Friday, December 20, 2013

Proof of Meditation Benefit


Harvard Yoga Scientists Find Proof of Meditation Benefit

By Makiko Kitamura - Nov 22, 2013


Scientists are getting close to proving what yogis have held to be true for centuries -- yoga and meditation can ward off stress and disease.


While hundreds of studies have been conducted on the mental health benefits of yoga and meditation, they have tended to rely on blunt tools like participant questionnaires, as well as heart rate and blood pressure monitoring. Only recently have neuro-imaging and genomics technology used in Denninger’s latest studies allowed scientists to measure physiological changes in greater detail. John Denninger, a psychiatrist at Harvard Medical School, is leading a five-year study on how the ancient practices affect genes and brain activity in the chronically stressed. His latest work follows a study he and others published earlier this year showing how so-called mind-body techniques can switch on and off some genes linked to stress and immune function.


“There is a true biological effect,” said Denninger, director of research at the Benson-Henry Institute for Mind Body Medicine at Massachusetts General Hospital, one of Harvard Medical School’s teaching hospitals. “The kinds of things that happen when you meditate do have effects throughout the body, not just in the brain.”

  
The government-funded study may persuade more doctors to try an alternative route for tackling the source of a myriad of modern ailments. Stress-induced conditions can include everything from hypertension and infertility to depression and even the aging process. They account for 60 to 90 percent of doctor’s visits in the U.S., according to the Benson-Henry Institute. The World Health Organization estimates stress costs U.S. companies at least $300 billion a year through absenteeism, turn-over and low productivity.

 

Seinfeld, Murdoch


The science is advancing alongside a budding “mindfulness” movement, which includes meditation devotees such as Bill George, board member of Goldman Sachs Group and Exxon Mobil Corp., and comedian Jerry Seinfeld. News Corp. Chairman Rupert Murdoch recently revealed on Twitter that he is giving meditation a try.

As a psychiatrist specializing in depression, Denninger said he was attracted to mind-body medicine, pioneered in the late 1960s by Harvard professor Herbert Benson, as a possible way to prevent the onset of depression through stress reduction. While treatment with pharmaceuticals is still essential, he sees yoga and meditation as useful additions to his medical arsenal.

 

Exchange Program


It’s an interest that dates back to an exchange program he attended in China the summer before entering Harvard as an undergraduate student. At Hangzhou University he trained with a tai chi master every morning for three weeks.

“By the end of my time there, I had gotten through my thick teenage skull that there was something very important about the breath and about inhabiting the present moment,” he said. “I’ve carried that with me since then.”

His current study, to conclude in 2015 with about $3.3 million in funding from the National Institutes of Health, tracks 210 healthy subjects with high levels of reported chronic stress for six months. They are divided in three groups.


One group with 70 participants perform a form of yoga known as Kundalini, another 70 meditate and the rest listen to stress education audiobooks, all for 20 minutes a day at home. Kundalini is a form of yoga that incorporates meditation, breathing exercises and the singing of mantras in addition to postures. Denninger said it was chosen for the study because of its strong meditation component.


Participants come into the lab for weekly instruction for two months, followed by three sessions where they answer questionnaires, give blood samples used for genomic analysis and undergo neuro-imaging tests.

 

‘Immortality Enzyme’


Unlike earlier studies, this one is the first to focus on participants with high levels of stress. The study published in May in the medical journal PloS One showed that one session of relaxation-response practice was enough to enhance the expression of genes involved in energy metabolism and insulin secretion and reduce expression of genes linked to inflammatory response and stress. There was an effect even among novices who had never practiced before.Harvard isn’t the only place where scientists have started examining the biology behind yoga.

In a study published last year, scientists at the University of California at Los Angeles and Nobel Prize winner Elizabeth Blackburn found that 12 minutes of daily yoga meditation for eight weeks increased telomerase activity by 43 percent, suggesting an improvement in stress-induced aging. Blackburn of the University of California, San Francisco, shared the Nobel medicine prize in 2009 with Carol Greider and Jack Szostak for research on the telomerase “immortality enzyme,” which slows the cellular aging process.

 

Build Resilience


Not all patients will be able to stick to a daily regimen of exercise and relaxation. Nor should they have to, according to Denninger and others. Simply knowing breath-management techniques and having a better understanding of stress can help build resilience.

 “A certain amount of stress can be helpful,” said Sophia Dunn, a clinical psychotherapist who trained at King’s College London. “Yoga and meditation are tools for enabling us to swim in difficult waters.”

Thursday, December 19, 2013

Vajrayana Part 6


Vajrayana Teachings Part 6  

GURU DEVOTION - 10 Qualities of Teacher


1) The teacher mind stream should have ethics.

2) The teacher should have stable concentration. 

3) The teacher has wisdom that pacifies self-grasping. 

4) The teacher should have more good qualities than student. 

5) The teacher should have perseverance.

6) The teacher should have great scriptural knowledge.

7) The teacher has realisation into emptiness.

8) The teacher is skillful in teaching.

9) The teacher has pure and unconditional love for all beings.

10) The teacher does not get discourage.

A DISCIPLE'S COMMITMENT

1) The moment a disciple takes refuge with his Guru, he has taken a Vow to be a Buddhist. He is taking his path to attain realisation.

2) To develop faith and devotion.  Regard your Guru to be 'most precious' with strong faith and devotion, one can only receive his Guru's blessings.  A Guru is important in Tantra practice.

3) To reflect deeply on IMPERMANENCE.  Avoid pre-occupation and clinging to oneself with infinite plans to create and establish worldly attachments such as (business, wealth, food etc).  Take this human precious life opportunity to practise spiritually.

4) To cultivate loving-kindness (metta) and compassion.  With sincerity, let go of five defilements/poisons: petty ego, jealousy, anger, hatred, greed.

5) Do not blame the teachings of Buddha-Dharma when faced with obstacles. Take the sufferings as the outcome of one's own past negative actions (past, previous life and this life). It is the ripening of one's karma.  Continue to have faith in 3 Jewels (Buddha/Dharma/Sangha).

6) To be sincere and enthusiastic with the study and practice of the Tantra teachings under the guidance of your GURU. 

QUALITIES OF TANTRA PRACTITIONERS

1) Only those with Strong Compassion to all sentient beings.

2) Overpowering urge to attain Buddhahood.

3) Self-Confidence & Courage

4) Strong Mind to free all sentient beings from suffering.

TANTRA FOCUS ON RITUALS, VISUALIZATION OF DIETY YOGA, SYMBOLS TO EFFECT RAPID TRANSFORMATION TO STATE OF BUDDHAHOOD.

In These Arms, A Song for All Beings


 by Jennifer Berezan

This is a beautiful song based on the Buddhist prayer:

May all beings be happy
May all beings be safe
May all beings be free from suffering and the causes of suffering
May all beings live in peace


The official beautiful Jennifer Berezan music video produced by renowned photographer Irene Young with co-producer, Laurelin Remington-Wolf. Featuring excerpts from the making of the hour long chant CD including gorgeous footage of musicians from around the world, the Buddhist nuns of South Korea, and Jennifer Berezan. Musicians include Jennifer Berezan, Jack Kornfield, Chris Webster, don benedictson, Dechen Shak-Dagsay (Tibet), Rita Sahai (India), Katia Cardenal (Nicaragua), Kiva Simova, The Buddhist Nuns of Unmun-sa Monastery, South Korea, David Worm, Melanie DeMore, Raz Kennedy, Sarah Dugas (French Canada), Steve Dawson, Julie Wolf, Jami Sieber, Milind Date (India) and more. For more info, visit http://www.edgeofwonder.com.

Wednesday, December 18, 2013

Kenji Miyazawa



Unbeaten by Rain
by Miyazawa Kenji

Unbeaten by rain
Unbeaten by wind
Unbowed by the snow and the summer heat
Strong in body
Free from greed
Without any anger
Always serene
With a handful of brown rice a day
Miso and a small amount of vegetables suffice

Whatever happens
Consider yourself last, always put others first
Understand from your observation and experience
Never lose sight of these things
In the shadows of the pine groves in the fields
Live modestly under a thatched roof

In the East, if there is a sick child
Go there and take care of him
In the West, if there is an exhausted mother
Go there and relieve her of her burden

In the South, if there is a man near death
Go there and comfort him, tell him "Don't be afraid"
In the North, if there is an argument and a legal dispute
Go there and persuade them it's not worth it

In a drought, shed tears
In a cold summer, carry on

Even with a sense of loss
Being called a fool
Being neither praised nor a burden
Such a person I want to be


Kenji Miyazawa, 27 August 1896 – 21 September 1933) was a Japanese poet and author of children's literature in the early Shōwa period of Japan. He was also known as a devout Buddhist, vegetarian and social activist.

(Translated by Catherine Iwata, Rev.Fredrich Ulrich, Sophie Sampson, Helene Bartos, Minaeri Park, Mokmi Park, Yasuko Akiyama)

Tuesday, December 17, 2013

Dhammapada Reflection Verse 169

Verse 169

Live your life well in accord with the Way -
    avoid a life of distraction.
A life well-lived leads to contentment,
    both now and in the future.

Monday, December 16, 2013

End of 2013 message

Dear Brothers and Sisters in the Dharma

Namo Buddhaya.

We hope you are all well as the Water Snake steadily slithers to the end of its year.

While some of you are still in the holiday mood, I wish to do some reflections on our previous programs as well as to take a peek on some activities for the year of 2014.


2013 started with a talk fro Ven Punnaji, Sri Lanka. As far as Sangha members are concerned, we were later happy to welcome 6 forest monks from the Ajahn Chah tradition where we partake in a pindapat (May); and in October, Ven Sanghasena from Ladakh was kind to gave us the first talk of his Malaysian and Singapore tour. 

We started the "Introduction to Buddhism" series of talks which was very well received by the devotees. With encouragement from everybody concerned we later continued with a "Intermediate Course to Buddhism" series. This year we introduced a monthly "Guided Meditation" class which will culminate in a 1-day retreat at the end of this month.


Highlights of 2013 were 2 trips to Bujang Valley in September which was so memorable and a Kathina trip at SBS Taiping in November respectively. 
Both the Pali chanting and the Wednesday meditation classes are slowly growing in numbers and further being consolidated. 

All in all, it was a fulfilling year.

In 2014, there will be less Dharma talks as our Sunday talks are linked to Sunday Dharma school (classes will be twice a month). We have not finalised the programs but this shortfall may be replaced by other activities that are deemed beneficial to build our Dharma community.

Emphasis of the talks, at least for first half of the year, is for us English speaking devotees, to have a better understanding and appreciation of Mahayanese practices. Talks will also be geared towards a deeper understanding of the Dharma. There will be further development towards meditation activities.

A little peek to some other activities/talks are Ven FaXun from Singapore on talks on Introduction to Mahayanism (Jan/Feb); Metta clinic workshop conducted by Bhante Mahinda (TBC); Karma understanding based on 2 suttas by Bro Benny Liow (March); talk on Dependent Origination by Bro Tan Ho Soon (April); Ullambana Sutra appreciation by Ven Sing Kan (June); conducting Mahasanghika Dana ceremony (August); once every 2 months 1-day retreat and a 3days/2nights retreat (30 Aug-1 Sep).

The Buddha gave us 84,000 teachings so we hope we have the blessings to follow this fine tradition to impart some of the sublime Dharma with the programs that we have planned. 

Last but not least on 1st Jan 2014, SABS will be conducting a 3 Steps, 1 Bow ceremony. I have registered to participate for the first time and looking forward to welcoming 2014. To have a better understanding of this ceremony, please refer to www.dharmacompanions.blogspot.com. (Yes, this is our blog dedicated to SABS community, another new initiative)

May you and your family
      have good health throughout the year
      be safe where ever you are
      overcome all obstacles that come your way
      be able to pursue a balance lifestyle
      always have the Dharma as your companion
      have improvement in both your career and business
      be at present constantly,
May you be Well, Happy and Peaceful always.

Happy New Year!
SABS English Dharmadutta.   

Vajrayana Part 5

VAJRAYANA/TANTRIC SYMBOLS

1) Mandalas:  the Sanskrit term means 'circle'. The Mandala represents a sacred realm - often celestial palace of a Buddha.  It contains symbols, images that depicts aspects of the awakened personality of the Buddha. The Dalai Lama said the image of the mandala is profound because meditation on it serves as an antidote to eradicate the obstruction to liberation (mental afflictions).  They have magical power, prolong life, bring wealth, protect against evil and are often worn as amulets. 

2) Mantras: are invocations to buddhas, magical spells, prayers or a combination of these. Practitioners repeat them in order to forge karmic connections between themselves and the meditative dieties.   A person who wishes to develop greater compassion, might recite the mantra of Avalokitesvara who embodies this quality.  Mantras are effective because they keep your mind quiet and peaceful, automatically integrating it into one pointedness. They make your mind receptive to subtle vibrations and heighten your perception. Their recitation eradicates gross negativities and the true nature of things can then be reflected in your mind resulting clarity. By practicing a mantra, you can in fact purify all the defiled energy of your body, speech and mind.  For those with proper attitude, they can be powerful tools that aid in the process of transformation.

3) Sacred Dance: carried out by monks, perform rituals to remove obstacles prior to creation of a sand mandala, or acting out the life stories of saints.

4) Tormas: butter sculpture to offer to 3 Jewels. 

5) Bell: symbolises wisdom. To make offerings of sounds of dharma.

6) Vajra: important symbol of method in Tantra and represents indestructibility.

7) Drum: when one rotates the drum back and forth, the beads tap on the drum.

8) Prayer Flags: it is believed that special blessing power of the mantras printed on them is spread all over the world by the wind.  The Blue color corresponds with the sky; white color with clouds, red color with fire; green color with water and yellow color with earth.

9) Prayer Wheels: crammed inside the mantras, prayers will spread when the wheel is turned - handheld.

10) Mudras: these are movements and position of the hands which have profound symbolic meaning or various offerings.

Sunday, December 15, 2013

International Buddhist Conferation




  Buddhism in the 21st Century


by Dr. Ananda W. P. Guruge, The Buddhist Channel, Sept 25, 2013


Speech to the Plenary Session of the International Buddhist Confederation, New Delhi, India on September 11, 2013.

New Delhi, India -- Let me begin by expressing my grateful thanks to Venerable Lama Lobzang and the Asoka mission for the steps take to establish the International Buddhist Confederation. An organization as envisaged with a wide range of objectives is a vitally necessity as we advance into the twenty-first century. Buddhism had existed for over two thousand six hundred years and during this period it had spread to a significant part of the world. The colonization of traditionally Buddhist countries by Britain and France enabled the Western missionaries and administrators to discover Buddhism and its culture. It found a nursery in the academia of Europe and North America and an enormous contribution has been made by scholars in the study and publication of Buddhist literature in Pali, Sanskrit, Chinese, Tibetan and Vietnamese and research in its philosophy, history, archaeology and socio-spiritual impact.

It is more recently that Buddhism in practice became worldwide due to three factors: (1) the importation of labor from China and Japan to USA in the eighteenth and nineteenth centuries, (2) the interest taken by an increasing body of intellectuals in Europe and Northern America who found Buddhism to be an alternative to Christianity and adopted it as their personal religion, and (3) the immigration of a multitude of ethnic Buddhists from Tibet as a result of the ideological transformation of China, from Korea and Vietnam as a result of the two wars and from Myanmar, Sri Lanka, Thailand and Taiwan due to expanding opportunities for economic improvement. As such Buddhism is the fastest growing religion in the Western world today.


As numerous as professed Buddhists in these countries, who are mainly from Asia, are those who find in Buddhism a variety of special activities fulfilling their spiritual needs such as meditation, chanting, retreats and monastic experience. A fair number of these, whom we would call the friends of Buddhism, remain culturally Christian or Jewish while associating closely with Buddhist institutions and the Sangha. Some even call themselves by such terms as Jubus (Jewish-Buddhists) to indicate the dual interest.

What has this recent development done to Buddhism as a whole? Buddhism is so widely known in the world today that the knowledge of the Buddha and the basic doctrines of Buddhism is indispensable as an integral aspect of cultural literacy. Hardly is found an educated person in any country who is devoid of some familiarity with Buddhism. A question that has become very difficult to answer under such a context is “What is Buddhism?” How can it be defined?

When Buddhism was confined to the traditionally Buddhist countries of Asia, each community had a clear idea of what Buddhism meant to it. The Buddhists in countries in East Asia, which continue to have the largest Buddhist populations, practiced Mahayana Buddhism, studied Mahayana sutras as preserved in the Chinese Tripitaka and worshipped the Bodhisattvas. Meditation as in Chan, Son, Zen or Thien or the repetition of formulae like NamoAmatafo, NamoAmidabudsu or NamoAmitaphat in Pureland Buddhism or Namomeoorengokyeo in Nichiren Buddhism divided them into recognizable groups. Tibet and Mongolia followed the Vajrayana tradition, in which mantras (incantations like Om manipadme hum), mudras (gestures of worship) and mandalas (graphic aids to meditation) constitute the main elements of worship. The countries of South and Southeast Asia had preserved a form of early Buddhism with its scriptures in Pali, which is currently identified as Theravada. It lays emphasis on intellectual study and discussion by both the Sangha and the laity, the observance of additional precepts on special days by the laity and self-cultivation.

Each tradition, school or sect of Buddhism had its own Sangha, who, though based on the same principal rules of Vinaya, dressed differently and differed in the ways they were prepared for their spiritual role. Their temples and shrines varied in architectural design and each had special shrines as pagodas, chortens and stupas. Even the Buddha was presented in physical characteristics specific to each ethnic group. The Bodhisattvas were distinguished by particular iconographical features and all traditions did not have equal prominence give to such icons as Amitabha Buddha, Medicine Buddha, DhyaniBuddhas, Avalokitesvara, Kwanying, Maitreya and Taras. Each also had different rituals and forms of worship.

This diversity of Buddhism was hardly known or recognized by the Buddhist populations of the world as they developed in isolation and without any interaction among them. It was only at the end of the nineteenth century that the different traditions, schools and sects developed some contacts among them due to the efforts of AnagarikaDharmapala of Sri Lanka who set up the Mahabodhi Society as the first ever international Buddhist forum in 1891, his address to a sizeable Western audience in the Parliament of World’s Religions in Chicago in 1893 and the American Theosophist Colonel Henry Steel Olcott’s initiative to get Buddhists of different countries to agree on a Platform of Fourteen Points which he formulated in 1894.

But the most significant development in modern times began in the middle of the twentieth century when waves of ethnic Buddhists migrating to the major cities of Europe, the Americas and the Oceania brought these many forms of Buddhism to co-exist side by side.  The rich diversity of Buddhism, which had developed in Asia during long centuries of independent growth, has given the impression of “many Buddhisms” and few other than serious scholars have a clear idea of the doctrinal and attitudinal unity which binds them together.

Outside these countries, it is in India that the variety of Buddhism has become significantly evident. Here we meet Buddhists from all Asian countries. As a result of the exile of His Holiness the Fourteenth Dalai Lama, the presence of Tibetan Buddhism with outstanding educational, cultural and spiritual activitiesis remarkable. The development of holy shrines around Buddha Gaya and the increasing arrival of pilgrims to pay homage to the Buddha has made the diversity of Buddhism a reality in India.

It is true that several attempts have been made since Colonel Henry Steel Olcott to point out the unity within this diversity. Christmas Humphreys in Britain formulated in 1945 a twelve point document highlighting the common teachings of all traditions, schools and sects. More recently in 1997 the Sangha Council of Southern California and the American Buddhist Congress did a similar exercise in identifying a common base for all of them in ten points.

Many in the world today like to see the evolution of a unified form of Buddhism. Tricycle, the Buddhist periodical published in the USA, sees such unity as a combination of the Mahayana, Theravada and Vajrayana traditions.  There are others who advocate unity in the form of a Buddhayana or Ekayana. The ethnic Buddhists, on the other hand, are more conservative and favor the retention of their specific forms of Buddhism without any attempt at assimilation or interaction. This may be all right as far as the first generation of immigrants is concerned. What will happen in the future when the younger generations, with increasing exposure to science and technology, participatory democratic processes and new trends in spirituality, find dissatisfaction with what is taught and practiced as Buddhism by their elders? This is a tremendous challenge for the Buddhist leadership in general and the Sangha in particular in the twenty-first century. How should they prepare to face this challenge especially because the issue is the credibility of what Buddhism stands for?

It is in this context thatI see the relevance and the importance of the International Buddhist Confederation. The need for a unified front consisting of all traditions, schools and sects to grapple with this problem has been widely recognized and a significant international effort to foster unity, cooperation and interaction has been made through such organizations as the World Fellowship of Buddhists, the World Sangha Council, and Buddhist forums and summits convened by national and international bodies.

The World Fellowship of Buddhists brings together every two years representatives of all Buddhist traditions, schools and sects to consider ways and means of promoting the advancement of Buddhism in the world scene. It has already fostered a greater understanding and collaboration among diverse Buddhist groups. The World Sangha Council does similar work through monastics and has proved to be a very important forum to develop unity and cooperation. Similar efforts are being made by frequent conferences and seminars. But how successful are they in facing the challenge and what more has to be done? What is done by these organizations should have the desired impact at the grassroots level. The proposed International Buddhist Confederation has to evolve programs of action to encounter the challenges which Buddhism continues to encounter. It is the task before us in this Conclave as well as in the near future.