Dalai Lama

Playboy exposes Deepak Chopra

Deepak Chopra

Self-help guru Deepak Chopra is the subject of an interview in the March edition of Playboy.

Chopra is an Indian-American author and alternative medicine advocate. A prominent figure in the New Age movement, his books and videos have made him one of the best-known and wealthiest figures in alternative medicine. His discussions of quantum healing have been characterized as technobabble – “incoherent babbling strewn with scientific terms” which drives those who actually understand physics “crazy” and as “redefining Wrong.”

On his love of blogging, and what it’s doing on a meta-level to consciousness in our society: “First of all, I love blogging. I love the immediacy. I love the reach. I love the instant connection with so many people. It’s vast and it’s fast. But the impact remains to be seen. If it blunts our emotional intelligence or our face-to-face, eye-to-eye, body-to-body contact—and we’re certainly heading in the direction—it will be extremely detrimental. On the other hand, if you can integrate with it, it’s an amazing technology to reach a critical mass of consciousness. I personally love participating in it.”

On partying with George Harrison in the past: “George was a sweet person. And yes, we did some stuff together, like bhang. You know what bhang is? It’s ganja. It’s similar to cannabis. We drank it together in India. He was a lovely man. We listened to music together. We would discuss everything from creativity to spirituality to the divine. He had his own visions of other realms of existence and was more of a literalist than I was, but he was a lot of fun to be with.”

On his thoughts on cannabis and other recreational drugs: “Drugs are not part of my life, but I have tried them all. I’ve done LSD. At 17 it led me to my first spiritual awakening. I’ve done mushrooms—everything. But all at a young age. I certainly don’t regret it. It gave me a glimpse into a different reality. I recognized that I can actually navigate these realms in my consciousness. I’d go so far as to say that drugs were a source of great joy to me, great nourishment and the source of all my writing. So much of what I’ve written comes from my being able to go into other states of consciousness.”

On the challenges his native India now faces as a growing world economy: “Overcoming hubris is a big one. India is getting a false sense of pride because it made a nuclear bomb—because the middle class is expanding dramatically. Globally, yes, it’s an economic superpower, but Indians are totally ignoring the fact that 30% of their children go to bed hungry — starving. They are ignoring the fact that 300 million people still live in abysmal poverty and there’s still a lot of communal tension and violence. India has huge problems.”

On his enormous success and how he does not save nor invest any of his money: “I’ve hit the jackpot as far as selling books is concerned. That’s where my income comes from. But I put it back into the business, and what’s left I put into my foundation—I don’t invest and I don’t save. I carry maybe $200 and a credit card in my pocket. If you ask me to read a bank statement, I can’t. I believe that when I die there won’t be anything for anyone. In the meanwhile, until I’m dead, my wife is totally taken care of from my royalties. My children are self-sufficient, so I don’t need to give them any money. I keep about $30,000 in my account and the rest goes to keeping the operation running.”

On if he believes that science has proven some of his theories correct: “In many instances, yes—The EEGs of people in meditative states repeatedly show increases in alpha waves [indicating wakeful relaxation], which proves we have the power to change our bodies with our minds. More recently it’s been proved that prolonged periods of meditation, like you see with monks in monasteries, can change the brain permanently. The fight-or-flight centers in the brain that normally light up to trigger alarm and anxiety are quieted—.That doesn’t mean they’re duller to the world. It means they’re more quietly alert in a way that’s permanently hardwired in their consciousness—If we teach patients in hospitals how to relax, to breathe properly, to meditate, to do some passive movements or even bedside yoga—we can get rid of what most drugs are prescribed for, which is insomnia, nausea, constipation, anxiety and pain. That’s 80% of what’s prescribed in a hospital, and it’s unnecessary.”

On his many skeptics in the scientific and academic communities: “The skeptics are all angry people. They’re mostly high school teachers with old science behind them. And now they have a few champions such as Richard Dawkins, Sam Harris and Christopher Hitchens. Leonard Mlodinow is co-author with Stephen Hawking of a recent book that refutes the existence of God. They all love to call me the woo-woo master, or Dr. Woo, and I admit, they did anger me. But I decided to reach out to them and engage with these issues. I wrote to Leonard and said, ‘It seems like you know your mathematics, but conceptually you and I have a lot of disagreements. You definitely don’t understand consciousness. So why don’t we get together and hang out, and you teach me physics and I’ll teach you consciousness?’ We’re [now] doing a book together. It’s about the things that physics and spirituality can agree on and what physics and spirituality cannot agree on. It’s called War of the Worlds. It’s a big book. We’ve got a multimillion-dollar contract for it. It’s going to be huge.”

On if he thinks the Catholic Church will survive its many sex scandals: “It’s the hypocrisy I worry about. If it were just saying sexuality or homosexuality is fine, there would be no problems. But condemning certain types of sexuality as sinful while its own clergy is hiding pedophiles, that’s the height of hypocrisy.”

On his thoughts about organized religions: “All religions are hypocritical—Organized religion is all corrupt. It’s just a cult with a large following. Get a large enough following and you can call yourself a religion, and then it becomes all about control and power mongering, corruption and money. We don’t need mediators to experience God.”

On the happiest person he knows: “The Dalai Lama is the real deal. He loves everything. He’s authentically who he is. He never gets upset. He’s not even mad at the Chinese. If you ask him he says, ‘No. What they do is very upsetting, but I’m not mad at them.’—I remember we were with him in London and he ordered bacon and eggs for breakfast and everybody went crazy because they don’t realize that Tibetans are not vegetarians. He looked around because he knew he was being a bit provocative, but we all just started to laugh.”

On his advice for finding happiness, and avoiding conformity: “The highest form of intelligence you can have is to observe yourself. Let it go at that. You don’t need to judge, you don’t need to analyze, you don’t even need to change. This is the key to life: the ability to reflect, the ability to know yourself, the ability to pause for a second before reacting automatically. If you can truly know yourself, you will begin the journey of transformation—As human beings we have unlimited potential and imagination. The worst thing you can do is be a conformist and buy into conformity. It’s the worst possible thing. It’s better to be outrageous—better to hang out with the sages, the people open to possibilities, even the psychotics. You never know where you’ll find the geniuses of our society.”

Original article no longer available.

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Roundtable: meeting of the minds

wildmind meditation news

Tricycle Magazine: Tricycle sits down for a free-ranging discussion with several pioneers of the dialogue between science and Buddhism.

Since 1987 the Dalai Lama has met biennially with small groups of Western scientists to talk about the nature of mind and reality, and to plan collaborative research between science and Buddhism. These sessions, organized by the Mind and Life Institute, are designed to explore not only what Buddhism and modern science can learn from each other but also what they can learn by working together. Studies sponsored by Mind and Life are beginning to unravel the brain mechanisms underlying contemplative practice, providing scientific validation of the beneficial effects of meditation practice.

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Bodhipaksa

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Meditation diet

Most Americans got their last glimpse of Bob Ney in 2006 when the powerful Ohio representative resigned his office and left Washington to begin a 30-month term in federal prison in Morgantown, W.Va. A player in the Jack Abramoff scandal, Ney was a disgraced Republican with a drinking problem and an expanding waistline.

Today, he has been reborn as a sober and slimmed-down follower of the Dalai Lama and is studying meditation techniques with Tibetan monks at a Buddhist temple in India.

Ney is spending his days in Dharamsala, trying to master the Tibetan language and eagerly awaiting the return of the Dalai Lama and the chance to hear more of the exiled religious leader’s teachings.

He has declined multiple opportunities to discuss how he wound up pleading guilty to conspiring to defraud the government and making false statements. Apart from making a few comments to a columnist for The Columbus Dispatch, he has kept to himself.

But this week, Ney talked by phone to National Journal for almost 70 minutes from the guesthouse where he is renting a room for $10 a day. (“You’ve got your own bathroom,” he said.) He discussed life on the rebound, the inner peace he has found in sobriety and meditation, and his work to help wounded veterans and the homeless.

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Possible Dalai Lama successor bridges age gap

The Dalai Lama’s not getting any younger.

He turned 75 on Tuesday and by all accounts he’s in good health. But, inevitably, the question of who will succeed one of the world’s most revered spiritual leaders looms large.

Increasingly, the spotlight has been turned to the Karmapa Lama. He is close to the Dalai Lama and calls him “a spiritual and personal father figure.” As head of one of the major schools of Tibetan Buddhism, he is also an accomplished scholar in his own right. But he’s of a new generation.

He plays video games and spends time after meditation listening to rap music. On a recent visit to his monastery in Sidbhari, a village near the Dalai Lama’s exile home in the northern Indian town of Dharamsala, the Karmapa Lama tossed around ideas for which team might win the World Cup — not exactly the subject that first comes to mind when you think monastery and Dalai Lama.

“Some people were saying Argentina would win but now they have lost and are gone so now people are saying Germany,” said the Karmapa.

There’s no doubt the Karmapa Lama is an unusual young man. His is an eclectic mix that bridges the gap between old and young. It’s also turned him into the modern icon of the Tibetan struggle against China for autonomy.

Born Ogyen Trinley Dorje, he was pronounced the 17th incarnation of the Karmapa Lama as a 7-year-old boy and whisked away to a monastery near the capital Lhasa. He was quickly recognized by China which hoped it had found a potentially powerful rival to the Dalai Lama.

But a 14-year-old Karmapa had other plans.

“At 18 I might have had to take a position in the Chinese government hierarchy … and turn against the Dalai Lama and the Tibetan cause. That was one of the reasons I decided to leave.”

Leave he did, fleeing his home in rural Tibet for India, embarking on an eight-day journey by foot and horseback across the Himalayas. China was infuriated by the dramatic escape that echoed the Dalai Lama’s flight four decades earlier.

The fact that many believe he is being groomed for the top is hardly a secret, but the prospect of taking on such responsibility has failed to enthrall the young man.

“I’m not very excited about the possibility but His Holiness has great faith and hope in the young generation and I’m part of the young generation so I will do what I can to support his work and hope to leave behind a rich legacy like his,” said the Karmapa.

He isn’t the only one downplaying the hype. The Dalai Lama’s spokesman, Tenzin Taklha, praises the young monk but said no one knows what will happen after the Dalai Lama.

“[The Karmapa] is charismatic, good-looking and has great potential. He’s a promising leader and will certainly be one of our most important spiritual leaders but I could not say he is the only next leader.”

Tibetan Youth Congress President Tsewang Rigzin echoes Taklha’s caution, explaining that while the Karmapa is a “potential spiritual leader, it’s just too early to tell.”

The Dalai Lama has discussed his succession although no decisions have been made.

Traditionally monks in Tibet would fan out across the region to find the Dalai Lama’s reincarnation after his death, but some fear China will hijack the situation and insert its own chosen figure, as it did in 1995 with the Panchen Lama. At that time, the Dalai Lama named a competing incarnation, who promptly vanished.

This time, the Dalai Lama has signaled he could break with tradition and name a spiritual leader to succeed him prior to his death.

While the succession question remains unanswered, for now there’s universal agreement that losing the Dalai Lama would be a devastating blow.

“When you don’t have a leader you are very lost so it’ll have huge impact on the Tibetan exiled community and Tibetans in Tibet, as well as globally … I cannot even contemplate that in my everyday life,” said the Karmapa with a sigh, his broad shoulders slumping.

For now the Karmapa’s everyday life is packed with study, meditation and meetings with people that range from community leaders to Hollywood celebrities like Richard Gere.

India has granted him asylum but restricts his travel, wary of aggravating already tense relations with neighboring China. The Karmapa has been abroad only once in 11 years, when he went to the United States in 2008.

It’s a source of great frustration to a young man itching to spread his wings and meet his spiritual brethren around the world.

“Lots of people are waiting for me to come to their countries so it is upsetting as I can’t fulfill their wishes,” he said.

He may be struggling to fulfill his followers wishes abroad but closer to home the Karmapa is doing just fine.

“Young people love the Karmapa,” said Lobsang Rampa, a 22-year-old student who arrived in Dharamsala from Tibet five years ago. “He’s one of us, the younger generation, he’s our future.”

[via CBS News]
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The triumph of Tibetan Buddhism

On the Dalai Lama’s 75th birthday, Tibetan Buddhism continues to spread, despite myth-making and scandals

In the spring of 1970 I was granted an interview with His Holiness the Dalai Lama at his residence in Mcleod Ganj in the Indian Himalayas. He was 35 at the time and had not yet visited the West. He greeted me with a huge smile and warm handshake – forestalling my attempt at traditional Tibetan prostrations.

In the conversation that followed, he seemed almost naively keen to hear about my life, my interests and why I had decided to study Tibetan Buddhism in India and Nepal. He was enthusiastic, bordering on boisterous and showed no sign of the gravitas that developed later – when he matured into his present status as an elder statesman and custodian of the moral high ground.

I fell under the spell of his charm at my first and later meetings and became a pioneer member of the Dalai Lama fan club. I was also inspired by the lamas I met in Kathmandu and the ones who welcomed me into the fold in McLeod Ganj.

Accounts of the magic and mystery of pre-Chinese Tibet by authors like Alexandra David Neel, Lama Govinda and W.Y Evans Wentz were essential reading on the 60s and 70s hippie trail and I was one of many travellers from the developed world who were enchanted by stories about the yogi-lamas. We learned that they could walk at superhuman speeds over huge distances, for example, or survive at sub-zero temperatures by generating inner heat or at the moment of death, direct their consciousness out through the fontanelle.

We learned about the wonders of Tibetan culture – the songs, poetry and exquisite visual art – all of it rooted in an ancient Buddhist tradition. We studied the scriptures, the history books and the lives of the great sages. We realised that an entire society was organised to enable as many people as possible to live as dedicated spiritual practitioners.

We took the stories home with us and told them to our friends, relatives – anyone who would listen. Tibetan whispers spread across the globe. In San Francisco, Sydney, Auckland and all over Europe, small pockets of interest in all things Tibetan started to extend into the wider population. People set up Tibetan centres and invited lamas to come to live and teach in them.

In parallel with a fascination with the myths and legends of old Tibet, I was learning, very slowly, to meditate. Samye Ling, in the Scottish borders, was the first Tibetan meditation centre in the West and for several years I spent my free time there – commuting by overnight train from London to Lockerbie. It was hard work.

I soon discovered that Tibetan Buddhism is not all deities floating on lotus blossoms, tinkling bells and cedarwood incense. On the meditation cushion, I endured knee agony, extreme boredom and oscillations between elation and despair until I finally understood why Buddhism is known as a “science of the mind.” As my struggles gave way to what the lama Trungpa Rinpoche describes as “cool boredom” – the depth and breadth of Tibetan Buddhist experience opened up for me and practice became a firm commitment.

In the early 1970s there were roughly a dozen Tibetan meditation centres worldwide. Today there is hardly a city or a medium-size town in the developed world that does not have at least one. A Google search on Tibetan Buddhism shows 1,600,000 results. This popularity pivots partly on show business chic, with outspoken enthusiasm from celebrities like Richard Gere, Harrison Ford, John Cleese and Joanna Lumley. It also resides in the saintly image of the Dalai Lama and his steadfast refusal to endorse violence against the Chinese occupation of his homeland. But I believe the primary factor is that most Tibetan lamas are very good at teaching meditation.

The bubble burst in 1994 when the lama Sogyal Rinpoche was sued for sexual harassment by an American woman known as Janice Doe. The lawsuit was settled out of court, but it triggered an avalanche of revelations on the internet about sexual and financial misconduct by Tibetan lamas. Some of them were lunatic fringe, but many were intelligent, reflective and soberly factual.

I followed these developments with a growing sense of disillusionment. My Shangri-La version of old Tibet crumbled with the realisation that alongside the focus on spirituality, the Tibetan social order was top-down hierarchical, xenophobic, feudal and in many instances ruthless and cruel. The present Dalai Lama is the 14th in a line of reincarnations. Several of his predecessors were murdered while still young, by regents determined to hang on to power. It also became clear to me that the lamas I respected as Buddhist teachers were medieval in their attitudes towards women.

So has this awareness of the dark side driven me away from Tibetan Buddhism? I went through a period of doubt and re-appraisal, took up Hatha Yoga and became an enthusiastic practitioner. But I see no contradiction between Buddhism and acknowledgement of an imperfect world – so I now benefit from two effective mind-body disciplines.

I wish The Dalai Lama many more years of healthy life. He has acquired unique status on the world stage as the man who loves everyone – and many people nowadays accept that the joy on his face originates from a genuinely open heart.

[Mary Finnigan, The Guardian]
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Interview with SN Goenka

SN Goenka is the leading teacher of vipassana, a popular Buddhist meditation technique. He was born in Burma to Indian parents and raised as a Hindu. He spoke to The Indian Express Editor-in-Chief Shekhar Gupta on NDTV’s Walk the Talk on how Buddhism changed him and how he brought vipassana back to the country of its origin.

I am at the Dharma Stupa (not far away from Mumbai), an architectural marvel as intriguing as the spiritual practice which it is supposed to be attributed to, vipassana. To talk to me about this popular form of meditation, is its guru, although he doesn’t like to be called that, Guru S N Goenkaji. Every spiritual or religious practice is known after its teacher, and spiritual teachers have now become rock stars. How come in vipassana the guru is hardly known outside the community of followers? Because in Buddhism, you have to work out your salvation. I cannot do anything for you. I will just give you the path, the whole path is there for you to walk. The tradition of the teacher is always like that, that I can’t do anything for you. Praising or making a big idol out of the teacher is not permitted. So, I shouldn’t start that.

Everybody knows vipassana but not many people understand it.
If they know and practise vipassana, my purpose is served. I don’t do anything to make myself popular. Vipassana should become popular.

This is completely unusual. Every other guru has followers chasing him. If he gets off a plane, cars pull up to receive him like a minister.
A teacher should not be made an idol, like a god. He is a teacher. If you want to get any help, you practice what is being taught, that’s all.

Do you respect Buddha as a god or a teacher?
He isn’t god. He was an enlightened person. He was a scientist of the spiritual world. Without scientific apparatus, 2,600 years ago, he had said the entire world or the universe has no solidity. Your body too has no solidity, (it is) mere vibration. Scientists now have started saying this too.

So, you don’t worship Buddha?
No. Even in his lifetime, when people came and paid him respects, he told them that the only way they could pay him respect was to practice meditation the way he taught. He said: I can’t help you. Nobody can help you. Koi Buddh ho jayega, he will show you the path. You have to step on the path. That will give you the result, not the teacher. That is the tradition maintained by a few people in Burma. And that is vipassana.

What does vipassana mean literally?
To observe reality as it is. No imagination, speculation, belief or disbelief is allowed. When people start realising the truth of their body and minds, how they work, they come out of misery. Vinobaji (Vinoba Bhave) had once challenged me. He said he couldn’t believe vipassana could help people be freed of their impurities. Only god can help, he said.
I said, sir, it has helped me. He said he would accept vipassana if it can reform schoolchildren with no discipline and hardened criminals. I said, sir, I am new in this country. You arrange courses, I will teach and let’s see the result. So he arranged a course in his own school. In every sentence, the students there had some abuse or filthy language. They had no discipline. After vipassana, they did not use bad language anymore.

Three years later, the home secretary of Rajasthan also did a course and was impressed. I said you are the home secretary, let me hold one or two courses in a jail. He talked to the chief minister and got permission. Then, Kiran Bedi said you must be come to Tihar (jail). A thousand inmates took part in our sessions. The government even established a centre there.

Tell us about your journey from Burma, your initiation into vipassana.
I was a very strong sanatani, very strong Hindu. At a very young age, I became a successful businessman. In Burma, I became president of the chamber of commerce. I became egoistic. I would beat my children mercilessly. I had always topped my class in school. If my children got bad marks, I would beat them. Later, my teacher Sayagyi U Ba Khin said I won’t teach you Buddhism. I will teach you morality. Do you have any objection? How can be there any objection sir, I said. How can you lead a moral life, without control of the mind, he said? So he taught me morality and samadhi and pragya. In 10 days, the migraine I had for 20 years was gone. I did not need the morphine I had been taking for 10 years anymore. But the big achievement was that my anger was gone, and my ego became less.

And you haven’t been angry since then?
Only once, when I had to pretend to be angry to improve a person, who was not able to understand (me).

How is vipassana different from other forms of meditation?
Vipassana is observation of truth. Not the apparent truth. Not your face or your arms. You feel what is happening inside you. The mind becomes very sharp in three days. In those three days, no words are used. Nobody asks you to chant Buddha’s name. Just observe the truth, the breath coming in and out of you. Experience the truth as is the law of nature. From the fourth day, you are asked to observe the whole body, to get different sensations, pleasant sometimes, but mostly unpleasant. A lot of negativity amd impurities well up in their minds. Then they realise what they are doing. They realise they are harming themselves and they start changing. This is how the change comes, with their own experience.

You are not telling anybody to become a monk.
I am not a monk. I am a householder. During Buddha’s time, a large number of monks and nuns, and quite a large number of householders were teachers. Slowly, the householder-teacher system went away. Only the monks remained. The tradition of householders was to be established again. This was the dream of my great teacher. People in India are afraid of Buddhism. But when you go as a householder and start teaching them, and they get results, they will automatically come.

But why are people afraid of Buddhism in India?
There is a wrong impression created in the last 2,000 years that Buddha taught ahimsa parmo dharma. Ashoka, who was the biggest follower of Buddha, gave up his army and violence.

He weakened India…
Which never happened, totally wrong. This was only propaganda to condemn Buddha and his teaching. Later, I studied Ashoka’s writings and then went back to Buddha’s teachings. I realised Buddha had also taught how to defend gantantra, the republic. This is applicable even today. He explained how kings should build a fort and defend themselves.

Vipassana is tough. Do people find it tough to go through those 10 days?
No, it is easy. You just observe your breath and the mind wanders away. Slowly start concentrating and move your body and feel the sensation. Keep on working on that. On the tenth day, when everybody goes back, they are all happy.

But do you encounter many who are not able to take it and run away?
Say one in a thousand. The vast majority don’t go away. They work. I have made teachers from every community.

In Britain, you said there is now a three-month waiting list for vipassana courses, but not so much in India as yet.
In India too, in many of our centres, there are waiting lists. There is a waiting list at the centre here also. I have trained 1200-odd teachers; there are 158 centres around the world and 90 places where there are no centres, but our teachers go and teach people when they call us.

But there is a certain exotica. People know vipassana is a Buddhist meditation technique. They know it came from Burma. Some know that there is one Mr Goenka who’s behind it. Not many know that there is a big stupa outside of Mumbai. But nobody understands really what this is.

Why did you build the stupa?
Twelve thousand people come and meditate here. An old relic of Buddha here and it gives off good vibration.

Let me ask you an ignorant question, If Buddha was not god, if he was a human being, why should a relic from his body provide special vibration?
His whole body had wonderful vibrations when he was teaching. Every part of his body still generates good vibrations.

So a human being can become superhuman?
Certainly. This is what his teaching is there. You can become a superhuman but you don’t become a god or goddess or Brahma. It is not allowed that people come and pay respects to you. You lead a good life, (be) a good example for others.

So you built this stupa here as a tribute to Buddha?
I built it as a tribute to my teacher because he wanted to pay back the debt to India, which is where vipassana originated. He wanted to come and teach here but couldn’t get a passport. I was a Burmese national but I got a passport. So he asked me to do the job. I was sceptical. Who will come to me? I have no method, no shaven head. I am a householder. My brothers were here but they said vipassana is not for our country. Let it be in Burma. They didn’t help me. My teacher said do not worry, those who have done good deeds from the past will come running to you. You won’t have to call them. And within 10 days, courses were arranged.

So you rediscovered India and India rediscovered you and vipassana, something India lost 2,600 years ago.
Quite true. I had feared that people had a wrong impression about vipassana and Ashoka. But they started coming.

And you are not converting anybody to Buddhism.
No, I am against conversion. In my speech at UN, the first thing I said was that I am for conversion, but not from one organised religion to another, but from misery to happiness, from bondage to liberation.

How many of those who do vipassana actually get changed, fundamentally?
Well, I should say a large number of them get changed. That is how it is spreading. We have no publicity, no propaganda; we don’t charge anything from the people.

And a very simple name like Satya Narayan Goenka, no guru, no shri, no beard, no matted hair.
A spiritual teacher who came to my course, said: “Why don’t you change your name? Satya Narayan Goenka means a Marwari and he is a businessman. What he will teach us? Change your name, say Satyanand”. And lots of people will come. I said I am not here to deceive people. One of my disciples ( I don’t want to name him), he changed his name and started a method. But we don’t condemn that. That is his job. But we never recommend this. This kind of false impression is not moral.

Have you observed the sayings of other popular gurus in India, Sri Sri Ravishankar?
Ravishankar was my student. He signed up for a vipassana course. Now I see him changed. (laughs)

So he is the student you were talking about.
But I don’t condemn. Somebody may like to live like that. Let him.

How does your method differ from say Thich Nhat Hanh’s, mindfulness as he calls it?
Mindfulness can be of many things. You can be mindful of the outside thing, you can be mindful about others, you can be mindful even about your body. But the mindfulness taught in this technique is (to be aware of) the inner reality, because that is related to our misery. One is to come out of misery.

And what about the Dalai Lama, have you followed his teachings?
We are very good friends, but his teaching is little different. They have some rites and rituals like prostrating in front of a teacher.

You don’t encourage that.
Once at a confluence in Nagpur, Dalai Lama and I were invited as teachers. In my speech, I had said that in vipassana, a large number of people start seeing light within three days. He said, ‘Impossible, we take years just to see light’. I asked him to send some of his lamas and let them experience it. He sent two lamas to my course at Varanasi. Fortunately, they both saw light on the third day. They went and reported it. So the Dalai Lama asked me to give a course to his leading lamas. I said yes, but they have to accept my rules and regulations, no more rites or rituals. I went there, some 50 or 60 top lamas took part. The next day, they bowed before me. “These rites and rituals are not allowed,” I said. They said if we don’t do that, we cannot remain lamas. Word reached Dalai Lama, who was staying a few yards away. He sent them a message: “Accept whatever Goenka says. If you think you are committing a sin, consider it mine. But you have to work according to him”. Ten days later, the result was so good that the Dalai Lama met me and said, “All these days, we were under the wrong impression that you were part of the old tradition. You have all the love and compassion for which we are so proud.” So now I say we are very good friends.

And you take him to be a genuine Buddhist?
Genuine Buddhist in the sense that if he comes out of these rites and rituals.

You disagree with rites and rituals.
Yes. I don’t agree with that.

That is the secret of your growing popularity as well because nobody has to change, you haven’t changed.
Quite true. I don’t want people to become Buddhists. We have got a research centre at Igatpuri and there are thousands of pages with Buddha’s verses and nowhere is the word Buddhist mentioned.

So that’s the wonderful contribution you are making. You are bringing back Buddhism to this country. Many congratulations.

[via Indian Express]
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Dalai Lama asks Japanese priests to produce Buddhist scientists

At an informal discussion with over 200 Buddhist priests, His Holiness the Dalai Lama said Japan with its highly developed scientific knowledge combined with its ancient Buddhist tradition can produce Buddhist scientists.

He said Japanese Buddhist practitioners should engage in dialogues with scientists to explore areas where science and religion can find a common ground in understanding universal values like compassion and kindness. In the last few years, secular dialogues between Tibetan Buddhists and Western scientists have attracted attention to the role of meditation in creating balance between mind and body. Research has shown that a calm mind reduces stress and blood pressure. Quoting another scientific study, he said when one develops anger, things looks very negative and 90% of that negativity is just one’s own mental projection which is just illusion and unrealistic.

He said while modern science has made unprecedented contribution to material development, Buddhist science of training an agitated mind through meditation and warmheartedness is far more advanced than the former.

“Meditation is a healthy way to develop a calm mind. You don’t have to use injections or drugs to achieve peace of mind,” he said. Interests in Buddhist science, which has little to do with abstract and esoteric notions of religion like after-life, has grown over the past years as scientific findings increasingly point to the inherent connection between physical and emotional well-being. He said Buddhism can be divided into three

In the United States, universities of Stanford, Wisconsin, and Emory have already established programs to study the development of a peaceful life. Tibetan monks in India now study modern science in addition to regular Buddhist curriculum. All western scientists interested in Tibetan Buddhism were either Jews, Christians or non-believers, he said, but Japan with its background in Nalanda tradition of Buddhism that emphasizes logic and investigation in reaching the ultimate reality has the potential contribute a lot in such secular dialogues.

According to Ven. Yukai Shimizu, an official with Zenkoji Temple, this exchange of ideas between His Holiness and Japanese priests on Buddhism which was held at the convention hall of Kokusai Hotel is a “once-in-a-lifetime opportunity” because not many Japanese priests get such forums to discuss and debate. “It’s a great opportunity for them to learn from His Holiness,” he said.

The event was organized by four major Buddhist associations in Japan: All Japan Buddhism Association, Nagano Prefecture Buddhist Association, Nagano City Buddhist Association, and the National Zenkoji Association. The Nagano-based Zenkoji Temple has 200 branch temples all over Japan.

[Phayul.com]
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The Dalai Lama on tolerance

When I was a boy in Tibet, I felt that my own Buddhist religion must be the best — and that other faiths were somehow inferior. Now I see how naïve I was, and how dangerous the extremes of religious intolerance can be today.

Though intolerance may be as old as religion itself, we still see vigorous signs of its virulence. In Europe, there are intense debates about newcomers wearing veils or wanting to erect minarets and episodes of violence against Muslim immigrants. Radical atheists issue blanket condemnations of those who hold to religious beliefs. In the Middle East, the flames of war are fanned by hatred of those who adhere to a different faith.

Such tensions are likely to increase as the world becomes more interconnected and cultures, peoples and religions become ever more entwined. The pressure this creates tests more than our tolerance — it demands that we promote peaceful coexistence and understanding across boundaries.

Granted, every religion has a sense of exclusivity as part of its core identity. Even so, I believe there is genuine potential for mutual understanding. While preserving faith toward one’s own tradition, one can respect, admire and appreciate other traditions.

An early eye-opener for me was my meeting with the Trappist monk Thomas Merton in India shortly before his untimely death in 1968. Merton told me he could be perfectly faithful to Christianity, yet learn in depth from other religions like Buddhism. The same is true for me as an ardent Buddhist learning from the world’s other great religions.

A main point in my discussion with Merton was how central compassion was to the message of both Christianity and Buddhism. In my readings of the New Testament, I find myself inspired by Jesus’ acts of compassion. His miracle of the loaves and fishes, his healing and his teaching are all motivated by the desire to relieve suffering.

I’m a firm believer in the power of personal contact to bridge differences, so I’ve long been drawn to dialogues with people of other religious outlooks. The focus on compassion that Merton and I observed in our two religions strikes me as a strong unifying thread among all the major faiths. And these days we need to highlight what unifies us.

Take Judaism, for instance. I first visited a synagogue in Cochin, India, in 1965, and have met with many rabbis over the years. I remember vividly the rabbi in the Netherlands who told me about the Holocaust with such intensity that we were both in tears. And I’ve learned how the Talmud and the Bible repeat the theme of compassion, as in the passage in Leviticus that admonishes, “Love your neighbor as yourself.”

In my many encounters with Hindu scholars in India, I’ve come to see the centrality of selfless compassion in Hinduism too — as expressed, for instance, in the Bhagavad Gita, which praises those who “delight in the welfare of all beings.” I’m moved by the ways this value has been expressed in the life of great beings like Mahatma Gandhi, or the lesser-known Baba Amte, who founded a leper colony not far from a Tibetan settlement in Maharashtra State in India. There he fed and sheltered lepers who were otherwise shunned. When I received my Nobel Peace Prize, I made a donation to his colony.

Compassion is equally important in Islam — and recognizing that has become crucial in the years since Sept. 11, especially in answering those who paint Islam as a militant faith. On the first anniversary of 9/11, I spoke at the National Cathedral in Washington, pleading that we not blindly follow the lead of some in the news media and let the violent acts of a few individuals define an entire religion.

Let me tell you about the Islam I know. Tibet has had an Islamic community for around 400 years, although my richest contacts with Islam have been in India, which has the world’s second-largest Muslim population. An imam in Ladakh once told me that a true Muslim should love and respect all of Allah’s creatures. And in my understanding, Islam enshrines compassion as a core spiritual principle, reflected in the very name of God, the “Compassionate and Merciful,” that appears at the beginning of virtually each chapter of the Koran.

Finding common ground among faiths can help us bridge needless divides at a time when unified action is more crucial than ever. As a species, we must embrace the oneness of humanity as we face global issues like pandemics, economic crises and ecological disaster. At that scale, our response must be as one.

Harmony among the major faiths has become an essential ingredient of peaceful coexistence in our world. From this perspective, mutual understanding among these traditions is not merely the business of religious believers — it matters for the welfare of humanity as a whole.

Tenzin Gyatso, the 14th Dalai Lama, is the author, most recently, of “Toward a True Kinship of Faiths: How the World’s Religions Can Come Together.”

[via the New York Times]
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Investigating the Buddhist mindset

Does the Dalai Lama’s support for a ‘centre for investigating healthy minds’ compromise its scientific respectability?

At a time when the relationship between science and spirit seems characterised by mutual suspicion, common ground for enquiry is all the more refreshing. Like at last Sunday’s opening of the University of Wisconsin’s centre for investigating healthy minds, where the Dalai Lama shared a platform with the new centre’s director, Professor Richard Davidson.

The department is a hub of expertise in what is being called “contemplative neuroscience”, and a natural extension of Davidson’s ongoing quest to discover how various forms of meditation impact the brain. Among …

Read the original article »

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Thousands come to see Dalai Lama

wildmind meditation news

Betsy Hibbs cooked up a plan for drawing the attention, and perhaps a blessing, from the Dalai Lama. She wore a bright orange dress and was among the first in line with her lifelong friend, Deb Flammang-Roper.

“I’ve been meditating so he will see me. I would say Dalai Lama orange … Dalai Lama orange … Dalai Lama orange,” Hibbs said of her preparation for the event.

The two women were among thousands enjoying the sunshine and mild weather as they waited Tuesday morning to hear the Dalai Lama speak at the McLeod Center. The lines moved slowly, as guests were thoroughly searched, including metal detectors.

Hibbs has been studying up on the Dalai Lama and appreciates what he represents.

“I like his compassion toward people. It’s not religion, it’s how you live your life and how you treat people,” she said.

For Hibbs, who lives in Des Moines, but graduated from Cedar Falls High School with Flammang-Roper in 1976, it marked the third time she has seen a major spiritual leader. Each came at a different period in her life. She recalls seeing one when she was in her formative high school years and another at a time when she was drinking too much.

“I’ve seen Billy Graham and Pope John Paul. Now it’s the Dalai Lama and, hopefully, when I die I will see Jesus,” Hibbs said. “I’m trying to get some more wisdom before I carry on.”

The grassy hill on the south side of the McLeod Center served as gathering place and commercial center for the Dalai Lama visit. Vendors formed a semi-circle around the perimeter, with prayer flags hanging above and jewelry, meditation aids, clothing and sayings from the Dalai Lama below.

Most of the vendors were natives of Tibet who now live in the United States. Rinchen Gelek moved from Tibet for economic opportunity in the United States. He lives in California, where he has a shop that sells handmade Tibetan goods ranging from jewelry and prayer aids to sayings from the Dalai Lama.

A majority of the handmade goods are created by Tibetan refugees living in Nepal. The Tibetan-Americans selling wares at the event said Nepal has become the center of Tibetan culture as clashes with the Chinese has driven many people from their homeland.

Organizers for the Dalai Lama visit expected Chinese protesters to attend and even set up a designated “free speech” area across the street from the venue, but the roped-off area was completely empty all morning and not a protest was heard.

Mike Mooney, of Coralville, came to see the Dalai Lama with a couple friends. They worked at mastering a singing bowl, a metal bowl used for meditation. The user strikes the bowl with a small wooden mallet, then circles the mallet around the outside of the bowl producing a throbbing sound ranging from a low home, to a higher pitched sound, almost a whistle or siren.

The vendor, Tashi Karma, said the singing bowl is used for meditation or yoga, usually in group settings.

“It almost puts you in a trance state,” Karma said.

Mooney has been dabbling in the Dalai Lama’s teachings and Buddhism, but doesn’t claim any particular religion as his own.

“I’m not so much searching, more like happening to find,” Mooney said of his spiritual journey. He spent $55 on a singing bowl and plans to use it for his own meditation.

Mooney was excited to hear the Dalai Lama speak after reading up on the leader.

“I’m not particularly religiously affiliated, but this just seems peaceful. It seems right,” Mooney said.

Jonella Delimas came to Cedar Falls from Omaha, where she said she has long been struggling to find her balance. She works in corporate America, but is drawn to the teachings of Eastern religions.

“I’ve been reading his work and listening to his speeches for years. I love his peacefulness. He’s taught me a lot about being compassionate,” Delimas said.

Delimas had an extra ticket to the morning session, as a friend was unable to come. Standing in a long line to enter the McLeod Center, she held the ticket up. A woman came up and inquired about it and Delimas told her to have it, no charge. The lucky woman had come from Des Moines and gave Delimas a hug, saying “good karma to you.”

[via WCF Courier]
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