The latest episode of Demon Slayer has finally started the long-awaited battle between the Upper-Rank Demons and the Demon Slayers. With each passing episode, Koyoharu Gotouge, the writer of the series, manages to intrigue fans with exciting new weapons and Blood Demon Arts, and the same can be said for the most recent addition, Hantengu. However, it's the unique weapon wielded by Hantengu's Demon personality, Sekido, that has captured the attention of viewers - the Khakkhara.

RELATED: Demon Slayer Season 3, Episode 3, Unveils Genya's True Weapon

The Khakkhara is a uniquely designed staff that has become synonymous with the Demon Slayer series. We haven't seen much of it yet, but now we at least know that it's a powerful weapon that's been used by Upper-Rank Demon, Hantengu's personality, Sekido. As Sekido wields the Khakkhara in battle, it's clear that this stuff is not only visually stunning, but it's also incredibly versatile in combat. In this article, we'll delve into the origins of the Khakkhara and explore its use in the Demon Slayer series.

In the Demon Slayer series, most Demons fear decapitation as it means the end for them. However, Hantengu is a unique case where he allows the Demon Slayers to take his head. This action helps him unleash the Demons born out of his multiple personality traits. When Hantengu was beheaded, Sekido, and Karaku emerged, and their further decapitation led to the emergence of Aizetsu and Urogi. All four Demons wield impressive weapons that demonstrate their power and skill.

During the battle, Karaku displayed the strength of his maple-leaf-shaped weapon; however, it was Sekido's uniquely designed staff that caught the attention of the viewers. Tanjiro addressed the staff as a Khakkhara, and it immediately piqued the interest of fans.

Sekido is the representative of Hantengu's anger, which can easily be seen in his appearance and personality. Without wasting any time, Sekido attacked Tanjiro and Nezuko by thumping his Khakkhara staff on the ground and unleashing deadly bolts of electricity, which left the siblings helpless for a moment. The staff called Khakkhara, used by Sekido, is a long stick with a candelabra-like design in the middle, surrounded by a gold ring. The gold ring further has six smaller rings within it, three on each side. However, before Tanjiro could lose consciousness due to the electricity bolts, he was saved by Genya.

Demon Slayer draws heavily from the Buddhist tradition, and its influence can be seen throughout the series. With references to Buddhism evident in various elements of the story, such as Hanafuda Earrings, Breathing Forms, and Hinokami Kagura, it is evident that the series has been heavily influenced by this tradition, and Khakkhara is no exception.

Khakkhara is the staff that Buddhist monks used to carry for multiple reasons. From announcing their arrival in a particular place for collecting food to scaring away animals, Khakkhara has multiple uses. The monk warriors and martial artists also used the staff as a weapon, while the others used it for their spiritual purposes. The designs at the top of Khakkharas are not specific and can be found in various distinctive patterns, including the one depicted in Demon Slayer.

NEXT: Demon Slayer: Most Hated Characters, Ranked

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Demon Slayer: What Is Khakkhara - DualShockers

As an undergraduate student at the University of Southern California, the Reverend Dr. Joseph Cheah said that he would spend hours at the bookstore, reading about Asian American studies.Dr. Joseph Cheah

The whole notion of Asian American things like that, I've been interested in that for a long time, Cheah said. I would just stand there for hours, reading one book after another in Asian American studies. For the first time, I read somebody talking about me, and most of the books do not talk about me. ... This was the first time that people were actually talking about me and my background. I was fascinated by that."

Cheah proceeded to make Asian American studies part of his career, primarily focusing his scholarship on race and religion. He is currently chair and professor in the Department of Philosophy, Theology, and Religious Studies at University of Saint Joseph Connecticut.

And recently, he released his latest book Anti-Asian Racism: Myths, Stereotypes, and Catholic Social Teachings, which highlights pervasive and destructive stereotypes that the Asian American Pacific Islander (AAPI) community faces: perpetual foreigner, Yellow Peril, and the myth of the model minority.

Cheah who is Chinese-Burmese said that the perpetual foreigner stereotype manifests itself in how people not of Asian ethnicity often ask where someone was really from.

That means that people consider people from Asian ancestry as foreign, Cheah said. It doesn't matter how many years you're living here. It doesn't matter whether you're born here. It doesn't matter [that] your family came here generations ago. People are not satisfied with whatever answer we give them when they ask us, 'Where are you from?' They are expecting an Asian name, Asian country. They already pegged you down as a foreigner. You don't look like an American.

He said that racist fears of Yellow Peril currently relate to the COVID-19 pandemic, during which anti-Asian sentiment and incidents have seen increases.

Yellow peril is the racial construct that came from 19th-century Europe, fear of invasion of these uncivilized dangerous people from Asia. We are seen as enemies, Cheah said. It shows up in times of economic crisis. It shows up in times of tension between U.S. and Asian nations, especially tensions and war between U.S. and Asian nation states, like in WWII, where Japanese Americans were incarcerated. It also shows up in times of public health crisis, like COVID-19. In a way, we become scapegoats for all the problems."

Cheah holds a B.S. from the University of Southern California; a M.Div. from the Franciscan School of Theology; an M.A. in theology from the Graduate Theological Union (GTU); and a Ph.D. in cultural and historical studies of religions from GTU.

He has also authored other works, includingRace and Religion in American Buddhism: White Supremacy and Immigrant Adaptation.

Dr. Grace Ji-Sun Kim, a professor of theology at the Earlham School of Religion said that Cheah's book is much needed.

"Dr. Cheahs book onAnti-Asian Racismcould not have appeared at a more appropriate time than today. He has written an important book that highlights the persistency of anti-Asian racism rendered invisible in churchs documents and in much of the politics of U.S. racial discourses," said Kim. "It is an essential reading for those in academia and pastoral ministries."

Cheah said that harmful stereotypes about Asians often occur subtly and make it difficult to explain to others what it means or feels to be Asian American. And yet, reasons to share the experiences of Asian Americans persist.

"I think it's important to tell our story and experiences, even if not too many people are listening, because our stories are gifts and contributions deemed essential to what it means to be Americans in the U.S., what it means to be American Catholic, what it means to be Asian American Buddhist in American Buddhism, and so on and so forth," Cheah said. "At the larger level, our stories and experiences are some of the missing pieces necessary for the attainment of authentic racial justice, which cannot be achieved until all the various groups are included in the fabric of Americanness."

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New Book Focuses on Anti-Asian Racism, Stereotypes, and Catholic ... - Diverse: Issues in Higher Education

(RNS) Scientists and believers have had an uneasy relationship, often bordering on open hostility. Consider Richard Dawkins or Sam Harris.

But there is one scientist who manages to write about the intersection of science and spirituality in a nuanced, elegant and deeply respectful way. Thats Alan Lightman.

Those who havent read his 18-plus books (both fiction and nonfiction) now have a chance to watch his three-part series on public television, funded by the John Templeton Foundation and premiering Jan. 7.

Titled SEARCHING: Our Quest for Meaning in the Age of Science, Lightman takes viewers on a journey to answer the question: Where do human beings fit in the universe?

Poster for SEARCHING: Our Quest for Meaning in the Age of Science Courtesy image

Lightman, who was trained as a physicist and is now professor of the practice of the humanities at the Massachusetts Institute of Technology, interviews some of the brightest minds about the thorniest questions: How did life first emerge? Why are we here? What are the qualities that distinguish human beings? What is the nature of consciousness? Can science see or measure spiritual feelings?

He makes clear early on: He is a materialist. He does not believe in a supernatural God. As he says in the series: I believe in the miraculous; not in miracles.

But he is also open to spiritual experiences. And the series includes interviews with both the Dalai Lama and Lightmans own rabbi, Michael Greenstein.

Lightman opens the three-part series with a transcendent experience he had several years ago when he lay at the bottom of a boat on a clear, dark night gazing up at the stars.

He then wonders if brain imaging can identify the kind of spiritual experience he had. From there begins to explore issues such as the composition of the universe, the Big Bang theory, the discovery of distant galaxies, gravitational waves and the nature of consciousness. The last episode explores how Homo sapiens might be moving beyond biology, transitioning into what he calls Homo techno.

Lightman appears as a kind of avuncular guide throughout the series, exploring his wide-ranging intellectual trek in an accessible, engaging and personal way.

RNS talked to Lightman via Zoom about the series, which will be available for streaming Saturday and begin airing on select PBS stations on Jan. 14. The interview was edited for length and clarity.

Computer graphics overlaid on Alan Lightmans face visualize the long-standing debate as to whether life is only matter in motion, or has some non-material essence, in the series SEARCHING: Our Quest for Meaning in the Age of Science. Photo courtesy of SEARCHING

For many years, Ive been writing about the intersection of science and the humanities. Ive been trying to make those connections in my books. I do agree theres a gap in knowledge about science. A lot of people are fearful of science. Maybe they were never good at math. Or they know science has great power and theres a limited number of people who control that power. Many people are suspicious or skeptical or anxious about science. So thats one of the motivations.

My wife and I live on a small island in Maine in the summertime. My wife is an artist. I think of it as our spiritual center. Everybody on the island has their own boat because there are no roads or bridges or ferry service. I was coming back to our house late at night, after midnight. It was a clear night. The night was blazing with stars. I felt this urge to look up. I turned off the running lights of the boat. It got even darker. I turned off the engine and it got even more quiet. I was out in the ocean, and I lay down on my back and looked up. After a few moments I felt like I was merging with the stars or with something much larger than myself. I felt like time was compressed. There was no time. The infinite past and the infinite future were all compressed to a dot. I lost track of my body and of time and was just in this space of being joined with the cosmos. I think many people have similar experiences, maybe not out on a boat in the ocean. But a transcendent experience that transcends space and time.

Alone, at night, on a boat, Alan Lightman feels himself merging with the stars. As a life-long spiritual materialist he sets off to look for answers in SEARCHING: Our Quest for Meaning in the Age of Science. Photo courtesy of SEARCHING

One of the big ideas in the series is that were material. Were made out of atoms and molecules. Episode 1 starts out with the Big Bang and shows how stars were eventually made. The stars made atoms that were spewed out into space. And then solar systems condensed out of that material and eventually, life. Theres a lot of discussion of the fact that we are just material. If you start with the fact that were material, how can atoms and molecules produce these extraordinary experiences like the one I had in the boat, like falling in love, communing with wild animals? How do you explain that? Even though those experiences are rooted in the brain, science cant fill in all the missing steps. It hasnt been able to so far, and Im skeptical as to whether it will ever be able to.

Brain scientist Robert Desimone did a scan of my brain when I was looking at an image very similar to what I saw in the boat. And he begins describing what he sees in the brain scan. And I asked if he could see the feelings I had? He said, no. He would probably say sometime in the future we can explain such feelings. But Im not convinced. I think filling in all the missing steps is a challenge. Philosophers and neuroscientists and biologists would agree we dont yet know how consciousness arises from material neurons. I call myself a spiritual materialist. I believe we are made out of atoms and molecules. But I also acknowledge and honor these spiritual experiences we have.

Its a great question. There are levels of consciousness. Dolphins and crows who play and recognize themselves have some level of consciousness. So its a graded phenomenon. At the highest level, the manifestations of consciousness include a sense of self, a sense of things separate from the universe, a sense of ego, an ability to remember and plan for the future.

Having said that, consciousness is a sensation brought about by all of the chemical and electrical interactions of neurons. Its the fundamental sensation of being alive at an advanced level. There are computer experts in artificial intelligence who attempt to define certain attributes of consciousness and then explore what a computer needs to do to exhibit those attributes. There are computer scientists who believe we will someday be able to make a computer that has all the attributes of consciousness. But you can never know what another person feels. To understand consciousness youd have to know what another person feels, and thats impossible. I dont think well ever know what it feels like to be a computer, a crow or a dolphin.

Alan Lightman, left, meets Bina48, one of Earths most advanced humanoid robots and one of the few African-American AIs on SEARCHING: Our Quest for Meaning in the Age of Science. Photo courtesy of SEARCHING

Homo techno is a creature that is part human and part machine. Were already evolving to that point. Its possible to put electrodes and computer chips into a human brain and have a person be able to control a robot arm by pure thought. I think at some point we will have computer chips in our brain that connect us directly to the internet, a frightening possibility.

When we have these devices that do things far faster and differently than the natural human brain, were going to be another species. Already, with our smartphones, the way people relate to each other is different than 25 years ago. Even though the smartphone is external and its not quite Homo techno, its the same kind of thing. Technology is changing who we are and how we relate to the world.

A question I raise in the series, which of course I cant answer, is, How is that going to change humanity, our sense of dignity and ethics, the way we think about ourselves?

I do. Im a Reform Jew on the liberal end. I think Buddhism has a lot to offer, like being present in the world, mindfulness, not attaching your ego excessively to things you do. Im also proud to be a Jew.

Im just one person, and I can only do a tiny bit. But in a number of my books, thats what Im trying to do to find a midway ground between nonbelievers and believers. I had a debate with Richard Dawkins five years ago. I think he has a very condescending attitude toward believers. I have opposed him in a couple of my books. I argue for the value of transcendent experiences and for the respect of believers. Hes a good debater, so it was pretty much a tie.

The Dalai Lama, left, suggests to Alan Lightman that consciousness is eternal and can never emerge from a computer or an advanced robot, in SEARCHING: Our Quest for Meaning in the Age of Science. Photo courtesy of SEARCHING

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Alan Lightman's new TV series explores where humans fit in the ... - Religion News Service

Nazi SwastikaPhoto bywikimedia commons

Introduction

You're probably familiar with the Nazi swastika. But do you know the story behind its origins?

The swastika is a powerful symbol with a long and complex history. Sadly, it's most often associated with the atrocities committed by the Nazi regime during World War II. But the swastika didn't always have such a sinister connotation. Its roots are pretty Bizarre.

The History of the Swastika Before Nazi Germany

The swastika has a long and complicated history that predates Nazi Germany for thousands of years. Originally, the symbol was used in Hinduism and Buddhism to represent auspiciousness and good fortune.

But over time, the swastika evolved to represent hate and violence. It was used by the Nazis as their primary symbol and has since become synonymous with genocide and racism.

How the Swastika Became the Nazi Symbol

The swastika has a long and complicated history, but its association with the Nazi party is one of the most bizarre and disturbing chapters.

The swastika is an ancient symbol used for centuries by Hinduism, Buddhism, Jainism, and other religions around the world. But it was the Nazi party that made it into their official symbol and gave it a whole new meaning.

Why did the Nazis choose the swastika as their symbol? There's no one answer to that question. Some say that it was because of its link to Aryan mythology or because of its resemblance to a sunburst. Others claim that it was simply because the swastika was easy to paint on flags and banners.

Whatever the reason, the swastika will always be associated with the atrocities of the Holocaust and the Nazi regime.

Nazi Germany's Use of the Swastika

The swastika is a potent symbol with a complicated history. Swirling with meanings and implications, it's no wonder that the swastika is still controversial today.

Originating in India thousands of years ago, the swastika was a sacred symbol with positive associations. It was used to represent good luck and well-being. But its meaning changed when it was adopted by Nazi Germany in the 20th century.

The Nazis turned the swastika into their emblem, using it to represent their twisted vision of Aryan supremacy. This dark association has continued to overshadow the swastika in the modern era. And while it's now widely considered to be a symbol of hate, there are still some who defend its original meaning.

The Legacy of the Nazi Swastika Today

The legacy of the Nazi swastika still looms large in the world today. The symbol has become so entrenched in our collective consciousness that it quickly brings to mind images of white nationalists, neo-Nazis, and violence. And that's not a fleeting association; despite its ancient religious roots, it's now difficult to separate the swastika from its modern usage by the oppressive regime of Nazi Germany.

It's something that's become so potent, so powerful, and so immediately associated with Nazi Germany that many countries have gone so far as to ban the flag outright. Even in places where it isn't explicitly illegal to display it, there are huge cultural taboos the swastika is something most people want to avoid at all costs.

In today's world, the swastika is a reminder of a dark period in history one we must continually strive to learn from and never let ourselves forget.

Austria's Ban on Nazi Symbols and Salutes

Did you know that Austria banned the Nazi swastika and Hitler salute in 1947? After the defeat of Nazi Germany, the Allies forced Austria to pass a law criminalizing Nazi symbols and salutes in all public places. This was done out of fear that Austria would be taken over by Nazi sympathizers.

This law is still in place today, and it forbids "propagation, exhibition or uses publicly or privately [of] illicit symbols, flags, insignia or salutes." Even so, this has not stopped some far-right political parties from attempting to use the symbols during election campaigns.

Austria's ban on Nazi symbols serves as an important reminder that we must never forget the horrors of World War II and the atrocities committed by Nazis. It is a reminder that we must always strive for unity and never allow hate to spread.

Dealing With Neo-Nazis and Their Use of the Swastika

You've probably seen neo-Nazis using the swastika in an attempt to revive the hateful ideology of the Third Reich. This is a difficult challenge for many to confront.

One strategy is to counter the use of the swastika by using it positively or claiming it as a symbol of peace and love instead. You could also raise awareness about its historical materials and origins, and share stories about how people are embracing its positive meanings.

Another strategy is to focus on countering the ideas behind neo-Nazism and white supremacy, rather than solely focusing on their symbols. To do this, you can actively speak out against hate online, through public protests, or public education campaigns.

Finally, it is important to remember that while symbols are powerful, they don't define us we define them. The swastika will forever be tainted by its association with racism and genocide, but by reclaiming it as a symbol of peace and love, we create an opportunity to reclaim our future.

Conclusion

So there you have it's a bizarre and little-known story of how the Nazi swastika came to be. Its legacy is still being felt today, even after its association with one of history's most heinous regimes. Hopefully, this article has given you a little more insight into this complex and troubling symbol.

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Exploring the Origins of the Nazi Swastika and Its Legacy | Lord ... - NewsBreak Original

PORTLAND, Ore. (AP) Wedged into a recliner in the corner of her assisted living apartment in Portland, Skylar Freimann, who has a terminal heart condition and pulmonary illness, anxiously eyed her newly arrived hospital bed on a recent day and worried over how she would maintain independence as she further loses mobility.

There to guide her along the journey was the Rev. Jo Laurence, a hospice and palliative care chaplain. But rather than invoking God or a Christian prayer, she talked of meditation, chanting and other Eastern spiritual traditions: The body can weigh us down sometimes, she counseled. Where is the divine or the sacred in your decline?

An ordained Sufi minister and practicing Zen Buddhist who brings years of meditation practice and scriptural training to support end-of-life patients, Laurence is part of a burgeoning generation of Buddhist chaplains who are increasingly common in hospitals, hospices and prisons, where the need for their services rose dramatically during the pandemic.

In a profession long dominated in the U.S. by Christian clergy, Buddhists are leading an ever more diverse field that includes Muslim, Hindu, Wiccan and even secular humanist chaplains. Buddhist chaplains say theyre uniquely positioned for the times due to their ability to appeal to a broad cultural and religious spectrum, including the growing number of Americans roughly one-third who identify as nonreligious.

RELATED: How Hindu chaplains went from anomaly to necessity

In response, study and training opportunities have been established or expanded in recent years. They include the Buddhist Ministry Initiative at Harvard Divinity School and the Buddhism track at Union Theological Seminary, an ecumenical Christian liberal seminary in New York City. Colorados Naropa University, a Buddhist-inspired liberal arts college, recently launched a low-residency hybrid degree chaplaincy program. Non-accredited certifications such as those offered by the New York Zen Center for Contemplative Care or the Upaya Zen Center in Santa Fe, New Mexico, are also popular.

The programs keep expanding, so it seems clear that theres a growing demand from students. And the students appear to be finding jobs after graduation, said Monica Sanford, assistant dean for Multireligious Ministry at Harvard Divinity School and an ordained Buddhist minister.

In the past, Buddhist chaplains were often hired by the likes of hospitals and police departments specifically to minister to Asian immigrant communities. During World War II, they served Japanese American soldiers in the military. Today, however, they are more mainstream.

In a first-of-its-kind report published this month, Sanford and a colleague identified 425 chaplains in the United States, Canada and Mexico representing all major branches of Buddhism, though the researchers say there are likely many more. More than 40% work in health care, the Mapping Buddhist Chaplains in North America report found, while others serve in schools, in prisons or as self-employed counselors.

Two-thirds of respondents reported holding a Master of Divinity, another graduate degree or a chaplaincy certificate. Most of those working as staff chaplains also completed clinical pastoral education internships and residencies in health care and other settings.

Maitripa College, a Tibetan Buddhist college also in Portland, has seen increased interest in its Master of Divinity track since its launch 10 years ago, said Leigh Miller, director of academic and public programs. It appeals to a broad range, from older Buddhists with 20 years of practice to new college graduates who just started meditating, from spiritual seekers to people with multiple religious belongings.

Hospitals and other institutions are eager to hire Buddhist chaplains, Miller said, in part to boost staff diversity and also because they are adept at relating to others using inclusive, neutral language.

Buddhist chaplains are in the habit of speaking in more universal terms, focusing on compassion, being grounded, feeling at peace, she said. A lot of Christian chaplains fall back on God language, leading prayers or reading Bible scriptures.

Meanwhile, training in mindfulness and meditation, as well as beliefs regarding the nature of self, reality and the impermanence of suffering, give Buddhists unique tools to confront pain and death.

The fruit of those hours on the (meditation) cushion really shows up in the ability to be present, to drop ones own personal agenda and to have a kind of awareness of self and other that allows for an interdependent relationship to arise, Miller said.

Buddhist chaplaincy also faces challenges, including how to become more accessible to Buddhists of color. The Mapping Buddhist Chaplains in North America report found that most professional Buddhist chaplains today are white and have a Christian family background, even though nearly two-thirds of the faiths followers in the U.S. are Asian American, according to the Pew Research Center.

Traditional Buddhist communities tend to be small and run by volunteers so they often lack the resources to offer endorsements to chaplains a necessary step for board certification, which is often required for employment.

And non-Christian chaplains can struggle with feelings of isolation and a need to code-switch in Christian-founded health care institutions where crosses hang on walls, prayers are offered at staff meetings and Jesus and the Bible are regularly invoked.

Providence Health & Services, a Catholic nonprofit based in Washington state that runs hospitals in seven Western states, is one Christian health care system seeking to change that.

Mark Thomas, a chief mission officer in Oregon, said the system employs 10 Buddhist chaplains not despite but precisely because of its Catholic identity. The aim is to ensure patients get good spiritual care however it best suits them.

Many patients resonate with some aspect or even just a perception of Buddhism, said Thomas, citing practices like meditation and breathing that can help them cope with suffering. These tools have been enormously valuable.

Laurence, the hospice chaplain at Portlands Providence Home and Community Services, grew up in London and felt called to Buddhism after witnessing poverty, violence and racism as a caregiver in Mississippi.

She said that as more people become unchurched, many patients dont have a language for their spirituality or its tied up with religious trauma. Laurence supports them in whatever way they need, be it through Christian prayer, the comfort of a cool washcloth on a forehead or a Buddhist-inspired blessing.

RELATED: Muslim chaplains forge a new way of thinking about Islam in secular places

For some people the language of Buddhism is a respite, she said. It doesnt have the baggage, and it feels so soothing to them.

Freimann, her patient, said she has practiced Eastern spiritual traditions and therefore was delighted to receive Laurence.

I dont think of God the way traditionally religious people do, Freimann told her during the visit. What a joy youre here. It would be so much harder to talk with a Christian chaplain.

___

Associated Press religion coverage receives support through the APs collaboration with The Conversation US, with funding from Lilly Endowment Inc. The AP is solely responsible for this content.

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Buddhist chaplains on the rise in US, offering broad appeal - Religion News Service

Prime Minister Narendra Modi said Monday in Lumbini, on the occasion of Buddha Purnima, that his birthplace Vadnagar in Gujarats Mehsana district had been a great centre for Buddhist learning centuries ago.

Even today, there are relics being recovered from there and the excavation work is still on, PM Modi had said.

Vadnagars ties with Buddhism

The Gujarat state archaeology department began excavations in Vadnagar, a small town in Mehsana district of north Gujarat, in 2006, when Modi was chief minister.

In 2014, the excavation work was taken over by the Archaeological Survey of India (ASI), and the combined efforts have thrown up Buddhist relics and around 20,000 artefacts, some dating back to the 2nd century.

Among these, senior ASI officials revealed, are an elliptical structure and a circular stupa along with a square memorial stupa of 22 metres and 130 centimetres in height with a wall enclosure. It is like a platform which has a chamber in the centre that resembles a pradakshina path, a senior ASI official told The Indian Express.

Further, bowls said to be used by monks have been found during the excavations, which have a terracotta sealing with inscriptions of namassarvagyaya and a face-shaped pendant with tritatva symbol.

The excavation work is still underway at two sites in Vadnagar Ambha Ghat, and the Anaaj or grain godown along the railway track, or near Ambaji Kotha Lake.

In Taranga, nearly 30 km from Vadnagar, the ASI has found around 64 natural rock shelters modified into a dwelling place for monks, around 40 votive stupa, a large stupa found on the top of a hill, and another six stupas found near Taran-Dharan Mata shrine.

In another excavation site in Vihar village in Mansa taluka, temple remains dating back to 10th-11th century have been found, revealed the senior ASI official privy to these developments.

According to the Gujarat Tourism website, Vadnagar is mentioned often in the Puranas and even in the travelogue of the great Chinese traveler, Hiuen Tsang (7th century), as a rich and flourishing town. It adds how some of the names attributed to Vadnagar in history are Chamatkarpur, Anandpur, Snehpur and Vimalpur.

How PM Narendra Modi has highlighted Vadnagars Buddhist connect over the years

PM Modi first mentioned the connection between his hometown and Buddhism in 2014 ahead of Chinese Premier Xi Jinpings visit to Gujarat.

An article posted on PM Modis website in English and Mandarin talked at length about the Buddhist heritage in Gujarat.

In the same year, during his trip to Japan, PM Modi visited two ancient Buddhist temples in Kyoto with his Japanese counterpart Shinzo Abe.

The feature posted on PM Modis website in 2014 talked about the connections Gujarat, especially his hometown Vadnagar, had with famous Chinese explorer and Buddhist priest Hiuen Tsang, who is believed to have visited the state in 641 AD. It also had snippets about other Buddhist heritage sites in Gujarat, such as Junagadh, Kutch and Bharuch.

Buddhism is a very strong bond between China and India. In fact, Gujarat too has a very rich Buddhist heritage, he had tweeted then.

The article carried a picture of Hiuen Tsang and a map of the route he took in 641 AD while travelling to Gujarat from Ujjain in Madhya Pradesh. On his visit to Gujarat, Tsang noted the presence of 200 monasteries housing 10,000 monks located at Bharukaccha, Atali, Kheta, Valabhi, Anandapura and Saurashtra, the article on PM Modis website said.

The feature also carried a map of Gujarat, listing the various Buddhist sites in the state, including Siyot, Vadnagar, Taranga Hill, Bharuch, Khambhalida, Junagadh, Sana and Talaja.

Sacred relics of the Buddha were even found in Devni Mori in Aravalli district of Gujarat.

The Govts push to highlight Vadnagar as a heritage destination

The PMs mention about Vadnagar came two days ahead of the Vadnagar International Conference to be held at Mahatma Mandir in Gandhinagar on World Museum Day on May 18, which will be attended by Minister of State for Culture and External Affairs Meenakshi Lekhi, along with representatives from UNESCO.

The push for Vadnagar as a historical and cultural destination began during Modis time as chief minister, when the Gujarat government launched the Tana-Riri annual music festival at Vadnagar in the name of two sisters, who were gifted singers, and who, by Gujarati folk lore, gave up their lives instead of agreeing to sing in the court of Emperor Akbar. The Kirti Toran of Vadnagar, which is an arch from the Solanki dynasty, was adopted as the symbol of Gujarat.

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The Ministry of Culture is helming a project along with the Gujarat government to develop Vadnagar as a Landmark Heritage Destination and the international conference will discuss the history of Vadnagar, heritage and cultural significance, development of Vadnagar archaeological sites, water management, traditional methods of water storage, Buddhist heritage, and development of archaeological museums, among other things.

Last year, the Railways Ministry redeveloped the Vadnagar Railway Station where PM Modi is said to have sold tea as a young boy.

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Explained: Vadnagars ties with Buddhism, and Govts push to make it a heritage site - The Indian Express

The Pittsburgh Buddhist Center in West Deer on Sunday celebrated Vesak, a holiday that commemorates the birth, enlightenment and death of the Buddha.

The belief is that all of these events happened on a full moon in May, said Bhante Pemaratana, chief abbot at the temple, explaining Sunday is Mays full moon. Its a time for us to be grateful for the Buddha, because he rediscovered the idea we could be enlightened.

The idea of enlightenment, Pemaratana said, means that people have room to evolve their minds and better cultivate compassion.

During Vesak, one of the holiest holidays in the Buddhist faith, people try to follow the practices of Buddhas teachings, he said. That often includes practicing generosity, focusing on compassion and spending time in meditation.

Sundays services included meditations, discussions about the Buddhist faith and activities for children.

Its tradition for children to make lanterns of perishable materials such as sticks and tissue paper that they decorate in honor of the Buddha, Pemaratana said. But, because they are perishable, they will decay.

Its learning about impermanence, he said.

Monks often offer additional programs or participate in retreats to mark the holiday, he said.

For Pemaratana, the objective of Vesak celebrations is to encourage people to be more kind and help them to be wiser and more intentional.

Kindness and compassion is something you can grow, he said.

Sundays celebration brought about 50 people, though the Pittsburgh Buddhist Center has about 100 consistent members, he said.

Padma Karunarante said she attends the Pittsburgh Buddhist Center regularly. She said she particularly enjoys discussions with messages that help her overcome challenges, and she was eager to commemorate Vesak on Sunday as a reminder of what Buddha did for humanity.

It gives you a nice perspective, she said.

Another element she loves about the Pittsburgh Buddhist Center is that it welcomes people of all religions and beliefs, she said.

The best thing is you can be whatever religion, she said. You can come and get what you want.

Pemaratana said people of any faith are welcome at the center, and people interested in learning more about Buddhism can call to schedule appointments for personal visits. The Pittsburgh Buddhist Center, he said, can help people find new perspectives or ways to come to terms with challenges they encounter in life.

We like people to know more techniques to handle their emotions and stay balanced in these difficult times, he said. Peoples lives are hard. Everyone goes through different hardships, pains and sufferings. Everybody needs a place to get some solace and a new perspective on their problems.

For Ramona Fernando, the Pittsburgh Buddhist Center provides that. She is Catholic but has been going to the center for about 15 years.

I just came for interests sake, because its part of our culture, she said, explaining she is from Sri Lanka. It really filled my soul. It resonated with me. I like the Buddhist teachings. Its another way of looking at things.

For Nancy Sargent, who became a Buddhist at 17, the faith helped her to find meaning in life.

When I was young, I wondered why we were on this ball going around another ball in the middle of nowhere, she said.

She tried attending various Christian functions and exploring different ways of thinking, but ultimately found purpose and comfort in Buddhism.

In addition to services at its West Deer site, the Pittsburgh Buddhist Center organizes meditations at local libraries, Pemaratana said.

Though the Vesak holiday was celebrated Sunday, the Pittsburgh Buddhist Center will be joining next week with other Buddhist organizations in the region to again commemorate the holiday and meditate for world peace.

Julia Felton is a Tribune-Review staff writer. You can contact Julia at 724-226-7724, jfelton@triblive.com or via Twitter .

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Pittsburgh Buddhist Center celebrates Vesak, a holiday celebrating the birth, enlightenment and death of the Buddha - TribLIVE

An exhibition of artifacts, replicas, and photographs was organized in Islamabad on Tuesday to showcase Pakistans Buddhist cultural heritage and Gandhara civilization.

Ambassadors of countries observing Vesak were invited to celebrate their Buddhist civilizational linkages with Pakistan.

The Ambassadors and High Commissioners of Sri Lanka, Thailand, Vietnam, Japan, the Republic of Korea, Myanmar, Malaysia, Indonesia, and Nepal attended the event. Pakistani experts and scholars on the subject also participated.

Addressing the occasion, Minister of State for Foreign Affairs Hina Rabbani Khar underlined the multicultural and diverse heritage of Pakistan.

She also highlighted the significance of Pakistans cultural connectivity with the South East and South Asian countries.

She invited Buddhist tourists to visit Pakistans Gandhara, which consists of UNESCO world heritage sites.

Celebrating Vesak Day Ambassador of Thailand Chakkrid Krachaiwong shared his thoughts on the message of Lord Buddha and appreciated Pakistan as a guardian of the religious sites of Buddhism and its role in the region as the center of Buddhist civilization.

The event brought together a display of Gandhara artifacts in Pakistan, a screening of a documentary on Buddhist heritage, and an exhibition of Buddhist artifacts, photographs, and crafts by participating embassies.

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Hina Khar invites Buddhist tourists to visit Pakistan's Gandhara sites - The Nation

Buddhism is one of the worlds major religions. It originated in India in 563483 B.C.E. with Siddhartha Gautama, and over the next millennia it spread across Asia and the rest of the world. Buddhists believe that human life is a cycle of suffering and rebirth, but that if one achieves a state of enlightenment (nirvana), it is possible to escape this cycle forever. Siddhartha Gautama was the first person to reach this state of enlightenment and was, and is still today, known as the Buddha. Buddhists do not believe in any kind of deity or god, although there are supernatural figures who can help or hinder people on the path towards enlightenment.

Siddhartha Gautama was an Indian prince in the fifth century B.C.E. who, upon seeing people poor and dying, realized that human life is suffering. He renounced his wealth and spent time as a poor beggar, meditating and travelling but ultimately, remaining unsatisfied, settling on something called the Middle Way. This idea meant that neither extreme asceticism or extreme wealth were the path to enlightenment, but rather, a way of life between the two extremes. Eventually, in a state of deep meditation, he achieved enlightenment, or nirvana underneath the Bodhi tree (the tree of awakening). The Mahabodhi Temple in Bihar, Indiathe site of his enlightenmentis now a major Buddhist pilgrimage site.

The Buddha taught about Four Noble Truths. The first truth is called Suffering (dukkha), which teaches that everyone in life is suffering in some way. The second truth is Origin of suffering (samudya). This states that all suffering comes from desire (tanh). The third truth is Cessation of suffering (nirodha), and it says that it is possible to stop suffering and achieve enlightenment. The fourth truth, Path to the cessation of suffering (magga) is about the Middle Way, which are the steps to achieve enlightenment.

Buddhists believe in a wheel of rebirth, where souls are born again into different bodies depending on how they conducted themselves in their previous lives. This is connected to karma, which refers to how a persons good or bad actions in the past or in their past lives can impact them in the future.

There are two main groups of Buddhism: Mahayana Buddhism and Theravada Buddhism. Mahayana Buddhism is common in Tibet, China, Taiwan, Japan, Korea, and Mongolia. It emphasizes the role models of bodhisattvas (beings that have achieved enlightenment but return to teach humans). Theravada Buddhism is common in Sri Lanka, Cambodia, Thailand, Laos, and Burma (Myanmar). It emphasizes a monastic lifestyle and meditation as the way to enlightenment.

Buddhism has been a controversial religion. The head of the Tibetan school of Buddhism and traditional leader of Tibet, the Dalai Lama, fled from China-controlled Tibet in 1959 to India in fear of his life. Many Tibetan Buddhists actively resist Chinese control of the region. Recently, the current Dalai Lama, who is understood to be the fourteenth reincarnation of the first Dalai Lama, has raised questions over whether and where he will choose to reincarnate.

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Buddhism | National Geographic Society

Buddhism is variously understood as a religion, a philosophy, or a set of beliefs and practices based on the teachings of the Buddha, or Awakened Onethe title given to the Indian spiritual seeker Siddhartha Gautama after he attained enlightenment more than 2,600 years ago. The Buddhas best-known teachings, the four noble truths and the eightfold path, describe the nature of human suffering and a way to liberate oneself from the existential pain of living and achieve nirvana.

These teachings spread from India throughout Asia and eventually the rest of the world. While the broader Buddhist family includes many different schools with their own beliefs and practices, these various traditions share a conviction that one can come to understand the truth of existence by living an ethical life dedicated to spiritual development.

Thats the short answer, but there is a lot more to say about it. Click on the questions below to dive deeper into Buddhist teachings, history, and practices.

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What is Buddhism? | Learn More About Buddhism | Buddhism ...