IMS Fall 2009 Newsletter
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Mahasi Sayadaw's Revolution
Deep Dive into Vipassana Copyright © 2020 Lion’s Roar Foundation, except where noted. All rights reserved. Lion’s Roar is an independent non-profit whose mission is to communicate Buddhist wisdom and practices in order to benefit people’s lives, and to support the development of Buddhism in the modern world. Projects of Lion’s Roar include Lion’s Roar magazine, Buddhadharma: The Practitioner’s Quarterly, lionsroar.com, and Lion’s Roar Special Editions and Online Learning. Theravada, which means “Way of the Elders,” is the earliest form of institutionalized Buddhism. It’s a style based primarily on talks the Buddha gave during his forty-six years of teaching. These talks were memorized and recited (before the internet, people could still do that) until they were finally written down a few hundred years later in Sri Lanka, where Theravada still dominates – and where there is also superb surf. In the US, Theravada mostly man- ifests through the teaching of Vipassana, particularly its popular meditation technique, mindfulness, the awareness of what is hap- pening now—thoughts, feelings, sensations—without judgment or attachment. Just as surfing is larger than, say, Kelly Slater, Theravada is larger than mindfulness. It’s a vast system of ethics and philoso- phies. That said, the essence of Theravada is using mindfulness to explore the Buddha’s first teaching, the Four Noble Truths, which go something like this: 1. Life is stressful. 2. Our constant desires make it stressful. 3. Freedom is possible. 4. Living compassionately and mindfully is the way to attain this freedom. 3 DEEP DIVE INTO VIPASSANA LIONSROAR.COM INTRODUCTION About those “constant desires”: Theravada practitioners don’t try to stop desire cold turkey. -
IMS Spring 2007 Newsletter
INSIGHT NEWSLETTER FALL WINTER Your Life is Your Practice: 2008/2009 Liberation in Every Moment An Interview with Narayan & Michael Liebenson Grady IMS Schedules: The Retreat Center 2009 Narayan and Michael Liebenson Grady have been involved with IMS for more than The Forest Refuge 2009 thirty years. Michael sat the first Three-Month Retreat held at the center, and in 1978 Interviews with Teachers spent time as the organization’s bookkeeper. He and Narayan met at IMS. Over the decades they have practiced and studied with a broad range of Asian and Western IMS News & Developments teachers. Narayan first began teaching in 1985, and currently serves on the IMS BCBS Schedule: Board as a guiding teacher. Michael has been offering the Buddha’s teachings since Listing for 2009 1991. Both are guiding teachers at the Cambridge Insight Meditation Center, a thriving urban meditation community serving the greater Boston area. Narayan and Michael, both of you Michael: Many of us believe that teach a course each summer at IMS’s awakening can only happen under Retreat Center titled “Your Life is Your certain conditions. We often think of Practice.” What is the significance of meditation and spiritual growth as this statement? taking place only in contemplative environments and on the cushion. Narayan: First, we have found that But this attitude limits our understanding certain attitudes of mind can greatly of spiritual practice, and separates it enhance our spiritual practice. “Your from the rest of our lives. So many life is your practice” is one such aspects of life then remain unexplored, approach. -
Stages of the Path: Stream Entry and Beyond by Bodhiketu
Stages of the Path: Stream Entry and Beyond by Bodhiketu For many years I have thought that the traditional Nikāya scheme of Stream Entrant, Once- Returner, Non-Returner and Arahant was unclear. The category of Once-Returner seems particularly strange, even bizarre. What does it mean to have a 'stage' in which the fourth and fifth fetters (that is, craving and hatred) are merely weakened? How ‘weak’ is enough to qualify? How could that be measured or attained? This appeared to be nothing other than an example of scholastic foolishness, but the scheme was not easy to dismiss because it is asserted as a very real category in the Pali Canon and commentaries. Moreover, there is an apparent contradiction within the Pali Canon itself about the ethical criteria that are indicative of Stream Entry. I have for some time thought that these ethical criteria were often set too high, both within the Western Buddhist Order and within the contemporary Theravāda, within parts of which it seems that Stream Entry has even come to be regarded as beyond the reach of practitioners in this current age. Why does any of this matter? Ultimately, I believe, it makes a great difference to the confidence that we have in our traditions – our institutions, practices and practitioners. In addition, it seems to me that being clear about the doctrine is of critical practical importance. Sangharakshita, the founder of the Western Buddhist Order, is often quoted as saying that Stream Entry is well within the reach of members of the Western Buddhist Order who have practised wholeheartedly for 20-30 years. -
Compassion & Social Justice
COMPASSION & SOCIAL JUSTICE Edited by Karma Lekshe Tsomo PUBLISHED BY Sakyadhita Yogyakarta, Indonesia © Copyright 2015 Karma Lekshe Tsomo No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, photocopying, recording, or otherwise without the prior permission in writing of the editor. CONTENTS PREFACE ix BUDDHIST WOMEN OF INDONESIA The New Space for Peranakan Chinese Woman in Late Colonial Indonesia: Tjoa Hin Hoaij in the Historiography of Buddhism 1 Yulianti Bhikkhuni Jinakumari and the Early Indonesian Buddhist Nuns 7 Medya Silvita Ibu Parvati: An Indonesian Buddhist Pioneer 13 Heru Suherman Lim Indonesian Women’s Roles in Buddhist Education 17 Bhiksuni Zong Kai Indonesian Women and Buddhist Social Service 22 Dian Pratiwi COMPASSION & INNER TRANSFORMATION The Rearranged Roles of Buddhist Nuns in the Modern Korean Sangha: A Case Study 2 of Practicing Compassion 25 Hyo Seok Sunim Vipassana and Pain: A Case Study of Taiwanese Female Buddhists Who Practice Vipassana 29 Shiou-Ding Shi Buddhist and Living with HIV: Two Life Stories from Taiwan 34 Wei-yi Cheng Teaching Dharma in Prison 43 Robina Courtin iii INDONESIAN BUDDHIST WOMEN IN HISTORICAL PERSPECTIVE Light of the Kilis: Our Javanese Bhikkhuni Foremothers 47 Bhikkhuni Tathaaloka Buddhist Women of Indonesia: Diversity and Social Justice 57 Karma Lekshe Tsomo Establishing the Bhikkhuni Sangha in Indonesia: Obstacles and -
Mindfulness and the Buddha's Noble Eightfold Path
Chapter 3 Mindfulness and the Buddha’s Noble Eightfold Path Malcolm Huxter 3.1 Introduction In the late 1970s, Kabat-Zinn, an immunologist, was on a Buddhist meditation retreat practicing mindfulness meditation. Inspired by the personal benefits, he de- veloped a strong intention to share these skills with those who would not normally attend retreats or wish to practice meditation. Kabat-Zinn developed and began con- ducting mindfulness-based stress reduction (MBSR) in 1979. He defined mindful- ness as, “the awareness that emerges through paying attention on purpose, in the present moment, and non-judgmentally to the unfolding of experience moment to moment” (Kabat-Zinn 2003, p. 145). Since the establishment of MBSR, thousands of individuals have reduced psychological and physical suffering by attending these programs (see www.unmassmed.edu/cfm/mbsr/). Furthermore, the research into and popularity of mindfulness and mindfulness-based programs in medical and psychological settings has grown exponentially (Kabat-Zinn 2009). Kabat-Zinn (1990) deliberately detached the language and practice of mind- fulness from its Buddhist origins so that it would be more readily acceptable in Western health settings (Kabat-Zinn 1990). Despite a lack of consensus about the finer details (Singh et al. 2008), Kabat-Zinn’s operational definition of mindfulness remains possibly the most referred to in the field. Dozens of empirically validated mindfulness-based programs have emerged in the past three decades. However, the most acknowledged approaches include: MBSR (Kabat-Zinn 1990), dialectical behavior therapy (DBT; Linehan 1993), acceptance and commitment therapy (ACT; Hayes et al. 1999), and mindfulness-based cognitive therapy (MBCT; Segal et al. -
Dhamma Bell Newsletter
Issue 1 Spring 2007 Newsletter Introducing Dhamma Bell Newsletter Dhamma Bell Newsletter shares news twice a year of Tathágata Meditation Center (Nhu’ Lai Thiên Viên), which was formed in 1987 as the Vipassaná Meditation Group under the spiritual guidance of the late Sayádawgyi U Sìlánanda. In 1991, the group founded a meditation center and named it Tathágata Meditation Center. All are welcome to come to Tathágata Meditation Center (TMC) and practice Satipaþþhána Vipassaná meditation. TMC Biographies Saya¯dawgyi U Pandita is a world-renowned meditation teacher. He has taught Vipassaná meditation for well over 50 years, in the tradition of his teacher, the late Mahási Sayádaw. He began to teach meditation to the Vipassaná Meditation Group in 1989 and has been coming to conduct retreats at Tathágata Meditation Center since its founding. Sayádawgyi U Pandita is the founder and head monk of Panditarama Monastery in Burma. He is the author of two books, In This Very Life and The State of Mind Called Beautiful. Venerable Khippa Panno was ordained in Vietnam. After studying Vipassaná meditation in Burma with the late Mahási Sayádaw, he came to the United States to teach Vipassaná meditation, and is now the abbot of Ky Vien Temple in Washington, D.C. and the chief meditation teacher at Thich Ca Thien Vien Meditation Center in Riverside, California. He has been leading a special retreat every year since 1987, first with the Vipassaná Meditation Group and then at Tathágata Meditation Center. Beelin Saya¯daw (U Paññádìpa) is the abbot of Tathágata Meditation Center. He is a former lecturer at Hitakaryi Saògha University in Burma. -
INSIGHT NEWSLETTER PAID Insight Meditation Society Permit No.2 1230 Pleasant St
INSIGHT NEWSLETTER FALL WINTER 2006/2007 IMS Schedules: Practicing with Vedana: The Retreat Center 2007 The Forest Refuge 2007 The 2nd Foundation of Mindfulness An Interview with Christina Feldman Teacher Interview In 1971, Christina Feldman began Buddhist meditation practice in northern India. She was 17 at the time, and had left her native Canada to travel and explore new IMS News horizons. Since then she has played a key role in bringing the Buddha’s teachings and Developments to the West, offering retreats at IMS and co-founding Gaia House in Devon, England. Married with two adult children, she introduced the Family Retreat at IMS in 1982, and the Women’s Retreat in 1984 – both popular mainstays of BCBS 2006/2007 our annual course calendar. Course Schedule Outline Christina, what are the On his journey towards enlightenment, Buddha’s ‘Four Foundations we know that these ascetic practices of Mindfulness’? didn’t work; they did not bring about the freedom from suffering that he First, it’s helpful to describe the historical sought. One of the turning points of context of the Buddha’s teachings. his awakening was the understanding Siddhartha Gautama - the Buddha - that the very aspects of life he was came from a society rooted in the belief trying to overcome actually held the that life was an obstacle to overcome. key to liberation. He then turned The body, the mind and human rela- towards his body, his mind, his tionships were all to be transcended. feelings and towards everything So, once he started his spiritual search, that arose in his consciousness, it was natural for him to become an seeing them as the ground for his ascetic – he left his family and spent awakening. -
An Interview with Tara Brach, Our 2012 Eant Conference Keynote
AN INTERVIEW WITH TARA BRACH, OUR 2012 EANT CONFERENCE KEYNOTE — By Matt Ahrens, Former President, EANT and TALK Editor Matt Ahrens: Thank you for taking the time to do this interview. Tara Brach: You’re welcome. MA: For many of our members, this may be their first chance to get to know you. You are a Dharma teacher. Editor’s Note: “Dharma” means the teachings of the Buddha. How did you get interested in the Dharma in the first place? Where did it start for you? TB: I started practicing Kundalini Yoga while I was in college; it’s a very rigorous kind of yoga and I got a kind of high off of it. Between that, experiences in nature, and other altered states, something in me realized that there was a whole world beyond the reality in which I normally lived. That sense of this greater reality was part of what turned me toward spiritual practice and another part was what I now call “The Trance of Unworthiness." I was always trying to perfect myself and I looked at yoga and meditation as a way to become more perfect. I was trying to get away from a flawed self and MOVE towards wholeness, being-ness, and something sacred. From very early on I could detect both the greater reality and the trance in which I found myself. MA: Where were you during this time, geographically? TB: I was in New England at the time. I started doing yoga and more concentrated mantra meditations while still in college. I joined an ashram as soon as I graduated. -
Satipatthana Sutta
Satipatthana Sutta Four Foundations of Mindfulness Original Instructions for Training in Mindfulness Meditation Compiled by Stephen Procter “Bhikkhus, this is the direct way; for the purification of beings, the overcoming of sorrow and lamentation, the dissolving of pain and grief, the fulfilment of the Noble Path & realisation of Nibbana, namely, these Four Foundations of Mindfulness”. The Buddha Mindfulness of Body within Body 1) Some Notes on Interpretation Page 1 2) The Satipatthana Sutta Page 2 3) Mindfulness of Body Section Page 3 4) Mindfulness of Posture Section Page 6 5) Relationship to Body Section Page 8 Mindfulness of Feeling within Feelings 1) Mindfulness of Feeling Section Page 11 Mindfulness of Mind within Mind 1) Mindfulness of Mind Section Page 13 Mindfulness of Dhamma within Dhammas 1) The Five Hindrances Page 15 2) The Five Clung-to Aggregates Page 18 3) Six Internal & External Sense Bases Page 19 4) Seven Factors of Awakening Page 21 5) Four Noble Truths Page 24 6) Noble Eightfold Path (see note on inclusion) Page 25 7) The Buddha’s Assurance Page 28 Satipatthana Sutta Lists 1) Lists from the Satipatthana Sutta Page 29 Satipatthana Sutta: Four Foundations of Mindfulness Original Instructions for Training in Mindfulness Meditation Compiled by Stephen Procter Stephen Procter Meditation in The Shire NSW, Sydney Australia, 2232 Email: [email protected] Phone: 0466 531 023 Website: http://www.meditationintheshire.com.au 1st Edition Published (Jan 2019) For free distribution only Notes on this compilation. This guide has been published in order to offer students of MIDL a clear and non-gender specific version of the Satipatthana Sutta so that they can be informed and inspired in training Satipatthana Vipassana Bhavana. -
Yoga and Seasonal Affective Disorder
Yoga and Seasonal Affective Disorder Oak Tree, Snowtorm by Ansel Adams Niki Ludington Prairie Yoga 200 Hour Foundation Teacher Training 2011-2012 0 The photographs of famed artist Ansel Adams are a breathtakingly beautiful tribute to nature and the seasons. His talent at capturing the mood of the gray winter months has made his work widely respected and popular. His photograph Oak Tree, Snowstorm printed on the title page of this thesis is an example of his work. Some people may look at the photo and be awed by the beauty and splendor of the gray shadows and snow. However, others may have a very different reaction. They may look at the photo and be reminded of the nightmare of depression, fatigue, lethargy, and hopelessness they feel each year during the winter months. These people may suffer from Seasonal Affective Disorder and the intent of this thesis is to explore how yoga can help them. What is Seasonal Affective Disorder? Seasonal affective disorder (SAD) is a form of major depression that corresponds to seasonal changes during the year. People with SAD generally experience recurring depression beginning in late fall or early winter, which alternates with periods of a high or normal mood during the rest of the year. SAD is linked to the changing levels of light during the year. SAD is described as an “energy crisis” in which many physical and mental functions of the body are affected. Typical characteristics of SAD are: oversleeping or disturbed sleep, daytime fatigue, increased cravings for carbohydrates, weight gain, difficulty concentrating and processing information. -
C:\Users\Kusala\Documents\2009 Buddhist Center Update
California Buddhist Centers / Updated August 2009 Source - www.Dharmanet.net Abhayagiri Buddhist Monastery Address: 16201 Tomki Road, Redwood Valley, CA 95470 CA Tradition: Theravada Forest Sangha Affiliation: Amaravati Buddhist Monastery (UK) EMail: [email protected] Website: http://www.abhayagiri.org All One Dharma Address: 1440 Harvard Street, Quaker House Santa Monica CA 90404 Tradition: Non-Sectarian, Zen/Vipassana Affiliation: General Buddhism Phone: e-mail only EMail: [email protected] Website: http://www.allonedharma.org Spiritual Director: Group effort Teachers: Group lay people Notes and Events: American Buddhist Meditation Temple Address: 2580 Interlake Road, Bradley, CA 93426 CA Tradition: Theravada, Thai, Maha Nikaya Affiliation: Thai Bhikkhus Council of USA American Buddhist Seminary Temple at Sacramento Address: 423 Glide Avenue, West Sacramento CA 95691 CA Tradition: Theravada EMail: [email protected] Website: http://www.middleway.net Teachers: Venerable T. Shantha, Venerable O.Pannasara Spiritual Director: Venerable (Bhante) Madawala Seelawimala Mahathera American Young Buddhist Association Address: 3456 Glenmark Drive, Hacienda Heights, CA 91745 CA Tradition: Mahayana, Humanistic Buddhism Contact: Vice-secretary General: Ven. Hui-Chuang Amida Society Address: 5918 Cloverly Avenue, Temple City, CA 91780 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. Master Chin Kung Amitabha Buddhist Discussion Group of Monterey Address: CA Tradition: Mahayana, Pure Land Buddhism Affiliation: Bodhi Monastery Phone: (831) 372-7243 EMail: [email protected] Spiritual Director: Ven. Master Chin Chieh Contact: Chang, Ei-Wen Amitabha Buddhist Society of U.S.A. Address: 650 S. Bernardo Avenue, Sunnyvale, CA 94087 CA Tradition: Mahayana, Pure Land Buddhism EMail: [email protected] Spiritual Director: Ven. -
Buddhism and the Global Bazaar in Bodh Gaya, Bihar
DESTINATION ENLIGHTENMENT: BUDDHISM AND THE GLOBAL BAZAAR IN BODH GAYA, BIHAR by David Geary B.A., Simon Fraser University, 1999 M.A., Carleton University, 2003 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF PHILOSOPHY in The Faculty of Graduate Studies (Anthropology) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) December 2009 © David Geary, 2009 ABSTRACT This dissertation is a historical ethnography that examines the social transformation of Bodh Gaya into a World Heritage site. On June 26, 2002, the Mahabodhi Temple Complex at Bodh Gaya was formally inscribed on the UNESCO World Heritage List. As a place of cultural heritage and a monument of “outstanding universal value” this inclusion has reinforced the ancient significance of Bodh Gaya as the place of Buddha's enlightenment. In this dissertation, I take this recent event as a framing device for my historical and ethnographic analysis that details the varying ways in which Bodh Gaya is constructed out of a particular set of social relations. How do different groups attach meaning to Bodh Gaya's space and negotiate the multiple claims and memories embedded in place? How is Bodh Gaya socially constructed as a global site of memory and how do contests over its spatiality im- plicate divergent histories, narratives and events? In order to delineate the various historical and spatial meanings that place holds for different groups I examine a set of interrelated transnational processes that are the focus of this dissertation: 1) the emergence of Buddhist monasteries, temples and/or guest houses tied to international pilgrimage; 2) the role of tourism and pilgrimage as a source of economic livelihood for local residents; and 3) the role of state tourism development and urban planning.