politics

Freed prisoners add momentum, risks to Myanmar reform

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Aung Hla Tun, Reuters: Buddhist monk Shin Gambira endured solitary confinement, beatings and sleep deprivation in Myanmar’s prisons for his leading role in the 2007 “Saffron Revolution” — peaceful protests that were crushed by the country’s military.

Finally free at a monastery on the outskirts of Myanmar’s main city of Yangon, about the worst he will say of his captors is that they were “very rude and cruel”.

“Don’t let me elaborate on it. Let bygones be bygones,” the 33-year-old former protest leader said of his ordeal, following his release last week with about 300 other political prisoners.

Interviews by Reuters with more than a dozen of the newly released prisoners reveal a similar remarkable lack of bitterness toward their captors after years of imprisonment and torture for their beliefs. They described overcrowded cells at the notorious Insein detention center, watching a fellow inmate die from a lack of medical care, and routine deprivation of water and sleep among other abuses.

But nearly all said they backed opposition leader Aung San Suu Kyi’s decision to place trust in the government’s reform pledges and take part in April by-elections that could give her National League for Democracy (NLD) party a vital foothold in parliament, part of dramatic changes underway in the former Burma.

Still, the interviews with the former prisoners in Myanmar reveal an undercurrent of scepticism about the government’s true intentions and an impatience for more concrete democratic reforms.

Many also expressed concern that Suu Kyi risks weakening her powerful political capital if, as some believe, she takes a ministerial role as part of the reconciliation process. That could point to future tensions within the opposition and complicate the reform process if the pace of change stutters in coming months.

Sources within the opposition told Reuters there was already intense debate among dissidents over whether to set up a new political party as an alternative to the NLD. Opponents of such a move fear it would dilute the opposition’s message and pave the way for further splintering.

Htay Kywe, who helped lead pro-democracy protests in 1988 in which thousands of demonstrators were killed by soldiers, said Suu Kyi had made a “practical choice” to run in the by-elections and help restore the rule of law in the country.

“This is Daw Aung San Suu Kyi trying in the most non-violent way to work for the country’s transition to democracy. We support this,” said the 44-year-old, referring to Suu Kyi by her honorific title.

Htay Kywe, who spent about 17 years in prison in two spells after his first arrest in 1991, is among many members of the so-called “88 generation” who have been released in recent months and who are sure to play an important role in opposition debate.

The largest release yet of high-profile dissidents promises to speed up the national reconciliation process and provides a powerful argument for the United States and other Western nations to lift economic sanctions against the impoverished but resource-rich country.

Business executives, mostly from Asia, have swarmed into the commercial capital, Yangon, in recent weeks to hunt for investment opportunities in the country of 60 million people, one of the last frontier markets in Asia. Myanmar is also at the centre of a struggle for strategic influence as the United States sees a chance to expand its ties there and balance China‘s fast-growing economic and political clout in the region.

Myanmar has thawed astonishingly quickly in the past year.

The government has begun peace talks with ethnic rebels, relaxed its strict media censorship, allowed trade unions and protests, and showed signs of pulling back from the powerful economic and political orbit of its giant neighbour China. It was rewarded last November when Hillary Clinton made the first visit to the country by a U.S. secretary of state since 1955.

The exact number of political detainees still locked up in Myanmar’s prisons remains in doubt. But the opposition and government agree it is now in the hundreds. That may not be much higher than some of its Southeast Asian neighbours, making it hard for countries to argue in favour of maintaining sanctions.

Communist Vietnam, which has a bilateral trade deal with Washington, for instance, probably has political prisoners “in the hundreds”, said Bangkok-based Phil Robertson of Human Rights Watch.

RECONCILIATION RISKS

Last week’s release brings the number of political detainees freed since last May to 645, according to the Assistance Association for Political Prisoners. This number represents a significant body of high-profile dissidents who are likely to influence internal opposition debate.

The latest group, ranging from the former head of military intelligence to a musician who penned songs about Suu Kyi, rejoin the political scene just as the government and opposition engage in a delicate, high-stakes dance toward reconciliation.

The views of this respected group of dissident opinion-formers are a vital gauge of support for Suu Kyi’s leap of faith in engaging with the nominally civilian government. If they clamour for faster reforms than the government or Suu Kyi are comfortable with, for example, it could risk a backlash from military hardliners who many observers believe are eager for a chance to reverse the democratisation process.

“We shouldn’t settle for the present situation, there is a lot to be done,” said Gambira, the freed Buddhist monk.

“Since the people were deprived of everything under a brutal regime for about 50 years they tend to be satisfied when they get something, compared with nothing in the past. I’d like to stress there is no room for complacency at present.”

Sceptics worry that Nobel Peace Prize winner Suu Kyi, herself released from house arrest in late 2010, could be walking into a trap, handing valuable international legitimacy to the government before any fundamental changes in Myanmar’s political system are secured. The United States, which has made the freeing of political prisoners a condition for lifting sanctions, said after the latest release it would exchange ambassadors with Myanmar for the first time in 20 years.

But Myanmar’s generals still effectively control parliament after a deeply flawed 2010 election and the constitution, written in 2008, guarantees the military’s dominant role in politics.

“Concerning the overall political situation, I’m not that optimistic. I’ll put it at about 55 percent,” said Khun Tun Oo, chairman of an ethnic Shan party allied to Suu Kyi’s NLD and who was released after nearly seven years in jail.

He plans to re-register his party but not to run in the upcoming by-elections, which many believe would legitimise the 2010 elections widely seen as a sham.

“No doubt she (Suu Kyi) will have her say but I’m not sure she will be able to change the constitution … the military is in a position to put a spanner in the works since they have the constitutional right.”

MEDITATION AND GARDENING

Khun Tun Oo appears to have suffered relatively little torture in prison, but others were less fortunate.

Sithu Zeya, a 22-year-old journalist for exiled media outlet Democratic Voice of Burma, said he had to drink toilet water for the first five days in prison in 2010 and went without sleep for 15 days. He was regularly beaten and saw an old man in his cell die from breathing difficulties after medical help failed to arrive on time. Like many fellow prisoners, he found solace in meditation and limited chances to read and play sports.

“We have been released because foreign countries demanded it, not because they (the government) think it was wrong to have political prisoners,” the former biology student told Reuters.

He said he supported Suu Kyi’s participation in the elections but worried she would be a weaker voice as a lawmaker. “I don’t want that to happen,” he said.

Perhaps the most remarkable figure to emerge from detention last week was former military intelligence chief and prime minister Khin Nyunt, whose purge from the government in 2004 turned him overnight from one of the regime’s most powerful figures into a lowly prisoner.

Ironically, he coped with his seven years under house arrest on charges of corruption in much the same way as Suu Kyi — meditating every day and tending to his garden.

Deprived of financial support, he said he and his wife scraped a living by selling orchids from their garden and later by selling his clothes, including traditional silk “longyi” garments he had received as gifts when he was thought to be the regime’s third most powerful official.

“It’s embarrassing to tell this but this is the truth,” he told Reuters at his home and former prison.

He ruled out a return to politics, saying he wanted to focus on his religious practice. Asked if he thought President Thein Sein could operate independently in his dealings with Suu Kyi, he smiled. “I think so, but I don’t know for sure.”

A concern repeatedly voiced by the freed dissidents was that the revered Suu Kyi could jeopardise her iconic and clean status by being drawn into a flawed political system.

“I’m fully confident in Aunty Suu’s leadership. She’s a national leader,” said 32-year-old blogger Nay Phone Latt, who was picked up by security forces at a Yangon café in January 2008. “But I’m really worried that she will become a cabinet member. Then she might lose contact with the party.”

Win Min, a Burmese political scientist at Harvard University and a student protester in the 1988 uprising, said the newly released 88 generation faced a challenge to push for genuine reforms without giving hardliners an excuse to crack down.

“At this critical juncture, 88 generation leaders may want to work in a space between the politics of struggle and normal politics to encourage the continuation of reform in a non-threatening way to the hardliners,” he said.

“For the moderates in the government, the challenge is how to work with the opposition and the 88 generation leaders to improve the economy on the grassroots level.”

“PEOPLE STILL SUFFERING”

Many freed prisoners cautioned that ordinary Burmese, struggling in poverty and often at the mercy of authoritarian local officials, have yet to benefit from the changes.

“They keep saying the higher authorities have changed, but the officials on the ground have not changed so the people are still suffering,” said Zeya, the journalist. “The reforms have yet to make positive impacts on the general public so I can’t say they are successful just yet.”

A near-term source of tension is likely to be the fate of the political prisoners who remain behind bars.

Of the 604 political prisoners claimed by the NLD, the government only released 302 by its count, saying that 107 had already been released, others had been double-counted or died and that 128 would not be freed because they had committed serious crimes such as using explosives.

“I want the government to carry out more meaningful changes like releasing the remaining prisoners of conscience, which really will benefit the people and the country,” said Nilar Thein, a female leader of the 88 generation whose latest arrest was in 2008.

For her, though, the most promising sign of real change in Myanmar was the confident smiles that greeted her on her recent release from detention. “I was really encouraged to see the courage and confidence on the faces of the people,” she said.

“There is more transparency then before. It was a big difference from my previous releases.”

(Additional reporting by Martin Petty in Bangkok.; Writing by Stuart Grudgings; Editing by Jason Szep and Jonathan Thatcher)

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More monks die by fire in protest

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Sharon LaFraniere, New York Times: Three Tibetan monks in central China set themselves on fire this weekend, raising to 15 the number of suicides in the last year by Buddhist clergy members protesting aspects of Beijing’s rule in Tibet.

The deaths suggest that self-immolation is gaining favor as a form of political protest for Tibetan clergy. And they underscore the challenges the Chinese authorities face in controlling more than five million ethnic Tibetans living in what China calls the Tibet autonomous region and adjacent Sichuan and Qinghai Provinces.

China’s central government has cracked down hard on religious activism in Tibet since ethnic riots in 2008 killed 19 people, many …

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Vietnam’s Falun Gong under pressure

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Ian Timberlake, AFP News: In silent meditation, the Falungong members did not flinch when a shirtless, tattooed man slapped them on the head, or when a burly female security agent dragged a dried palm leaf across their faces.

Vietnamese practitioners of Falungong — a Buddhist-inspired traditional Chinese spiritual discipline practised in more than 70 countries.– say treatment like this has become routine. They say communist authorities in Hanoi have bowed to pressure from China, using police and hired thugs to harass, assault and detain members of the movement.

Their plight has been highlighted with the jailing by a Hanoi court in early November of two Vietnamese Falungong …

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Support the struggles of marginalized Buddhists in Hungary

Text from a classroom wall: going for refuge to the Buddha, in Hungarian.

A petition has been started in order to protect the rights of Buddhist Gypsies, or Roma, in Hungary.

This year a nationalist government was elected in Hungary. The new government rewrote the constitution and passed a law that deregisters all but a few mainstream Christian and Jewish religious organisations. These steps were taken with the aim of curbing tax abuses, but the blunderbuss policy “de-registers” all faith groups that count fewer than 1,000 members, or that have been in existence for less than 20 years.

Groups that manage to get established — and stay established for 20 years — and accumulate over 1000 members, cannot get official recognition without a parliamentary vote with a two-thirds majority. This amounts to an impossibly high hurdle, meaning that essentially no new groups can get government recognition and enjoy the tax benefits that established traditions have.

This affects many organizations, since under the new law, only 14 of 358 registered churches and religious associations will be granted legal recognition according to Christian Century. Groups such as Methodists, Pentecostal churches, reformed Jewish churches, and all the Islamic, Buddhist, and Hinduist congregations, are being de-registered.

Prominent pro-democracy dissidents from the Soviet era have written a letter condemning the new law. “Never before has a Member State of the EU so blatantly dared to go against the principles of freedom of beliefs, equality before the law, and separation of church from state. These are all established fundamental rights in our common Europe,” they said.

Some established churches have welcomed the law. Zoltan Tarr, general secretary of the Hungarian Reformed Church, commented, “We wanted a new law to make it more difficult to establish churches here – and we’re happy the present government has now done something.”

Buddhism, as a religion that is relatively new to Europe, is badly affected by the new system; no Buddhist organizations will be allowed to have tax-exempt status. Among those affected are the marginalized Roma, or Gypsies, who have recently embraced Buddhism.

Historically, the Roma people originated in India, leaving, for unknown reasons, about 1000 years ago. One theory is that the name Roma is derived from the Sanskrit ḍōmba, meaning “a man of low caste living by singing and music.” If the Roma left India in order to escape caste discrimination, they fared little better in Europe, where they have often been a despised population. Recently, however, Hungarian Roma, inspired by the conversions of Indian Dalits (former so-called “Untouchables”) to Buddhism, have formed the Jai Bhim network, under the umbrella of the Triratna Buddhist Community.

The name Jai Bhim is an explicit reference to the leader of the conversion movement in India, Dr. Bhimrao Ramji Ambedkar. Sensing a deep affinity with the Dalits of India, Roma converts to Buddhism refer to themselves as “the Dalits of Europe. The Jai Bhim Network “educates, agitates and organises on the footsteps of Bodhisattva Dr. Ambedkar in schools and congregations in rural Roma communities.” The organization was formally established in 2007 in order to promote the social integration of Romas, and has received support from Buddhists in Europe, India, and Taiwan.

When the Jai Bhim Network’s registration lapses at the end of this year, they will lose government funding for the schools that they run, and will find it very difficult to continue to provide education to the 1,000 students who study with them.

Subhuti, an English-born Buddhist who is a member of the Triratna Buddhist Order, has a long-standing involvement with the Dalit Buddhists in India, and for six years has gone to Hungary twice a year in order to support Roma Buddhists.

According to Subhuti, the work that the Roma Buddhists he supports is beginning to flourish. “Besides the very effective education they offer to Gypsy students who have no other realistic opportunities for education, they are beginning to have a deeper impact on Hungarian Gypsy society. At the recent census, some 500 or more Gypsies declared themselves to be Buddhists.” He sees this as a very significant development, similar to the mass conversions that took place in India in 1956, when Ambedkar let tens of thousands of Dalits to Buddhism.

Those concerned about the situation of these marginalized Buddhists in Hungary can show their support by signing this online petition.

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The path of nonviolence: six principles of Dr. Martin Luther King, Jr.

Martin Luther King Jr

Sunada drew my attention to this detailed exposition by Dr. King on the principles and practice of nonviolence. I thought it was worth reposting in its entirety, especially given the levels of violence being directed against the Occupy protestors, and the need for the movement to remain nonviolent:

First, it must be emphasized that nonviolent resistance is not a method for cowards; it does resist. If one uses this method because he is afraid or merely because he lacks the instruments of violence, he is not truly nonviolent. This is why Gandhi often said that if cowardice is the only alternative to violence, it is better to fight … The method is passive physically, but strongly active spiritually. It is not passive nonresistance to evil, it is active nonviolent resistance to evil.

A second basic fact that characterizes nonviolence is that it does not seek to defeat or humiliate the opponent, but to win his friendship and understanding. The nonviolent resister must often express his protest through noncooperation or boycotts, but he realizes that these are not ends themselves; they are merely means to awaken a sense of moral shame in the opponent … The aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness.

Also see:

A third characteristic of this method is that the attack is directed against forces of evil rather than against persons who happen to be doing the evil … We are out to defeat injustice and not white persons who may be unjust.

A fourth point that characterizes nonviolent resistance is a willingness to accept suffering without retaliation, to accept blows from the opponent without striking back. ‘Rivers of blood may have to flow before we gain our freedom, but it must be our blood,’ Gandhi said to his countrymen. The nonviolent resister … does not seek to dodge jail. If going to jail is necessary, he enters it ‘as a bridegroom enters the bride’s chamber…’ “What is the nonviolent resister’s justification for this ordeal to which he invites men, for this mass political application of the ancient doctrine of turning the other cheek?” The answer is found in the realization that unearned suffering is redemptive. Suffering, the nonviolent resister realizes, has tremendous educational and transforming possibilities.

A fifth point concerning nonviolent resistance is that it avoids not only external physical violence but also internal violence of spirit. The nonviolent resister not only refuses to shoot his opponent but he also refuses to hate him. At the center of nonviolence stands the principle of love …

A sixth basic fact about nonviolent resistance is that it is based on the conviction that the universe is on the side of justice. Consequently, the believer in nonviolence has deep faith in the future. This faith is another reason why the nonviolent resister can accept suffering without retaliation. For he knows that in his struggle for justice he has cosmic companionship… a creative force in this universe that works to bring the disconnected aspects of reality into a harmonious whole.

–Martin Luther King. Jr., in Stride Towards Freedom

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Another Tibetan nun dies by self-immolation in China

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Andrew Jacobs, New York Times: A Buddhist nun in southwest Sichuan Province died Thursday after setting herself on fire, becoming the 11th Tibetan to embrace a grisly protest against Chinese rule and at least the sixth to die doing so.

The death of the nun, Qiu Xiang, 35, was reported by Xinhua, the official news agency, and confirmed by exile groups, who gave her Tibetan name as Palden Choetso. She was the second nun in the predominantly Tibetan region to take her own life by self-immolation.

Like two previous cases, the most recent suicide took place in Ganzi Prefecture, known as Kardze in Tibetan, which is the site …

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Tenth Tibetan reported to self-immolate in anti-China protest

A Tibetan monk in western China’s Sichuan province set himself on fire on Tuesday to express opposition to China’s Tibet policies, becoming the 10th Tibetan this year to self-immolate as a form of political protest, an outside advocacy group reported.

The group, Free Tibet, based in London, said the self-immolation occurred outside a monastery in Garze, which is known as Kandze in Tibetan, and that the monk’s identity, condition and whereabouts were not known. The group did not explain how it had obtained the information.

Garze is about 100 miles south of Aba, or Ngaba, where eight of the other nine self-immolations have taken …

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Secular prayer flags

Secular prayer flags made by students at Timberlane High School, New Hampshire

A few days ago I gave a talk at a high school about 40 minutes from my house. Some of the students had made secular “prayer flags,” which had the purpose of expressing their positive thoughts and sending them out into the world.

The prayer flags had been hung where they would brighten up a rather unattractive central courtyard, which now contained a “ger” (Tibetan yurt), designed (I think) in the geometry class. You can just see the ger in the background of the second photograph.

Some of the images were intriguing, and I wish I’d been able to talk more with individual students to discover more about what they were trying to communicate.

Below, you’ll find the text of the address I gave to the students who made these flags.

Secular prayer flag with image of Audrey Hepburn

 

String of secular prayer flags created by high school students in New Hampshire

Good morning.

It’s a pleasure and an honor to be here, and I’d like to thank you for having me. I’m delighted to hear that you’ve been putting your positive thoughts on flags and sending them out into the universe. Of course I don’t believe that your thoughts will literally be sent out on the wind, but I see great significance in what you’re doing.

To print your positive thoughts on fabric you have, of course, to have had a positive thought. And that in itself is a very significant thing to do.

How many people consciously cultivate positive thoughts? I suspect it’s not many. Most of our thinking is “accidental” and most of it is negative.

The world is direly in need of positive thinking. It’s even more in need of compassion and clarity.

The world is very much in need of idealism.

Now to some people the word “idealism” is a slur, an insult. Idealists are seen as being disconnected from reality. They’re seen as dreamers. They’re seen as impractical. They’re seen as naive.

But to me, idealism is a beautiful thing. To have a meaningful life, we have to have goals that go beyond the mere satisfying of our selfish desires.

Of course some idealists are indeed dreamers. Some idealists are impractical, and naive. But the best idealists are practical, grounded, and wise people. I think of Martin Luther King Jr. He was an idealist. He was a dreamer. He had a dream. He dreamt of course of ending racial segregation, and had much success in turning his dream into reality.

But Dr King didn’t stop at just having a dream. He attempted to live his dream. And in doing so he put himself in the way of angry mobs, policemen’s batons, and eventually an assassin’s bullet. And his actions, and those of the many courageous people who stood by him, changed this country for ever.

And lest we forget, in the year before Dr. King’s murder, marriage between black and white people was still illegal in 15 states. At the time of our current president’s birth, in 1961, there were over 20 states in which his parents could not legally be married.

There has been much progress made since those days — our current president is after all a black man — but there is much still to be done. We still need our practical dreamers. We need them more than ever.

King dreamed of ending racial segregation, but he also dreamed of ending poverty, and one of the reasons he opposed the war in Vietnam was because it diverted funds from social welfare projects.

And in the field of poverty we especially need practical dreamers. The number of people living in poverty in the United States is higher now than it was at the time of King’s death. Of course the population of the country is higher too, but the percentage of the population living in poverty was lower at the time of King’s murder than in almost every year since then, and it was lower than it is today. Yes, a greater percent of the US population lives in poverty than in 1968.

And in fact, since the recession of 2008, the poverty rate in the US has been rising dramatically.

Here are the figures for the last three years for which we have figures:

2008 39.8 million
2009 43.6 million
2010 46.2 million

2011 is almost certain to be worse.

The United States now creates more than twice as much wealth per head of population as it did in 1968, the year of Dr. King’s murder. The country is more than twice as wealthy as it was when King campaigned against poverty, and yet there are more people living below the poverty line than in his lifetime.

(In case you’re wondering where all the wealth our country has been creating has gone, roughly 82 percent of all the nation’s gains in wealth between 1983 and 2009 went to the richest 5 percent of households.)

We’ve become a more unequal society since King had his dream of ending poverty.

So on the one hand we have a black president, which I think would have stunned Dr. King in a positive sense. But on the other we have seen the problem of poverty worsen, which I think would have found not only shocking, but incomprehensible.

I mention all this because I think it’s obvious that we need more practical dreamers.

Of course if your dream is simply to be part of the richest 5%, then I wish you well.

I want to say a bit more about so-called “prayer flags.” It’s only in the west that we call these prayer flags. In Tibet, where the tradition originated, they’re called Dar Cho. “Dar” means to increase life, fortune, health and wealth. “Cho” means all beings. They are not intended to send prayers to heaven, but to symbolize the sending of good wishes into the world, much as you have been doing.

But there’s an important aspect of prayer flags that’s often overlooked. They are impermanent. They are hung out in the elements, exposed to harsh sunlight, constantly torn at by the wind, frozen, thawed, and soaked in the rain. The quickly become tattered rags. Eventually, in order to prevent them becoming litter, they are taken down and burned.

The flags — the Dar Cho — return to the elements from which they came.

And this reminds me of two things. The first is to do with the burning of the Dar Cho. Buddhists are fond of burning incense, and besides the fact that incense usually smells nice, it has a symbolic function.

When you light a stick of incense in a meditation room, the smoke doesn’t stay within the room. It drifts out, and circulates around the world. It never stops. It just keeps on going forever.

And the symbolism of this is to do with what goes on in a meditation room. There are many things that people can be doing when they’re sitting there with their eyes closed. But one of the things they do is to cultivate positive thoughts. They cultivate love, and compassion, and kindness, and patience. And here’s where the symbolism comes in. When people cultivate kindness, and compassion, and patience, those qualities don’t stay in the meditation room any more than the incense smoke does. The positive emotion that’s developed has an effect on the world.

We can even measure this. It has in fact been measured by psychologists, not specifically in relation to meditation, but more generally in relation to positive emotion. When a person is emotionally positive, this affects the people they’re in contact with. And they have an effect on those that they in turn are in contact with. And so on.

In fact psychologists have been able to measure the effects of emotionally positive people radiating out to their friend’s friend’s friends. It’s actually measurable. Of course the effect, just like the incense smoke, never stops. It permeates the entire world. But just as you can no longer smell the perfume of the incense once you’re a certain distance away, to the effect of a positive person becomes more dilute as it moves out into the world around them.

This is true for negative emotions as well, by the way. Which is all the more reason that we need to work at bringing more compassion into the world.

So there’s something to think about. The positive thoughts you’ve been cultivating will quite literally affect the entire world.

By cultivating the positive thoughts you’ve printed on these Dar Cho, you’ve become more emotionally positive. And while the writing on these flags will not literally waft on the breeze out into the world, your concerns for the world around you will affect the people you know, and the people those people know, and so on. There is no end to it.

The other thing I wanted to mention about prayer flags is that they symbolize impermanence. Just as they are impermanent, so are we. Prayer flags remind us the unavoidabiity of death. In fact everything we see reminds us of impermanence, although we often don’t want to think about it.

We generally assume that thinking about death is a bummer. That it’ll bring us down. That it’ll depress us.

But that’s not actually the case. Again this has been studied. When we fully accept that we will die, we feel challenged to make something of our lives. There’s a saying, “Very few people on their deathbeds think, I wish I’d spent more time in the office.”

And it’s true. When people are dying, they mostly wish two things. They wish they’d paid more attention to having a joyful life. And they wish they’d loved more. Take it from the dying: love and joy are the two most important things in life.

People who consciously think about death are more likely to embrace life, and to love more.

Just take a minute to picture yourself on your deathbed. If you want to avoid having regrets about how you spent your life, start right now. Think about what kind of life would be the most meaningful for you. Become a practical dreamer.

And take another moment, right now, to look at someone standing next to you. The person standing next to you will die soon. We’ll all die soon. It might not seem like it from your perspective, right now, as teenagers, but again, very few people on their deathbeds think, I wish I hadn’t lived as long.

As you look at the person next to you, aware of the fact that they’ll die soon, you might find your heart opening a little. You might feel a bit more tenderness and respect, and kindness. Try and remember that. And try and remember that in geological time scales, the life of a human being is briefer than the life of a prayer flag is to us.

A human life isn’t a long time, but it’s long enough to make a difference in other human lives.

So in conclusion, I’d encourage you to take away the following thoughts:

  • The world needs practical dreamers. In some ways things have gotten better, but in other ways they’re no better than they were — or are worse — than when your grandparents were your age.
  • Don’t let your thinking be accidental. Consciously think. Consciously cultivate positive thoughts and positive emotions of love and compassion.
  • You can have an effect. In fact you do have an effect. Your inspiration, your idealism, your positive emotions, will change our society for the better. It’s measurable.
  • And lastly, think about the fact that you’re going to die. Think about the fact that everyone you know is going to die. Let an awareness of our impermanence enrich your life. Live so that you’ll have no regrets on your deathbed. Embrace life. Live well. Love well. And leave the world a better place than you found it.
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Occupy Vancouver protest had a peaceful buzz

Charlie Smith: Yesterday’s Occupy Vancouver demonstration differed significantly from most protests held in front of the Vancouver Art Gallery.

One of the most striking aspects was the lack of any hierarchy. The event opened with a speech outlining how people could give their consent for various activities. Later, I observed the crowd being asked if it would prefer to hear more speeches or go on a march through downtown Vancouver.

The unions, for the most part, remained at the back of the crowd, along with the Communists and groups like No One is Illegal. And tucked away on the northwest corner of the site…

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Buddhists speak on Occupy Wall Street

Thanks to Maia Duerr and the follow-up comments on a post on her blog, the Jizo Chronicles, here’s a quick round-up of some of the recent posts that Buddhists have made on the Occupy Wall Street phenomenon.

  • There’s a post by Maia herself, along with Roshi Joan Halifax: “This is What Compassion Looks Like.”
  • Nathan Thompson has post on “Occupy Minnesota: Zen Style” on his blog, Dangerous Harvests where he describes “coming out” as a Zen Buddhist at a peaceful protest.
  • Chris Wilson, president of the Buddhist Peace Fellowship board of directors, compares OWS to the Arab Spring and asks why engaged Buddhists should get involves. Chris states that BPF endorses OWS, “based on our agreement that the influence of money in politics is blocking many of the social justice and environmental goals that BPF promotes.”
  • In “We Are the 100%,” Ari Pliskin of the Zen Peacemakers offers a “mindful response” to OWS: “We Are the 100%.” Drawing on the precepts and particularly this one: “When peacemakers vow to be oneness, there is no Other,” Ari’s piece makes the case for a non-dualistic view of the current situation.
  • Madrone Phoenix is a dharma practitioner based in Providence, RI. In “Waking Up From the American Dream” she shares her experience visiting OWS in New York last week, and she reflects on her earlier experiences as an “angry activist” and how her Buddhist practice over the past few years has impacted her way of being involved in this movement.
  • Michael Stone, a yoga and meditation teacher based in Toronto, also visited NYC last week. He offers his perspective in an article titled, “Remaining Human: A Buddhist Perspective on Occupy Wall Street.”
  • Rev. Zenju Earthlyn Marselean Manuel is past executive director of the Buddhist Peace Fellowship and Zen priest based in the San Francisco Bay Area. In “Un-Occupy the Land” she notes the troublesome connotations of the word, “occupy.” She writes, “The word brought up visions of invasion, people marching in to take over. I also saw a consciousness of us holding down specific territories (turfing) that seems to persist as the way to conquer.”
  • The Rev. James Ford, who is both a Unitarian Universalist minister and a Zen priest, begins his piece by echoing the words of Harvey Milk: “I’m here to recruit you.” In his piece, “An American Autumn: A Yom Kippur Meditation,” he says, “Sometimes you have to be outside. Sometimes you have to stand up. And sometimes you have to shout. You have to make demands that may be uncomfortable to the status quo. The Vietnam war ended for many reasons, but one principal among them were the people willing to mass together, take some tear gas, and bear witness to another way.”
  • Meredith Arena on the Interdependence Project site, has written “Politics and Practice: How we Face Social Injustice. Occupy Wall Street.” She writes, “Regardless of my ambivalence about how-why-when-where-who, sometimes you just have to SHOW UP.”
  • And on this site we have already brought you “The Buddha and Occupy Wall Street” and “Robert Thurman talks at Occupy Wall Street.”

Please let us know in the comments of any other posts you come across.

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