DOCSLIB.ORG

Buddhism and the Global Bazaar in Bodh Gaya, Bihar

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

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. Based on my analysis of these social constituencies I argue that World Heritage sites, like the Mahabodhi Temple Complex, are important global spaces of convergence where history, memory, narratives and groups are entangled through UNESCO's universal claims. It is for these reasons that it is important to look beyond the universal abstraction and examine the ways in which spaces of global memory are laden with social and cultural meaning that is activated, reproduced and contested through a range of social practices. In this way, World Heritage is not only about the production of authoritative pasts but it is also about creating new meanings and forging new global public spheres across cultural, national and religious difference. ii TABLE OF CONTENTS Abstract....................................................................................................................................................ii Table of Contests....................................................................................................................................iii List of Figures .........................................................................................................................................v List of Abbreviations............................................................................................................................vii Acknowledgments................................................................................................................................viii Dedication...............................................................................................................................................ix 1 Introduction: From Hermitage to World Heritage: Buddhism and the Global Bazaar...............................1 1.1 Locating World Heritage and Global Spaces of Universal Value.....................................3 1.1.1 Bodh Gaya as a Multilocal Place...........................................................................6 1.1.2 Bodh Gaya as a Site of Memory............................................................................8 1.1.3 Bodh Gaya as a Site of Global Connection.........................................................10 1.2 Ethnographic Setting: Bodh Gaya's Annual Cycle..........................................................13 1.3 Fieldwork Background and Methodology.......................................................................19 1.4 Overview of Chapters......................................................................................................22 2 Chapter Two: The Light of Asia: A Contested Site of Religious Faith.........................................................25 2.1 Recovering the Past: Convergences among the British Raj, Burmese Missions and the Giri Sect................................................................................27 2.2 Reclaiming the Past: Sir Edwin Arnold, Dharmapala and the Mahabodhi Society........34 2.3 Recasting the Past: Indian National Congress, Jawaharlal Nehru and the Bodh Gaya Temple Act......................................................................................47 2.4 Conclusion.......................................................................................................................55 3 Chapter Three: The Navel of the Earth: Buddhist Pilgrimage and Transnational Religious Networks...................................................................................................................56 3.1 Buddhism and the Nation-State: Pilgrimage and the Return of the Religious Diaspora....................................................................................57 3.1.1 Thailand and Southeast Asian Buddhism............................................................61 3.1.2 Burmese, Vipassana and Western Meditation Instructors...................................62 3.1.3 Mahabodhi Society of India.................................................................................67 3.1.4 Tibetan Refugees and Himalayan Buddhists.......................................................71 3.1.5 Japanese Buddhism..............................................................................................78 3.1.6 East Asian Mahayana Buddhism.........................................................................81 3.1.7 Indian Buddhism..................................................................................................84 3.2 Buddhism and Jungle Raj: Where the Middle way meets the Crooked path..................85 3.2.1 Dacoity and the making of Spiritual Gated Communities...................................87 3.2.2 Commercial and Religious Entanglements..........................................................91 3.2.3 Acquiring Land the Crooked Way.......................................................................96 3.3 Conclusion.......................................................................................................................98 iii 4 Chapter Four: Servitude Revisited: Tourism and the Public Life of the Global Bazaar...........................100 4.1 Bonded Histories and Labor Servitude..........................................................................101 4.1.1 The Bodh Gaya Math and the Consolidation of Power.....................................101 4.1.2 Agrarian Reform and Land Gift Movements.....................................................106 4.1.3 The Bodh Gaya Land Struggle..........................................................................108 4.2 “God is Guest”: Tourism in the Global Bazaar.............................................................116 4.2.1 Bodh Gaya's Global Bazaar...............................................................................117 4.2.2 Tibetan Merchants and the Restaurants.............................................................121 4.2.3 Hoteliers and Japanese Brides...........................................................................130 4.2.4 Touts, 'Friendly Guides' and the Informal Economy of Tourism......................138 4.3 Conclusion.....................................................................................................................145 5 Chapter Five: Genealogies of a Master Plan: Branding Buddhism and Tourism Development in Bihar......................................................................................148 5.1 A Landscape Suitable for Striving: The Master Plan and its Displacements................149 5.1.1 2500th Buddha Jayanti........................................................................................149 5.1.2 Draft Master Plan of 1966.................................................................................150 5.1.3 The Revised Master Plan and Relocation of Taradih Village...........................159 5.2 Branding Bihar: Tourism Development and the Buddhist Circuit................................165 5.2.1 National Park Services and the SPA Tourism Development Plan....................167 5.2.2 OECF and the Japanese Market Survey............................................................171 5.2.3 Destination Enlightenment: Buddhism in a Neoliberal era...............................174 5.3 Conclusion.....................................................................................................................181 6 Chapter Six: Managing Universal Value: The Conditioned Genesis of a World Heritage Site.............183 6.1 “Capturing the Centre”: A Contested Site of Religious Memory Revisited.................184 6.1.1 Ambedkar Buddhists.........................................................................................186 6.1.2 Mahabodhi Society of India...............................................................................191
Recommended publications
  • Mahasi Sayadaw's Revolution

    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.
  • His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives

    His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives

    His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives His Eminence Chöje Ayang Rinpoche was born into a nomadic family in Eastern Tibet (Kham). At his birth special signs appeared. His mother dreamed of a Buddha- like being who emanated a golden vajra that merged into the crown of her head. During another dream a bright light appeared, like a shooting star from the west. It dissolved into her body, filling the whole earth and sky with red light. The young boy was recognised by a delegation of high lamas, including His Holiness The 16th Gyalwang Karmapa, Ayang Drubchen Tenpai Nyinpa, Nelong Drubchen, Traleg Kyagbon, and the tutor of His Holiness Drikung Kyobgon Chabra Rinpoche, as the mind (wisdom) emanation of Terton Rigzin Chögyal Dorje and the seventh incarnation of the founder of the Ayang Monastery in Eastern Tibet (Kham), which was built around 1580 C.E. as a branch of the main Drikung monastery. He took his monk's vows and received his early training at Drikung Thil Changchub Ling, the main Drikung Kagyu monastery in central Tibet. From 1951 to 1955 he studied at Drikung Nyima Changra Philosophical College in central Tibet. From Khenpo Tsense Sangpo he received all the Nyingthig initiations and teachings as well as his first Phowa teaching according to the Nyingma tradition. From the great Drikung lama Nyizong Tripa he received all the initiations of Rinchen Ter Dzod and Kagyu Nag Dzod. From his own monastery, Ayang Thupten Rinpoche, who was also the tutor of the head of the Drikung lineage, bestowed on him teachings of the Six Yogas of Naropa and Mahamudra.
  • Phowa Teaching 2014

    Phowa Teaching 2014

    Amitabha Foundation Australia His Eminence Ayang Rinpoche: Sydney Teachings 2014 Phowa, Achi Chokyi Drolma and 10-Levels Buddha Amitabha PHOWA: Going Directly to the Pure Land of Buddha Amitabha at Death What is Phowa? None of us can escape death. Many of us fear it. But death gives us the most precious opportunity: to transfer our minds directly to the blissful Pure Land of Buddha Amitabha. We can do this through the Tibetan Buddhist Vajrayana practice known as Phowa. Phowa is the simplest and most direct way to attain enlightenment without a lifetime of disciplined spiritual practice, so it is very suited to the people of today who want clear results and a fast path. In Phowa training, the compassion of Buddha Amitabha, the power of a great Phowa Master’s transmission blessing, and the devotion of the student combine to produce clear signs of accomplishment. e student can then face death whenever it comes with joyful condence. About His Eminence Ayang Rinpoche His Eminence Ayang Rinpoche has been recognized by many great Buddhist Masters, including HH Dalai Lama, HH 16th Gyalwang Karmapa, and HH Dudjom Rinpoche to be the greatest Phowa Master living in the world today. He is the incarnation of Terton Choegyal Dorje, a Drikung Kagyu Lama previously born as the Bodhisattva Ruchiraketu (a disciple of Shakyamuni Buddha and recorder of the famous Golden Light Sutra), Langdro Lotsawa (one of the great disciples of Guru Rinpoche) and Repa Shiwa Ö (a close disciple of Milarepa). At the specic request of HH Dalai Lama and HH Karmapa, Rinpoche has been teaching Phowa internationally since 1963.
  • Buddhist Pilgrimage

    Buddhist Pilgrimage

    Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned.
  • Tibetan Aid Project Pelgrimage Reis 2020 Naar Oost Tibet

    Tibetan Aid Project Pelgrimage Reis 2020 Naar Oost Tibet

    Tibetan Aid Project Pelgrimage Reis 2020 naar Oost Tibet Met TAP naar Oost Tibet (Kham) Het Tibetan Aid Project (TAP) organiseert in 2020 van 9 t/m 27 juni weer een pelgrimage reis, dit keer naar de regio Kham in Oost Tibet. Oost Tibet kent een andere historie dan het meer bekende, en ook meer toeristische, Centraal Tibet rondom Lhasa. In de negende en tiende eeuw toen Boeddhisme in Centraal Tibet werd vervolgd, fungeerde Oost Tibet als een toevluchtsoord voor monniken en leraren en werden daar vele teksten veiliggesteld. Veel latere, nu nog bekende, grote meesters vonden juist hier hun thuis in de ontstane kloosters, waar ze studeerden en onderricht gaven. De reis wordt, met programma inbreng van TAP, op maat voor ons georganiseerd en begeleid door Visit Travel Tibet Service. Dit is dezelfde organisatie waarmee we tot volle tevredenheid in eerdere jaren naar Centraal Tibet zijn geweest. Het Tibetan Aid Project fungeert hiervoor enkel als intermediair. We besteden in deze reis vooral aandacht aan de boeddhistische tempels en kloosters. Maar ook aan het landschap en de natuur van dit andere deel van Tibet met zijn groene heuvels, bossen, imposante bergen, woeste rivieren, diepe valleien en gletsjermeren. 1 Programma algemeen Het programma is onder voorbehoud van gewijzigde omstandigheden. Zo mogelijk en in overleg met onze Tibetaanse gids kan soms ook op verzoek besloten worden tot wijzigingen in het programma. De afstanden die we afleggen zijn groter dan in Centraal Tibet, waardoor we per dag vaak 2 tot 3 uur reizen, een enkele keer 6 – 7 uur op weg naar een volgende regio.
  • The Stories About the Foremost Elder Nuns

    The Stories About the Foremost Elder Nuns

    the stories about The Foremost Elder Nuns translated by Ānandajoti Bhikkhu (March 2015) 2 Table of Contents Acknowledgements Introduction Introduction 1. The Story about the Elder Nun Mahāpajāpatī Gotamī Introduction 2. The Story about the Elder Nun Khemā Introduction 3. The Story about the Elder Nun Uppalavaṇṇā Introduction 4. The Story about the Elder Nun Paṭācārā Introduction 5. The Story about the Elder Nun Dhammadinnā Introduction 6. The Story about the Elder Nun Nandā Introduction 7. The Story about the Elder Nun Soṇā Introduction 8. The Story about the Elder Nun Sakulā Introduction 9. The Story about the Elder Nun Kuṇḍalakesā 3 Introduction 10. The Story about the Elder Nun Bhaddā Kāpilānī Introduction 11. The Story about the Elder Nun Bhaddā Kaccānā Introduction 12. The Story about the Elder Nun Kisā Gotamī Introduction 13. The Story about the Elder Nun Sigālakamātā 4 Acknowledgements I am very grateful indeed to Dr. Junko Matsumura, whose superb knowledge of Pāḷi has once again helped prevent me from falling into error, and who made a number of valuable suggestions for improving the text. I am once again indebted to Ayyā Tathālokā for reading through the text and making many good suggestions for improvement, as well as picking up some corrections along the way. I am also grateful indeed to Sudhammā Bhikkhunī, whose meticulous reading of the text has helped correct my English and eliminate inconsistencies. The work would be much poorer without the help of these generous scholars, but if any mistakes now remain then they are my fault alone. Ānandajoti Bhikkhu March 2015 5 Introduction In the Book of the Ones in the Numerical Collection (Aṅguttaranikāya, 1.14) there is a bare list of seventy-four monks, nuns, laymen and laywomen whom the Buddha singled out as excelling in a certain spiritual quality they had developed.1 No more information is given about them there, or the circumstances that led up to their being given these positions.
  • C:\Users\Kusala\Documents\2009 Buddhist Center Update

    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.
  • The-Amitabha-Sutra

    The-Amitabha-Sutra

    THE SUTRA ON AMITĀYUS BUDDHA DELIVERED BY ŚĀKYAMUNI BUDDHA Translated into Chinese during the Yao-Qin Dynasty by Tripiṭaka Master Kumārajīva of Kucha 1 Thus have I heard. At one time the Buddha was staying in the Jeta Grove monastery of Anāthapiṇḍada’s Garden at Śrāvastī, together with a large assem - bly of twelve hundred and fifty monks who were all great arhats well known to the people. Among them were great disciples such as the elders Śāriputra, 346c Mahā maud galyā yana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṃpati, Piṇḍola-Bhāradvāja, Kālodayin, Mahākapphiṇa, Vakkula, and Aniruddha. He was also accompanied by many bodhisattva mahāsattva s, such as Dharma Prince Mañjuśrī, Ajita Bodhisattva, Sweet-smelling Elephant Bodhisattva, and Constant Endeavor Bodhisattva, and by innumerable deva s, including Śakra, lord of the gods, and many others. 2 The Buddha then said to Elder Śāriputra: “If you travel westward from here, passing a hundred thousand koṭi s of buddha lands, you will come to the land called Utmost Bliss, where there is a buddha named Amitāyus. 38 He is living there now, teaching the Dharma. 3 “Śāriputra, why is that land called Utmost Bliss? The beings in that land suffer no pain but only enjoy pleasures of various kinds. For this reason, that land is called Utmost Bliss. Again, Śāriputra, in the Land of Utmost Bliss there are seven rows of balustrades, seven rows of decorative nets, and seven rows of trees. They are all made of four kinds of jewels and extend over the whole land, encompassing everything. For this reason, that land is called Utmost Bliss.
  • Roots and Shoots of Mindfulness

    Roots and Shoots of Mindfulness

    of worldviews and habituatng norms that defne As you begin to read this artcle, pause for a moment our consensus “reality.” to be mindful of your body sitng here… of your eyes To the degree to which we wake up with gazing at this screen… of the natural fow of your mindfulness and learn to open our hearts and breathing as you inhale….and exhale… of the sounds minds, the walls of our conventonal, familiar, arising and passing in the space around you… of the consensus view of reality become more clear, fow of thoughts and mental images in the clear open open, and transparent, revealing a deeper, vaster, space of your awareness… of the miraculous process of by which the meaning of the words you see on the multdimensional, and interrelated view of the screen before you is discerned and comprehended… As actual nature of reality than we have previously you contnue to read, experiment with being mindful imagined. This is why what we call mindfulness of the mental associatons, imagery, commentary, or meditaton is traditonally known as Vipassana, or distractons that arise in your mind…. “Insight Meditaton.” Mindfulness gives us access to insight and the direct, non-conceptual intuitve When we frst began our study, practce, and wisdom that liberates us from our misconceptons research of mindfulness in the early ‘70s we knew regarding the nature of reality and the true nature fewer than a handful of people who were involved of ourselves. While engaging in such pursuits is in this path of practce. As our practce and research likely to expand our consciousness, it may also matured, we began to develop mindfulness-based narrow the circle of people in our lives-work who programs in medicine, higher educaton, and can comprehend what we are searching for.
  • Tibetan Yoga: a Complete Guide to Health and Wellbeing Pdf, Epub, Ebook

    Tibetan Yoga: a Complete Guide to Health and Wellbeing Pdf, Epub, Ebook

    KUM MYE : TIBETAN YOGA: A COMPLETE GUIDE TO HEALTH AND WELLBEING PDF, EPUB, EBOOK Tarthang Tulku | 424 pages | 30 Apr 2007 | Dharma Publishing,U.S. | 9780898004212 | English | Berkeley, United States Kum Mye : Tibetan Yoga: a Complete Guide to Health and Wellbeing PDF Book Product Details About the Author. We develop our own language to explore feeling, dropping the labels and stories we might have attached to our vast array of feeling, and watching as they expand and flow. History Timeline Outline Culture Index of articles. Having established a foundation of calmness, we are ready to experience the unique tonal quality of all of the sensations in the body, and begin to explore the relationship between 'inner' and 'outer. The foundation of Kum Nye is deep relaxation, first at the physical level of tension, and then at the level of tension between us and the world around us, and finally, at the level of tension between our individual purpose and the flow of life. Sign in to Purchase Instantly. Practices and attainment. Thoughts on transmission : knowingness transforms causal conditions 2 copies. Tanya Roberts' publicist says she is not dead. Its benefits are said to include elimination of toxins, increased vitality, pain reduction, and calming of nervous disorders including insomnia, depression and anxiety. Skillful Means copies. People might be disappointed by the paucity of exertion during a Kum Nye practice, but then surprised by the depth of relaxation after a session. No events listed. In he moved to the United States where he has lived and worked ever since. Like this: Like Loading Uh-oh, it looks like your Internet Explorer is out of date.
  • Building a Community of Change

    Building a Community of Change

    Building a Community of Change Words, Images, and Inspirations From the Gathering on Social Justice and Contemplative Practices January 10-12, 2003 Hosted by The Center for Contemplative Mind in Society Building a Community of Change A Gathering on Contemplative Practice and Social Change Hosted by The Center for Contemplative Mind in Society January 10-12, 2003 Essex, Massachusetts [cover photo: sunset at Essex Bay, by Gina M. Smith] Introduction For the past year and a half, the Center for Contemplative Mind in Society has been mapping the use of contemplative practices through its Contemplative Net Project. A special focus of the project has been on the use of these practices in social justice work. With support from the Ford Foundation, the project is now entering a phase where we are seeking to be of service to the community of social justice workers by • Sharing the findings of our research and its implications for social change work • Building a network of change agents for whom a contemplative approach is the basis of their work • Developing resources to further this work This gathering, held at the Essex Conference and Retreat Center in Massachusetts, was a core part of this effort. We hoped that by the end of the weekend, the participants would: • Feel even more inspired about their work, as well as relaxed and refreshed • Come away with a strong sense of community and connection, especially for those who have felt isolated in their work • Gain a better understanding of the Center’s purpose and work, and experience what we’ve seen in our research – the many ways that contemplative approach is being applied to social justice work • Gain something tangible to support them in their work (i.e.
  • The Teaching of Buddha”

    The Teaching of Buddha”

    THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion.