Oct. 2 05:08 am JST Oct. 2 | 06:48 am JST 2 Comments

Looking for Japanese spirituality and history all wrapped up into one fantastic experience? A day visit, or better yet, a stay at Eihei-ji Temple will leave you with lasting memories and maybe even eternal peace.

Fukui PrefecturesEihei-ji Temple stands as one of Japans two head temples of Soto Zen Buddhism. Introduced to Japan in the 13th century by Dogen Zenji, the Soto school is the largest single religious denomination in the nation, with more than 14,000 temples dotted across the country.

Who was Dogen Zenji?

Dogen founded Eihei-ji in 1243, in what is today Fukui City, north ofKyoto Prefecture. Dogen and his followers were looking for a home to avoid conflict arising with other sects of Buddhism, such as Tendai.

For a short time, the temple was known asDaibutsu(Giant Buddha) Temple, but Dogen renamed the complex to Temple of Eternal Peace, or Eihei-ji, in 1246. Dogen lived the remainder of his life at Eihei-ji, leaving only once at the Shogun regents request. After he died in 1252, priests entombed Dogens ashes and a memorial in Eihei-jisjoyoden,or founders hall.

Today, Eihei-ji is the head training temple of Soto Zen Buddhism, and more than 200 priests and nuns call the temple home. Practicing Soto Zen priests from all over Japan, and even the United States San Francisco Zen Center, come to Eihei-ji to meditate and chant sutras.

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Do a temple stay at the headquarters of Soto Zen Buddhism - Japan Today

Catholics in central Vietnam have developed interfaith relations with local Buddhists by celebrating the Mid-autumn Festival with hundreds of disabled children.

More than 100 children with physical disabilities in blue T-shirts sang songs, clapped and welcomed a group of priests, religious and volunteers at the Buddhist-run Long Tho Center for Disabled Children in Hue on Sept. 30.

Catholic visitors played organs, sang childrens songs and offered traditional games to children, mostly from Buddhist families. Children also performed traditional dances and sang songs.

They offered them gifts including balloons, Mid-autumn cake, sweets, rice, instant noodles, fish sauce and bobble hats, each costing 200,000 dong (US$9).

The visit aims at bringing Mid-autumn Festival joy to these disabled children who have few opportunities to celebrate the yearly traditional festival like others, said Sacred Heart Father Joseph Phan Tan Ho, head of the group.

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Father Ho, who works with disadvantaged people regardless of their backgrounds in the central provinces, said the event was also designed to maintain interfaith constructive dialogue between local Catholics and Buddhists. Thua Thien Hue province is home to Buddhism in central Vietnam.

Father Mattheus Mai Nguyen Vu Thach, head of Hue Archdioceses interfaith committee, and Buddhist nun Thich Nu Thoai Nghiem, vice director of the center, also handed gifts to the children.

We would like to thank you very much for warmly welcoming us, Father Thach told the center staff and children. The priest hopes the event will promote cooperative, constructive, friendly and positive interaction between followers of the two faiths.

Thich Nu Thoai Nghiem said she was deeply grateful to Catholic visitors who love and provide generous basic supplies for children at the center. Many suffer Down syndrome, paralysis, hearing and visual impairments, and congenital abnormalities.

Nguyen Van Thoi, who suffers paralysis of both legs and uses a wheelchair, said he was happy to celebrate the festival with Catholics who treated him with respect. His father died in a road accident and his mother remarried. The 19-year-old man had to sell lottery tickets for a living before he was admitted to the center in 2017.

Caritas workers and volunteers also held Mid-autumn ceremonies for 100 other children with physical disabilities and infected with HIV/AIDS at the Pastoral Center in Hue. Most of the beneficiaries were from Buddhist families.

Lovers of the Holy Cross Sister Mary Truong Thi Thao, a member of Caritas in Hue, said the children made lanterns, performed lion dances, played games, had meals and received gifts.

We try to bring the children festival joy and strengthen our relationships with their families, said Sister Thao, who is in charge of children's service.

Daughters of Our Lady of the Visitation Sister Therese Nguyen Thi Kim Lan said her congregation also gave gifts and food to 45 children from Buddhist families who live on boats in rivers on Sept. 27.

She said nuns pay regular visits to their families and teach human values and English to them on Sundays at the mother house.

Joseph Tran Ngoc Tri, head of Catholic youths in Kim Doi Parish, said young people make money by performing lion dances around the parish and offer school supplies, lanterns and cake to 200 children.

He said catechism students will invite three Buddhist children each to attend a Mid-autumn ceremony held at the church on Oct. 1.

Michael Nguyen Dinh Thanh, head of altar boys from Phu Cam Parish, said they performed lion dances for child patients from Hue Central Hospital.

Father Ho said his group also provided over 1,000 gifts for children from poor families in the districts of A Luoi, Huong Tra and Quang Dien which had been severely hit by Tropical Storm Noul.

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Catholics spread joy to disabled Buddhist children in Vietnam - UCAN

A part of the Buddhist religion similar to the one practised in neighbouring Tibet, these sights while making up for pleasant roadside views, also hold great cultural and historical significances.

By Monidipa Dey

Those that have travelled to Ladakh, Spiti, Sikkim or to other Indian Himalayan states will be familiar with the innumerable pretty chortens that dot the landscape and the colourful flags with their printed mantras that brighten up houses, farms, mountain passes, and water bodies. A part of the Buddhist religion similar to the one practised in neighbouring Tibet, these sights while making up for pleasant roadside views, also hold great cultural and historical significances.

In the modern context, Tibetans refer to those from Tibet (in a geographical and political sense); however, owing to ancient and early medieval cultural ties with the old Tibetan kingdom, many Indians also practice Buddhism as practised in Tibet, which is pretty obvious when we travel to the Himalayan states. Besides the locals, many refugees from Tibet owing to political crises in their own country have made India their home in the last few decades, and have kept their religious and cultural practices intact.

The history of Tibetan Buddhism is strongly rooted in India, and records show that while Buddhism made an appearance in the Tibetan kingdom around 7th century CE and received royal patronages, it took a firm shape only after the famous monk Atish Dipankar (9821054 CE) from the Pala era Bengal carried with him the essence of Mahayana and Vajrayana Buddhism and spread it among the masses, from Tibet to Sumatra and beyond. Before Buddhism arrived from India, Tibetans practiced Bon religion, an ancient form of worship. The Bon religion believed in the worship of natural spirits, and exorcism to drive away demons and remove negative effects. Many aspects of the Bon traditions were absorbed into Indian Buddhism, which finally gave rise to the form of Buddhism followed in Tibetan platuea and Indias Himalayan frontier regions. The Bon religion still survives in some parts of Tibet, and the adherents follow practices and philosophies that show a striking similarity to Tibetan Buddhism.

What do the fluttering flags say?

Hanging long strings of prayer flags/banners, and hoisting prayer flags on poles is a unique characteristic of Tibetan culture, and these are frequently seen on mountain passes and tops, farms, forests, beside water-bodies, houses, and gompas. In Tibetan language these flags are referred to as dar lcog, wherein dar means cotton cloth and lcog means an upright position (silk and synthetic fabrics are also used). This custom has been in practice for more than a thousand years now, and it is believed that initially the tradition started as a symbol of war, which later modified itself to denote religious activities. As Buddhism took hold among the Tibetans, even the ancient war symbols (flags and spears) slowly turned into philosophical symbols of positive energy that brought forth good fortune, while removing obstacles and unhappiness.

A closer look at the flags and banners show that five different colours are always used in the same order: blue on top, followed by white, red, green, and yellow. The five colours denote five natural elements, wherein blue denotes the sky, white stands for clouds, red is for fire, green is for water, and yellow depicts the earth. The Tibetans belief that there must be a balance between these five natural elements for prosperity (good crop yield and thriving cattle), which in turn will fill the world with happiness and peace. When the balance is lost, unhappiness and misery will engulf the world.

There is another line of Tibetan philosophy that claims the colours represent water (blue), iron (white), fire (red), wood (green), and earth (yellow). In this case the colours should be placed giving precedence to the raisers dominating natural element. Interestingly, a common form of this flag known as wind-horse prayer flag has Garuda as one among the four supreme power animals shown on it.

Why the stacked stones?

The stacked stones, a common sight in the mountains, tell us tales of previous travellers who have been to that place. Often stacked stones that are seen on mountain passes are covered with prayer flags. These cairns are revered objects, as it is believed they help to please the natural spirits/deities. These stacked stones with prayer flags are known as la btsas. Here the word la means mountain pass, and btsas likely refer to a tax paid when going to a sacred place. The practice started long back, when travellers and traders in ancient times made arduous journeys across high mountain passes. Once a pass was reached after a tortuous trek, it was considered a major achievement. The travellers would then collect stones, make a stack, and place some food item on it as an offering. Besides serving as offerings to create positive energy, the stacked stones with food items were also offerings for the later travellers who might arrive exhausted and without any food. With the passage of time as travelling turned less arduous, this practice of boosting the morale of later travellers by keeping food for them gradually went obsolete, and stone stacking turned into a custom of appeasing gods. As more and more stones piled up, flags were put on them, and slowly they turned into means of pacifying the natural spirits and gods. The script often seen on these stones and on Mani stones are known as Lantsa script, which is an Indian Buddhist script of late Pala origin, hence some alphabets are similar to Bengali alphabets.

There is also another line of thought which believes that in ancient times the mountain passes were boundaries of different kingdoms, and as people crossed the borders, they were obliged to pay taxes (la btsas), which later changed into a custom of appeasing deities.

There are more such interesting titbits from the Tibetan cultural aspects, which after a closer study reveal the complex weaving of two ancient religions (Bon and Indian Buddhism) to create a new form that has kept alive both the religions, despite the apparently seamless integration.

(The author is a well-known travel writer. All images providedby the author. Views expressed are personal.)

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Travelling to Indias Himalayan frontiers? Heres why you see fluttering colored flags and stone stacks - The Financial Express

Gangtok: The Northeastern state of Sikkim is all set to have a Buddhist University -- named Khangchendzonga Buddhist University (KBU), it will become the first private Buddhist university in India and the first university in Sikkim to be founded by the Sikkimese people.

A bill in this regard was passed by the Sikkim Legislative Assembly 21 September to establish a Buddhist university in the northeastern Indian state. Interestingly, the session of the Legislative Assembly, which also passed eight other bills, was limited to a single session due to the COVID-19 pandemic.

Prem Singh Tamang, expressing gratitude to the members of the Legislative Assembly for passing the KBU bill, said: "This is a fulfillment of the SKM [Sikkim Krantikari Morcha] Party's manifesto to build a Buddhist university in Sikkim and will place Sikkim prominently on the map of higher education in India and the world."

Tamang in his release also stated that KBU would advance Buddhism in Sikkim and the world, and offer "innovative models of education and offer cutting-edge vocational programs with a broad-based foundation in liberal arts so that students of the lower and lower-middle class can be prepared for rewarding careers in India and outside."

Buddhism is one of the primary religions followed in the Himalayan state. A recent census shows that 57.8 percent ]of the population follow Hinduism, with Buddhists accounting for 27.4 percent and Christians 9.9 percent. Vajrayana Buddhism plays a significant role in Sikkim's public life.

Education Minister Kunga Nima Lepcha, who introduced the KBU bill in the Legislative Assembly, said the new university would promote knowledge, understanding, and development in all members of the community.

As per reports, this upcoming university is to be modeled on the guidelines laid out by the National Education Policy in India and is to help the achievement of Sustainable Development Goals (SDGs).

Also Watch: Assam DIG (retd) who owns 8kg gold, 5 hotels, 5 flats, 2 tea estates, 1500 bighas of land

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Sikkim to establish new Buddhist university in accordance with National Education Policy guidelines -... - The Sentinel Assam

Venerable Yvonne Tsai, a Buddhist nun with the Great Wisdom Buddhist Institute, spoke during a regular council meeting in Montague on Sept. 14. During the meeting, council put a proposal on hold from the Great Wisdom Buddhist Institute to build a nuns' residence in the community. - SaltWire file

Douglas Campbell Guest opinion

The National Farmers Union (NFU) is praising the Three Rivers municipal council for its care in dealing with issues relating to the Buddhist communities in the region. In recent days the council voted to refuse a permit to Great Wisdom Buddhist Institute (Buddhist nuns) for the building of a residence in Brudenell, eventually to be expanded to hold over 1,000 nuns. It was clear that the centre of concern for many attending the council meeting was far greater than the building permit. There has been an increasing growing anxiety in the surrounding area of Three Rivers, as well as other parts of P.E.I., about what appears to be unregulated land accumulation by foreign interests and corporations, through deliberate disregard for and manipulation of the Lands Protection Act.

For people who may not be aware, the Lands Protection Act was put in place in 1982 by the then Progressive Conservative government of Angus MacLean. It was, and continues to be, a forward thinking piece of legislation of spirit and intent and laws to ensure Islanders retain the right to the ownership and use of their land. It was also to protect Island farmers from direct competition by processors. The act is entrenched in the Canadian Constitution. While Island land has always been a target of outside interests with deep pockets, the NFU believes the act is more relevant than ever now as the worldwide land grab escalates.

The NFU wonders if the Buddhist presence in Southern Kings County might be following some of the same patterns of land ventures in other parts of P.E.I. Two corporations, along with others, cluster together family members to come up with numerous legitimate farm corporation, each of which can own 3,000 acres. It is a brazen breaking of both the letter and the spirit of the Lands Protection Act, which decrees that all such off-shoot corporations must be considered as one corporation.

Thus far we know of a number of organizations under the heading of Buddhist. Some of the Buddhist organizations, which come into the conversation in P.E.I. are: Bliss and Wisdom; Great Enlightenment Buddhist Institute Society (GEBIS), the monks with monasteries in Little Sands and Heatherdale; GEBIS Charlottetown, a non-profit organization on Great George Street; Moon Light International Foundation; Great Wisdom Buddhist Institute (GWBI), a monastery where nuns study and practise the teachings of Buddha, currently on the Uigg Road, with extensive plans for Brudenell. There is also the Moonlight International Academy, a private boarding school in Little Sands for the teaching of Buddhism especially to teenagers and some preteens.

The long-time residents of Southern Kings, from the first arrivals of the monks, nuns and students, have given the Buddhists an ongoing warm welcome, and have known these new neighbours as peaceful and kind. However, uneasiness entered the picture when people began noticing that farmland and other real estate seemed to be changing hands small-holding-by-small-holding.

Yet on all levels, the current government to-date is following in the footsteps of previous governments in its weakness and unwillingness to enforce the spirit, intent and even the letter of the Lands Protection Act. It seems powerless to follow the money or to enforce laws related to international money transactions, acquisitions and investments within their jurisdiction.

There are many unanswered questions which the P.E.I. government and IRAC must answer. The Municipality of Three Rivers should not have to be the enforcers of the Lands Protection Act. But how great it is that council listened and understood there are deep-seated issues behind the building permit request. The NFU insists that the responsibility for overseeing the letter, spirit, and intent of Lands Protection Act belongs squarely on the shoulders of the P.E.I. government. It is past time to see action relating to land acquisition in Southern Kings.

Douglas Campbell lives on their family farm in Southwest Lot 16 and is District Director of the National Farmers Union.

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NFU: Understanding the spirit and intent of the Lands Protection Act - TheChronicleHerald.ca

Neighbors please be mindful of social distancing guidelines while you do your part to slow the spread of the new coronavirus. See the latest guidance from the CDC here.

This post was contributed by a community member. The views expressed here are the author's own.

Live-Streaming Buddhist Retreat: The True Nature of Self, Saturday, October 10th, 10:00am 3:15pm. The object that we most grasp at is our self. We experience deep suffering when this self is criticized, judged or unhappy in any way. Buddha taught that we are actually very confused when it comes to understanding how this self actually exists and because of that confusion, we stay stuck in unhappiness. In this day retreat, we will explore the nature of the self and engage in practical meditations to help increase our wisdom and live our life more joyfully. Everyone is welcome. Cost: $25. Course will remain available online for 48 hours after class for those who pre-register and cant attend live. For info and registration visit: https://meditationinconnecticut.org/living-lightly-discovering-the-true-nature-of-self/

There is no greater method for experiencing peace of mind and happiness than to understand and meditate on emptiness. Geshe Kelsang Gyatso.

Free e-book Modern Buddhism: https://emodernbuddhism.com/

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The True Nature of Self: A Live-Streaming Buddhist Retreat - Patch.com

The National Farmers Union (NFU) is praising the Three Rivers Municipal Council for its care in dealing with issues relating to the Buddhist communities in the region. In recent days the council voted to refuse a permit to Great Wisdom Buddhist Institute (Buddhist Nuns) for the building of a residence in Brudenell, eventually to be expanded to hold over 1,000 nuns.

It was clear the centre of concern for many attending the council meeting was far greater than the building permit. There has been growing anxiety in the surrounding area of Three Rivers, as well as other parts of PEI, about what appears to be unregulated land accumulation by foreign interests and corporations, through deliberate disregard for and manipulation of the Lands Protection Act.

For people who may not be aware, the Lands Protection Act was put in place in 1982 by the then Progressive Conservative government of Angus MacLean. It was, and continues to be, a forward thinking piece of legislation of spirit and intent and laws to ensure Islanders retain the right to the ownership and use of their land. It was also to protect Island farmers from direct competition by processors. The act is entrenched in the Canadian Constitution.

While Island land has always been a target of outside interests with deep pockets, the NFU believes the act is more relevant than ever now as the worldwide land grab escalates.

The NFU wonders if the Buddhist presence in Southern Kings County might be following some of the same patterns of land ventures in other parts of PEI. Two corporations, along with others, cluster together family members to come up with numerous legitimate farm corporation, each of which can own 3,000 acres. It is a brazen breaking of both the letter and the spirit of the Lands Protection Act, which decrees all such offshoot corporations must be considered as one corporation.

Thus far we know of a number of organizations under the heading of Buddhist. Some of the Buddhist organizations, which come into the conversation in PEI are: Bliss and Wisdom; Great Enlightenment Buddhist Institute Society (GEBIS), the monks with monasteries in Little Sands and Heatherdale; GEBIS Charlottetown, a nonprofit organization (NGO) on Great George St; Moonlight International Foundation and Great Wisdom Buddhist Institute (GWBI), a monastery where nuns study and practice the teachings of Buddha, currently on the Uigg Road, with extensive plans for Brudenell. There is also the Moonlight International Academy, a private boarding school in Little Sands for the teaching of Buddhism especially to teenagers and some preteens.

The longtime residents of Southern Kings, from the first arrivals of the monks, nuns and students, have given the Buddhists an ongoing warm welcome, and have known these new neighbours as peaceful and kind. However, uneasiness entered the picture when people began noticing farmland and other real estate seemed to be changing hands small holding by small holding at a rapid rate. Much of which has fallen under the radar because of private transactions between supposed representatives of the Buddhists and local property owners. There was a rumour local farmers were offered inflated prices, sometimes in cash, for their land.

Yet on all levels, the current government to date is following in the footsteps of previous governments in its weakness and unwillingness to enforce the spirit, intent, and even the letter of the Lands Protection Act. It seems powerless to follow the money or to enforce laws related to international money transactions, acquisitions, and investments within their jurisdiction.

There are many unanswered questions which the PEI government and IRAC must answer. The Municipality of Three Rivers should not have to be the enforcers of the Lands Protection Act. But how great it is that council listened and understood there are deep-seated issues behind the building permit request.

The NFU insists the responsibility for overseeing the letter, spirit, and intent of Lands Protection Act belongs squarely on the shoulders of the PEI government. It is past time to see action relating to land acquisition in Southern Kings.

Douglas Campbell lives on the family farm in Southwest Lot 16 and is District Director of the National Farmers Union

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Understanding the spirit and intent of Lands Protection Act - peicanada.com

Columns share an authors personal perspective.

***** Desire plays an important role in life. If it were not for desire, the human race would not propagate. God made humans in such a way that they need, and are capable of experiencing, desire.

Desire is also important in the religious life, though its role is seen in vastly different ways, depending on the religion espoused. In Buddhism, if I understand it correctly, desire (or longing) is regarded as the principal cause of suffering. Desire is the fetter that binds people and keeps them from reaching enlightenment.

The Christian view on desire is nuanced. The King James word for it is lust, which frequently refers to inappropriate and destructive desires (like the desire to have another persons spouse), but occasionally refers to appropriate and healthy desires. Jesus, for example, eagerly desired - the word regularly translated as lusted - to eat the Passover meal with his disciples.

Buddhism approaches desire or longing as something to renounce and eventually eliminate by following the eight-fold path. There are many points of contact for Christians and Buddhists along the eight-fold path, though their underlying assumptions will be at odds and will inevitably lead them in different directions.

Christians are never asked to make a universal renunciation of desire. Such a renunciation would be counterproductive. Instead, they are told to put to death evil desires while cultivating healthy ones. While they know that desire can fetter a person to a life of lovelessness and suffering, they also believe that desire can be a springboard into a life full of love and contentment. They dont want to get rid of their desires, they want to transform them.

If it were possible to take an X-ray of all our desires - to see them the way a radiologist sees fractures and growths - we could pretty accurately diagnose our spiritual health and prognosticate our spiritual futures, apart from intervention. Fortunately, intervention by the one Christians call the Great Physician is always possible.

This intervention occurs at a level we cannot reach, rather as gene therapy operates on a level we cannot reach. Christians believe that God is able and willing to work at the origination point of desire, actually giving and shaping the desires of their hearts. The Christian then cooperates with these deep-level operations in practices that cultivate and bring to fruition these new desires.

These practices are sometimes referred to as spiritual disciplines. They fall into two principal categories: those that put to death evil desires and those that cultivate God-given desires. It is common to talk about these as the disciplines of abstinence and engagement. Both are important.

Among the disciplines of abstinence, which help people put to death evil desires, are solitude, silence, secrecy (that is, not broadcasting our good or religious deeds in order to win admiration) and fasting. These practices enable a person to discern unhealthy desires. On a more fundamental level, they enable people to understand that they are more than their desires, something that is urgently needed in contemporary culture.

The disciplines of engagement, which aid in the cultivation of God-given desires, include worship, Bible reading, prayer, acts of humble service and fellowship (or soul friendship, as it has been called). The value of these disciplines resides, in part, in the way they increase the intensity and staying power of God-given desires.

But none of these spiritual practices, however performed, can create a desire. That is outside their scope and beyond our ability. For that to happen, people are dependent on outside intervention. They are dependent upon God.

When we understand the importance of desire and the role Gods intervention plays in it, we are ready to appreciate the insight of the psalmist who wrote, Delight yourself in the Lord, and he will give you the desires of your heart. The psalmist is not thinking of God giving us the new car weve been dreaming about. He is thinking of God giving us new desires, the kind that can be fulfilled without doing harm, the kind that can lead a person to deeper love and richer contentment. The role desires play in the spiritual life, and our part in curtailing or cultivating them, is absolutely critical.

Shayne Looper is the pastor of Lockwood Community Church in Coldwater, Michigan. His blog, The Way Home, is at shaynelooper.com.

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Looper column: The role of desire in the religious life - Sentinel-Standard

By Daya Gamage Asian Tribune US National Correspondent

Washington, D.C. 04 September (Asiantribune.com):

An academic and a devout Buddhist closely associated with the head of the United States Buddhist Sangha Council and Chief Abbot of the Los Angeles premiere Buddhist Temple Dharma Vijaya, in a letter to the Chairman of Democratic National Committee Tom Perez, reminded that the just-concluded Democratic Party convention failed to recognize the large percentage of Buddhists residing in the U.S. not observing Buddhist rituals along with rituals of other religious beliefs.

He reminded in the letter that During the Convention, speakers acknowledged various religious groups as valuable contributing members of our American society: Christians, Jews, Hindus, and Muslims. In emphasizing inclusivity, the Buddhist community, which represents a surprisingly large portion of the countrys population, and is extremely supportive of Democratic policies, ideals, and candidates, was overlooked.

Prof. Long reminded that In the early 1970s there were very few Buddhists and Buddhist places of worship in the U.S. With the arrival of immigrants from Sri Lanka, Vietnam, Cambodia, Thailand, Laos, Myanmar, South Korea, China, and other Asian countries, the Buddhist population has grown dramatically. In 1996, ABC News reported there were six million Buddhists. With the spread of Buddhist philosophy, current estimates exceed fourteen million. As an example of the growth of Buddhism, when Ven. Walpola Piyananda, Abbot of Dharma Vijaya Buddhist Vihara in Los Angeles and current President of the Sri Lankan Sangha Council of the United States and Canada, arrived in 1976, there were only two Sri Lankan Buddhist temples in North America; there are now over 100.

He reminded American Buddhists for Biden/Harris a newly-formed informal group of Buddhists, meditation groups, practitioners, leaders, and organizations. We represent a range of races and nationalities, and as liberal thinkers support peace, inclusion, tolerance, and compassion for all peoples both here and around the world. Being very distressed with the direction the US has taken since 2016, we wish to add our voices and our networks to yours to help turn the ship around. We feel that American Buddhists can be a very effective campaign component in providing volunteers, linkages to Buddhist temples and organizations, and messaging for this niche group of voters.

He reminded the Chairman of the Democratic National Committee that the largely Buddhist population in the U.S. is in favor of the Democratic Party.

Prof. Stephen Long attached a sheet of information about the status of the Buddhist Order in the United States.

According to the statistics given by him, 69% out of the total Buddhists have aligned with the Democratic Party, and 80% belong to the political persuasion of Liberal/Moderate. He says that Buddhists are not monolithic: they are comprised of two separate and distinct groups, each requiring a unique approach in targeting, messaging, and securing support.

The Immigration Act of 1965 brought immigrant waves from China, Vietnam, and the predominantly Theravada Buddhist countries of South and Southeast Asia (Vietnam, Thailand, Laos, Cambodia, Sri Lanka). Between 1965 and 2015 Asians increased from 1.5% to 6% of the US population.

More recent waves of these immigrants differ from previous waves of immigrants. Since 2011 Asia has been the largest source for recently arrived immigrants, many from China and Korea. Asian immigration will continue to increase, and, based on Pew Research assumptions about immigration, fertility, and mortality rates, by 2055 Asians will surpass Hispanics as the largest group among the foreign-born population group.14% of Asian American immigrants are Buddhist the highest percentage of any affiliated Non-Christian religious group. American Buddhists

Made up of new converts within the country, American Buddhists are largely white and represent about 75% of total Buddhists in the US. This should be a major Democratic Party target population.

This group grew from 3.6 million in 2010 to over 4.2 million in 2020 and is projected to continue increasing.

American Buddhists skew young, are highly educated, and are more prosperous than other populations.

They are viewed favorably by all Americans, especially by the 18-29 age group.

In recent years American society has become more accepting of Buddhist beliefs, incorporating them into mainstream thinking and everyday life. Think widespread acceptance of the concepts of mindfulness and compassion, and the spread of meditation and yoga for stress minimization and health.

Prof. Stephen Long in the paper submitted to the hierarchy of the Democratic Party writes:

While Buddhists seem to be an ideal yet untapped source of support for the Democratic slate, their unique characteristics and beliefs require a well-calibrated approach based on how Buddhists as a group view themselves and their place in influencing the world they live in.

In general, Buddhists have separated their spiritual and religious life from issues like politics and policy, even though their beliefs align closely with many liberal social agendas. Historically Buddhists have not been comfortable in the political arena, feeling theres a fine line between practicing Buddhist mindfulness and what they view as politicizing or proselytizing their beliefs. According to Buddhist leaders, although U.S. Buddhists have high rates of political attentiveness and voting, until recent years there hasnt been a concerted and unified effort to define how Buddhism translates into political clout at the voting booth, and in helping to define the message and gain support for newly developing policies under the future Biden administration.

We think this election - mired in the discord, distrust, and total lack of mindfulness and compassion by the Trump administration -- is an ideal time to reach out to Buddhist and Buddhist-oriented populations to optimize voting efforts and to strengthen future involvement and input in the newly elected administration. Understanding how Buddhists view themselves and the communities they live in and working closely with them at this time is key to formulating and implementing a successful strategy for not only increasing the awareness of the need to vote but more importantly to provide a pathway for greater involvement with the Buddhist community in the new Biden administration.

Politics in our country is generally based on identifying leaders or spokesmen for distinct groups. That will not happen with the Buddhist community. Buddhist practitioners believe in turning inward for guidance and their innate goodness, and most Buddhist leaders (both clerical and secular) are reluctant to identify themselves as spokes-persons to advocate for a specific political party/candidate/policy.

Recognized individuals at the forefront of the Buddhist communities adhere to a common philosophy, and while we cannot expect endorsements per se, we can reach out to them to help us sound the alarm and define the message to resonate with the Buddhist community: their way of life is existentially in danger and requires political action (e.g. voting).

We can do this by emphasizing the message not the messenger and by exhorting each individual to be messengers to their families, friends, co-workers, and religious communities.

As individuals deeply involved in the Buddhist community, we can provide assistance in identifying the core of Buddhist students, activists, and leaders to assist in developing a unified approach to:

Reaching out for Buddhist volunteers for the election process through communications, social media, and poll watching.

Identifying political officeholders and candidates who would be the most receptive to incorporating Buddhist ideals and messages into their discourse.

Identifying prominent individuals in the Buddhist community who can work with the Biden administration as liaisons to the various Buddhist communities they represent.

- Asian Tribune -

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Prof. Stephen Long stresses recognition of Buddhist in the US - Asian Tribune

IN a society where a popular saying urges women to regard her son as her master and her husband as her god, Buddhist nun Ketumala is already an outlier.

The 40-year-old walked away from traditional expectations of marriage and children as a teenager, and has instead spent more than two decades as a fierce advocate for the importance of women in religion.

The deep-red robes and shorn heads of Myanmars monks are internationally recognised, but the plight of the nations vast number of nuns, estimated to be in excess of 60,000, is little documented.

An entrenched patriarchy the belief women are inferior is common and discrimination is routine means that nuns, who also shave their hair but wear pink, can face abuse.

When a man enters into monkhood, people always applaud saying it is good for the religion and will make it better, but when a woman enters into nunhood, people always think it is because of a problem, Ketumala explains.

They think its a place for women who are poor, old, sick, divorced, or need help for their life, she adds.

Outspoken and rebellious, Ketumala is arguably the best known nun in Myanmar, having founded the Dhamma School Foundation, which runs more than 4,800 Buddhist education centres for children throughout the country.

But she warns that many nuns are still treated with contempt the nunneries are run on donations but they do not command the reverence of monasteries and so struggle with funding.

In the worst cases, nuns are abused even for asking for alms that help them survive.

Ketumalas battle for recognition and respect for nuns in Buddhism runs parallel to the broader challenge for womens rights in modern Myanmar.

Aung San Suu Kyi might be the face of the nation, but her role at the apex of the civilian government belies the lack of female representation in positions of power in the country.

Only 10.5% of MPs are women, although there are signs the ratio might improve after the November election.

Laws are often made by men, for men, and rights activists have warned that in wider society violence against women is so pervasive it is regarded as normal. AFP

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