Rev. Danny Fisher

Just a Buddhist Minister Trying to Benefit Beings

Month: July, 2010

A Gift of Dharma for 7.31.10

Photo by Elton Melo.

Today’s quote is yet another from His Holiness the Dalai Lama, whom I first quoted and wrote a short biography for in this post. This is it–courtesy of my Insight from the Dalai Lama Desk Calendar:

A mind committed to compassion is like an overflowing reservoir–a constant source of energy, determination, and kindness. Or this mind can be likened to a seed; when cultivated, it gives rise to many other qualities, such as tolerance, inner strength, and the confidence overcome fear and insecurity. The compassionate mind is also like an elixir: it is capable of transforming bad situations into beneficial ones.

Edward Wong of The New York Times: “A Trip to Tibet, With My Handlers Nearby”

"WATCHING In Tibet, the government keeps the people and the press under guard. Harmony is the official catchword these days." Photo by Andy Wong for the Associated Press.

There’s a sobering (if not terribly surprising) piece in The New York Times this week about the high degree of media control exerted by the Chinese government with regards to Tibet.  Edward Wong, a foreign correspondent with the Times‘ Beijing bureau, had this to say after a recent (and heavily chaperoned) visit to Tibet:

Chinese officials brought the 30 or so foreign reporters to the sprawling Tashilhunpo Monastery in Shigatse, the seat of power of the Panchen Lama, a reincarnated leader in Tibetan Buddhism. The officials had arranged for a monk to brief us on the monastery’s history. But reporters preferred to pepper him with questions about the selection of the 11th Panchen Lama — the Chinese government appointed one in 1995 after whisking off a 6-year-old boy endorsed as the genuine reincarnation by the exiled Dalai Lama. The boy and his family have not been seen since.

A foreign ministry official from Beijing quickly signaled an end to the talk. Later, walking through the white-walled monastery, the official shook his head and said to me: “The questions you all ask — what’s the word I’m looking for? — they’re ridiculous!”

These days, the Chinese government wants foreigners to think it is moving beyond Orwellian controls on information. In Beijing and most other parts of China, a foreign journalist can usually travel freely. Plainclothes officers don’t regularly follow journalists around. And ordinary people who talk to journalists do not fear reprisals from the authorities to the degree that Tibetans do. They only speak to foreign reporters in quick, furtive conversations because of the omnipresent security forces.

China is pushing its state news agency, Xinhua, into new markets in hopes that foreign publications will run its stories as if they are those of The Associated Press or Reuters. Xinhua is even opening a newsroom in Times Square. One Xinhua reporter asked me, “When will foreigners view us like the AP?”

The Chinese government and its information agencies crave legitimacy among foreigners, and a growing number of Chinese journalists are trying to push the boundaries. But open and critical inquiry is still an alien concept to Chinese officials, as I discovered on this five-day government-run tour of Central Tibet.

Read the rest here.

A Gift of Dharma for 7.30.10

Today’s quote is another from our friend and past interviewee Joan Halifax Roshi, whom I previously quoted and wrote a little biography for in this post.  It’s Roshi’s birthday today, and we wish her many happy returns.  This is it:

All beings, including each one of us, enemy and friend alike, exists in patterns of mutuality, interconnectedness, co-responsibility and ultimately in unity.

A Gift of Dharma for 7.29.10

Today’s quote is from the eminent Dr. B. Alan Wallace–Buddhist scholar, translator, author, and teacher. He is also the founder and president of the Santa Barbara Institute for Consciousness Studies. This is it–Snow Lion Publications’ Dharma Quote of the Week this week:

If our practice does not diminish self-grasping, or perhaps even enhances it, then no matter how austere and determined we are, no matter how many hours a day we devote to learning, reflection, and meditation, our spiritual practice is in vain.

A close derivative of self-grasping is the feeling of self-importance. Such arrogance or pride is a very dangerous pitfall for people practicing Dharma. Especially in Tibetan Buddhism, with its many levels of practice, the exalted aspirations of the bodhisattva path, and the mystery surrounding initiation into tantra, we may easily feel part of an elite. Moreover, the philosophy of Buddhism is so subtly refined and so penetrating that, as we gain an understanding of it, this also can give rise to intellectual pride.

But if these are the results of the practice, then something has gone awry. Recall the well-known saying among Tibetan Buddhists that a pot with a little water in it makes a loud noise when shaken, but a pot full of water makes no noise at all.

People with very little realization often want to tell everyone about the insights they have experienced, the bliss and subtleties of their meditation, and how it has radically transformed their life. But those who are truly steeped in realization do not feel compelled to advertise it, and instead simply dwell in that realization. They are concerned not to describe their own progress, but to direct the awareness of others to ways in which their own hearts and minds can be awakened.

Calling All American Buddhists: Help a Scholar with His Study of Buddhism and Psychedelics by Filling Out a Short Survey!

This from H-Buddhism (The Buddhist Scholars Information Network):

Dear List Members:

I am writing to inform you of a research project I am conducting on American Buddhism and to offer an invitation to any American citizen or permanent resident with an interest or involvement in Buddhism to take part in an online survey.

In recent decades some attention has been given to a connection between the contemporary practice of Buddhism and the use of psychedelic substances. In a survey conducted in 1996 by the popular Buddhist magazine, Tricycle, 89% of the 1454 respondents indicated that they were engaged in Buddhist practice and 83% admitted they had taken psychedelics. 40% claimed that their interest in Buddhism was sparked by psychedelics and 24% said they were currently taking psychedelics.

In a more recent monograph (J. W. Coleman, The New Buddhism, Oxford UP, 2002: 201), 62% of Western Buddhists surveyed confessed that they had used psychedelics (this number was 80% among practitioners of Tibetan Buddhism). These numbers are significantly higher than the 8% among the general public who admit to psychedelic use according to U.S. government surveys (Coleman 2002).

From the 1996 issue of Tricycle and a more recent collection of essays published in the book Zig Zag Zen: Buddhism and Psychedelics (2002), it is clear that there exists a subculture of American Buddhists that continue to use psychoactive substances possibly for religious reasons.

Following up on these studies, this project is an investigation into the current attitudes toward psychoactive substances among American Buddhists. Through anonymous questionnaires and confidential interviews, this project aims to better understand American Buddhist attitudes toward the use of psychoactive substances, the possible religious implications (positive or negative) of these substances, and the relationship of these substances to individuals’ self-understanding as Buddhists.

To fill out the survey questionnaire, go to:
http://www.surveymonkey.com/s/americanbuddhismsurvey

To find out more information about the project, go to:
http://www.squidoo.com/american-buddhism-research-project

Thank you,

D. Osto

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Dr Douglas Osto
Religious Studies and Philosophy Programmes
School of History, Philosophy and Classics
Massey University
Private Bag 11 222
Palmerston North
New Zealand
d.osto@massey.ac.nz
http://www.douglasosto.com