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HH The Dalai Lama will be giving some talks in London and Manchester in June. We've got tickets for Manchester, and I'll let you know what it was like.
We went to see him in Nottingham the last time he was here a few years ago.
http://dalailama.com/teachings/schedule
The teaching we'll be going to is on Lojong - Tibetan mind training with the aim of achieving Bodhicitta. :chillpill:
http://en.wikipedia.org/wiki/Lojong
It is the first time I've heard about the Lojong. The fourth one of the 59 seemed interesting:
Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will suffer. Obsessing about getting what you want and avoiding what you don't want does not result in happiness.
Good points in the last two lines. I'm not a Buddhist but they simply make sense.Quote:
Originally Posted by YesNo
Absolutely fascinating individual, even to us unwashed heathens.
J
I don't understand why people love the Dalai Lama so much. Didn't he own slaves? There's some other strange stories around about him too, but it's argued that it might be Chinese propaganda. On the other hand, it's argued that the argument that it's Chinese propaganda is Dalai Lama propaganda since neither regime has historically been very open to the press. I guess if it's a choice between the Dalai Lama or China ruling Tibet, I think I'd choose neither.
Is that a bad thing?
Note to self - must sell my slaves
The Dalai Lama went several rounds in a boxing match with Brian Blessed. I think that qualifies him as awesome, regardless of religion.
:lol:
I don't think the current Dalai Lama believes that he should be the authoritarian ruler of Tibet.Quote:
Originally Posted by JuniperWoolf
I don't think the current, 14th Dalai Lama owned slaves. Have you any proof that he did? Since the early sixties he has certainly been pro-democracy - unlike China! United Nations resolutions, dating from the early sixties, called on China to respect the human rights of Tibetans. During 1963, he promulgated a democratic constitution which is based upon the Universal Declaration of Human Rights, creating an elected parliament and an administration to champion his cause. I think it his unceasing pursuit of human rights for the Tibetan people since the early sixties that makes him lovable. That, and the fact that he has always appeared happy and level headed across the decades. Buddhism has had a significant impact on psychology (and literature) since the sixties, and he has influenced that trend a great deal. On the religion side, he appears as liberal as recent Archbishops of Canterbury, while being much less fuddy duddy, more effective, and a lot more durable. And as a political leader, who is less tarnished or more appealing? He's up there with the Queen of England, surely, as 'lovable symbol of a state', while being so much more. Maybe he should be the next Director General of the UN? That would upset China :)
I tend to agree with you.Quote:
Originally Posted by JuniperWoolf
Although my wife is a US citizen, she was born in China and dislikes the Dalai Lama probably as much as any Chinese nationalist might. I can't bring a book into the house with the words "Dalai Lama" anywhere on it without risking family tension, and so I don't. There is plenty to read on the internet anyway. Books about Buddhism in general are fine since some of our relatives are Buddhists, but her attitude toward Buddhism is like a North American's attitude toward Christianity: she's too familiar with it to want to be one. I can see her point.
I'm glad Paulclem mentioned the Lojong. I hadn't heard of it before, but I have found that mantra recitation, regardless of what religious beliefs are involved, has been at least beneficial to me. The site I'm looking at now related to the Lojong is Ken McLeod's Unfettered Mind which I find informative: http://www.unfetteredmind.org/
I don't know why there are 59 of these sayings and not more or less. The way Ken McLeod uses them is to provide a link so you can select one at random. I like the randomness of that process.
The story of the invasion of Tibet by China is not simply political act. It's a widely held belief in Buddhist circles that Tibet's loss is the world's gain in that lamas who would have stayed within a feudal, backward and very traditionalist environment were dispersed into many countries.
Tibet was not the perfect Shangri La. Bandits were common. It was difficult to travel, and up until the British forced theri way to Lhasa, the country was closed to all foreigners. There was a lot of political power play, and though the Dalai Lamas were the nominal heads of state, there a few that died young in suspicious circumstances.
On the other hand, the Tibetan people were the victims of a famine, orchestrated, (yes - orchestrated), by Mao, that killed 1 and a half million Tibetans. This was after the Chinese invasion and their expansionist claims that Tibet has always been Chinese. Tibet has many natural resources, and is strataegically important in Asia. This is reason enough to take it over.
Along with this was the systematic destruction of many important Tibetan Monasteries, and their Buddhist treasures within. Texts, statues and Thankas have all been lost. Now, of course, with the interest that HH and other Tibetan Lamas have fostered in Tibet and its cultural heritage, Tibetan monasteries are open for the tourist trade, without the teaching and religious practices that they formerly had. Of course the Chinese government benefit.
The Chinese have pursued a systematic policy of attacking HH and tryng to foment probles within the Tibetan and Buddhist community. For his part, HH has stated that his wish is to work with the Chinese, and one day return to Tibet. He knows that it will never be independant from China.
HH's work since 1959 has always been in the pursuit of peace, and, as has been pointed out, supporting Tibetan's human rights. Given the effect of the Chinese occupation upon Tibetans and their culture, it would be reasonable to expect him to rage against them and support violent struggle. He won't do this though, and he has prevented Tibetans who wanted to resist from waging civil war. It was for this that he received the Nobel Peace Prize.
He tours many parts of the world giving teachings as a "Simple Buddhist Monk" as he says, and doesn't represent himself as a Tibetan freedom fighter as he could so easily have done.
Of course this could be propaganda, but I know who I'd choose. :lol:
Slogan 7. Sending and taking should be practiced alternately. These two should ride the breath.Quote:
Originally Posted by YesNo
This one is called taking and giving.
The practice is to imagine breathing in the illness, suffering, bad Karma, etc of yourself, an individual, group, or all beings, and breathing out healing light.
I think the purpose is to train the mind into wishing for the well being of all beings. As with all practices, it takes time to transform our essentially selfish minds to truly compassionate ones, but who knows how strong wishes could become in time.
Is your wife ok with other Buddhist traditions? I can understand that if you are brought up to regard your country and leaders as excellent, then it would be difficult to change. :biggrin5:
Wow, brilliant. I imagine the Dalai Lama as one of the most awe-inspiring figures you are likely to meet. I have read several reports about people breaking down in tears after just being in his presence and I'm talking about non Buddhists as well, even total strangers. I certainly think he's got great charisma. I fail to understand the negative comments on this thread. Anyway I hope you gain a lot from the visit.
I've said before that I think that much of the basic philosophy that stands behind Buddhism makes a great deal of sense and could be potentially very rewarding for anybody regardless of religious thought. I'm talking in particular about the basic core principles like the four noble truths (found here for fellow Buddhist dummies like me: http://www.buddhanet.net/e-learning/qanda02.htm) or the eightfold path of right thought, action, speech etc, etc (google it). I think that there is a great deal of wisdom even in these basic core principles and enough to last a lifetime. Of course it is easy to read and agree with it, but very difficult to put into practise.
-------
One of my favourite Buddhist fables is the one with the two monks by the river. Quickly, for anyone who doesn't know it - there were two monks by a river out for a walk. They spot a women who is trying to cross the other side but the water is too high for her. In this particular Buddhist order monks are absolutely forbidden to touch women, but seeing the woman struggle one of them goes over to help and lifts her across. On the way back, the other monk berates him for touching the woman reminding him that it is against orders to touch women. He can't leave it alone and throughout the walk back constantly reminds him that he has broke the order in regards to touching women, when the other turns around to him and says "brother, I put her down at the other side of the river, but you my friend, are still carrying her."
Brilliant. Like the basic concepts it makes perfect sense to let go of negative thought, but like the basic concepts it is very hard to let the things which bother us go. Now you don't have to believe in reincarnation or whatnot to see the basic wisdom behind that, same with all the core principles.
The sending and taking technique I've seen in other self-help manuals. One uses the breath and awareness to transform the mind. Here is McLeod's page on it: http://www.unfetteredmind.org/mindtraining/7.phpQuote:
Originally Posted by Paulclem
Some practices that seem to work for me, regardless of religious intention, are the following:
1) Mantra recitation: I think this distracts the mind by getting it to repeat words that one finds positive rather than to jump to habits of anger or fear.
2) Paying attention while either walking or sitting with the back straight: I don't know why this works, but I think it has something to do with good posture and paying attention. Someone once complained to me that their eyesight was bad, but they rarely looked at anything, so what difference did it make?
3) Short readings on positive themes--religious or not.
These things work only if they reduce stress, make one's life more peaceful, etc, but it doesn't make sense to me that they should work at all. They are too easy.
I mentioned my wife's views because they offer a perspective that is likely different from what native English speakers have. We all think our countries and leaders are excellent or at least adequate enough to defend.
Easy for you!!:lol:Quote:
Originally Posted by YesNo
Perhaps you've practiced these "easy" things before.
I half jest, but according to the Buddhist view of the world - reincarnation - this is a possibility. Someone is likely to say "some of us are good at some things, others at others - it's the way of the world", but in my view, that's just as specualtive. Anyway, none of us know the truth of it, but only you could find out.
I understand about your wife's perspective. I came across a chinese Lady in one of my English classes a few years ago. In my presumption, I though she would be aware of western views of Mao. When I was chatting with her, it quickly became clear that she was not, and, though she didn't say so, probably regarded him the same as every conventional Chinese does.
I felt quite bad about that because I felt I had insulted her - without of course changing my view of Mao - but at that moment what was important was respect.
Very good point.Quote:
Originally Posted by Neely
I suppose it isn't really easy to succeed at paying attention while one is walking or sitting rather than letting one's mind wander. I rarely succeed for very long, but the activity itself doesn't require a lot of work. It doesn't seem like I'm doing enough to justify the effect it has even when I'm failing at it.Quote:
Originally Posted by Paulclem
A Chinese chap I know once said you only have to be good at one thing.Quote:
Originally Posted by YesNo
It just takes time I suppose.
I was listening to a Dharma talk the Dalai Lama gave recently and I was struck by one thing, that he came back to several times. He kept coming back to the idea of understanding the causes of happiness and distress, and emphasized that as important. I was gladdened because I'd been thinking of this a lot lately in my practice.
The striking thing that I found when I first came across Buddhism is that much of it does not reveal how ancient the teachings are. Lojong is an example of this. It could have been written yesterday. It doesn't communicate with archaic imagery; it doesn't rely upon historical references; the openness of the translatins mean that they can be written in an appropriate everyday language; and a lot of the ideas have been co-opted by psychology because they work.
Here's one I ran into today from Ken McLeod's translation that seemed an unusual way to relate to misfortune.
When misfortune fills the world and its inhabitants
Make adversity the path of awakening.
http://www.unfetteredmind.org/mindtraining/11.php
Does anyone know why there are 59 of these? Does the number have any significance?
The other name for this that I've heard is transforming negative conditions into the path. As it says, you use negative experience to practice - so when someone winds you up, instead of getting angry, you practice the antidote which in this case is patience. Pity I'm not better at it.Quote:
Originally Posted by YesNo
Nothing comes to mind about the number.
Went to see HH The Dalai Lama in Manchester today. He's really funny and had the crowd laughing numerous times. He said a lot of interesting things though which I will post up when I've got time.
In the main body of HH's talk, he emphasised the importance of protecting the environment. He made the point that due to the interconnectedness of societies now - as contrasted with the past - through trade, finances etc, it was possible to act in concert.
He talked about how peace of mind was important for maintaining good health, and linked this to developing unbiased and trusting relations with family, friends and with societies.
He talked about India's secular constitution which respects all religions. (There's a thread current on this too). He went on later to talk of his ethical, secular curriculum which his adisors will pilot in a couple of years. he sees a gap in schools' curriculum, and wants to develop an awarenesss of secular ethics in young people.
He said at the beginning that the question and answers session at the end often proved to be illuminating, and so it proved.
On a question about the best way for a Mother to bring up children, he said the child must have maximum affection and time spent with them.
On how to deal with the early death of a sister, he suggested that it is good to try to use the sad event to motivate yourself towards something that the person will approve of. (This links closely to the idea of transforming negative conditions into the path). His emphasis was to look on this logically.
In answer to a request for a prayer to help families with children, he pointed out that he was a simple Monk and that whilst he would offer a prayer, he thouht it wouldn't do much good. In stead he talked about a secular ethical curriculum, which I mentioned earlier.
He spoke quite a bit about young people and the opportunities thay have to set the tone of the 21st Century. This also linked with his secular ethical curriculum. I've read about the tech genenration born into the use of mobiles and computers, and HH was clear that it is the young now who will profoundly affect the next century. He urged young people to see differently, and insisted that they have the opportunity to change policy and the relations betweeen societies.
Asked whether there were differences between men and women spiritually, he said a simple No. He then went on to explain why he thought women were more compassionate, and thus better than men in that way.
He was asked if he remembered about being discovered as The Dalai Lama, and he said he did. He said he was excited on the morning that the search party was coming to Takster, the village where he lived, though no-one knew who they were. He said he recognised them and called them by name. His explanation for this was that in very young children imprints from the past life can remain, but that these quickly fade. He then joked that all the previous Dalai Lamas had visions, but that he did not. He added that he was more popular though, and laughed in that inimitable way. What was fascinating about this was the link he provided to us back to a medieval Tibetan society of the 1930s. It was very interesting.
In answer to how to help the dying, he said a peaceful mind was most important, and encouraging the dying to give way to attachment to worldly things and people in case this affects your future rebirth.
On how to love the unloveable, he referred to the Tibetan Buddhist practice whereby you attempt to develop a positive attitude towards someone rather than engaging in negative thoughts about them. This takes time, and is difficult, but is based upon the idea that friends can quickly become enemies, and vice versa. He said it is difficult to develop and takes a long tiime, and referred to his own experience whereby he was in his forties before he was able to develop compassion through practice.
Asked about the institution of the Dalai Lamas and whether it will continue, HH said it would be up to the Tibetan people. He suggested that he expects to live to 89 or 90, and will then ask the Tibetan people again. How to look for and choose the successorwill be discussed then.
He said that there have been cases where a person has reincarnated before they have died. This is entirely consistent with the abilities of high Lamas, though it seems impossible to ordinary minds. This presents possibilities for HH which it will be difficult for the Chinese Government to second guess. (The Chinese Govt has produced rival candidates for Tibetan Tulkus in the past such as the very important Panchen Lama. In that case, HH sanctioned one of them rather than the other).
On China, he suggested that there would be big changes in the next century. He said that the greatest ill done to the Chinese people by their Government was the complete censorship they imposed, and he said that over 1 billion people had a right to access the truth.
He was very positive on this topic though and said that Tibet depends now upon China, and he won't be seeking separation. He did say that a recent uni survey in China suggested that there were 300 million Buddhists in China, and that there was interest in Tibetan Buddhism because of this. He advocated dialogue, but one which included the many different types of people in China.
It was a very long day for us, but it was great. HH The Dalai Lama spoke for two and a half hours, and it was worth every minute.
This seems like good advice. It puts the responsibility on the person who has the negative attitude rather than on the one who is considered unlovable. Thanks for summarizing what you heard.Quote:
Originally Posted by Paulclem
Thank you for sharing this with us, Paul. I really like the precepts in the Lojong.
Thanks. It was my pleasure.
Did he recommend any books? There are a lot of Tibetan Buddhist books out there! Or do you recommend any in particular, Paul? I read "Happiness" by Matthieu Ricard, recently, a very good book by a French-Tibetan Buddhist monk-scientist.
Yes, this is pretty standard Buddhist fare, not just Tibetan. I'm reading an excellent meditation guide in the Theravada tradition at the moment - that goes into this in some detail:Quote:
Originally Posted by Paulclem
"Seeking the Heart of Wisdom" by Jack Kornfield & Joseph Goldstein
Another route they recommend is "just" letting go of negative emotions during insight meditation - though they don't say it is easy!
P.S. The book has a forward by the Dalai Lama - an example of his wonderful appreciation of related Buddhist traditions.
He is a great ambassador for both Tibet and Buddhism. Jack Kornfield has a good reputation. my friend likes his stuff.Quote:
Originally Posted by mal4mac
It depends what you want Mal. There are lots of general books by HH such as Illuminating the Path to Enlightenment, Awakening the Mind, Lightening the Heart and The Many Ways to Nirvana, to name but a small few.
There are some good biographies about him, and an interesting book called The Story of Tibet which is written in conversation with HH in which he seems to imply that there has been a plan for Tibetan Buddhism by Chenresig which has been acted out through the Dalai Lamas.
He's written a more technical book called The Path to Bliss too, which goes into the medatations in a bit more technical detail. Right at the start of the book is a very detailed description of a visualisation to be used in a meditation, but right at the end he says something like - or you can visualise The Buddha - so watch for that if you get it. :D
Unlucky.Quote:
Originally Posted by Jim.W
You could catch teachings by his assistant in the UK and the official Buddhist Monk present at the Olympics, Geshe Tashi.
He teaches at the Jamyang Buddhist Centre in London.
Lucky.
Poulclem
You have killed my thread about mythology and religion in art.....I had no chance to respond. Hopefully this thread will not be closed. I love intelligent discussion. You have had a thread about catholic nuns. It was good to expose it. Let's expose Buddhists monks. :lol:
LOL! That’s an enlightened justification….Quote:
Once you receive transmission and form the [guru-disciple] bond of samaya, you have committed yourself to the teacher as guru, and from then on, the guru can do no wrong, no matter what. It follows that if you obey the guru in all things, you can do no wrong either. This is the basis of Osel Tendzin’s [Trungpa’s eventual successor] teaching that “if you keep your samaya, you cannot make a mistake.” He was not deviating into his own megalomania when he said this, but repeating the most essential idea of mainstream Vajrayana [i.e., Tantric Buddhism] (Butterfield, 1994).
Q [student]: What if you feel the necessity for a violent act in order ultimately to do good for a person?
A [Trungpa]: You just do it (Trungpa, 1973).
A woman is stripped naked, apparently at Trungpa’s joking command, and hoisted into the air by [his] guards, and passed around—presumably in fun, although the woman does not think so (Marin, 1995).
We were admonished ... not to talk about our practice. “May I shrivel up instantly and rot,” we vowed, “if I ever discuss these teachings with anyone who has not been initiated into them by a qualified master.” As if this were not enough, Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies....
To be part of Trungpa’s inner circle, you had to take a vow never to reveal or even discuss some of the things he did. This personal secrecy is common with gurus, especially in Vajrayana Buddhism. It is also common in the dysfunctional family systems of alcoholics and sexual abusers. This inner circle secrecy puts up an almost insurmountable barrier to a healthy skeptical mind....
[T]he vow of silence means that you cannot get near him until you have already given up your own perception of enlightenment and committed yourself to his (Butterfield, 1994).
The traditional Vajrayana teachings on the importance of loyalty to the guru are no less categorical:
Breaking tantric samaya [i.e., leaving one’s guru] is more harmful than breaking other vows. It is like falling from an airplane compared to falling from a horse (Tulku Thondup, in [Panchen and Wangyi, 1996]).
Allen [Ginsberg] asked Trungpa why he drank so much. Trungpa explained he hoped to determine the illumination of American drunkenness. In the United States, he said, alcohol was the main drug, and he wanted to use his acquired knowledge of drunkenness as a source of wisdom (Schumacher, 1992).
Geoffrey D. Falk, Stripping the Gurus:Sex, Violence, Abuse and Enlightenment
http://www.strippingthegurus.com/stg...rs/trungpa.asp
Interesting, I thoughts that his students looked for enlightenment not a sex with a guru. But sexual exploitation has been a modus operandi fir Buddhist teachers. Vajrayana purification practices didn’t help Trungpa as he died of acute alcoholism in 1987.Quote:
Trungpa appointed an American acolyte named Thomas Rich, also known as Osel Tendzin, as his successor. Rich, a married father of four, died of AIDS in 1990 amid published reports that he had had unprotected sex with [over a hundred] male and female students without telling them of his illness (Horgan, 2003a). Tendzin had asked Trungpa what he should do if students wanted to have sex with him, and Trungpa’s reply was that as long as he did his Vajrayana purification practices, it did not matter, because they would not get the disease. Tendzin’s answer, in short, was that he had obeyed the instructions of his guru.
http://www.strippingthegurus.com/stg...rs/trungpa.asp
Let’s at another “guru”.
Sex Scandals In Religion,
Episode Three: In The Name Of Enlightenment.
Directed by Debi Goodwin.
Quote:
An image of peace, meditation, gentle respect. Not serial sex abuse. But accusations of tawdry sexual exploitation are breaking out all over, threatening the elevated status of this beautiful religion. One of the Dalai Lama’s star protégés Sogyal Rinpoche, the author of one of the most powerful and popular books in the history of Buddhism, and the leader of a global network of holy centers, has left a wake of damaged women. Until now, they have been kept silent. Speaking out for the first time in this documentary, they accuse him of seduction, physical assault and moral deceit. It’s an extraordinary story of sexual aggression, spiritual arrogance and avoidance of moral leadership…to the very top.
In The Name Of Enlightenment
http://www.earthbook.tv/religion/cha...ideos/148/678/
For more of the inside story on Tibetan Buddhism, consult Trimondi and Trimondi’s (2003) The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism.Quote:
It is not only “avant-garde” lamas who have “bent” the rules which one would otherwise have reasonably assumed were governing their behaviors. Rather, as June Campbell (1996) has noted from her own experience:
In the 1970s, I traveled throughout Europe and North America as a Tibetan interpreter, providing the link, through language, between my lama-guru [Kalu Rinpoche, 1905 – 1989] and his many students. Subsequently he requested that I become his sexual consort, and take part in secret activities with him, despite the fact that to outsiders he was a very high-ranking yogi-lama of the Kagya lineage who, as abbot of his own monastery, had taken vows of celibacy. Given that he was one of the oldest lamas in exile at that time, had personally spent fourteen years in solitary retreat, and counted amongst his students the highest ranking lamas in Tibet, his own status was unquestioned in the Tibetan community, and his holiness attested to by all....
It was plainly emphasized that any indiscretion [on my part] in maintaining silence over our affair might lead to madness, trouble, or even death [e.g., via magical curses placed upon the indiscreet one].
And how did the compassionate, bodhisattva-filled Tibetan Buddhist community react to such allegations?
[M]any rejected out of hand Campbell’s claims as sheer fabrication coming from somebody eager to gain fame at the expense of a deceased lama (Lehnert, 1998; italics added).
Geoffrey D. Falk, Stripping the Gurus:Sex, Violence, Abuse and Enlightenment
Secrecy is the modus operandi.
Let’s look close at Vajrayana.
To have sexual relations with a prostitute paid by you and not by a third person does not, on the other hand, constitute improper behavior (Lama, 1996).
Geoffrey D. Falk, Stripping the Gurus:Sex, Violence, Abuse and Enlightenment
Nice! So, prostitution is not considered as improper behavior by Dalai Lama. :devil:
More about Kalachkara rituals Victor & Victoria Trimondi, The Shadow of the Dalai Lama: Sexuality, Magic and Politics in Tibetan Buddhism.Quote:
Every type of passion (sexual pleasure, fits of rage, hate and loathing) which is normally considered taboo by Buddhist ethical standards, is activated and nurtured in Vajrayana with the goal of then transforming it into its opposite. The Buddhist monks, who are usually subject to a strict, puritanical-seeming set of rules, cultivate such “breaches of taboo” without restriction, once they have decided to follow the “Diamond Path”.
Suitably radical instructions can be found in the Hevajra Tantra: “A wise man ... should remove the filth of his mind by filth ... one must rise by that through which one falls”, or, more vividly, “As flatulence is cured by eating beans so that wind may expel wind, as a thorn in the foot can be removed by another thorn, and as a poison can be neutralized by poison, so sin can purge sin” (Walker, 1982, p. 34). For the same reason, the Kalachakra Tantra exhorts its pupils to commit the following: to kill, to lie, to steal, to break the marriage vows, to drink alcohol, to have sexual relations with lower-class girls (Broido, 1988, p. 71). A Tantric is freed from the chains of the wheel of life by precisely that which imprisons a normal person.
In order to keep hidden from the public all the offensive things which are implicated by the required breaches of taboo, some tantra texts make use of a so-called “twilight language” (samdhya-bhasa).
For example, one says “lotus” and means “vagina”, or employs the term “enlightenment consciousness” (bodhicitta) for sperm, or the word “sun” (surya) for menstrual blood. Such a list of synonyms can be extended indefinitely.
Women were regarded as the greatest obstacle along the masculine path to enlightenment. Because the woman represents the feared gateway to rebirth, because she produces the world of illusion, because she steals the forces of the man — the origins of evil lie within her. Accordingly, to touch a woman was also the most serious breach of taboo for a Buddhist from the pre-tantric phase.
According to the “law of inversion”, the more gloomy, repulsive, aggressive and perverse a woman is, the more suitable she must be to serve as a sexual partner in the rituals.
But the preference of the yogis for especially young and attractive girls (which we mention above) seems to contradict this postulated ugliness.
Incidentally, the Kalachakra Tantra is itself aware of this contradiction, but is unable to resolve it. Thus the third book of the Time Tantra has the following suggestions to make: “Terrible women, furious, stuck-up, money-hungry, quarrelsome...are to be avoided” (Grünwedel, Kalacakra III, p. 121). But then, a few pages later, we find precisely the opposite: “A woman, who has abandoned herself to a lust for life, who takes delight in human blood ... is to be revered by the yogi” (Grünwedel, Kalacakra III, p. 146).
Due to their attractiveness the virgins are far more dangerous for the yogi than an old hag. The chances that he lose his emotional and sexual self-control in such a relationship are thus many times higher. This means that attractive women present him with a even greater challenge than do the ugly.
Women from lower castes are not just recommendable, but rather appear to be downright necessary for the performance of certain rituals. The Kalachakra Tantra lists female gardeners, butchers, potters, whores, and needle-workers among its recommendations (Grünwedel, Kalacakra III, pp. 130, 131)
“Courtesans are also favored”, writes the Tibet researcher Matthias Hermanns, “since the more lecherous, depraved, dirty, morally repugnant and dissolute they are, the better suited they are to their role” (Hermanns, 1975, p. 191).
http://www.trimondi.de/SDLE/Part-1-04.htm
http://www.trimondi.de/SDLE/Contents.htm
Scandals, corruptions, violence, or intrigues in Buddhist Zen. I wasn’t aware that it is that bad.
Hm….an interesting way to help students “ to get rid of the ego” :lol:Quote:
The Zen tradition has a history of famous drunken poets and masters.... Public encouragement for drinking in several communities where the teacher was alcoholic has led many students to follow suit, and certain Buddhist and Hindu communities have needed to start AA groups to begin to deal with their addiction problems....
Students who enter spiritual communities do not imagine they will encounter these kinds of difficulties (Kornfield, 1993).
It became known that Maezumi [roshi/guru of the Zen Center in Los Angeles] had had a number of affairs with female students and had also entered a dry-out clinic for alcoholics (Rawlinson, 1997).
In 1975 and 1979, as well as later in 1982, the Zen Studies Society had been rocked by rumors of Eido Roshi’s alleged sexual liaisons with female students....
Nor were the allegations limited to sexual misconduct. They spread to financial mismanagement and incorrect behavior (Tworkov, 1994).
Zen teachers have an excellent method of dealing with students who start comparing themselves to Buddha or God [after their early enlightenment experiences, says Ken Wilber]. “They take the stick and beat the crap out of you. And after five or ten years of that, you finally get over yourself” (Horgan, 2003a).
http://www.strippingthegurus.com/stg...apters/zen.asp
Well, Socrates also said, “ I know that I know nothing” but he made a good use of his brain and arrived to that conclusion. He didn’t get rid of his ego either.Quote:
That, however, is simply a ludicrously romanticized version of physical abuse meted out in the name of spirituality. In reality, such “crap-beating” behavior only shows the tempers and tendencies toward violence of individuals who are naïvely viewed by their followers as being spiritually enlightened.
Richard Rumbold, an English Zen enthusiast, who spent about five months at the Shokokuji, a monastery in Kyoto, describes some savage beatings-up administered by the head monk and his assistant for trifling disciplinary offences (Koestler, 1960).
Such brutal discipline could, further, easily get completely out of hand. Indeed, as a true story told to Janwillem van de Wetering (1999) during his long-term stay at a Japanese Zen monastery in Kyoto in the early 1970s goes:
In Tokyo there are some Zen monasteries as well. In one of these monasteries ... there was a Zen monk who happened to be very conceited. He refused to listen to whatever the master was trying to tell him and used the early morning interviews with the master to air all his pet theories. The masters have a special stick for this type of pupil. Our master has one, too, you will have seen it, a short thick stick. One morning the master hit the monk so hard that the monk didn’t get up any more. He couldn’t, because he was dead....
The head monk reported the incident to the police, but the master was never charged. Even the police know that there is an extraordinary relationship between master and pupil, a relationship outside the law.
The scandals, often of a sexual nature, that have rocked a number of American Zen (and other Buddhist) centers in recent years may seem a world apart from Zen-supported Japanese militarism. The difference, however, may not be as great as it first appears, for I suggest the common factor is Zen’s long-standing and self-serving lack of interest in, or commitment to, Buddhism’s ethical precepts (Victoria, 2003).
As to the actual life and mindset of Zen monks in Asia, then, when seeking entrance to a monastery as a trainee the prospective monk will first prostrate himself at the gate for hours or days.
When asked why he wishes to enter the monastery, the monk should reply, “I know nothing. Please accept my request!” indicating that his mind is like a blank sheet of paper, ready to be inscribed by his superiors as they wish. If a monk fails to give the proper answer, he is struck repeatedly with the kyosaku until his shoulders are black and blue and the desired state of mind is achieved (Victoria, 1997).
Having been accepted into the community with that “desired state of mind,” even monks who were admitted just hours earlier will exercise authority over the neophyte, preceding him at meals and on other semiformal or formal occasions.
http://www.strippingthegurus.com/stg...apters/zen.asp
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What, then, of the widespread enlightenment which one might idealistically wish to attribute to practitioners of Zen?
I once asked Katagiri Roshi, with whom I had my first breakthrough ... how many truly great Ch’an and Zen masters there have historically been. Without hesitating, he said, “Maybe one thousand altogether.” I asked another Zen master how many truly enlightened—deeply enlightened—Japanese Zen masters there were alive today, and he said, “Not more than a dozen” (Wilber, 2000a).
Thus, we have over a millennium of Zen teachers “beating the crap out of” their numerous disciples on a regular basis, to generate a scant thousand (i.e., around one per year, globally) “enlightened” individuals. That, however, would never be a reasonable trade-off, via any “calculus of suffering.” That is so particularly since such enlightenment primarily benefits only the specific person “blessed” by it, not the world at large.
In the Edo Era [1600 – 1868], Buddhist priests did not marry, but temples were busy places, and the priests in many cases were somewhat worldly. Women began living in the temples, to work and, at times, to love. They did not show their faces because they weren’t supposed to be there to begin with (Chadwick, 1999; italics added).
Otori [1814 – 1904] recognized that a large number of Buddhist priests were already married, in spite of regulations prohibiting it (Victoria, 1997; italics added).
[I]n Zen monasteries in Japan ... sex between men has long been both a common practice and a prohibited activity (Downing, 2001; italics added).
http://www.strippingthegurus.com/stg...apters/zen.asp