attachment when youre always trying to optimize your experience for flow state.

Theres nothing wrong with having a climb, or having a moment when youre playing with your kids, or running in the hills and it feels really good and light. Theres nothing wrong with that. The problem comes when individuals start to chase that state. Its a rare state to experience, so chasing it is not a very efficient strategy. Its like grace, as they say in theological traditions: it comes when it wants. I think flow state is like that.

As an athlete, or for any type of performer, you need to get better at performing in the face of adversity not chasing a state of effortlessness. The majority of the time your feet hurt, your skin is crappy, and you get frustrated. That is ninety-seven percent of life. We live in it. If you want to get better, if you want to have a more even, durable performance, youve got to learn to perform well in the face of obstacles. Were trying to create these situations where everything just works out perfectly, but you cant control that. You have to learn how to find the ease and the peace when things are really rough. That goes for life as well as sport, its finding tranquility in the midst of all that.

Climbing is growing as a sport do you had any advice for beginners to climbing or anybody whos interested in entering the space on how to approach it from a mindset point of view?

Ive worked with a lot of climbers and I often find that people think you can force your will through a climb or a route. One of the things that top climbers do so well, and almost intuitively, is that they get their egos out of the way and listen to what a route or hold needs how it needs to be positioned to your body. When you see a beginner, theyre going to try to grab the hold the way they want to, or move the way they want to, and its often not the way to do it. The movement is requiring something different. When you see a really good climber, theyre just kind of moving. Its because theyre adapting. Theyve created these feedback loops in their body where they can grab a hold and immediately sense which way to angle their body. Climbing is really the art of listening.

Its good to take the time to build a nice base of studying what feels uncomfortable and going into those positions having a lot of play with it early on is crucial. I would say doing that at the expense of just trying to climb the climbing grade ladder is really important. Of course, everyone loves to find your first V2 and V3 and thats okay but you need to keep the bigger picture in mind if you want to be a better climber. You have to realize what that route is asking of you, and that takes a long time, but its probably the most important skill.

My second piece of advice is directly tied to meditation. When youre getting on a rope, when youre warming up, or trying something hard, just try to breathe through it. Try to feel the breath go in and out of your throat as youre climbing and make that your main goal. Try to think, Im going get this. Im just going to try to breathe the whole way through it.

Your goal is not to get to the top. Focusing on the breath starts to take away all the distractions and overthinking your next move, because youre handing the keys over to your body. Youd be astonished at the level of intelligence your body has just to do these things by itself. It doesnt need your conscious oversight.

One last thing for beginners is to work on your fears really quickly and try to get on top of them. Figure out how to manage your fears early because if not, they can be a pretty toxic weed that can just grow in the garden. Fear can limit you and cause a lot of frustration a lot of panic as you get better. Not a lot of sports have an innate fear to them like climbing does. Thats an interesting thing in our sport that no other sports have: the fear of falling. Its one of the top fears that people have, and its no wonder climbing is so cathartic and incites such mindfulness. It brings out one of our most basic fears.

Francis Sanzaro

Francis Sanzaro PhD is a climber, academic, speaker, and the author of books on philosophy, climbing, athletic theory and comparative religion. His essays, poetry and fiction have appeared inThe NewYork Times, Outside, Huffington Post,Climbing, Adventure Journal, The Baltimore Post Examiner,Continental Philosophy Review,andVol. 1 Brooklyn, Rock and Ice,among a dozen others. His books include the bestsellerZen of Climbing,The Boulder: APhilosophy for Bouldering; andSociety Elsewhere: Why the Gravest Threat toHumanity Will Come From Within.He appeared at TEDx Ascend in Colorado speaking on approaches to risk and our relationship with the natural world. He is currentlywritingZen of the Wild: A Philosophy for Nature.

Martine Panzica

Martine Panzica is a Digital Editorial Assistant at Lions Roar. She is passionate about the power of storytelling in media, and sustainable development. To learn more about her, visit martinepanzica.com.

Original post:
The Power of Awareness: An Interview with Rock Climber Francis Sanzaro - Lion's Roar

I now lead mindfulness meditation retreats, workshops, and seminars worldwide on topics related to improving metacognitive awareness, emotional intelligence, mental clarity, and overall mental wellness.

The topic I will discuss in this talk is Buddhas teachings on the four noble truths and living life with purpose.

To begin, we start with taking refuge and engendering bodhichitta. In the Buddha, Dharma and the supreme Sangha, I take refuge, until I reach enlightenment, by the merit of practicing the paramitas, may I attain Buddhahood for the benefit of all beings.

Buddhas teachings on the four noble truths is one of the most profound insights into the nature of life. The four noble truths are not just philosophical ideas. Rather, the Buddha taught them as scientific truths, such as laws of gravity and evolution. And to not know these truths is like sleepwalking through life and repeating the same mistakes and expecting different results.

Centering Meditation

Before we start, lets center ourselves so we can pay attention to these profound teachings and be in the present moment with a brief meditation. Ill ring the bell.

Lets start by sitting up straight but be comfortable. Focus the minds attention on the breath. Breathe in and breathe out at your own pace, and just pay attention to your breath going in and going out.

Lets sit for a few moments.

Continue breathing.

As you breathe out, rest your mind in that present moment of awareness.

Inhale and exhale. As you exhale, just rest your mind in that present moment of awareness. Letting go of all your stress and being centered here and now.

Relax. Ill ring the bell now, and you can gently open your eyes.

The Four Noble Truths

The four noble truths are the core foundation of Buddhism, offering profound insights into the very nature of human existence. The first noble truth states that suffering is inevitable, and an inherent part of life itself.

The second noble truth is that there are causes and conditions of the suffering.

The third noble truth is that there is an end to the suffering.

The fourth noble truth is that there is a path that liberates us from suffering.

By decoding the four noble truths, we can have a roadmap to navigate lifes challenges, have freedom from suffering, and live a life of contentment.

So lets explore the four noble truths of the Buddhas teachings and see how these ancient teachings can guide us towards a more meaningful existence and enrich our lives.

The First Noble Truth

The first noble truth is the truth of suffering, and suffering is referred to as dukkha in Pali, the language of the Buddhist scriptures. It states that human lives have inherent feelings of dissatisfaction, discomfort, unpleasantness, and restlessness.

The suffering can manifest in physical pain, or emotional distress. From the moment were born, until the moment we die, we encounter suffering in many different forms, such as birth, old age, sickness, death, separation from loved ones, loss of wealth, unhappiness, and dissatisfaction due to all the changes in our lives. Due to the impermanence of life itself.

A good example can be someone who has a successful business. Even with all the wealth and success, they may suffer from overwhelming stress, strained relationships due to work, work demands and constant fear of failure. So despite all outward achievements, they could be very unhappy and suffering because wealth doesnt necessarily bring us happiness.

However, Buddhas teaching was not just to point out suffering as an inherent fact of life, he also gives us insight into the causes.

The Second Noble Truth

So this leads us to the second noble truth, the truth of the causes of suffering. The Buddha taught that the root cause of suffering is craving, attachment, and ignorance. The endless desire and attachment to acquiring and possessing, as well as to avoid unpleasantness, unpleasant experiences chains us to this vicious circle of endlessly seeking pleasure and avoiding pain.

An example is someone constantly seeking external validation and material possessions. Their attachments and desires lead to a cycle of dissatisfaction as they continually crave for more without finding lasting fulfillment, and they suffer because of this constant craving.

But in the midst of this reality, there is hope.

The Third Noble Truth

The third noble truth is the truth of the cessation of suffering. The Buddha taught that it is possible to overcome suffering by eliminating its causes. For example, by cultivating present moment awareness and letting go of these attachments such as craving, desire, ignorance, hatred, greed, and delusion, we can gradually find inner peace and contentment of our mental anguish and suffering.

So how do we achieve the cessation of suffering?

The Fourth Noble Truth

This brings us to the fourth noble truth, the truth of the path that leads to the cessation of suffering. Often called The Noble Eightfold Path.

This path consists of eight interrelated principles. They are right understanding, right intention, right speech, right action, right lifestyle, right effort, right mindfulness, and right meditation and concentration.

By cultivating qualities such as these, in our thoughts, words, and action, we can progress towards a meaningful and fulfilling existence.

Living a Life of Purpose

So now lets reflect on how these profound insights into the four noble truths can guide us towards living a life of purpose.

Firstly, by recognizing the truth of suffering, we can develop a greater empathy and compassion towards ourselves and others.

Secondly, understanding the origin of sufferings allows us to examine our thought patterns of craving and attachment. By cultivating mindfulness and awareness, we can observe our desires without being consumed by them, leading to greater freedom in our own choices.

Thirdly, by embracing the possibility of the cessation of suffering, we can cultivate hope and optimism in all lifes challenges.

Finally, by committing to the noble eightfold path, we can embark on a journey of personal and spiritual growth.

Each step along this path brings us closer to the realization of our full potential, and living in alignment with our deepest values and aspirations.

So in conclusion, the four noble truths offer profound insight into the very nature of human existence, providing us a roadmap for living life with purpose and fulfillment.

By acknowledging the reality of suffering, understanding its causes, embracing the possibility of liberation, and following the path towards awakening, we can transcend the limitations of our conditioned existence, and experience profound peace and freedom, and embark on lifes journey with courage, wisdom, and compassion.

I conclude this talk with the dedication of merit. By this virtue, may I quickly attain the state of buddhahood, and then lead every being without exception to this very state.

I thank you all. May you have peace and happiness in your life.

Thank you.

Read the original post:
The Four Noble Truths: Living Life with Purpose - Tricycle

Pleasant, intriguing humming produced by thin metal funnels painstakingly being rubbed together at the hands of Tibetan Buddhist monks, who this week are creating a sand mandala in Colorado Springs, reaches deep into the human core, leaving solace and beauty behind.

Just what the world needs, says Geshe Khenrap Chaeden.

The Dalai Lama-ordained Buddhist teacher leads the 2023-24 Drepung Gomang Sacred Arts Tour Group, which is in town to build the ancient art form, teach people about Buddhism, and share customs of food and fellowship.

Peace is important. Its all peoples responsibility to come together in love for peace and happiness, Chaeden said Wednesday.

Ten months after arriving in the United States, seven monks from the Drepung Gomang Monastery have made their 35th stopover at Unity Spiritual Center In the Rockies.

The monastery has been located in India since the Buddhist monks were exiled from Tibet in 1959 by the Chinese Communist Party. The religious community of refugees has 2,300 people today, who rely on the caravanning monks' fundraising efforts to live.

God is moving in next door to Hooters.

The monks are creating an Interfaith World Peace Mandala in the spiritual centers sanctuary at 1945 Mesa Road, where the public can view the process from 10 a.m. to 4 p.m. daily.

Dressed in traditional burgundy and yellow robes, monks remove their shoes, pull up cushions to sit on, pick up their funnels and deposit colored grains of sand in an intricate circular pattern on a 5-foot-by-5-foot wooden board on the floor.

The geometric Interfaith World Peace image presents graphics from 12 religions that flank the innermost circle of a globe encasing a dove of peace.

The next ring speaks of the four elements in nature and the four seasons, followed by a circle of the eight symbols of Buddhism. Lastly, a multi-colored ring depicts how the world shines as everyone comes together in peace, Chaeden explains.

The buzzing vibration emitted during the method used to fashion the temporary work of art is the antithesis of the irritating cicada.

Instead of setting teeth on edge, the soothing high-pitched rhythm of the monks dedication to the ancient craft balances the mind and body.

Its so meditating, calming and centering, said the Rev. Dr. Ahriana Platten, interim minister of Unity Spiritual Center In the Rockies. That sound clears your mind and brings you to a place of comfort and ease.

The chaos in the Middle East weighed heavily on the hearts of Christians and people of other faith traditions who gathered in Colorado Springs

The monks pray constantly as they set about the centuries-old work of constructing the mandala, which means world in harmony in Sanskrit.

The art also is intended to serve as a visual prayer that encourages healing, peace, purification and spiritual focus for creators and onlookers.

Of special significance is that each granule of sand that forms the predetermined pattern represents a tear shed by people affected by violence. Blending the sand with tools embodies unity, nonviolence and compassion.

To have in our city this world prayer for harmony amongst all religions at a time when theres so much religious tension around the world is wonderful, Platten said. The work happens over a week here but the impact, the prayer and the blessings carry forward.

A sand mandala is destroyed after its completion to signify the impermanence of existence and in keeping with the Buddhist doctrinal belief in the transitory nature of material life.

A public dissolve the mandala ceremony will happen at 11 a.m. Saturday. From 10 a.m. to 11 a.m., the public can view the completed mandala before the ritualistic destruction.

Then, the sand will be swept in circles and poured into water, which is said to disperse the mandalas healing energies throughout the world.

Each attendee will receive a small packet of the sand to release in their gardens, and a caravan led by the monks to a moving body of water to distribute the remaining sand also is scheduled.

At 2 p.m. Saturday, participants will reconvene at Unity Spiritual Center for a Tibetan Cultural Pageant, an event for children and adults with costumed snow lions, dancers, music and singing.

Business owners, customers and residents of Colorado Springs say they're tired of homeless people infringing on their rights, as they encounter more illegal activity and inappropriate behavior.

The monks will attend Sundays 10 a.m. religious service at the spiritual center before they take off for their next destination, Kansas City, where they repeat the schedule.

This is the first time the monks have returned to Colorado Springs since 2018.

Platten expects up to 1,000 people to participate in the week's activities.

For Michael K., who watched the mandala construction on Wednesday, the event has become a spiritual discipline.

"It's a meditative practice, watching them in their meditation," he said. "What they're doing is not just beautiful but meditative also, and I love visiting this holy place, too."

The monks also sell wares the monks have made such as bracelets, necklaces, wall hangings, purses and other goods and accept donations that they forward to the monastery to pay for the refugees living expenses and operational costs.

Read more:
Tibetan Buddhist monks create a slice of world peace in Colorado Springs, one grain of sand at a time - Colorado Springs Gazette

A Buddhist devotee crisscrossing Vietnam barefoot is a living rebuke to certain corrupt, less exemplary Buddhist monks in the country. By allowing him to walk, the authorities have a chance to earn karma points with the Vietnamese public.

In recent weeks, the story that has captured the imagination of millions of Vietnamese is not the intense power struggle among their top leaders. It is the journey of a humble man, Thich Minh Tue, who has devoted himself to Buddhism through Dhutanga a set of 13 austere practices aimed at achieving non-self (Anatta) and relinquishing all worldly attachments. The solitary monk, who has earned massive public respect through the widespread social media coverage of his journey across Vietnam, presents a unique, unprecedented test for the Vietnamese state to demonstrate its commitment to religious freedom as enshrined in its constitution.

Thich Minh Tues rigorous adherence to Dhutanga involves walking barefoot, subsisting on alms, seeking shelter in forests, bushes, or cemeteries, and relinquishing all material possessions. His unwavering commitment to strictly observing Buddhist teachings has inspired Vietnamese from all walks of life, including intellectuals, artists, overseas Vietnamese, fellow monks, and even Christian priests. He and his patchwork robe, made from discarded fabric scraps collected during his travels, have inspired multiple artistic expressions, including paintings, sculptures, poems, music, and fashion.

Having walked barefoot from the south to the north of Vietnam and back again for several years, Thich Minh Tue became a nationwide phenomenon only recently due to a contingent of YouTubers, Facebookers and TikTokers who follow and record his walks, broadcasting them live to millions of eager viewers. Many locals warmly welcome him every step of the way. He is not only a significant religious force but also an enormous social and media phenomenon.

The widespread appeal of Thich Minh Tue, with a growing congregation of aspiring monks and throngs of curious, admiring members of the public trailing him, is significant as he rose to prominence without the backing of any state-sanctioned religious entity, a striking anomaly within the Vietnamese political landscape. The authorities are typically highly cautious towards any large-scale spontaneous mobilisation that could potentially undermine social and regime stability.

Indeed, official concerns have been expressed about Thich Minh Tue. His pilgrimages sparked public debates about the essence of religious observance within Buddhism, which is Vietnams predominant faith with 14 million followers, double its seven million Catholic adherents. On social media, people hail him as an embodiment of genuine spiritual dedication to the core Buddhist values of simplicity and renunciation. Conversely, they highlight instances of misconduct and materialistic pursuits of certain Vietnamese monks and criticise some pagodas as money-making vehicles, which allegedly function with tacit approval from official sources.

While Thich Minh Tue embarks on his solitary quest for enlightenment and disavows any political agenda, he inadvertently amplifies public scrutiny and critique of state-endorsed Buddhist establishments. Even his alms bowl the inner container of a rice cooker is viewed as posing a threat to the rice bowls of thousands of state-sanctioned monks.

The reaction of the Vietnam Buddhist Sangha (VBS), the countrys official Buddhist organisation, has been dismissive. It asserted that Thich Minh Tue is neither a Buddhist monk nor affiliated with any VBS institution. This defensive stance has elicited public ridicule, as Thich Minh Tue has stated that he is simply a Vietnamese citizen seeking to learn and practice Buddhist teachings without allegiance to any Buddhist institution.

Even so, the Vietnamese state has thus far exhibited considerable restraint. It has adopted a wait-and-see approach, neither endorsing the monk nor banning his practice. Notably, the Vietnamese Government Committee for Religious Affairs states that he is not a Buddhist monk within the VBS establishment, stopping short of denying his status as a Buddhist monk a subtle deviation from the VBS statement. It reaffirms the policy of respecting religious freedom and pledges not to obstruct the pursuit of Buddhist teachings on the right path. This may signal government disapproval towards Buddhist monks who exploit the faith for financial gain and is possibly a subtle endorsement of genuine Buddhist practitioners as a countermeasure against these negative phenomena. Earlier this year, the government disciplined the abbot of Ba Vang Pagoda over its financially motivated display of a strand of Buddhas hair.

True to form, however, the Committee expressed security concerns, particularly emphasising the imperative to prevent hostile forces from exploiting Thich Minh Tues pilgrimages to destabilise the regime. On the ground, the extensive security apparatus closely monitors his journeys but has allowed him and his followers to practice their faith as they travel to various locales. This tolerance persists even when there is occasional public disruption due to large crowds. In many recordings, local police are observed maintaining social order, regulating traffic, or ensuring that the crowds do not disturb the monks during their rest.

Instead of yielding to the impulse of banning phenomena it cannot fully control, the government can create a virtuous circle by showcasing this example as religious freedom and taking the opportunity to address corruption within the official Buddhist system more seriously.

This phenomenon also underscores the power of social media in conveying information to the Vietnamese public, bypassing state-sanctioned narratives and constraints. Those following the monks footsteps online do not rely on mainstream media which continues to refrain from covering his story engaging instead with social media platforms. As his pilgrimages continue to unfold, will the authorities feel compelled to further tighten their screws on Vietnams social media space?

The presence of social media complicates the Vietnamese states handling of Thich Minh Tue. Scrutiny of the countrys religious freedoms traditionally comes from Western countries or political dissidents, but with social media influencers, onlookers, and followers now accompanying his journey, any heavy-handed intervention could provoke international and public backlash.

The Vietnamese authorities must strike a delicate balance between maintaining social-political order and respect for their citizens religious pursuits. While religious matters are highly sensitive for the state, this need not be a binary choice. Instead of yielding to the impulse of banning phenomena it cannot fully control, the government can create a virtuous circle by showcasing this example as religious freedom and taking the opportunity to address corruption within the official Buddhist system more seriously. This will strengthen its bond with the Vietnamese populace, many of whom, inspired by the walking monk, are engaging in their own journeys of introspection.

2024/160

View original post here:
Thich Minh Tue: The Monk Who Walks and Moves Vietnam - fulcrum.sg

Anthony Clark speaks Mandarin fluently, studied in Beijing, and taught tai chi and kung fu for more than 15 years. Students can pop into the Whitworth University professor's office anytime to practice Chinese calligraphy. As a historian of Chinese-Western exchange, Clark has dedicated his professional career and much of his personal life to learning Chinese culture.

But the key to his cross-cultural success? Acknowledging the differences between people, he says, in order to see them as they truly are.

This is the underlying motivation beneath Clark's recent work, Catholicism and Buddhism: The Contrasting Lives and Teachings of Jesus and Buddha. Unlike some of his other scholarly works, it is a short book for the general public that parses the deep-rooted differences between Catholicism and Buddhism.

Though outward expressions of each religion might look similar, the inward motivations of the two practices are separate and, at times, contradictory. While Christians seek to live aligned with a good, loving creator forever, Buddhists hope their kindness will eventually earn them the peace of extinction. Instead of conflating the two belief systems, understanding their differences is a way to respect our neighbors and their worldview, he says.

"Virginia Woolf once said something like, 'If you can't be honest about yourself, how can you be honest about others?'" Clark says. "This idea of being genuinely honest about what one thinks and believes, and what one's identity is, helps us to be more sympathetic."

Clark is a Catholic who teaches classes on China and Buddhism at a Protestant university. He knows what it is to sit in, and even seek out, disagreement. It's a lesson in patience and compassion that is not only helpful in religious discussions, but in any setting where disagreement could be uncomfortable.

"All of my Buddhist friends, especially Buddhist friends outside of the United States, were very adamant that we will understand each other better if we actually write down what we think, so that we can confront these differences and collaboratively work together," Clark says. "So it came about from this strong commitment to be honest, and then secondly, a strong commitment to how much we need to be together with that honesty."

You don't have to be a religious scholar to read Clark's book. It starts with a basic question that almost everyone asks at some point in their life: Is there a God?

"The fundamental difference between Christianity and Buddhism is the God question," Clark says. "The God question is an important one, no matter what religious tradition you're in. In terms of Christianity, we have this idea of a God, then we have this trinity with Jesus and this whole idea of redemption and being given grace and forgiveness. In Buddhism, there is no theology because there's no 'theos,' there's no God. That's crucially different."

Christianity is based on a relationship with the creator, Clark says, in which the human knows that they are loved. Buddhism doesn't worship a deity but is reliant on an impersonal justice system known as karma, where personal actions dictate future incarnations until one reaches the state called "nirvana."

"I like to think of Buddhism as an idea that we have something like a soul, and that soul could go through trillions or zillions of reincarnations," Clark says. "But at the end of one's reincarnated cycle, your soul ends. Now, what that end means is a debate within Buddhism. But you have multiple lives and an end of the soul. Christianity is the opposite. You have one life, but a soul that is eternal. That distinction inspires us to think differently about how we live."

Even though both religions value charity, compassion, peacefulness and self-understanding, the motivations for those virtues are different.

Clark says that Christians ought to live in the secure knowledge that everyone is loved by a creator God who knows and suffers with them. The end goal is for everyone to live together forever.

Buddhists, Clark says, see in every person the possibility that they are a spouse, friend or relative from a past or future life. Therefore, they must be treated respectfully in order to finally achieve the ultimate peace that is oblivion or annihilation.

There are other secondary distinctions that Clark discusses, but they can pretty much all be traced back to these separate foundations.

"The Dalai Lama once said, 'When people say that Christianity and Buddhism are the same, it's like putting a sheep's head on a yak's body,'" Clark says. "My research wants to tease those differences out so that someone doesn't go to Kmart and buy a Buddha statue but not understand the message of Buddhism, which is a beautiful, loving message. But it's good to know what that means. We talk so much in modern academics today about respecting and honoring the other part of that is actually listening to the other. That's part of the project. Celebrating the other requires knowing the other."

Follow this link:
Whitworth historian Anthony Clark's recent book helps Buddhists and Christians acknowledge their differences in order ... - The Inlander

The International Campaign for Tibet (ICT), the worlds largest Tibet support group based in Washington, released its report on Wednesday that exposed the Chinese Communist Partys (CCP) strategy of using a Chinese Buddhist group to transform Tibetan Buddhism in Chinas image.

The report titled Buddhist Association of China Takes A Leading Role In Chinas Attempts To Control and Forcibly Reshape Tibetan Buddhism mentioned that, since the takeover of Xi Jinping President of China, the Buddhist Association of China (BAC) has become a key tool in assimilating and transforming Tibetan Buddhism. Especially concerning the search for and recognition of reincarnating lamas. The BAC has a special Tibetan Buddhism Working Committee, which oversees the implementation of CCP directives in Tibetan monasteries.

The report documents a change in the charter of BAC to fit the CCPs political agenda. According to the report, In 2020, it was amended to include Sinification of Buddhism in China as one of its objectives and to support the leadership of the Communist Party of China and the socialist system, study and implement Xi Jinpings Thought on Socialism with Chinese Characteristics for a New Era, and adhere to the direction of the Sinification of Buddhism in China.

According to the report, the BAC has adopted an extreme political tone, leaving no stone unturned in pushing forward the CCPs agenda. The BAC is forced to form a party-oriented committee within the BAC, even when the decisions of the BAC are made by local religious leaders. It has been strengthening its institutional foundation in recent years, which includes five-year plans and shaping monastic training to meet political goals, the report says.

The report further elaborates that the CCP has introduced measures, regulations and initiatives to exercise control over the recognition of centuries-old traditions related to the future reincarnation of the Dalai Lama.

Read the original here:
Beijing uses Chinese Buddhist group to transform Tibetan Buddhism: report - India Narrative

New Delhi: Indian Council for Cultural Relations on Friday 31 May, conferred the International Award for Promotion of Buddhism on Venerable Sitagu Sayadaw Dr. Ashin Nyanissara.

At a special ceremony held at the India Centre of the Embassy of India in Yangon, E. Kumar Tuhin, Director General, Indian Council for Cultural Relations (ICCR) conferred the International Award for Promotion of Buddhism 2023 on Venerable Sitagu Sayadaw Dr. Ashin Nyanissara, one of the most revered personalities in the Buddhist community in Myanmar.

This Award carries a citation, a medallion and a cash prize of USD 20,000 (USD twenty thousand). It recognizes Venerable Sitagu Sayadaw Dr. Ashin Nyanissara's dedicated self-less service to promotion of Buddhism and Buddhist teachings in Myanmar and beyond. In the past, the International Award for Promotion of Buddhism had been presented to Otani University (Japan), Dr. Duong Thi Thanh Huong (Vietnam) and Mr. Choijamts Demberel (Mongolia).

In 2021, the Indian Council for Cultural Relations (ICCR) instituted the prestigious"International Award for Promotion of Buddhism", to recognize the outstanding contribution of foreign scholars/individuals/organizations for the promotion of Buddhism globally.

For millennia, India and Myanmar have shared a deep-rooted Buddhist connection, serving as conduit for the transmission of wisdom and culture across our borders.

Venerable Sitagu Sayadaw Dr Ashin Nyanissara's tireless efforts have further strengthened this bond, transcending geographical boundaries to promote harmony and understanding among diverse communities.

Through his extensive philanthropic initiatives, Dr. Ashin Nyanissara has played a pivotal role in providing education, healthcare, and humanitarian aid to the people. His holistic approach to social welfare has empowered countless individuals to lead fulfilling lives.

Furthermore, Dr Ashin Nyanissara's efforts in preserving and promoting the rich Buddhist cultural heritage, shared by both India and Myanmar, have been instrumental in fostering greater cultural exchange and understanding between the two nations.

His initiatives have promoted exchanges of visits of monks and scholars between India and Myanmar, facilitated academic dialogue and enriched the cultural tapestry of both countries.

The Award Ceremony today was attended by about 150 guests. Ambassador of India to Myanmar Abhay Thakur welcomed them, and underscored India's abiding Buddhist connection with Myanmar.

In his acceptance speech, Venerable Sitagu Sayadaw dwelt upon the role and contribution of Buddhism in addressing individual and social problems as well as in promoting mutual understanding and spiritual ties between India and Myanmar. Union Minister for Information U Maung Maung Ohn, Union Minister of Religious Affairs and Culture U Tin Oo Lwin, Chief Minister of Yangon Region U Soe Thein, Mayor and Chairman of Yangon City Development Committee U Bo Htay graced the event.

In addition to senior Buddhist figures including Venerable Sayadaw Sobhita from the International Buddhist Education Centre in Sagaing Region and Venerable Panna Zaw Da, Chief Monk of the Alodawpyie Meditation Centre and Monastery in Rakhine State, President of U Nu Daw Mya Yi Foundation Daw Than Than Nu, scholars, academics, ICCR Alumni from Universities across Myanmar, and members of the Indian and Indian-origin community in Myanmar attended the event.

Read the original:
Sitagu Sayadaw Receives International Buddhism Promotion Award in Yangon - ETV Bharat

The historic event symbolizes the ongoing fight against caste-based oppression and the pursuit of a more just and equitable society.

Bengaluru- On June 2, approximately 500 Dalit families in Anekal, Bangalore district, will embrace Buddhism in a significant event marking a resurgence of Buddhist values among the Dalit community.

This mass conversion comes as a response to the declining number of Buddhists in Karnataka over the past two decades and is organized by various Ambedkarite organizations.

The conversion ceremony will take place at Dr. B. R. Ambedkar Maidan in Sarjapur town. Preparations are in full swing, with volunteers distributing leaflets door-to-door to ensure maximum participation and awareness.

Anand Chakravarty, the program coordinator, shared with The Mooknayak that around 3000 people are expected to abandon Hinduism and adopt Buddhism during the grand ceremony.

The event is supported by several Ambedkarite organizations, including the Ambedkar School of Thought, Samata Sainik Dal, Neelam Cultural Center, Bhima Book Bank, Phule Civils Academy, and Ambedkar Study Circle. These organizations have been actively conducting awareness programs across various districts and villages in Karnataka to promote this transformation.

Anand highlighted that these Dalit organizations conduct ongoing awareness initiatives, offering tuition care, career guidance, and social awareness camps for women, youth, and activists. These efforts aim to foster social empowerment and equality within the community.

On October 14, 1956, Dr. B. R. Ambedkar, along with approximately 600,000 followers, converted to Buddhism at Deekshabhoomi in Nagpur. This mass conversion was a radical assertion of identity and a rejection of the oppressive caste system that had plagued Indian society for centuries. Ambedkar's conversion was not just a religious act but also a philosophical commitment to equality, compassion, and social justice.

Babasaheb viewed Buddhism as a powerful tool for the empowerment of the oppressed, offering a path to self-realization and respect, irrespective of caste or social status.

His conversion inspired a wave of social awakening across India, challenging entrenched notions of hierarchy and discrimination.

"All Dalit organizations have united to adopt Buddhism as shown by our leader Babasaheb to escape the vicious cycle of the deteriorating caste system," Anand explained. The voluntary conversion of around 500 families, with 3000 supporters joining them, marks a significant step towards embracing Buddhist values and rejecting caste-based discrimination.

During the ceremony on June 2, the families converting to Buddhism will pledge to follow Babasaheb's 22 vows. These vows include treating everyone with equality, compassion, and fraternity, adopting a scientific approach to life, and living without intoxicants and ostentation.

This commitment symbolizes their dedication to living a life free from the inequalities and discriminations of Hinduism.

After conversion, the neo-Buddhists will abandon Hindu customs, festivals, beliefs, and rituals. Instead of traditional Bhajan Kirtan, Buddha Vandana will resonate in their communities, marking a significant cultural and spiritual shift.

The mass conversion to Buddhism on June 2 marks a turning point, reflecting a continued struggle for social justice and equality. It echoes Ambedkar's legacy, providing the Dalit community with a framework for reclaiming their dignity and rights. This historic event symbolizes the ongoing fight against caste-based oppression and the pursuit of a more just and equitable society.

The Buddhist population in India is approximately 8.44 million, with around 3.6 million residing in urban areas and about 4.8 million in rural areas. The state with the highest Buddhist population is Maharashtra, home to 6.5 million Buddhists.

This is followed by West Bengal with 0.28 million, Madhya Pradesh with 0.21 million, Uttar Pradesh with 0.2 million, Sikkim and Arunachal Pradesh each with 0.16 million, Tripura with 0.12 million, and Jammu and Kashmir with 0.11 million.

Karnataka has a total Buddhist population of 0.097 million, according to the 2011 Census reports by the Government of India.

As per a research report published in 2022 , Karnataka recorded a significant decline of 76.4% in its Buddhist population between 2001 and 2011, dropping from 393,300 to 95,710. This contrasts sharply with the previous decade, 1991 to 2001, which saw a dramatic increase of 439% in the Buddhist population, rising from 73,012 to 393,300. According to the 2011 Census, the Buddhist population has declined by approximately 76% since 2001.

The reasons for this sharp decline are multifaceted and retrospective. In 1989, under Prime Minister V.P. Singh, a committee was formed to amend the constitution to include converted Buddhists under the Scheduled Castes (SC) category for internal reservation. However, no substantial progress has been made in this direction.

The proposal was to grant converted Buddhists the status of Scheduled Caste Buddhists by adding them to the current list of 101 Scheduled Castes in Karnataka. Since this provision has not been implemented, converted Buddhists do not receive caste certificates, leaving them without the benefits of reservations available to SCs and Scheduled Tribes (STs).

This lack of official recognition and associated benefits has led many converted Buddhists to remain within the Hindu system to access SC/ST reservation benefits.

Additionally, converted Buddhists are not eligible for the 4% reservation allocated to Religious Minority communities in India. They find themselves in a twilight zone, unable to access reservations under either the SC/ST category or as a religious minority.

Compounding the issue, caste certificate issuing authorities, typically Tahsildars at the Tehsil level, often deny certificates to converted Buddhists due to inconsistencies and lack of clarity in the issuing process. This bureaucratic hurdle further discourages conversions and contributes to the decline in the Buddhist population in Karnataka.

You can also join our WhatsApp group to get premium and selected news of The Mooknayak on WhatsApp. Click here to join the WhatsApp group.

See the original post here:
In the Suburbs of Bengaluru, 3000 Dalits Are Set to Denounce Hinduism and Embrace the Buddhist Way of Life - The Mooknayak English

An influential voice in a new generation of Buddhist teachers, Owens is respected for his work focused on social change, identity and spiritual wellness.

ROME, Ga (AP) Instead of traditional maroon and gold Tibetan Buddhist robes, Lama Rod Owens wore a white animal print cardigan over a bright yellow T-shirt with an image of singer Sade, an Africa-shaped medallion and mala beads the most recognizable sign of his Buddhism.

Being a Buddhist or a spiritual leader, I got rid of trying to wear the part because it just wasnt authentic to me, said Owens, 44, who describes himself as a Black Buddhist Southern Queen.

For me, its not about looking like a Buddhist. Its about being myself, he said at his mothers home in Rome, Georgia. And I like color.

The Harvard Divinity School-educated lama and yoga teacher blends his training in the Kagyu School of Tibetan Buddhism with pop culture references and experiences from his life as a Black, queer man raised in the South by his mother, a pastor at a Christian church.

Today, he is an influential voice in a new generation of Buddhist teachers, respected for his work focused on social change, identity and spiritual wellness.

On the popular mindfulness app Calm, his wide-ranging courses include Coming Out, Caring for your Grief, and Radical Self-Care (sometimes telling listeners to shake it off like Mariah Carey). In his latest book, The New Saints, he highlights Christian saints and spiritual warriors, Buddhist bodhisattvas and Jewish tzaddikim among those who have sought to free people from suffering.

Saints are ordinary and human, doing things any person can learn to do, Owen writes in his book, where he combines personal stories, traditional teachings and instructions for meditations.

Our era calls for saints who are from this time and place, speak the language of this moment, and integrate both social and spiritual liberation, he writes. I believe we all can and must become New Saints.

But how? Its not about becoming a superhero, he said, stressing the need to care for others.

And its not reserved for the canonized. Harriet Tubman is a saint for me, he said about the 19th century Black abolitionist known for helping enslaved people escape to freedom on the Underground Railroad. She came to this world and said, I want people to be free.

Owens grew up in a devout Baptist and Methodist family. His life revolved around his local church.

When he was 13, his mother, who owns a baseball cap that reads: Gods Girl, became a United Methodist minister. He calls her the single greatest impact in his life.

Like a lot of Black women, she embodied wisdom and resiliency and vision. She taught me how to work. And she taught me how to change because I saw her changing.

He was inspired by her commitment to a spiritual path, especially when she went against the wishes of some in her family, who like in many patriarchal religions believed a woman should not lead a congregation.

Im very proud of him, said the Rev. Wendy Owens, who sat near her son in her living room, decorated with their photographs and painted portraits.

He made his path. He walked his path, or he might have even ran his path, she said. Dont know how he got there, but he got there.

A life devoted to spirituality seemed unlikely for her son after he entered Berry College, a nondenominational Christian school. It didnt deepen his relationship with Christianity. Instead, he stopped attending church. He wanted to develop a healthy sense of self-worth about his queerness, and was dismayed by conservative religious views on gender and sexuality. He felt the way that God had been presented to him was too rigid, even vengeful. So, in his words, he broke up with God.

His new religion, he said, became service. He trained as an advocate for sexual assault survivors, and volunteered for projects on HIV/AIDS education, homelessness, teen pregnancy and substance abuse.

Even though I wasnt doing this theology anymore, what I was definitely doing was following the path of Jesus: feeding people, sheltering people.

After college, he moved to Boston and joined Haley House, a nonprofit partly inspired by the Catholic Worker Movement that runs a soup kitchen and affordable housing programs.

There, he said, he met people across a range of religious traditions from Hinduism to Christian Science to all the denominations of Christianity, Buddhists, Wiccans, Muslims. Monastics from different traditions, everyone.

A Buddhist friend gave him a book that helped him find his spiritual path: Cave in the Snow, by Tibetan Buddhist nun Jetsunma Tenzin Palmo.

The British-born nun spent years isolated in a cave in the Himalayas to follow the rigorous path of the most devoted yogis. She later founded a nunnery in India focused on giving women in Tibetan Buddhism some of the opportunities reserved for monks.

When I started exploring Buddhism, I never thought, Oh, Black people dont do this, or maybe this is in conflict with my Christian upbringing, Owens said. What I thought was: Heres something that can help me to suffer less. I was only interested in how to reduce harm against myself and others.

At Harvard Divinity School, he was again immersed in religious diversity even a Satanist was there.

What I love about Rod is that hes deeply himself no matter who hes with, said Cheryl Giles, a Harvard Divinity professor who mentored him and who now considers him one of her own teachers.

When I think of him, I think of this concept of Boddhisatva in Buddhism, the deeply compassionate being who is on the path to awakening and sees the suffering of the world and makes a commitment to help liberate others, said Giles.

And I love, she said, that hes Black and Buddhist.

Through Buddhism, mindfulness and long periods of silent retreats, Owens eventually reconciled with God.

God isnt some old man sitting on a throne in the clouds, whos, like, very temperamental, he said. God is space and emptiness and energy. God is always this experience, inviting us back through our most divine, sacred souls. God is love.

His schedule keeps him busy these days appearing in podcasts and social media, speaking to college students and leading meditations, yoga and spiritual retreats across the world.

So much inspires him. He wrote his latest book listening to Beyonce and thinking about the work of choreographer Alvin Ailey. Theres Toni Morrison and James Baldwin. He loves Tony Kushners Angels in America. And pioneering fashion journalist Andre Leon Talley of Vogue magazine, who he says taught him to appreciate beauty.

I want people to feel the same way when they experience something that I talk about or write about, Owens said. Thats part of the work of the artist to help us to feel and to not be afraid to feel. To help us dream differently, inspire us and shake us out of our rigidity to get more fluid.

The post Lama Rod Owens describes himself as a Black Buddhist Southern Queen. He wants to free you from suffering appeared first on TheGrio.

See the original post:
Lama Rod Owens describes himself as a Black Buddhist Southern Queen. He wants to free you from suffering - AOL