EH 62

YBAM 50th Anniversary Live Stream

29/7/2020
Zoom Meeting

The former Chairperson of Puzhao Buddhist Vihara Sek Chin Yong, the Immediate Past President of
Management Committee, Chong Hung Wang, sharing YBAM, sharing the duties and expectations of the
the challenges and obstacles during the construction YBAM Standing Committees.
of YBAM Puzhao Buddhist Vihara.

YBAM General Secretary Hoi Jun Wai introducing the Saw Hung Yeat conducting a game session with
Administrative Structure of YBAM. the audience.

Ven. Chi Chen, the Religious Patron of YBAM, The Trainee Teachers Coordination Committee
explaining the importance of blessings. presenting a video presentation to celebrate
YBAM’s 50th Anniversary.

‘Fight the Pandemic with Loving
Kindness’ Fundraising Campaign

28/3/2020 – 30/4/2020

YBAM Kelantan SLC Chairperson Yap Lie Hue and Secretary YBAM Melaka SLC and Persatuan Buddhist Malaysia
Leong Yun Yin handing over 500 face shields to Ms. Khalina, Gemas contributing 200 sets of medical isolation gowns
a nurse of Hospital Raja Perempuan Zainab II Kota Bharu on and face shields to Klinik Kesihatan Gemas.
13th April 2020.

YBAM Deputy Chairman Sin Yew Sen and KL/Selangor SLC handing over 10 sets of medical beds to Hospital Tengku Ampuan
Rahmah Klang on 8th April 2020.

YBAM Pahang SLC contributing masks and sanitizers to YBAM Perak SLC contributing 1000 pieces of medical
Temerloh Hospital on 15th April 2020. gloves and sanitizers to Taiping Hospital to support
frontline workers.

How to be Resilient
during the New Normal

At this time of writing over 22 million people across the globe have been diagnosed with the
respiratory virus known as Covid-19, according to data compiled by Johns Hopkins University.
The actual numbers are, however, believed to be much higher. And 800,000 people world-wide
have died. In Malaysia, we have over 9,000 infected cases and 125 people have died.

As the Covid-19 pandemic devastates lives and economies globally, including Malaysia, where
between 1.5 million and 2.4 million jobs may be lost in 2020, fears and anxieties are becoming
increasingly common. But it looks like Covid-19 is here to stay. So how can we live with ease in the
New Normal?

A key Buddhist practice is to cultivate resilience (paṭikuñcana). Resilience is the ability to cope
with adversity or stressful life events such as trauma, tragedy, or threats. To cultivate resilience,
we need to have a correct view of the world. This means seeing our Covid-infected world as
impermanent (anicca) and subject to change, and thus by nature unsatisfactory (dukkha). Then
letting go of our self-centeredness, we cultivate a positive attitude – both to ourselves and others,
by being more compassionate, loving and kind, patient, equanimous, and having a sense of humor.

The Buddha explained that we are the cause of our own dissatisfaction which lies in our
attachment to our desires to have and not to have. We assume things will remain the same but
in reality it is otherwise. Despite our best efforts, we don’t always get what we want, and we
sometimes get what we don’t want. For instance, we don’t want the virus but it is here to stay. We
want to be able to travel to different countries during the holidays but the virus is not allowing us
to do so. But the problem isn’t the “wanting”, per se, but our attachment and clinging to the idea of
what we could do in the past, and what we want to do in the future.

So instead of attachment, the Buddha tells us to practice non-attachment. We can continue to try
our best to get what we want but we should be wise enough to know that there will be times when
we will not be successful in our attempts. When things don’t go according to plan, we should learn
to be equanimous and not be disappointed. By practicing non-attachment, we learn to live a calm
and peaceful life so that when things do not go our way, we aren’t unhappy or devastated. Non-
attachment, therefore, reminds us that outcomes cannot be guaranteed no matter how hard we
work or how much we prepare for it. But this, of course, should not stop us from doing what we
want. It is through understanding the Buddhist teachings of impermanence and non-attachment
that help us to deal with life’s uncertainties with greater resilience so that we can live life with
ease even in the midst of the Covid-19 pandemic. This is the Buddha’s wisdom that we can all
apply in this New Normal.

August 22, 2020

CONTENTS ISSUENO.62
SEPTEMBER 2020

04 12 16 30

04 LEAD ARTICLE 30 The Four Highest Emotions
By Venerable Ayya Khema
From the Mountains to the
Cities: The Resurgence of 35 On Developing Equanimity
Buddhism in Korea By Venerable Sayādaw U Pandita

By Emi Hayakawa 37 Death – Why we Fear it

12 FACE TO FACE and How to overcome it

Bringing Joy to our Pandemic By Venerable Geshe Dadul Namgyal
World
42 FEATURES
By Venerable Ayya Yeshe
A Guiding Light
16
By Sergio León Candia
The Essence of Zen Unveiled
45 The Science of Mantra Chanting
By Vanessa Zuisei Goddard
By Gemma Perry
19
48 ABBi - a game changer in
Understanding Mahāyāna
Buddhism Buddhist Dhamma Studies

ByVenerable Shih You Deng By Lim Kooi Fong

23 TEACHINGS 52 FORUM

How to Determine the Criteria Making Sense of the Covid 19
of a True Religion (Part 1) Pandemic

By Rasika Quek By Venerable Āyasmā Aggacitta,
Venerable Min Wei & Geshe Dadul
25 Patience Namgyal

By Norman Fisher Roshi

37 45 ......................................................................
SEPTEMBER 2020 ISSUE NO.62 (Published 3 times a year)
58 NEWS
EASTERN HORIZON PUBLICATION BOARD
Listen to “Compassion,” from the
Dalai Lama’s new album, Inner CHAIRMAN : Dr. Ong See Yew
World
EDITOR : B. Liow <[email protected]>
By Rod Meade Sperry
SUB-EDITOR : Dr. Ong Puay Liu
59 How Did Majority Buddhist
MANAGER : Teh Soo Tyng
Countries Achieve COVID
Success? ART DIRECTOR : Geam Yong Koon

60 DHARMA THOUGHTS PUBLISHER : YBAM <[email protected]>

Transcending Human Suffering PRINTER : Nets Printwork Sdn Bhd
Lot 52, Jalan PBS 14/4,
By Vijaya Samarawickrama
Taman Perindustrian Bukit Serdang,
62 BOOK IN BRIEF 43300 Sri Kembangan, Selangor,
MALAYSIA.
Rowing in the Dharma Sea
Tel : 603-89429858
By Ang Choo Hong
Email : [email protected]

COVER DESIGN : Geam Yong Koon


EASTERN HORIZON is a publication of the Young Buddhist
Association of Malaysia (YBAM). A non-profit making
project, this journal is non-sectarian in its views and
approach. We aim to inspire, stimulate and share.

The opinions expressed in EASTERN HORIZON are
those of the authors and in no way represent those of
the editor or YBAM. Although every care is taken with
advertising matter, no responsibility can be accepted for
the organizations, products, services, and other matter
advertised.

We welcome constructive ideas, invite fresh perspectives
and accept comments. Please direct your comments or
enquiries to:

The Editor
EASTERN HORIZON
Young Buddhist Association of Malaysia
9, Jalan SS 25/24, Taman Mayang,
47301 Petaling Jaya, Selangor, MAlAYSIA
Tel : (603) 7804 9154
Fax : (603) 7804 9021
Email : [email protected] or
Benny Liow <[email protected]>
Website : www.easternhorizon.org

KDN PP 8683/01/2013(031165)

4 EASTERN HORIZON | LEAD ARTICLE

From the Mountains to the
Cities: The Resurgence of
Buddhism in Korea

By Emi Hayakawa

Emi Hayakawa is the Head of Benny Liow interviewed Emi on Protestantism has 9.67 million
Global Operations at Buddhist the current status of Buddhism in followers, making it the most
Television Network (BTN) Korea, challenges from Christianity, followed religion of Korea, ahead of
headquartered in Seoul, Republic and its future prospect in the Buddhism. This was the first time
of Korea. She is also involved in country. since the launch of the national
BTN WORLD, a registered non- census in which Buddhism was
profit religious organization Benny: Buddhism was introduced not the majority religion. In 1995,
which propagates Korean to Korea in 372 CE and for there were 10.15 million Buddhists
Buddhist teachings globally. She centuries it was the dominant and in 2005, the number was 10.58
has contributed a chapter, ‘South religion, even until the 18th million. However, in the 2015
Korea: Compassionate Approach century when Christianity census, the number of Buddhists
to Journalism - Buddhist True was introduced to the country. have dropped to 7.61 million.
Network’, in the book, Mindful But today, 30% of Koreans are This drop of some three million
Communication for Sustainable Christians while only 21% are Buddhists was a severe blow to the
Development: Perspectives Buddhists. Christian missionaries Korean Buddhist community.
from Asia, edited by Kalinga a century ago predicted that
Seneviratne (2018, New Delhi, Buddhism would disappear from However, a survey in 2018
India: Sage Publications India Korea. Do you see that happening conducted by the Korean Council
Pvt Ltd). now or in the near future? of Christian Pastors with 5,000
adults revealed that Buddhism
Emi: According to the “General had a much more positive image
Population and Housing Census than Protestantism. Furthermore,
2015,” released in 2016, according to another survey

LEAD ARTICLE | EASTERN HORIZON 5

Chilbulam in Mt. Namsan, Gyeongju

conducted on Koreans with no population and fewer youths, the donate 100 won a day to establish
religious affiliation, 40.6 % had a prediction that Buddhism would a foundation to revitalize Korean
favorable image of Buddhism, four disappear from Korea is unlikely to Buddhism. When sufficient funds
times more than Protestantism’s happen. This is because Buddhist are collected, they will be used
9.5%, and Catholicism’s 37.6%. groups and monastic leaders have for socially engaged programs
Thus, even though the Buddhist developed various creative solutions and selected priority projects,
population has decreased, it to combat these issues. such as the establishment of a
is still highly regarded by the Korean temple in Bodhgaya, India;
Korean people. Although Korean So how is Buddhism responding the establishment of a nursing
Buddhism does have some issues to to Christian evangelism and the home and hospital for elderly
resolve, such as an aging Buddhist secular environment it finds monastics; the “Dharma hall
itself in? outside the barracks project” at
Venerable Wonhaeng the Gyeryongdae Complex, which
Korean Buddhism is constantly houses the headquarters of the
adapting to various changes in Korean army, navy and air force;
society. For example, Venerable and the proper repositioning and
Wonhaeng, head of the Jogye Order, exhibition of a rock-carved Buddha
initiated the One Million Vows on Mt. Namsan in Gyeongju, which
Assembly to create a brighter future was discovered lying on its stomach.
for Korean Buddhism. Through
this Assembly, the Jogye Order will Within a year after it was launched,
engage one million Buddhists to 300,000 people have joined the

6 EASTERN HORIZON | LEAD ARTICLE

Assembly and raised over 10 billion Jogye Order’s Future Planning,” Ven Manhae (1879 – 1944)
won. Through these efforts, many which was given out to 10,000
of the proposed projects came into monastics by the Buddhist Ven Yongseong (1864—1940)
fruition. Society Institute of the 100 Year
Compendium Headquarters of the at temples nationwide and the
The groundbreaking ceremony for Jogye Order, respondents suggested laity who support them, Korean
the Korean temple in Bodhgaya was the following as the biggest reasons Buddhism will continue to develop
going to be held in March 2020, but for the decline in Buddhist devotees: while keeping its purity intact.
the outbreak of COVID-19 forced indifference to religion (28.1 %)
the ceremony to be put off until and disgraceful behavior (27.0 %). Korean Buddhism has moved
September 2020. The project to from the mountains to the cities
build a Dharma hall outside the Even though a few monastics have in recent times to meet the needs
barracks of the Korean military engaged in negative behaviors, of the lay Buddhist community.
at Gyeryongdae will be launched I do not think this would lead to To what extent has this been
before the end of the year. Tangible the demise of Korean Buddhism. successful?
outcomes will also be seen for the Korean Buddhism had the resilience
establishment of the Jogye Order’s to survive suppression during the Various Buddhist monastics in
nursing home and hospital and for Joseon Dynasty, which actively modern Korea have propagated
the repositioning of the rock-carved promoted Confucianism. It was also Buddhism to the masses. For
Buddha on Mt. Namsan in Gyeongju. able to preserve its purity during example, Venerable Manhae (1879
The One Million Vows Assembly the ruthless Japanese colonial – 1944), one of the 33 signatories
also marks the starting point to period. And, in the midst of the total to the declaration of independence,
transform the management system destruction caused by the Korean wrote a treatise titled Reforms of
of the Jogye Order, which currently War, it cultivated flowers of hope. Korean Buddhism (Joseon bulgyo
operates with set contributions yusinnon) in preparation for the
from each temple. Other Buddhist Furthermore, according to
Orders, like the Cheontae Order attendance records for the 2019
and Jingak Order, are also adapting winter meditation retreat, tabulated
actively to our changing society. by the Association of Korean Seon
Monks to identify practitioners
How much of the decline of for the three-month retreat, 2,000
Korean Buddhism is due to monastics practiced intensive
corruption within it, especially meditation in 100 Seon Halls
the scandals in the media across Korea: 280 practiced at
regarding gambling, fist fights, eight monastic training complexes
sexual misconduct of monks and (chongnim); 1,069 monks in 56
financial impropriety of temples, Seon Halls for monks, and 651 nuns
rather than the lure of evangelical in 33 Seon Halls for nuns. And the
Christianity? number of monastics participating
in these biannual three-months
Although limited to a small minority, retreat is very consistent year after
it is true that negative incidents like year (at least 2,000 practitioners
gambling, financial impropriety, each retreat).
and sexual misconduct have been
committed by some monastics. Because of this firmly established
According to the “Survey for the tradition of monastics in practice

LEAD ARTICLE | EASTERN HORIZON 7

“March First Movement of 1919,” Ceiling of the Tongdosa Temple, Korea
an independence movement during
the Japanese occupation. In it, he
contended to make Buddhism
more accessible to the masses, and
thus should be transformed from
“mountain Buddhism” to “urban
Buddhism, and from “seclusion
Buddhism” to “daily life Buddhism.”
Venerable Yongseong (1864—
1940), another of the 33
signatories, established the Great
Enlightenment Society and actively
worked to bring Buddhism closer
to the laity. Under the proactive
leadership of Venerable Yongseong,
Buddhist scriptures were translated
into Korean, meditation halls for
women were established, and
Buddhist hymns were composed
and distributed.

For the past 100 years, Korean Seven Treasure Pagoda, Hanmaum Seon Center, Anyang
Buddhists have put in much effort
to shift the focus of Buddhism from The typical curriculum requires More recently, modern urban
the mountains to the urban areas. 96 class hours over 32 weeks to temples have emerged in Seoul.
Various Buddhist centers were be completed within one year. Is this a good reflection of how
established in cities to bring the Mandatory subjects include Buddhism can adapt to the
Dharma closer to children and the “Introduction to Buddhism”, modern world without losing its
youths. The Masan City Center of “Buddhism for Beginners”, and core identity?
Tongdosa Temple, which was the “Life of the Buddha”. Various online
first official Buddhist city center, Buddhist universities have also As mentioned, Korean Buddhism
celebrated its 108th anniversary been established so that busy has been resilient and have
this year. people with little free time can acclimatized to modern society
study Buddhism at home. throughout history without losing
In addition, lay Buddhist colleges its core identity. The Jogye Order
have been established to propagate
the Buddha Dharma in a much
more simplified manner and in a
more convenient environment for
the public.

As of April 2020, there are 160
lay Buddhist colleges certified
by the Jogye Order across Korea.

8 EASTERN HORIZON | LEAD ARTICLE

Ven Daehaeng (1927-2012) Temple stay programs across Korea

has established Buddhist centers The Cheontae Order, founded by There are about 32 Buddhist
in cities to bring Buddhism closer Venerable Sangwol Wongak, is temples that offer Templestay
to the people and their daily lives. still growing under its three basic programs in Korea. Does this
In addition, more modern temples principles: patriotism, close-to-life, program have an impact on the
are being established in cities to and public-friendliness. In keeping local population in creating a
spread the Buddha’s teachings with these principles, the Cheontae better image of Buddhism in
more widely. Order has established all its temples Korea, or does it only benefit
in cities. Their Dharma halls are foreign tourists looking for cheap
One excellent example is the open 24/7 to serve students and accommodations?
Hanmaum Seon Center, established workers alike. In the Cheontae
in 1972 by the Buddhist nun, Order, lay Buddhists also attend Recognized by the OECD as offering
Venerable Daehaeng (1927-2012). intensive meditation retreats twice “excellent cultural content of
The Hanmaum Seon Center’s a year, in summer and winter, and creativity and competitiveness,” the
headquarters is in Anyang, and cultivate themselves based on the Templestay Program was launched
operates 15 branches nationwide. Avalokitesvara Bodhisattva mantra. during the 2002 Korea-Japan World
They have also established 10 Cup to showcase the excellence
overseas branches in the USA, The Jingak Order has established of Korean traditional culture. The
Germany, Argentina, Canada and Dharma Halls in cities to transmit Cultural Corps of Korean Buddhism
Thailand to propagate Korean Buddhism to the masses, in keeping operates Templestay programs
Buddhism. with the teachings of its founder, at 137 Jogye Order temples
Venerable Hoedang (1902-1963). nationwide. Participants can
The Jungto Society, guided by The devotees in the Jingak Order experience the daily life of monastic
Venerable Pomnyun (b. 1953), include many teams of husband and practitioners at mountain temples
has established Dharma Halls in wife priests. where the 1,700-year history
various locations across Korea, and culture of Korean Buddhism
and have also operated Buddhist Ven Pomnyun (b. 1953) is vividly alive. It is now a firmly
colleges and training centers for established major cultural program
the past 30 years. It is very active that both foreigners and Koreans
in propagating Buddhism overseas, can experience. Furthermore,
with branches in USA, Canada, Templestay programs tailored
Australia, Indonesia, Philippines, to foreigners are successfully
and Singapore. operated at selected temples

LEAD ARTICLE | EASTERN HORIZON 9

nationwide, including: Bongseonsa participants’ positive mental health, BTN also transmits its programs
in Namyangju, Magoksa in Gongju, the Templestay programs have throughout the world through the
Geumsansa in Gimje, Naksansa in also created a favorable image of services of Amazon TV, ROKU TV,
Yangyang, Bulguksa in Gyeongju and Buddhism among Koreans while Apple TV, TBO Play, Hankook TV
Yakcheonsa in Jeju. showcasing the best of Korean (USA), UNIC TV (China & Southeast
culture to foreigners. Asia), and AKTV (Korean TV in New
In 2019, 134 temples operated the Zealand).
“Templestay for Sharing” program There are at least four Buddhist
to support families in financial media outlets in Korea: Buddhist In line with the fast-paced changes
hardships, high school dropouts, Broadcasting System, Buddhist of contemporary society, BTN is the
foreign laborers, low income Cable TV Network, Buddhist pioneer in new media, and provides
families, injured police officers, Television Network, and Hyundae services like AI speakers (SK & KT),
gambling addicts, and people on Bulgyo Buddhist Newspaper. TPOD (listening TV), and Naver
probation. This program drew How successful have they been Audio Clips.
as many as 276,204 participants, in propagating Buddhism in the
which was 8.85 % of all Templestay country? BTN was also the first Buddhist
participants for that year. network to launch its own YouTube
Korea’s Buddhist media outlets channel and received YouTube’s
A research team led by Prof. Gwon include two Buddhist broadcasting Silver Play Button Award last year
Jun-su from the Department of companies, Buddhist Television reaching 200,000 subscribers
Psychiatry, Seoul National University Network [BTN] and Buddhist this year. Furthermore, BTN
Hospital, conducted a case study Broadcasting System [BBS]. There is ranked top among Korea’s
on the impact of Templestay are several Buddhist newspapers, religious broadcasting companies.
programs on mental health. The both print and digital: Bulgyo BTN also established “Ullim”
results, which were published in Sinmun, Beopbo Sinmun, Hyundae (lit, “Resonance”), an app-based
an academic conference, revealed Bulgyo Sinmun, Uri Bulgyo, Jugan radio service, putting itself well
that Templestay participants Bulgyo Sinmun, Geumgang Sinmun, on the path to becoming a more
showed significant enhancement Milgyo Sinmun, Hanguk Bulgyo comprehensive media company.
of resilience in coping with daily Sinmun, and Media Buddha. Korean
stress, and maintained their stress- Buddhist media are using various Moreover, BTN has also established
free level even after three months. means to propagate the Buddha’s and operated many affiliated
Thus, besides contributing to teachings and have reaped visible organizations, such as BTN Buddha
results. Association, a faith and practice
community for Buddhists; Sansaae,
Celebrating its 25th anniversary an internet e-commerce site;
this year, BTN, the most influential BTN Buddha Land Mutual Aid, a
Buddhist media station, has 14 community-based business to help
million subscribers on cable arrange proper Buddhist funerals;
television as of December 2019. BTN BTN Tour, which specializes in
also has 4.18 million subscribers pilgrimages to sacred Buddhist
on satellite television; 8.35 million sites; BTNWORLD, which transmits
subscribers for IPTV, 8.35 million Korean Buddhist teachings globally;
subscribers using KT, 5.19 million a corporation aggregate titled
subscribers using BTV, and 4.48 ‘Cities & Farming-Fishing Villages’,
million subscribers using LG U+. which explores mutually beneficial
ways to connect cities with rural

10 EASTERN HORIZON | LEAD ARTICLE

Korean monks (left) and nuns (right) Woljeongsa Temple in Pyeongchang, Korea

villages; and the Traditional Cultural receive ordination and immerse and the five pungent vegetables
Content Development Institute, themselves in Buddhist practice prohibited by Buddhism.
which propagates Korean traditional and propagation. Furthermore, the
culture. Jogye Order actively reaches out to What do you regard as the most
Koreans through meditation and important success factors for
Is secularization a major concern Templestay programs to promote Buddhism to regain its respect
in Korea today affecting the Buddhist values. and once dominant position in
number of new monastics? Korean society again?
Today, health and inner peace
Secularization is an irreversible are top trending issues in Korea. The Buddha taught the
trend in our society. Korean Exposed to extreme competition impermanence of all things.
Buddhism is also affected by a since childhood, Koreans tend to be With changes occurring moment
reduced number of Buddhist under severe stress. According the by moment, nothing remains
followers, a decline in faith and statistics, an average of 37.5 people constant. To remain in harmony
Buddhist practices, and a decrease commit suicide each day, giving with society’s constant state of flux,
in new monastic ordinations. Korea the dubious honor of having Korean Buddhism should adapt
According to the 2005 Jogye Order’s the highest number of suicides itself continually. Entering this era
statistics, monastics who received among the 36 OECD member of the 4th Industrial Revolution and
full precepts numbered 467 (254 countries. To counter this, Korean Artificial Intelligence, the Korean
males and 213 females). However, in Buddhist orders have developed Buddhist community is aware that
2008, the number of fully ordained various forms of meditation to help it too must change in order to not
monastics dropped to around 200, heal the hearts of contemporary fall behind.
and the decline continued: 276 in Koreans. Teachers from the Korean
2010, 212 in 2015, 189 in 2018, and Meditation Teachers Association are According to the “Survey for the
169 in 2019. also aiding to spread the practice Jogye Order’s Future Planning,”
of meditation and to train new which was given to 10,000
This prompted the Jogye Order to teachers. monastics by the Buddhist Society
initiate diverse efforts to attract Institute of the One Hundred
more novice monastic trainees, Spearheaded by Woljeongsa Temple Year Compendium Headquarters
such as opening an online site in Pyeongchang, Gangwon Province, of the Jogye Order, the Order’s
to attract prospective monastics “meditation villages” are also most urgent task is to improve its
and appointing counselors to being established by many temples unequal structure (38.2 %). The
advise them. The Jogye Order also to provide diverse meditation remaining tasks in descending
established a new monastic system programs. In line with the “era of order are: to prepare for increasing
tailored for retirees in an effort to well-being,” the Jogye Order also numbers of elderly monastics (37.1
enlist specialists with a lifetime of promotes temple food to the laity, %) and to strengthen the Order’s
diverse and expert experiences to a diet that prohibits eating meat organizational structure (9.2 %). As

LEAD ARTICLE | EASTERN HORIZON 11

for the future direction of Korean With the Covid-19 pandemic, temples soothed the weary hearts
Buddhism, 53.2 % of respondents there is now a new normal in of Buddhists fatigued from the virus
suggested expanding Buddhism’s how Buddhist temples should and its negative impact on their
social engagement. promote the Dharma. Could you lives.
share briefly how it is done in
As the survey indicated, Korean Korea? BTN organized a special feature
Buddhism should strive to program titled “Dharma Talks
improve the unequal structure With the COVID-19 pandemic, the of Complete Peace to Overcome
within the Order, such as the Korean Buddhist community took COVID-19” to deliver reassuring
discrimination between male proactive measures to prevent its talks by eminent monks to
and female monastics, and the further spread, including closing Buddhists who were distressed by
structure dividing monastics and temple gates and ending Dharma the pandemic.
the laity should be abolished. assemblies. This led to a more
Other suggestions included: the positive image among Koreans BTN also revamped its website
polarization between large city toward Buddhism; according to so that people could view online
temples and small rural temples “Some Trend,” an SNS big data Dharma assemblies at major
should be reduced; to prepare for analysis site, a positive perception temples nationwide. People were
an increasing number of elderly of Buddhism surged drastically to also able to participate in prayers
monastics, the monastic welfare 66 % on SNS. One of the reasons and Dharma assemblies and receive
system should be strengthened; is that the public was encouraged blessings via real-time subtitles
and the organizational structure of where immediate communication is
the Buddhist orders and monastic Photo by Liza Matthews enabled through a chat service.
lineages should be improved.
by the Buddhist community as With the further spread of
In pursuit of expanding its social we began our own blood drive COVID-19, the Korean Buddhist
engagement, Korean Buddhism to combat the decline in blood community saw the need to cease
should put into action in society donations and blood reserves fell traditional religious practices
the following teaching from the due to the fear of corona virus like coming to the temple to offer
Vimalakirti Sutra, which says: infection. prayers and worship on ceremonial
“The Buddha is sick because living days, but they also found ways to
beings are sick.” Even as Korean A communication company’s support religious activities online.
Buddhism adapts to change, there article titled “Jogyesa’s Blood
are some things that should be Donation Campaign of Compassion,” This trend is expected to expand
preserved, and among those are published on an online portal site, further, and the Korean Buddhist
the Buddhist precepts. The purity received 1,300 comments. Most community should adapt and
of the monastic community will of the comments expressed praise develop by actively embracing it.
determine if Korean Buddhism and respect for monastics who EH
progress or decline. The laity participated in the blood drive and
should also observe the lay for Buddhism in general.
precepts and be actively involved
in faith and practice activities. In Moreover, since the corona virus
addition, they should make giving a made the normal activities of faith
part of daily life in order to support and practice difficult, nationwide
the less fortunate among us. temples held online Dharma
assemblies to serve and maintain
contact with devotees. Through
real time live broadcasts using
online platforms like YouTube,

12 EASTERN HORIZON | FACE TO FACE

Bringing Joy to our
Pandemic World

By Venerable Ayya Yeshe

Ayya Yeshe Bodhicitta ordained as a nun in 2001. She discovered
Buddhism whilst travelling in Nepal and India at the age of 17 on a
search for the meaning of life. Coming back to Australia after a year of
study and practice in monasteries, she helped run a Buddhist Centre in
Sydney and trained with her teacher Khenpo Ngawang Dhamchoe for
five years whilst working as well.

Upon ordaining as a nun at the age of 23 Venerable Yeshe, found like
the majority of Western monastics before her that there was very little
care or support for Western monastics, people preferring to access
Tibetan Lamas who are already trained. She had no where to live
and had to beg on traditional alms round to get food, she stayed with
various friends and in garden sheds. She engaged in teaching Dharma
in HIV hospices, schools, drug and alchohol rehab centres and trained
as a yoga teacher.

Coming to India in 2004, Venerable Yeshe studied for two years in a
monastery, but felt a need to make Buddhism accessable and socially
engaged, whilst still trying to maintain her contemplative way of life.
She met Indian Buddhists in 2005 and has been working with them
ever since. Her teachers are Sakya Trizen (the second highest Lama in
Tibetan Buddhism) and Ven Thich Nhat Hanh, the nobel peace prize
poet and peace activist.

Ayya Yeshe Bodhicitta is the author of ‘Everyday Enlightenment’
published by Harper Collins and is featured in the documentaries ‘life
beyond the begging bowl’ and ‘Through the Eastern Gate’. She is also
made a Buddhist chanting CD with one of Australia’s top world music
groups - India Jiva called ‘Dakini’.

Despite her very hectic schedule, she was able to grant an on-line
interview to Eastern Horizon when requested by Benny Liow. The
following is an extract of the interview.

FACE TO FACE | EASTERN HORIZON 13

What is your main motivation life. How do you balance that?  especially that they will not burn
in starting the Bodhicitta Not always well! It’s hard to be out?
Foundation, and why in India? peaceful when all around you see
suffering and gross inequality. Basically it’s all in the schedule.
I visited Nagpur in India by Basically it took me many years We spend half the day meditating
chance and I saw the enthusiasm and a bit of burnout to realize that and studying Dharma, and half
of the local people for Dharma. if I was going to help others, I also the day doing social work. Social
But I also saw a lot of poverty. needed self-care. That is why I am workers need to work shorter
They were some of the poorest starting a monastery and meditation hours and take more holidays, as
Buddhists in the world, and very center for activists and monastics they see shocking things - acts of
few organizations even know in Australia to complement our great violence. We have counseling
Ambedkarite Buddhists exist. social work. Activism is a long term and debriefing. Humor helps! We
Because of the revolutionary human race. We may not see the massive have regular retreats and Dharma
rights campaigner, Dr Ambedkar, change we hope for immediately classes.
the local people were motivated for as it may take a generation but we
change. I was moved by their plight keep working for justice. Because People tend to associate Buddhist
and as a nun from a developed without justice, without empathy monastics as sitting in deep
country with white privileges, for those living in real suffering, all meditation in caves, chanting
I realized they did not need my our spiritual words about love and in monasteries, or conducting
prayers, as someone with the compassion don’t mean much. If we empowerment ceremonies and
bodhisattva vow to help all beings. don’t meditate daily we lose touch rituals. How much is social work
But they needed direct action in with peace and our activism is not like what you’re doing actually
terms of employment, vocational sustainable or we can feel cynical. emphasized or encouraged in the
training, education etc. Bodhicitta Spiritual practice reminds us to Buddhist scriptures?
or sublime compassion and the focus on the bigger picture, that
local people’s fighting spirit was my even if the world can be cruel, we The Buddha saw a monk lying sick
motivation. don’t have to be. and helped him. He cleaned the sick
man himself. The Buddha accepted
You wanted to be socially engaged How do you train Buddhist women and ‘low caste’ people into
so that you can bring Buddhism activists to be engaged in social the monastic community in a time
to the people, but yet you need to work and yet have time for inner when they were not regarded as
maintain a contemplative way of reflection and mental peace, and equal human beings.

14 EASTERN HORIZON | FACE TO FACE

Some of the children and women who have The Mettā Sutta says: “Just as a various Buddhist charities so that
benefitted from Ayya Yeshe’s charity mother protects with her life, her we have more synergies and less
child, her only child, so with a duplication of work?
boundless heart should one cherish
all living beings” Sectarianism is a problem. But
the Buddhist Global Relief (www.
Certainly service and boundless buddhistglobalrelief.org) has been a
compassion is emphasized in huge support to us.
the Bodhisattvas’ Way of Life as
mentioned by Śāntideva, as is You mentioned that when you
meditation and mind training.  first became a nun at the age
If we don’t meditate, there is a risk of 23, you found the majority
that we will lose the Dharma, but if of Western monastics had little
we never implement compassion, support among the laity as
there is a risk we will never know they prefer to support their
the real meaning of lived spiritual Tibetan masters. Have you seen
principles. significant positive changes over
the years?
Was the Buddha himself socially
engaged when he was alive? No, sadly I have not. I ordained with
15 people. There is only myself
The Buddha praised solitude, but he and one other nun in her 70s are
also took to the road and traveled left. People don’t understand that
everywhere ‘for the benefit of the Buddhism needs trained teachers
many’. He met Princes and paupers from each Buddhist culture and
alike and taught them according to community support to preserve
their needs and understanding. The the teachings to survive. There is
Buddha challenged many of the rigid still a great deal of patriarchy to
brahmanical culture of caste and overcome.
destiny. In many ways he challenged
the privileges and social decay of Is that why you started the
the time. That is one of the reasons Bodhicitta International Socially
why the Brahmins worked so hard Engaged Buddhist Community?  
to rid India of Buddhism later on - it
challenged their hold on the people Yes, we have started a monastery.
and the oppressiveness of a system I don’t want other non-Himalayan
of privileges that discriminated monastics to suffer as we did. It’s
humans based on birth. unconscionable that we charge
Western monastics to stay in
I believe there are other Dharma centers. This is why
Buddhist charities like Bodhicitta we started Bodhicitta Dakini
Foundation in India. Do you see Monastery, TAS, Australia. We will
enough collaboration among the soon buy land.

FACE TO FACE | EASTERN HORIZON 15

What do you need most for your
charity in India now that the
country is badly devastated by
the Covid-19 pandemic? How
could our reader assist if they are
interested?

Many of our regular sponsors have In India with photo of late Dr Ambedkar in the background
gone bankrupt. So honestly what
we need most is money. Money can
save lives. So many people have
lost their jobs and have no savings.
They are completely dependent on
charitable food. We have fed 350
people so far. In the long term we
will buy land to house the girls as
they don’t have opportunities for
education. Many of them ended up
as child brides. We need to send
hundreds of children to school.

For more details on how you Her charity in India
can support Ven Yeshe’s charity,
please contact her for details:
[email protected]
http://www.bodhicitta-vihara.com

You can also watch her short
documentary:
https://youtu.be/GvzKfwF5vDk 
EH

Some of the children and women who have benefitted from Ayya Yeshe’s charity

16 EASTERN HORIZON | FACE TO FACE

The Essence of
Zen Unveiled

By Vanessa Zuisei Goddard

This interview for Eastern Horizon was based on questions raised
by Benny Liow with Vanessa.

Vanessa Zuisei Goddard is a writer and Zen What really inspires me listening to your podcasts is
teacher based in New York City. She trained that even though you are a Zen teacher, you adopt a non-
full-time at Zen Mountain Monastery from sectarian approach by including both Theravāda and
1995 to 2014, fourteen of those years as Tibetan teachings in your talks. Could you tell us how you
a monastic. In 2018 she received dharma got interested in Buddhism, and your biggest take-aways as
transmission (authorization to teach) from a Zen nun for 14 years?
Geoffrey Shugen Arnold Roshi, abbot of
Zen Mountain Monastery and Head of the I was raised Catholic, but my mother had a very unorthodox
Mountains and Rivers Order.      approach to religion. For her, a religious tradition wasn’t worth
much if it didn’t teach you how to live your life better and I agree
For the last ten years, Zuisei has been with her. During my teens I moved away from Christianity for
leading retreats and workshops on a a time, and got interested first in zazen, then in learning more
wide range of teachings on Buddhism about Buddhism, which I studied a little in college. Then I found
and meditation, all with special emphasis Zen Mountain Monastery in upstate New York, and moved in after
on the power of stillness and silence to graduating. I never thought I would become a monastic. And once
transform our lives. there, I never thought I would leave. Which just goes to show that
we really don’t know very much, and the more we get comfortable
Zuisei is currently working on a book about with that, the better. I would say that’s the biggest takeaway: the
faith, belief, and contemplation. Her first acceptance of groundlessness or impermanence.
book, Still Running: The Art of Meditation
in Motion, was published by Shambhala What is the difference between a priest and monk/
Publications in August of this year. Zuisei nun in Zen Buddhism? Does Zen monasticism includes
can be found at vanessazuiseigoddard.org. vegetarianism and celibacy?

I’ll speak only for the Mountains and Rivers Order, where I did all
my training, since forms vary from lineage to lineage. Everyone
who gets ordained in our order becomes a monastic. We did away
with using the gendered terms monk and nun because historically
nuns have been second-class citizens in Buddhism. My first teacher,
John Daido Loori Roshi, wanted to stress the fact that women and
men undergo equal training in our order. One is no higher than
the other in terms of hierarchy. In our order, a priest differs from a
monastic in that the first is empowered to do priestly functions like

FACE TO FACE | EASTERN HORIZON 17

In what ways does Zen share a commonality with
Chinese Ch’an and Korean Sŏn practice? Or are they
distinctly different?

My familiarity with the forms of Ch’an and Sŏn is
minimal. I would say that in terms of the fundamental
teachings and practice, we share the same ground, but
my understanding is that the forms, the liturgy, etc.,
are different—which makes sense, given that each of
these took shape in a different culture. Zen in the West
has also developed its own forms and hopefully it will
continue to do so. This adaptability is what ensures its
relevance and enduring power.

marriages, naming ceremonies, funerals, giving of the The term zazen means meditation. What is the
precepts, etc, while monastics are not. All our priests are ultimate aim of Zazen in Zen practice?
monastics but the opposite is not true.
I hesitate to use the term “ultimate” because it feeds into
As for vegetarianism and celibacy, our monastery our desire to transcend—transcend our humanity, our
served vegetarian meals exclusively (with vegan suffering, the everyday struggles that make a human
alternatives) but vegetarianism was not required. life. I prefer to use very simple terms that demistify
A number of the monastics are not vegetarian, and the practice and even the insights we gain along the
neither am I. It’s seen as a personal choice. The same way. One way I like to describe the purpose of Zen
with celibacy. Monastics can choose to be in stable, and of Buddhism in general is to be close. To be close
monogamous relationships, or they can be celibate, but to yourself, to others, to reality. In other words, to
it’s not required for ordination. see that closeness—let’s use Thich Nhat Hanh’s term,
interbeing—is the nature of all things.
You belong to the Mountains and Rivers Order
of Zen Buddhism, founded by John Daido Loori We usually associate zazen with the study of kōan.
Roshi in 1980 in New York. This reminds me of Can you explain what is a kōan and what’s the
the old Zen saying: “In the beginning, mountains purpose of meditating on kōan?
are mountains and rivers are rivers; later on,
mountains are not mountains and rivers are not A kōan or “public case” is a record, most often of a
rivers; and still later, mountains are mountains and dialogue between two monastics and on occasion, a
rivers are rivers.” Perhaps you could explain the line or lines from a sutra, that presents the meditator
meaning of these sayings? with a question or conundrum that points directly
to the nature of reality. The purpose of sitting with a
I should clarify that I am now teaching independently kōan is to go beyond the intellect and to directly see
and am no longer a formal member of the MRO. But “the way things are,” as one of the sutras describes the
this saying is one that my teacher really loved. But to be Buddha’s enlightenment.
honest, I don’t want to explain it. That will kill it. Let’s
just say it has to do with different ways of seeing and Then there’s the other method called shikantaza
understanding reality. which we tend to think of as a meditative approach
where the mind has no object at all. Could you
clarify what is shikantaza?

18 EASTERN HORIZON | FACE TO FACE

Sitting with a kōan is also a meditative approach but the The following phrases were attributed to
difference is that here the meditator or student sits with Bodhidharma: “Direct pointing to the human
the question, with the dilemma posed by the kōan, in heart; Seeing the nature and becoming Buddha; Not
an effort to see into it. In shikantaza there’s no focus to standing on letters; A separate transmission outside
zazen other than awareness itself. In kōan study the mind the scriptures.” Does this mean Zen does not rely on
is like a laser beam; in shikantaza it’s like a flood light. In study of scriptures like other Buddhist traditions
koan study the man driving force is doubt and the need and only has meditation as its practice?
to resolve it. In shikantaza it’s faith or trust that things
are exactly as they need to be. There’s nothing to fix, No. That’s the misconception that Zen teachers have
nothing to change, nothing to realize even. been trying to correct for centuries. Zen is rich with
poetry, the Mahāyāna Sūtras like the Diamond Sūtra,
In the Theravāda and Vipassanā movements, the Platform Sūtra, the Lotus Sūtra, etc., and of course,
their meditation practices are based on two early the koan literature. We do as much study as anyone
Buddhist discourses, ie Satipaṭṭhāna Sutta and else. It’s just that we understand that intellectual
Ānāpānasati Sutta. Is Zen meditation also based on knowledge has to be complemented and strengthened
these two suttas or on other discourses or sūtras with experiential knowledge, which happens through
taught by the Buddha? meditation practice. But even the Buddha knew this—
intellectual and experiential knowledge are the two
I would say that their meditation practices are based divisions of right view, which he saw as the precursor
primarily but not exclusively on those two sutras. And of the eightfold path and the absolute requisite for
while we also study them in Zen, we don’t use them understanding and putting into practice what you
explicitly. It’s much more common for Zen teachers realize on the cushion.
to refer to Mahayana texts like Master Dogen’s
“Zazenshin,” Master Hongzhi’s “Cultivating the Empty Any final advice for someone who is interested to
Field,” or Master Dahui’s letters to his students. But study and practice Zen?
we of course also go back to the Pāli Canon, which
contains, as far as we know, the closest expression of Sure. Just do it. EH
the Buddha’s teachings. We study all of it: Theravāda,
Mahāyāna, Vajrayāna, and anything else that will help
our understanding of the Way.

FACE TO FACE | EASTERN HORIZON 19

Understanding
Mahāyāna Buddhism

By Venerable Shih You Deng

Ven You Deng is currently the Vice-President of the Buddha’s Light
International Association – Young Adult Division, Malaysia Chapter.
She is also a lecturer in Dong Zen Buddhist College. Her previous
positions include being the Spiritual Advisor to the Buddha’s Light
Association (Singapore), Young Adult Division. She graduated from
Fo Guang Shan Tsung Lin University, International Buddhist College
– English Division. She also holds a Bachelor of Business Studies
(Management) from Massey University, New Zealand, and a Master
in Education Policy and Society from Cardiff University, UK. She
is currently pursuing a Ph.D. in Educational Psychology from the
University of Malaya, Malaysia.

The following questions about Mahāyāna Buddhism only by its contribution of new vocabulary but also
have been frequently asked by followers of other in enriching its existing literature. The beauty of the
Buddhist traditions. On behalf of Eastern Horizon, Chinese language can be attributed to the effect of
Benny Liow shared with Ven You Deng of Fo Guang Buddhist terminology.
Shan some of the more common misconceptions or
doubts about Mahāyāna Buddhism, and the following Indeed, the spread of a Buddhist text would depend
are her comments. on the fluency of its translations. Translators from
later periods followed Master Xuan Zang’s rules and
Benny: Many of the sūtras found in the Sanskrit rendered the “new translations” which have remained
Āgamas are similar to that in the Pāli Nikāyas but particular in their translation techniques. Therefore,
later Mahāyāna sūtras appear in very flowery it is essential that the language used in Buddhism not
language and adopt a different style, and instead be rigid or adamant. A reasonable level of adaptation
of Śākyamuni Buddha, the focus seems to have to ensure the readability and fluency of Buddhist
shifted to numerous non-historical Buddhas. Can language is necessary. Just as Chinese, Japanese,
you explain why this is so, and how the approach of Korean, Theravāda, and Tibetan Buddhism each
the sūtras in terms of style, approach and content developed their unique languages, ways of practice,
change so much? geographical and historical backgrounds were the
major contributing factors.
You Deng: After Buddhism spread to the east, it
gradually became acculturated to its new home. A Today, as we harmonize all forms of Buddhism into
unique result of acculturation is the Chinese language. Humanistic Buddhism, not only are we integrating all
Besides, Buddhism has exerted tremendous influence Buddhist vocabularies throughout history; we are also
on countless facets of Chinese culture. Some of these reinstating Buddha’s original intents. Our resolve is to
include politics, culture, art, fashion, and food. offer, to the world, unified teaching focused solely on the
The Chinese language evolved through Buddhism, not Buddha’s intent at bettering society.

20 EASTERN HORIZON | FACE TO FACE

In many Mahāyāna sutras, the role of Bodhisattvas Buddhas are fully enlightened and have entered nirvana
is more prominent that the arahants. What is the while Bodhisattvas are practicing Buddhas who are very
reason for this? close to full enlightenment.  According to Mahāyāna
scriptures, it is also believed that Bodhisattvas are
“Bodhisattva” is a Sanskrit word with two parts.  Bodhi deliberately retaining a little karmic force in their
means enlightenment, wisdom and the way.  Sattva consciousness so that they will reincarnate back
means sentient being.  Bodhisattvas are motivated into the human world to carry out their infinite
by great compassion towards all sentient beings and compassionate deeds in liberating people or they
are committed to liberating all beings from suffering. are actually Buddhas but manifest themselves to us
Concurrently, Bodhisattvas develop themselves in this sahā world as Bodhisattvas only. Billions of
spiritually to reach enlightenment through practices manifestation body of Buddhas and Bodhisattva are for
such as giving, following precepts, endurance, diligence, the needs of all sentient beings.
meditation, and wisdom.  They may be regarded as
Buddhas in training. Arhats represent beings who What is Pure Land? Is it similar to Nirvāṇa (Pāli,
are followers of Buddhism who have eradicated all nibbāna) which is commonly spoken of by the
defilement and have reached the level of enlightenment historical Buddha in the Pāli scriptures?
to be beyond the samsara process of rebirth.  They are
considered worthy of receiving offerings from people The Pure Land is a realm created through the power of
and celestial beings.  However, they have not yet reached a Buddha’s vows to ease the suffering of living beings.
the full enlightenment worthy of to become a Buddha. All people would like to live in a place such as this.
Buddhists frequently mention Amitābha Buddha’s
Why are there so many cosmic Buddhas in Mahāyāna Pure Land of Ultimate Bliss in the West or the Medicine
Buddhism? How are they related to our historical Buddha’s Pure Land of Azure Radiance in the East.
Śākyamuni Buddha, and what is the reason they are Nevertheless, there are more Pure Lands than just
emphasised in the Mahāyāna scriptures? those in the east or west. Maitreya Bodhisattva, who
will become the next Buddha, resides in the Tusita
The Buddha manifest in billions of forms, many of Pure Land, and the Vimalakīrti Nirdeśa Sūtra mentions
which comprise that of aforementioned Buddhas and the Pure Land of the mind. Pure lands are everywhere
Bodhisattvas. For this reason, when in the presence of on earth. Pureland not be thought of as some place
a Guanyin Bodhisattva statue, I would be prostrating to to escape to after this lifetime, but rather as a state of
Sakyamuni Buddha. Before an Amitābha Buddha effigy, mind that we can open up to in this life. Buddha taught
I would be prostrating to Sakyamuni Buddha as well. that through our daily practice of purging our minds
In the same manner, when facing a Sakyamuni Buddha (including Pureland chanting) and through study, we
statue, I could also be prostrating to Amitābha Buddha can manifest in all our actions the Pureland that is
and the Medicine Buddha. Subsequent to the Buddhist already present for the benefit of all beings.
saying, “All Buddhas are on the same path, and all lights Nirvāṇa is the state of total liberation from suffering.
interpenetrate one another.” Each Buddha embodies Ven. Master Hsing Yun said “Nirvāṇa is like a mani
all other Buddhas, while all Buddha symbolizes the pearl. It can radiate a virtuous glow and bring joy to
one Buddha. All the Buddhas and Bodhisattvas are all sentient beings.” In Nirvāṇa, there is no arising
represented by the supreme one – Sakyamuni Buddha and consequently no ceasing, no impermanence, no
in this sahā world. attachment to the phenomenal self, without blemish
and is most wondrous and perfect. Nirvāṇa is not
Is Guan Yin or Avalokiteśvara considered a Buddha something that can only be experienced after death. The
or a Bodhisattva? Are enlightened Bodhisattvas the instant we extinguish the fires of delusion is the instant
same as Buddhas? we experience Nirvāṇa.

FACE TO FACE | EASTERN HORIZON 21

Amitābha and his attendant bodhisattvas Avalokiteśvara (r) and Statue of Amitābha Buddha seated in Male depiction of Guan Yin, c.
Mahāsthāmaprāpta (l) meditation. Borobudur, Java, Indonesia. 1025 Northern Song Dynasty,
China.

Pure Land soteriology teaches that by calling upon rites and rituals prevent the spiritual seeker from
the name of Amitābha Buddha, one can erase one’s attaining the first stage of sainthood (śrotāpanna).
bad actions. Doesn’t this concept go against the very But in Mahāyāna Buddhism, there is much emphasis
essence of the law of karma where no one can purify on rituals and ceremonies. Why are they important
one’s karma except oneself? in Mahāyāna Buddhism?

Reciting Amitābha Buddha’s name with single-minded Rituals express resolution and faith, in spiritual or
focus can lead to samadhi. If the person is sincere and worldly matters of concern. Chanting and meditation
can meditate on the name of Amitābha Buddha with are two of the most known rituals associated with the
single-mindedness, the strength of Amitābha Buddha religion of Buddhism. Mahāyāna Buddhism, for example
will guide the person to be reborn, by transformation came to China during the Eastern Han Dynasty. During
into a lotus flower, in the Land of Ultimate Bliss, even the two thousand years of Chinese Buddhism, the
though he or she may still be burdened with karma. repentance practice has been combined with the local
There is no regression from the Pure Land into the Chinese culture and etiquettes, and gradually shaped
wheel of rebirth because one continues to practice into ritualized services with Chinese characteristics.
in order to eventually become free from the wheel of Ritual practice engages the whole person. Ritual’s
rebirth and attain the ultimate bodhi. operative premise is that physical and imaginative
gesture, including the movement of energy in and
Karma is the most crucial element that makes the world beyond the body, will reshape our lived experience.
turn round. It is a conscious action or deed that leads After many repetitions, ritual becomes a performance of
to “causality” or cause and effect, a law of nature, a our deepest knowing of self and world. Like rehearsing
fundamental Buddhist doctrine. The force of such an artists, we hone our expressive skills until our practice
action has to dissipate or neutralized when the right of compassion, wisdom, and wholeness becomes the
conditions surface, or it will be stored in our deepest real thing. We revisit the gestures of ritual again and
consciousness until the time is right for it to sprout again until we gain the force of habit to carry our seeing
up. Observe carefully, and we shall find that there is and being with full-hearted and loving generosity into
no action in this universe that produces absolutely no the hurly-burly of everyday life.
consequence. It works like Newton’s famous third law,
but it applies not just in the physical world but also in The power of ritual does not lie with facticity. The
the mental realm. essence of Buddhism is the law of cause and effect. 
We pray to Buddha for Inspiration and Guidance,
It is taught in the Pāli scriptures that attachment to not miracles and salvation.  Buddhas cannot save us;

22 EASTERN HORIZON | FACE TO FACE

1,000 arm Guan Yin, Japan 1,000 arm Guan Yin, Vietnam Guan Yin, Gandhara, India

we must liberate ourselves from our problems and geography, Buddhism was further split into Southern
confusion.  However, by opening our hearts to Buddha Buddhism, Northern Buddhism, Chinese Buddhism and
and his teachings, our inner strength and confidence Tibetan Buddhism. Eventually, there was also Korean
will be reinforced to assist us in our life. Buddhism, Japanese Buddhism, Thai Buddhism, and
Western Buddhism. In particular, Chinese Buddhism
Mahāyāna Buddhism, especially in China, is not alone split into the Eight Schools, followed by the
one common tradition as there are various schools spread of Chan Buddhism into the Five Houses and
within it, from Jìngtǔ to Chán, and Tiāntāi and Seven Schools.
Huáyán. Is there a set of common teachings in all
these schools? These differences in opinion were not personal, just
as the Eight Schools of Chinese Buddhism each held
“All teachings expounded by the Buddha, to their own standards of classification. Instead of
Serve the purpose of remedying all minds; further schism, the outcome has allowed Buddhism
Without the existence of all minds, more diversity and a greater range of expedient means
Such teachings shall serve no purpose at all.” – to cater to the aptitudes of living beings. On balance,
Record of Contemplation, Laṅkāvatāra Sūtra all these individuals believe in the same Buddha and
propagate the same Dharma based on the Truths of the
When the Buddha taught, he constantly acknowledged Three Dharma Seals, which the Buddha has dedicated
the different aptitudes of his disciples and amended his entire life to teaching.
his approach. Yet, he always taught according to the
same set of core concepts. For example, the teachings of However, these disparities have added to the challenge
suffering, emptiness, impermanence, and selflessness of unity among Buddhists. For this reason, cooperation
are commonly recognized as the earliest Buddhist between Buddhists and the development of Buddhism
teachings. In later periods, Buddhists were encouraged have become rather difficult. Furthermore, after
to practice the Six Paramitas, aspire to the Four Buddhism spread to China, political oppressions and
Immeasurable States of Mind, and realize the Four social changes impelled Buddhism into the mountain
Universal Vows. forests, causing Buddhism to become a religion that
focused on spiritual cultivation in seclusion for the sole
After Buddha entered Nirvāṇa, various sects and benefit of oneself. The situation was exacerbated by
reflections of Buddhism arose due to the differences in monastics who spoke the Dharma solely from their own
opinion among Buddhist disciples regarding teachings perspectives, exaggerating the need to be other-worldly,
and precepts. As time passed, further schisms ensued dismissing people’s needs in life for wealth, love, and
and came Early Buddhism and Mahāyāna Buddhism. By family. For instance, on the topic of wealth, they would

FACE TO FACE | EASTERN HORIZON 23

speak of money as a poisonous snake; when speaking human nature the same as buddha-nature, a principle
about marriage, they would describe husband and based on the fact that “a buddha comes from a perfected
wife as adversaries; when talking about children, they human,” and “humans are buddhas-to-be,” namely, the
would call them debtors who have come to collect their unity of human and buddha-Humanistic Buddhism.
due. The lack of value for human life in “traditional” Ven. Master Hsing Yun believes that Humanistic
Buddhism has drawn criticism from society for being Buddhism can encompass all types of Buddhism
inhumanly and irrelevant to real life. together with the complex system of faiths and names
that have existed throughout the past two thousand
Sakyamuni Buddha featuring billions of manifestations years. Humanistic Buddhism shall redirect Buddhism
in Buddhism, we should all be allowed to follow our that was once divided by geography, time, and
own chosen faith and abide each other. Buddhism individual bias back to the Buddhism that is rooted in
truly has evolved along with history, culture, diverse oneself as a human being and the Buddha.
backgrounds, as well as the changing needs of time.
No matter the needs, Buddhism must be centered on Source: Humanistic Buddhism: Holding True to the
humans and help them discover happiness, safety, Original Intent of Buddha, by Ven. Master Hsing Yun,
and transcendence in addition to perfection of their (FGS Publication, 2016). EH
character. Therefore, Ven. Master Hsing Yun focus on

How to Determine
the Criteria of a True
Religion (Part 1)

By Rasika Quek

Quek Jin Keat aka Rasika Quek is a retired Chartered Information Modelling (BIM).
Quantity Surveyor. Born in 1958 in Johor Bahru,
he now resides with his family in Subang Jaya. In his younger days, Rasika gave talks at Buddhist
He has worked domestically and internationally centers throughout Malaysia. While at university,
in academic, consultancy, construction and he was Chairman of the University of Technology
development organizations. His last position before Malaysia (UTM) Buddhist Society. He was the
retirement was as Project Director in AECOM, the founder Chairman of the Metta Lodge Buddhist
world’s largest public-listed Project Management Centre, Johor, and founder Secretary of the Buddhist
company. He has been a speaker in his field and Wisdom Centre, Selangor. He was also one of the
has given talks domestically and internationally in originators of the Kota Tinggi Hermitage and the
Brunei, China, Hong Kong, Japan and Singapore. Selangor Buddhist Vipassana Meditation Centre
He was given a commendation by the Construction in Petaling Jaya. He is currently a non-executive
Industry Development Board (CIDB) of Malaysia director of the Santisukharama Hermitage in Kota
for his contribution to the industry on Building Tinggi and Sukhi Hotu Sdn. Bhd.

24 EASTERN HORIZON | TEACHINGS

Before I give the excerpt of the Most Ven. Mahasi this reminds me of the energy (right effort) coupled
Sayadaw’s teachings on the above which can help us with thorough right mindfulness needed in order that
determine whether a religion is true or false, I would like the mind is kept as scrupulously clean as possible. One’s
to relate my recent experiences in pushing a faulty trolley mind should be moistened with thorough mindfulness
at a supermarket and the brushing off of fungus from a so that any patches of defilements that are “stuck” to the
stretch of my garden wall. mind can be removed bit-by-bit until it becomes clean
and pure again.
As it turned out, I had to push a faulty trolley in the
AEON supermarket in Subang Jaya recently. It was hard The friction on the wheels of the trolley and the
to control as the front wheels seemed to have a mind of brush on the wall can be likened to impediments
their own. Instead of going the direction I wanted, they or hindrances to one’s own practice of vipassanā,
seemed to veer off to another direction instead. This which must be noted continuously without letting up.
seemed to go on and on until I noticed that when my wife Although persistent effort is called for, one must take
held the front of the trolley its direction was stabilized care not to develop aversion to these hindrances. If one
and it went where I wanted it to go. Sure enough, when reacts with dosa (aversion), turn your attention to the
she let go of the trolley, it started to veer again. mind completely and not the object of the aversion.
Note for example, dislike, dislike … tension, tension,
This reminds me of how difficult it is to control one’s etc. You should not pay attention to the aversion if
own mind during meditation. The mind tends to be it fuels more aversion. Be aware of other prominent
restless and runs helter skelter. To ensure its pliancy, objects until you can regain your composure and are
we need to exert right effort, right mindfulness, and able to note calmly and easily without any drama
right concentration. Right effort means the effort to involved. Remember, you are noting the process and
avoid unwholesome states of mind that have not arisen not getting involved in the story. Like Ven. Jotinanda
and to dispel unwholesome states of mind that have has said, be like the fish that has come outside of
already arisen. It also means to arouse wholesome the aquarium watching the other fishes inside the
states of mind that have not arisen and to maintain aquarium. This is the mind watching itself and all
wholesome states of mind that have already arisen. mental concomitants (cetasikas) in a detached manner
The way to do this is applying right mindfulness without the idea of “I” and “mine” involved. In this way,
which is continuously noting without any break in- the idea of “my” pain or anger can be dispelled as one
between. Right concentration will develop when there experiences anattā (non-self). When this happens, one
is right mindfulness. In Vipassanā meditation, right experiences nāmarūpa pariccheda ñāṇa (analytical
concentration is momentary concentration (Khanika knowledge of mind and matter), which is the insight
samādhi) which “fixes” at the object moment-to- into the nature of nāma (name) and rūpa (form).
moment and is so powerful that one can be mindful of Name is one thing and form is another. Nāmarūpa
dukkha (suffering), anicca (impermanence) and anattā is also known as Mind and Matter. Apart from these
(non-self) of the objects being noted. This khanika two phenomena, there is nothing called “I” or “me”
samādhi is equal in strength to upacāra samādhi (access that exists. Processes exist naturally without any
concentration). intervention of a Deva or Brahmā god. EH

As for my experience of brushing off the fungus from my

garden wall, I had to apply water and use a hard brush.

I had to brush thoroughly and energetically, checking

now and then that even spots to be removed were not
left unbrushed. This was difficult as I could not achieve
100% success in getting an unblemished surface. Again,

TEACHINGS | EASTERN HORIZON 25

Patience

By Norman Fisher Roshi

Norman Fischer is a Zen priest, poet, translator, and director of
the Everyday Zen Foundation. His numerous books include What Is
Zen? Plain Talk for a Beginner’s Mind, Training in Compassion: Zen
Teachings on the Practice of Lojong, and Opening to You: Zen-Inspired
Translations of the Psalms. 

The perfection of patience powerful practice, a prized and the most fruitful time for spiritual
is kṣānti pāramitā in Sanskrit. Kṣānti essential one. A person who develops practice because they are exactly
i can be translated as “patience,” it has strength of character, vision, when the practice of patience comes
“forbearance,” or “tolerance,” but courage, dignity, and depth. She or most into play. When things get
these words don’t capture the he understands something profound tough you should intensify rather
fullness of what kṣānti connotes about human beings and how to than set aside your practice.
because they all imply a kind of love them. I’m using perfection of
quietism or passivity. To be patient patience to denote kṣānti pāramitā It’s natural to turn away in the
can be understood to mean to suffer because we are so profoundly face of difficulty. We come by this
silently, like a patient in a hospital impatient about everything these powerful habit honestly. No one
who can’t affect her own cure and days. We can use a dose of old- wants to go toward pain. We want
so must wait for the ministrations fashioned patience. But understand to go elsewhere, take a break, think
of others. Forbearance has an even that I’m using the word patience in of something else, get rid of it if
greater sense of quietly enduring. this special, fuller sense. we can. We distract, deny, blame,
Tolerance implies a kind of benign or rush around in generally futile
neglect—not correcting, fixing, or Patience is the most important attempts to fix it somehow. With
complaining but being tolerant. of all the bodhisattva practices the practice of patience we train
On the other hand, tolerance because without it all the others ourselves to do the opposite: to turn
also implies broad-mindedness: will eventually fail. It is easy enough toward the difficulty and embrace it
a tolerant person is open to the to practice meditation, generosity, as an ally.
views and actions of others, neither ethical conduct, and other wonderful
condemning nor dismissing. practices when things are going Being with Difficulty
smoothly. But when things fall We all understand that life will at
Though all these words reflect in apart—as they inevitably do from times be difficult. We are aware
part what is meant by kṣānti, kṣānti time to time—we revert to old of the various drastic forms of
pāramitā exceeds them. To practice patterns. Over the years many suffering like illness, death, loss,
kṣānti pāramitā is to patiently, people have told me they regret disgrace, financial ruin, broken
tolerantly forbear hardships and that they haven’t been tending to relationships, addiction, or despair.
difficulties—but not passively. their spiritual practice lately, but In all too many communities there
The perfection of patience is they can’t right now; they’re having are, in addition to all these, socially
transformative. It transforms difficult some personal setbacks and will determined forms of suffering
circumstances from misfortunes get back to their practice as soon as like war, violence, sexism, racism,
or disasters into spiritual benefit. things clear up. What they haven’t homophobia, severe political
For this reason it is a particularly understood is that difficult times are repression, and crushing poverty.

26 EASTERN HORIZON | FACE TO FACE

Our lives are subject to these sad, discomfort and pain; the mind will But much of the time—maybe most
long lists of pain. know stress and strain. Every day of the time—blaming doesn’t help.
we all experience lesser forms of The offending person isn’t going to
The usual approach to a bad suffering. Aches, pains, annoyance, change, the court’s verdict won’t be
experience is to bemoan it. anger, frustration, situational overturned, the medical diagnosis is
depression, feeling disrespected what it is, the divorce is final. When
So, yes, our lives are rife with or out of sorts—these experiences in times like that you insist on blame,
suffering. I hope none of the pervade our days. dismay, and obsession with the
readers of this book are victims of injustice of what happened, you are
the crushing forms of social and The usual approach to a bad adding injury to injury, making a bad
economic suffering that so many experience is to bemoan it. We say, situation worse, shooting a second
human beings endure. But even the “I can’t believe this is happening!” arrow into the arrow-punctured
most fortunate among us is touched and act as if it weren’t, even as it is. wound, as the Buddha once put it.
by suffering. No one avoids death, We refuse to accept it. Having gotten Going on like this—even if you have
illness, and loss. Nearly everyone is in an argument with reality, we look good reason—will erode your point
close to someone who suffers from for someone to blame so as to have of view and put you in danger of
addiction, serious health problems, an explanation. Usually it’s not so becoming a bitter person. So when
disgrace, financial ruin, divorce, hard to find a blameworthy person, what’s happened can’t be changed,
mental illness, or other serious persons, category of persons, or there’s no choice but to turn toward
troubles. Basic suffering has no maybe an institution. Or we can the difficult experience, whatever it is,
respect for social class. blame ourselves—or reality. and take it on. As Santideva succinctly
puts it, “If you can find a solution,
In order to be able to practice Sometimes assigning blame helps what’s the point of being upset? And
patience with these serious forms fix the situation, reverse the bad if you can’t find a solution, what’s the
of suffering, we have to start small. experience, or at least prevent it point of being upset?”
The perfection of patience proceeds from happening again. If someone
by familiarity—we start with steals my identity and drains my Too true! If you can fix the problem,
something manageable, get used bank account, I can take steps to why groan, moan, and jump up and
to that, then go on to something stop it. If I’m miserable because down wearing yourself and your
more daunting, understanding that a co-worker is disrespecting me, friends out? Fix it. If you can’t fix it,
we won’t need to produce some I can speak up with strength and what good will it do to groan, moan,
stronger suffering for our practice; let her or him know this treatment and jump up and down? Instead,
it will eventually come. is not all right. Maybe my co- why not recognize that the state
worker will stop. If I’m the victim of life you previously enjoyed has
Of course, life is also full of happy of racial or gender discrimination, ended and you are in a new state?
experiences, and neutral ones understanding the social dynamic Why not make something out of
too. Depending on your current will empower me and point a way that state? This is the practice of
circumstances, you could have forward. So, yes, when assigning patience.
mostly happy or neutral experiences blame for the purpose of taking
and not that many mildly difficult action is possible, we do it. What they haven’t understood is
or terrible ones—or the reverse. that difficult times are the most
But no matter your circumstances, Disasters are disasters. When bad fruitful time for spiritual practice
you are going to have some degree things happen, we suffer. Through because they are exactly when
of suffering every day because turning toward the suffering with the practice of patience comes
suffering is a built-in feature of body patience, bodhisattvas transform most into play.
and mind: the body will experience it into something meaningful.

Disasters are disasters. When bad of others are feeling it. So this pain first, patience with personal pain
things happen, we suffer. Through isn’t mine. It belongs to all of us. and hardship; second, patience with
turning toward the suffering with Being a person entails this pain. suffering caused by our interactions
patience, bodhisattvas transform So as I feel and suffer it, I feel and with others; and third, patience
it into something meaningful. suffer in solidarity and sympathy with the painful truths about our
One of the chief ways they do with others.” human life.
this is by expanding the nature of
the suffering through acts of the When I practice such reflections, Patience with personal hardship
imagination. I transform my personal suffering
into connection and love. I expand The first arena for practicing
Let’s say I am suffering because the word suffering from its patience is personal hardships
someone has treated me narrowest meaning, “to feel anguish such as physical pain, failed
disrespectfully, even scornfully. In and pain,” to its related, wider arrangements, not getting what you
the biggest picture of things, why meaning, “to allow”—to allow more want or feel you need, and so on.
would I care about this? When I was and more love and connection.
a child, my parents, to protect me As usual, meditation practice helps.
against schoolyard taunts, taught The practice of patience calls People take up meditation as stress
me the old saw, “Sticks and stones for tolerance, understanding, reduction, but meditation isn’t
will break your bones, but names forgiveness, compassion, and always so peaceful. Sometimes
can never hurt you.” Makes sense, loving-kindness toward others. it’s full of agitation, mental and
and, of course, it’s literally true. emotional jumble, even physical
Santideva says exactly the same Such imaginative deepening and pain. New meditators think that
thing: A word has no substance. ripening of suffering goes to the if these things occur they must
It’s just a vibration in the air that heart of what’s most valuable about be doing something wrong. But
disappears as soon as it’s uttered. the practice of patience. When we’re no, they’re normal, and they’re
How can it hurt you? Besides, the patient with our suffering rather opportunities to practice patience.
“you” that it could hurt is a chimera. than bemoaning it, we see that In the simple format of meditation,
There’s no “you,” just a floating suffering is expansive, connecting us just sitting there by yourself with
ongoing rush of impressions, warmly to the world and to others. no one to negotiate with and no
gestures, actions, memories, and so When suffering is “ours” instead of task to perform, you have the
on. How could a word hurt that? “mine,” it’s not suffering. My sorrow, perfect conditions for practicing
Still, it does. Even if it doesn’t make grief, or fear is painful, yet it’s patience. Take the issue of physical
sense, you feel upset when someone also sweet, because I share it with pain, an experience we naturally
diminishes and disrespects everyone. This is how bodhisattvas view as problematic. Working with
you. Despite Santideva’s wise understand the third noble truth of pain in meditation can be a way
perspective, you can’t talk yourself the Buddha: “the end of suffering.” to develop patience. Here’s a way
out of it. So bodhisattvas recognize To them, the end of suffering doesn’t to go about it: When physical pain
the feeling of suffering, and they mean the end of physical pain, arises in meditation, stay with
expand it. They know that the pain failure, loss, alienation, fear, and the breath and the sensations of
of disrespect is not just theirs; it’s a other forms of suffering but rather physical pain. Don’t move, don’t
basic human pain. They reflect like the transformation of suffering into adjust, even though you want to.
this: “The pain I’m feeling now is solidarity and love. Doing this will quickly show you
the same pain others feel when they how the mind runs away when
are disrespected. No doubt in this In traditional discussions of the it doesn’t like what’s going on.
very moment, as I am feeling this practice of patience, three arenas Gradually train your mind to stay
pain, thousands or even millions for the practice are distinguished: close to the unpleasant sensations

and the thoughts that inevitably go with the painful feelings that arise relationships. According to the
with them. When you do this, you in relationship to others is a key traditional teachings, anger is
will be surprised to discover within practice for bodhisattvas, whose never justified. Santideva begins
yourself a larger person, someone primary commitment is to love and his chapter on patience by saying
more forbearing, more dignified, and be of service to others. that a moment of anger can destroy
more courageous than you thought lifetimes of positive spiritual effort.
you were. It may seem masochistic To them, the end of suffering If that were literally the case, we
to practice like this, but developing doesn’t mean the end of physical would all be in plenty of trouble!
patience with unpleasant physical pain, failure, loss, alienation, But perhaps Santideva is only
sensations is perhaps the most fear, and other forms of suffering trying to scare us into recognizing
valuable thing you can learn from but rather the transformation of that we had better turn toward our
meditation practice. To be able to suffering into solidarity and love. anger and learn to understand it.
endure physical discomfort and Facing our anger is an important
pain with grace and composure is Imagine what life would be like acupressure point in our practice.
a valuable skill you will come to if we loved everyone, treated Santideva argues that it makes
appreciate as time goes on. everyone with unwavering positive no sense to get angry at another
regard, and were never in conflict person. His argument is, as usual,
This practice with physical with anyone. We would be happy imaginative and unexpected. Even
discomfort extends to emotional people. Most of the unhappy- when a person does terrible things,
pain. Once you get the point—in making factors in our lives would it isn’t that person who is at fault.
your body, and all the way to your be removed. Even if we got sick and It’s the passion inside them that
heart and soul—that avoiding had to undergo hardship, the loving has them in its clutches. They
pain, adjusting, blaming, and support of others would make that themselves are innocent victims
perseverating about it makes the difficult experience better. Even if of this passion. They really can’t
pain worse, you see that facing we were poor and in a bad social help it. So it’s irrational to be angry
pain with tolerance and dignity is situation, the love, support, and with them. We should be angry
much better. respect of others would make it at the passion. But what’s the
endurable. Our friends would help use of getting angry at a passion?
Patience with Suffering in us out and make sure we always had Santideva uses the analogy of a man
Relation to others: Anger the necessities of life. beating a dog with a stick. Stung
The second arena for the practice Of course, this isn’t how it is. by the stick, the dog immediately
of patience is in relation to others. We have plenty of trouble with gets angry and vigorously attacks
Despite the fact that relationships people in our lives. People will the stick, not understanding that it
are potentially the source of our behave badly, and we will get is the man wielding the stick, not
greatest joy, and love the fullest and upset. The practice of patience the stick itself, that is the agent. In
most positive human experience, calls for tolerance, understanding, the analogy, the stick stands for the
relationships are, as they say, forgiveness, compassion, and aggressive person who attacks you,
complicated. Meditation shines a loving-kindness toward others. It and the person wielding the stick
light on our own complications. It also takes into account that anger stands for the passion that grips the
shows us how stubborn, deceptive, and resentment will arise and we aggressive person. When you attack
and hard to deal with we are. So it will have to learn to live skillfully the aggressive person for what he
comes as no surprise to find that with such emotions. is doing to you, you are like the dog
others are the same. Inevitably, A great deal of the traditional foolishly going after the stick. What
human interaction gives rise to discussion of the practice of a waste of energy!
sticky, painful, and sometimes patience focuses on anger. This Practicing patience with the
tragic problems. Practicing patience makes sense. Anger poisons painful feelings that arise in

TEACHINGS | EASTERN HORIZON 29

relationship to others is a key love our enemy and practice mercy, others are being hurt. A bodhisattva
practice for bodhisattvas, whose regardless of the circumstances. could never stand by and let that
primary commitment is to love So it is not only Buddhists who happen. A bodhisattva practices
and be of service to others. preach universal love, compassion, radical acts of protection, which
and care for the other. If anything, might sometimes be forceful. But
He goes on with his argument: The Christianity and the Judaism out force is avoided if at all possible
actions of others, no matter how of which Christianity arose have in favor of any gentler method
heinous, are not what make us even more radical teachings on love that stands even a slight chance
angry. The real cause of our anger than Buddhism does. It would be of working. Even where forceful
is our own unwise reaction to the hard to find a more thoroughgoing methods seem necessary, they are
action. If you hit me and I don’t expression of universal love and applied without anger or hatred but
mind, there’s no anger. If you wave care for others than that which is rather with sadness, strength, and
a stick through the air and I am not everywhere in the Sufi poetry of an eye to eventual healing as soon as
there to receive the blow, there’s Rumi. “If you don’t want to be dead, the conflict abates. EH
no anger. “You made me angry!” is never be without love. / Die in love
never accurate. No other person is if you want to be truly alive,” he Extracted from Norman Fischer, The
responsible for my anger, no matter writes. World Could Be Otherwise, Boston:
how terrible their behavior may It seems to me that however much Shambhala, 2019. Pp 224. US$17.95.
have been. Anger is mine and mine justifying anger makes sense in www.shambhala.com
alone. When I seize my anger, train it theory, it doesn’t actually work
on you, and act, I am going to cause in practice, because retaliation—
a lot of harm. Acting in anger is like seeking what we call “justice”—
trying to throw a handful of shit at breeds further retaliation. In my
your enemy. You may or may not hit anger I decide that your conduct
her or him, but you will certainly is evil. I do not consult with you
soil yourself. about this; I decide for myself.
In our culture, anger is often viewed Then I engage in a battle with
positively. When someone says or you that goes on and on, possibly
does something wrong, especially for generations. We have seen
to you, someone you care about, this happen in personal as well
or an institution or a symbol you as world affairs—in families,
identify with, you should get angry. religious groups, nations. Insult
You shouldn’t just sit back and leads to insult, incident to incident,
acquiesce. Justice, as well as your war to war. Even if the warring
dignity and self-respect, is served by parties are happy to go on with
your anger. By extension, a society their aggression, innocent people
is best served when it is made up of always end up being hurt. In the
individuals who take this attitude, end someone will have to help the
whose anger won’t let them sit idly warring parties heal. Or bury them.
by as bad guys do bad things, and If peace and concern for others is
who will collectively pursue such the bodhisattva path, it’s clear that
bad guys anywhere in the world anger must be dissolved.
with state power and might. Trying to practice love and
compassion, and letting go of anger,
But our culture also has the opposite doesn’t mean acquiescing when
idea. Jesus’s radical teaching is to harm is done, especially when

30 EASTERN HORIZON | TEACHINGS

The Four Highest
Emotions

By Venerable Ayya Khema (1923 – 1997)

Ayya Khema was When we think of love, we have ideas This requires a learning process that
a Buddhist teacher that are purely personal and, on the is sometimes hard, above all when
and was very active in whole, quite fanciful. They are based in someone turns out to be very unfriendly
providing opportunities general on our desire to be loved, from or unpleasant. But this condition can
for women to practice which we expect fulfilment. be reached by everyone, because we all
Buddhism, founding have the capacity for love within us.
several centers around In reality love fulfils only the one who
the world. In 1987, she loves. If we understand love as a quality Every moment we spend on the
helped coordinate the of the heart, just as intelligence is a training of our hearts is valuable and
first-ever Sakyadhita quality of the mind, then we won’t deal brings us a step further along the
International with love as people customarily do. As a path of purification. The more often
Association of Buddhist rule, we divide our hearts into different we remember that all our heart has
Women. Over two dozen compartments, for lovable, neutral and to do is love, the easier it will be to
books of her transcribed unlovable people. With that sort of distance ourselves from judgments and
Dhamma talks in Enlish divided heart, there’s no way we can condemnations. But that doesn’t mean
and German have feel good. We can be “whole” only with a we can no longer distinguish between
been published. In the heart united in love. good and evil. Naturally we know what is
last year of her life, evil, but hatred of evil needn’t forever be
she also published her Every moment we spend on the training of stirring in our heart. On the contrary, we
autobiography, I Give our hearts is valuable and brings us a step have compassion for those who act in a
You My Life. further along the path of purification. way that does harm.

True love exists when the heart is so Most of our problems are concerned
broadly trained that it can embrace all with interpersonal relations. To address
human beings and all living creatures. these, we can direct our view to the

TEACHINGS | EASTERN HORIZON 31

teachings on the four highest and only thing that holds us back is observe that we find more people
emotions. These are called in Pāli our thinking, judging mind. unlovable than otherwise. That
the brahmavihārās; or four divine too can bring no happiness. So we
abodes. They are loving-kindness, We’re all looking for an ideal world, should try to turn this around, and
compassion, sympathetic joy and but it can exist only in our own heart, find more and more people lovable.
equanimity. and for this we have to develop our We have to act like every mother:
heart’s capacity so that we learn to she loves her children even though
If we had only these four emotions love independently. they sometimes behave very badly.
at our disposal, we would have We can make this sort of approach
paradise on earth. Unfortunately So the only thing that matters is our goal and recognize it as our way
that’s not how it is, and so we rarely to incline one’s own heart to love, of practice.
experience any paradisiacal feelings. because the person who loves is
Most of the time we torment by nature lovable too. Yet if we Loving Kindness
ourselves with difficulties in the love only because we want to be The Buddha called this kind of
family, in our circle of friends, and endearing, we succumb to the error love mettā, which is not identical
on the job. Our mind constantly tells of expecting results for our efforts. to what we call love. “Craving” in
us about all the things that don’t suit If an action is worth doing, then Pāli is lobha, which sounds rather
it; and it usually fingers the guilty it doesn’t lose this value, whether like the English word for love; and
party, the person who’s bothering we get results or not. We don’t because the entire world revolves
us, who doesn’t want things the way love as a favor to another or to get around wanting-to-have, we also
we want them. But let’s remember: something. We love for the sake of interpret love this way. But that’s not
whenever somebody else says or love, and so we succeed in filling love, because love is the will to give.
does something, it’s a matter of his our hearts with love. And the fuller Wanting to have is absurd, when we
or her karma alone. Only a negative it gets, the less room there is for think of love and yet degrade it to
reaction on our side creates our negatives. this level. Although a loving heart
own karma. without wishes and limits opens up
The Buddha recommended the world in its purity and beauty,
This is what we absolutely have looking upon all people as one’s we have made little or no use of this
to understand: who is doing the own children. Loving all men and inherent capacity.
loving—myself or the other? If I women as if one were their mother
myself love, then I have a certain is a high ideal. But every little The far enemy of love is obviously
purity of heart. But if the love is step toward this goal helps us to hatred. The near enemy of love is
dependent on this or that person purify our hearts. The Buddha also clinging. Clinging means that we’re
or situation, then I’m passing explained that it was quite possible not standing on our own two feet
judgment and dividing people into that we already were mothers to
those I think lovable and those I all the many men and women. If we
don’t. We’re all looking for an ideal keep this fact before our eyes, it’ll
world, but it can exist only in our be much easier to get along with
own heart, and for this we have to people, even those who don’t strike
develop our heart’s capacity so that us as lovable.
we learn to love independently. This
means that we increasingly purify If we observe ourselves very
our heart, free it from negativity, carefully—and that’s the point of
and fill it with more and more love. mindfulness—we will find that
The more love a heart contains, the we ourselves are not one hundred
more love it can pour out. The one percent lovable. We will also

32 EASTERN HORIZON | TEACHINGS

and giving love; we’re holding on good feelings to bring our way, then easier because now we know that
to someone. It often happens that we already fear a corresponding this person who comes to meet
the person we cling to doesn’t find reaction on our side, and so we us unlovingly is angry or enraged,
it especially pleasant and would be prefer to avoid such situations is most definitely unhappy. If she
glad to get rid of this clinger, because in advance. But if the heart is full were happy, she wouldn’t be angry
he or she can be a burden. And of love, then nothing will happen or enraged. Knowing about the
then comes the great surprise that to us, because we know that our other’s unhappiness makes it easier
the love affair isn’t working—but reaction will be completely loving. for us to summon up compassion,
we clung so devotedly! Clinging is Anxiety becomes unnecessary when especially when we’ve already
thus called the near enemy, because we’ve realized that everyone is the done so with respect to our own
it looks like real love. The big creator of his or her own karma. unhappiness.
difference between the two is the This feeling of love, which is aimed
possessiveness that marks clinging. not at only one person, but forms Unfortunately we often deal with
a basis for our whole interior life, our own suffering in the wrong
When no one is there to whom we is an important aid in meditation, way. Instead of acknowledging
can give love, that doesn’t in the because only through it is real it and meeting ourselves with
least mean that no love exists. The devotion possible. compassion, we try to escape our
love that fills one’s own heart is the trouble as quickly as possible by
foundation of self-confidence and developing self-pity or getting
security, which helps us not to be distracted or making someone else
afraid of anyone. responsible for it.

Such possessiveness proves, time Compassion Here compassion is the only
and time again, to be the end of love. The second of the four divine possibility for meeting our
True, pure love, so famed in song abodes—the highest emotions—is difficulties. We experience exactly
and story, means that we can pass it compassion, whose far enemy is what the Buddha teaches: in this
on and give it away from the heart cruelty and whose near enemy world suffering exists. That’s the
without evaluation. Here we have is pity. Pity can’t give others any first Noble Truth. Then we can try to
to be on the lookout to recognize help. If someone pours out her acknowledge what we really want
the negativity within us. We’re heart to us and we pity her, then to have or get rid of, and thus make
always searching for its causes two people are suffering instead of suffering our teacher. There is no
outside ourselves, but they’re not one. If by contrast we give her our better one, and the more we listen
there. They always lie in our gut and compassion, we help her through to it and find a way into what it’s
darken our heart. So the point is: her trouble. trying to make us understand, the
Recognize, don’t blame, change! We easier the spiritual path will prove.
must keep replacing the negative It’s very important to develop This path aims to change us so
with the positive. When no one is compassion for oneself, because emphatically that in the end we may
there to whom we can give love, it’s the precondition for being able not even recognize ourselves.
that doesn’t in the least mean that to do so for others. If someone
no love exists. The love that fills doesn’t meet us lovingly, it will be Suffering is a part of our existence,
one’s own heart is the foundation of easier for us to give this person and only when we accept that and
self-confidence and security, which compassion instead of love. It’s stop running away from it, when
helps us not to be afraid of anyone. we’ve learned that suffering belongs
This fear can be traced back to our to life, can we let go—and then the
not being sure of our own reactions. suffering stops. With this knowledge
If we meet someone who has no it’s much easier to develop

TEACHINGS | EASTERN HORIZON 33

compassion for others, for suffering over the individual and to see our understanding? We’ve learned that
strikes everyone, without exception. purification as more important than everything—above all ourselves—
Even the so-called badness of the wish to have and get, will we comes into being and then passes
others can’t bother us, because it find peace in our hearts. away. When we get too excited,
only arises out of ignorance and instead of recognizing the fullness
suffering. All the evil in this world is Equanimity of life, we don’t yet have a loving
based on these two things. The Buddha called the fourth and heart. Only a loving heart can
last of these emotions the greatest realize the fullness of existence.
Sympathetic Joy jewel of all: equanimity. It’s the The understanding we get through
The third of the four highest seventh factor of enlightenment, meditation clearly shows us that
emotions is sympathetic joy, whose and its far enemy is excitement. The the end of this life is constantly
far enemy is envy, consisting of near enemy is indifference, which before us. Teresa of Avila said: “Not
greed and hatred. The near enemy is based on intentional unconcern. so much thinking—more loving!”
is hypocrisy, pretending to oneself By nature we take an interest Where does thinking get us? To
and others, which we believe is in everything. We would like to be sure, it landed us on the moon.
sometimes necessary. We think: see, hear, taste and experience But if we have developed love in
these are just little white lies that everything. But since we have often our hearts, we can accept men and
can readily be forgiven. been disappointed by our incapacity women with all their problems
to love, we build an armor of and peculiarities. Then we’ll have
Sympathetic joy is rightly indifference around us, to protect us built up a world where happiness,
understood when we see that from further disappointment. harmony, and peace are in control.
there’s no difference between This world can’t be thought up; it
people, that we’re all a part of But that only protects us from must be felt. Only meditation can
whatever is momentarily existing loving and opening ourselves to the present us with this ideal world, in
in the world. So if one of these parts world of love and compassion. What which it is absolutely necessary to
experiences joy, then its joy has clearly distinguishes equanimity give up thinking. This heals us and
come into the world and we all have from indifference is love, for in gives us the capacity to turn more to
reason to share in it. The universal equanimity love is brought to our heart.
will replace the individual when a higher development, while in
we have experienced and tasted indifference love is not felt at all Loving-kindness, compassion,
it in meditation. Our problems or cannot be shown. Equanimity sympathetic joy, and equanimity are
won’t let up as long as we try to means that we already have enough the four highest emotions, the only
support and secure the “me.” Only insight so that nothing seems worth ones worth having.
when we begin to put the universal getting worked up over anymore.
Since equanimity is a factor of
How did we reach this enlightenment, it is based on
understanding, above all on the
realization that everything that
takes place also passes away again.
So what do I lose? The worst that
can happen is the loss of my life.
But I’ll lose that in any event—so
what’s all the excitement about?
In general, the people who cause
problems for us don’t exactly
want to kill us. They just want to

34 EASTERN HORIZON | TEACHINGS

confirm their ego. But that’s not our on the spiritual path. If only one trying to make it run the way we
business; it’s wholly and entirely person develops it in himself or want it to—on which we even learn
theirs. So long as we meditate and herself, the whole world will be the to love something that we may not
win new insights, it will always be better for it. And the more people have wanted at all.
simpler to recognize that all desire purify their hearts, the greater the
for self-affirmation, all aggression, gain for everyone. We can do this The Buddha spoke about a love that
all claims for power, all wanting to work every day from morning to knows no distinctions. It’s simply
have and be are intertwined with night, because we are constantly the quality of the heart. If we have
conflict. So we have to keep trying confronted with ourselves—with it, we’ll find a completely new path
to let go of willing and wishing, all our reactions and with the in life. EH
in order to return to equanimity. mulishness that keeps us busy,
You can’t meditate at all without because it has such a solid hold on
equanimity. If we are excited or our inner life. The more observant
absolutely want to get or get rid of we are, the easier we’ll find it to
something, we can’t come to rest. let go, until the stubbornness has
Equanimity makes both everyday disappeared, and we’ve become
life and meditation easier. peaceful and happy.

That doesn’t mean that conscience This work compensates us with Extracted from “Visible Here and
should simply be set aside. We need great profit and with a security Now: The Buddha’s Teachings on
only understand that this judge in that can be found nowhere else. the Rewards of Spiritual Practice”,
our own heart creates nothing but At bottom we all know about the by Ayya Khema. Translated by Peter
conflict. If we really want to have factors that make up the spiritual Heinegg; edited by Leigh Brasington.
peace, then we have to strive to life, but acting in accordance with Boulder: Shambhala, 2001.US$24.95
develop love and compassion in them is very hard. Loving-kindness, www.shambhala.com
our heart. Everyone can achieve compassion, sympathetic joy, and
this, because ultimately the heart is equanimity are the four highest
there to love, as the mind is there emotions, the only ones worth
to think. If we renounce thinking having. They bring us to a level on
in meditation, then we sense a which life gains breadth, greatness,
feeling of purity. We develop purity and beauty and on which we stop

TEACHINGS | EASTERN HORIZON 35

On Developing Equanimity

By Ven Sayādaw U Pandita

Sayādaw U Pandita (1921-2016) was one of the foremost masters of
Vipassanā. He trained in the Theravāda Buddhist tradition of Burma. A
successor to the late Mahāsi Sayādaw, he has taught many of the Western
teachers and students of the Mahāsi style of Vipassanā meditation.

According to the Buddha, the way to bring about equanimity toward the people and animals we love. As
equanimity is wise attention: to be continually mindful worldly people, it may be necessary to have a certain
from moment to moment, without a break, based on amount of attachment in relationships, but excessive
the intention to develop equanimity. One moment of attachment is destructive to us as well as to loved ones. We
equanimity causes a succeeding moment of equanimity begin to worry too much over their welfare. Especially in
to arise. Once equanimity is activated, it will be the retreat, we should try to put aside such excessive concern
cause for equanimity to continue and to deepen. It can and worry for the welfare of our friends.
bring one to deep levels of practice beyond the insight
into the arising and passing away of phenomena. One reflection that can develop nonattachment is
to regard all beings as the heirs of their own karma.
Equanimity does not arise easily in the minds of People reap the rewards of good karma and suffer the
beginning yogis. Though these yogis may be diligent consequences of unwholesome acts. They created this
in trying to be mindful from moment to moment, karma under their own volition, and no one can prevent
equanimity comes and goes. The mind will be well- their experiencing the consequences. On the ultimate
balanced for a little while and then it will go off again. level, there is nothing you or anybody else can do to
Step by step, equanimity is strengthened. The intervals save them. If you think in this way, you may worry less
when it is present grow more prolonged and frequent. about your loved ones.
Eventually, equanimity becomes strong enough to
qualify as a factor of enlightenment. Along with this You can also gain equanimity about beings by reflecting
practice of wise attention, here are five more ways to on ultimate reality. Perhaps you can tell yourself that,
develop equanimity: ultimately speaking, there is only mind and matter.
Where is that person you are so wildly in love with?
1. Balanced emotion toward all living things There is only nāma and rūpa, mind and body, arising
and passing away from moment to moment. Which
The first and foremost is to have an equanimous moment are you in love with? You may be able to drive
attitude toward all living beings. These are your loved some sense into your heart this way.
ones, including animals. We have a lot of attachment
and desire associated with people we love, and also with One might worry that reflections like this could turn
our pets. Sometimes we can be what we call “crazy” into unfeeling indifference and lead us to abandon a
about someone. This experience does not contribute to mate or a dear person. This is not the case. Equanimity
equanimity, which is a state of balance. is not insensitivity, indifference, or apathy. It is simply
non-preferential. Under its influence, one does not push
To prepare the ground for equanimity to arise, one aside the things one dislikes or grasp at the things one
should try to cultivate an attitude of nonattachment and prefers. The mind rests in an attitude of balance and

36 EASTERN HORIZON | TEACHINGS

acceptance of things as they are. When equanimity, this and cats. Ever since I came here I’ve been thinking
factor of enlightenment, is present, one abandons both about whether they have enough food to eat and how
attachment to beings and dislike for them. The texts tell they’re doing.” I asked him to forget about the animals
us that equanimity is the cause for the cleansing and and concentrate on meditation, and quite soon he was
purification of one who has deep tendencies toward lust making good progress.
or desire, which is the opposite of equanimity.
Please do not allow over-attachment to loved ones, or
2. Balanced emotion toward inanimate things even pets, to prevent you from attending meditation
retreats that will allow you to deepen your practice and
The second way of developing this factor of to develop equanimity as a factor of enlightenment.
enlightenment is to adopt an attitude of balance toward
inanimate things: property, clothing, the latest fad on 4. Choosing friends who stay cool
the market. Clothing, for example, will be ripped and
stained someday. It will decay and perish because it is As a fourth method of arousing upekkha, you should
impermanent, like everything else. Furthermore, we do choose friends who have no great attachment to beings
not even own it, not in the ultimate sense. Everything or possessions. This method of developing equanimity
is non-self; there is no one to own anything. To develop is simply the converse of the preceding one. In choosing
balance and to cut down attachment, it is helpful to such a friend, if you happen to pick the elder I described
look at material things as transient. You might say to just now, it could be a bit of a problem.
yourself, “I’m going to make use of this for a short time.
It’s not going to last forever.” 5. Inclining the mind toward balance

People who get caught up in fads may be compelled The fifth and last cause for this factor of enlightenment
to buy each new product that appears on the market. to arise is constantly to incline your mind toward the
Once this gadget has been bought, another more cultivation of equanimity. When your mind is inclined
sophisticated model will soon appear. Such persons in this way, it will not wander off to thoughts of your
throw away the old one and buy a new one. This dogs and cats at home, or of your loved ones. It will only
behavior does not reflect equanimity. become more balanced and harmonious.

3. Avoiding people who “go crazy” Equanimity is of tremendous importance both in the
practice and in everyday life. Generally we get either
The third method for developing equanimity as an swept away by pleasant and enticing objects, or worked
enlightenment factor is avoiding the company of people up into a great state of agitation when confronted by
who tend to be crazy about people and things. These unpleasant, undesirable objects. This wild alternation
people have a deep possessiveness. They cling to what of contraries is nearly universal among human
they think belongs to them, both people and things. beings. When we lack the ability to stay balanced and
Some people find it difficult to see another person unfaltering, we are easily swept into extremes of craving
enjoying or using their property. or aversion.

There is a case of an elder who had a great attachment The scriptures say that when the mind indulges in
to pets. It seems that in his monastery he bred a lot of sensual objects, it becomes agitated. This is the usual
dogs and cats. One day this elder came to my center state of affairs in the world, as we can observe. In their
in Rangoon to do a retreat. When he was meditating, quest for happiness, people mistake excitement of the
he was practicing under favorable circumstances, but mind for real happiness. They never have the chance
his practice was not very deep. Finally I had an idea to experience greater joy that comes with peace and
and asked him if he had any pets in his monastery. He tranquility. EH
brightened up and said, “Oh yes, I have so many dogs

TEACHINGS | EASTERN HORIZON 37

Death – Why we Fear it
and How to overcome it

By Venerable Geshe Dadul Namgyal

Geshe Dadul Namgyal Prof George Yancy

The following is an interview that appeared in The New its inalienable flip side. It’s not that we think death
York Times philosophy column, The Stone on February will not come someday, but that it will not happen
26, 2020. It was conducted by Dr George Yancy who is today, tomorrow, next month, next year, and so on.
the Samuel Candler Dobbs Professor of Philosophy at This biased, selective, and incomplete image of life
Emory University, Atlanta, GA, USA. Prof Yancy is also gradually builds in us a strong wish, hope, or even belief
the author, editor, and coeditor of over 20 books. in a life with no death associated with it, at least in the
foreseeable future. However, reality speaks differently
Geshe Dadul Namgyal, our regular contributor to the and contradicts all these. Thus, it is but natural for us,
Forum series in Eastern Horizon is the Senior Resident as long as we succumb to those inner fragilities, to have
Teacher at Drepung Loseling Monastery Inc., Atlanta, this fear of death, in terms of not wanting to think of it
and Senior Translator/Interpreter, Emory-Tibet Science or seeing it as something determined to rip life apart.
Initiative, Emory University, Atlanta, GA, USA.
We fear death also because we are attached to our
Eastern Horizon thanks Geshe Dadul for permission to comforts of wealth, family, friends, power, and other
reprint this article in our magazine. worldly pleasures. We see death as something that
would separate us from the objects to which we cling.
George Yancy: Why do we fear death? In addition, we fear death because of our total ignorance
and uncertainty over what follows in its aftermath.
Dadul Namgyal: We fear death because we love life, A sense of being not in control, but at the mercy of
but a little too much, and often look at just the preferred circumstance, is responsible for the fear in us. It is
side of it. That is, we cling to a fantasized life, seeing it important to note that fear of death is not the same as
with colors brighter than it has. Particularly, we insist knowledge or awareness of death.
on seeing life in its incomplete form without death,

38 EASTERN HORIZON | TEACHINGS

Yancy: What is at the root of this fear? to endure this with acceptance? Then, there is no use
for worrying. If, on the other hand, the answer is yes,
Namgyal: Unwillingness and unpreparedness to accept then you may seek those methods and implement them.
death as an inseparable and inevitable part of life lies at Again, there is no need for worry.
the root of this fear of death. That is, we fail to see and Obviously, some ways to calm and quiet the mind at the
accept reality as it is, i.e. life in death and death in life. outset will come in handy. Based on that stability or
In addition, the habits of self-obsession, the attitude of calmness, above all, deepen the insight into the ways
self-importance, and the insistence on a distinct self- things are connected and mutually affect one another,
identity separate us from the whole of which we are an both in negative as well positive senses, and integrate
inalienable part. Those previous unhealthy and unfair them accordingly into one’s life. Briefly, we should
misreadings of life feed into the unpreparedness and recognize the destructive elements within us in the
unwillingness to just let ourselves be, to let ourselves form of afflictive emotions and distorted perspectives
blend into the rest, and to let go of the grasping at a self- and understand them thoroughly in terms of how and
enclosed identity. when they arise and what measures would counteract
them. Similarly, we should understand the constructive
Yancy: Then how do we face death with a peaceful elements or their potentials within us and strive to
mind? learn ways to tap them and enhance them.

Namgyal: We can reflect on and contemplate the Yancy: What do you think that we lose when we fail to
inevitability of death, thereby learning to accept it as an look at death for what it is? My sense is that for you, we
inalienable part of the gift of life. If we train to celebrate lose a certain wholeness, yes? Please explain.
life for its ephemeral beauty of coming and going,
appearance and disappearance, we can come to terms Namgyal: When we fail to look at death for what it
with and make peace with it. We will then appreciate its is, an inseparable part of life, and prepare, live, and
message of being in a constant process of renewal and experience our lives with that partial perspective of
regeneration without holding back, like everything and assured continuity, then that delusion can permeate
with everything, including the mountains, stars, and our thoughts, emotions, and, through them, our speech
even the universe itself undergoing continual change and actions. In that case, our thoughts and actions
and renewal. This points to the possibility of being at would be disconnected from actual reality and, thus,
ease with and accepting the fact of constant change, our thoughts and actions would be full of conflicting
while at the same time making the most sensible and elements, creating unnecessary friction in their wake.
selfless use of the present moment. In other words, it In other words, if we fail to look at death for what it
is possible to take in stride everything one encounters, is in relation to life, we could mess up this wondrous
including facing death, from the place of acceptance gift or else settle for very shortsighted goals and trivial
without complaint while living the best possible way in purposes that would have ultimately meant nothing
the present. when we ourselves finally get to evaluate it, at which
time, it would be too late. Having lived life as though one
Yancy: That is such a very beautiful description of the is not going to die, one would meet death as though one
peaceful mind, but do we achieve a peaceful mind? has never lived in the first place, with no clue as to what
it is and how to deal with it.
Namgyal: Try first to gain an unmistaken recognition
of what disturbs your mental stability and how those Yancy: You spoke earlier of the “gift of life.” Why is life a
elements of disturbance operate and see what fuels gift? Is death also a kind of gift? Please elaborate.
them. Then, wonder if there may be something that can
be done to address them. If, in your mind, the answer Namgyal: I spoke of life as a gift because this is
to this is no, then what other option do you have than what almost all of us agree on without any second

TEACHINGS | EASTERN HORIZON 39

thought, though we may differ in exactly what ‘life as express fear of the afterlife? I often feel helpless even as
a gift’ means for each one of us. I meant to use that I’m a hopeful Christian. Any wisdom that you would like
point of agreement as a starter and as an anchor for to share?
appreciating life in its wholeness, with death being
an inalienable part of it, and see death as an equal Namgyal: If there is an afterlife, that would be a
player and contributor to the preciousness, beauty, continuation of oneself. That means one’s own core self
and mystery of life. Therefore, indeed, death, as it will continue into the next one and one’s deeds done
naturally occurs, is a gift, which together with life well or ill will bear fruit. So, if one has cultivated the
makes this thing called existence whole, complete and inner qualities of compassion and insight in this life
meaningful. In fact, it is due to the fact of its imminent by training in positive thinking and properly relating
end in the form of death that life receives much of to others, then one would carry those qualities and
its sensibility, value, and purpose. In addition, death, potentials into the next. In that way, one can be assured
perhaps ironically, represents renewal, regeneration, that the skills and perspectives thereby developed
and continuity so much so that contemplating it in will be available to draw from and help take every
the proper light imbues us with the transformative situation, including death itself, in stride. So the sure
qualities of understanding, acceptance, tolerance, hope, way to address fear of the afterlife is to live the present
responsibility, and generosity. In one of the sutras, life compassionately and wisely which, by the way,
Buddha extols meditation on death as the supreme also helps us have a happy and meaningful life in the
among meditations. present. Buddha teaches this in the Kalama Sutta.

Yancy: You also said earlier that we fear death because Yancy: What would you say is the uppermost crisis that
of our total ignorance and uncertainty regarding what we are facing as a human species?
follows in its aftermath. You know, in the Apology,
Socrates says that death involves either being in an Namgyal: We focus and dwell on our differences
eternal sleep-like state or the transmigration of the rather than the shared commonalities and oneness of
soul to another place. As a Tibetan Buddhist, is there humanity, thereby growing ever more distant from one
anything after death? Please explain. another in our sensibilities and sensitivities. This is
the uppermost crisis we face and will continue to face
Namgyal: In the Buddhist tradition, we believe in in the coming years and decades if the present trend
the continuity of subtle mind and subtle body into the of indifference and otherness continues. This is poised
next life, and the next after that, and so on without end. to grow into an even graver and more serious crisis
This subtle mind-body serves as the basis from which because advanced technology and innovation force us
the gross mind-body develops and to which it reverts into unprecedented spatial and temporal proximity,
at the time of each death. For us ordinary beings, this making us ever more vulnerable to greater harm and
way of transitioning into a new life happens, not by division. If only we could be wiser, more sensible, and
choice but under the influence of our past virtuous as closer to reality, this same advancement in the fields of
well as non-virtuous actions, all of which are induced technology and innovation has the potential to become
by afflictions. This includes the possibility of being born a precious resource for promoting greater prosperity
into many forms of life, from that of very depraved to and stronger bonds among all humankind as well as
extremely well-off ones. However, spiritually advanced placing us in a better position to solve our pressing
practitioners, i.e. those who have gained at least some common problems such as climate change.
control over the afflictions, could choose to come
back in a new life not driven by afflictions, but instead Yancy: For you, how should we relate to the earth? I
through the force of their compassion. imagine that it is similar to relating to death in terms of
needing to move beyond thinking of our selfish desires.
Yancy: What might we tell our children when they

40 EASTERN HORIZON | TEACHINGS

Namgyal: In Buddhism, we generally speak of the going on for innumerable lifetimes in the past and will
sentient beings as inhabitants and the earth as their continue to do so in the future until one’s full freedom
shared habitat. We are totally dependent on our habitat from the bondage of unceasing rounds of unenlightened
for everything, from food to clothing to shelter and birth and death.
so on. There is not one need that we have that we can
provide for ourselves. However, earth’s resources are If one is a non-believer in any of the above affiliated
not unlimited, nor do we have another inhabitable religions or any form of metaphysical principle, I would
planet at our disposal. For those reasons, it is crucial suggest they remember and keep remembering, again
that we realize our common responsibility to care for on a regular basis, that, just like themselves, everyone
and ensure its continued health, rather than exploiting else wants happiness and no one wants suffering
it out of greed and selfishness and short sightedness. and that everyone has the same right to pursue these
We must stop thinking of the earth as something goals. On top of that, they should remember that we
outside of us. We should think of it as part of ourselves. are all connected and dependent on each other, both
temporally and spatially, for all comforts and luxuries,
Yancy: How might we overcome greed and selfishness? physical and mental, far more than we know or may
ever know, and let the natural outcome of these
Namgyal: We must come to understand what walking contemplations guide our thoughts and actions vis-a-
the path of greed and selfishness is equal to. In vis others. In fact, this alternative is one that anyone,
the case of greed, it is putting oneself voluntarily, irrespective of personal belief, can contemplate and use
though blindly, on a path of no fulfillment, unlimited as the foundational cultivation.
exploitation, and constant impoverishment, while
selfishness leads us on a path of constriction, constant Yancy: What is the meaning of love?
distrust, and loneliness. We need to realize that greed
and selfishness, on the one hand, and fulfillment and Namgyal: One can speak of self-love, as well. However,
independence, on the other hand, do not match up. here, I will address this question in terms of love for
Whereas contentment and altruism do match up with others. In that sense, it is a sincere attitude of caring and
fulfillment and independence. So, we need to take time concern over others, rooted in the recognition of the
out, think through this paradox, and experience the fundamental sameness as well as connectedness and
transformation firsthand that is entailed from attuning indebtedness. It is being willing to reach out selflessly to
to the gradual unfolding of these insights. others in times of need. Such a sense of love is informed
and fueled by who the other is essentially, not by who
Yancy: How do we rid the world of racism, sexism, and he or she is superficially or what he or she has done
classism? or will do to you. In the depth of such an attitude is
the sophistication of wisdom to be flexible, not rigid;
Namgyal: If one is a believer in some form of God or creative, not fixated; giving, not expecting; and open, not
Creator, I would suggest to them to remember and closed, all in the spirit of pure caring and giving.
keep remembering, on a regular basis, that everyone is
created equal and in the image of God and has a greater Yancy: I only wish that more people understood and
purpose to serve for being the way they are. practiced what you are communicating. What role
If one is a believer in the concept of reincarnation, with should love play in the 21st Century with so much
or without a belief in some form of God or Creator, hatred, conflict, and antagonism between human
I would suggest to them to remember and keep beings, nations, religions?
remembering, again on a regular basis, that everyone
has served as one’s loving mother, caring father, Namgyal: Love and compassion is the only hope
enlightening teacher, generous sister, or some other for humankind, its environment, and the world
benefactor, even at the cost of their lives. This has been going forward. Resorting to animosity and division,

TEACHINGS | EASTERN HORIZON 41

particularly in an era of such technological advancement come to our rescue, to push the course of science in the
and innovations, would be silly and suicidal at all levels desirable direction, or else it has the potential to plunge
-- individual, societal, and global. humanity into more chaos and irreparable misery at the
cost of everyone.
There should be a spiritual revolution leading to better
and deeper appreciation of our inner positive potential, Yancy: In what ways has science supported the beliefs
far greater than we have ever collectively explored, of Buddhism?
understood, and experienced. Let us be serious in this
and let our resources be geared or aligned toward this. Namgyal: I may point out a few:
Particularly, let our scientific endeavors be directed The first is the still unanswered question on the nature
towards this at least equally if not more than they are of consciousness and the challenges science faces in
presently used in areas of destruction, and let everyone pinpointing it and bringing closure to it, despite all the
be a witness and a partner to this mission of inner efforts and theories propounded. This, at least, does not
exploration. Let us become clear and convinced that contradict the Buddhist belief in life before and life after
everyone will be better off by this, and that all of our this one.
problems and disputes will meet with better solutions
through this. The next is the advent of quantum mechanics, pointing
to the weird phenomenon (at least in the eyes of
This will be the role of love or rather the role of the classical physics and general scientific objectivism)
practice and concept of love. It can no longer afford to of the role of the observer in deciding the nature and
remain locked up in texts and thoughts but must be property of phenomena, at least at their micro level
brought out to actual experience and to its rightful place existence for now. This seems to confirm the Buddhist
in peoples’ hearts, not only minds and brains. concept of dependent origination, in all its levels – the
obvious, subtler, and subtlest forms, including the most
Yancy: Without some form of spirituality, can science radical one implying the absence of any inherently
save our planet? objective existence for any phenomenon.

Namgyal: It is quite unimaginable for anything to The final one is the growing research findings on
save something else or someone else without the the benefits of mindfulness, compassion, empathy,
foundation or basis of at least some form of spirituality, meditation, and the like on the overall well-being and
meaning some sense of other-care or other-concern, health of a person. This provides evidence that inner
primarily for the sake of the other. The same principle focus and inner cultivation is valuable and beneficial, as
applies to science, I think. In the end, a kind-hearted Buddhism and other religions emphasize. EH
or compassionate scientific community is needed to

42 EASTERN HORIZON | FEATURE

A Guiding Light

By Sergio León Candia

Sergio León Candia was born Turmoil. This word can encompass the world. The different outcomes
in Santiago de Chile, South what we see around us today. of the virus situation and the way
America. He Holds a Bachelor it has been handled have caused
in Education degree and is a P.E The COVID-19 pandemic has discontent in many places.
teacher and Personal Trainer. shown us both the underlying
Passionate about language he unwholesome tendencies present What is this telling us? Are we
later became a TEFL English in society and the most encouraging listening? Compassionately
teacher. In 2011 he came to stories of mutual support and and actively listening? Or are
Thailand and went on different compassion. we evaluating our actions and
meditation retreats. He holds understanding the impact of our
a Master’s degree in Buddhist However, it is not only the pandemic choices?
Studies from the International in front of us, but also several
Buddhist College in Thailand. He different situations stirring that Let us review a few of the major
received a Permaculture Designer state we used to call “normal”. issues being discussed worldwide
Certificate and was the founder in terms of important social matters
and director of an ecological It is not an alien situation. that are increasingly mentioned
project in Chile. Currently, he Throughout human history, we see throughout the COVID-19 crisis.
works for One Yoga Thailand, moments of relative peace followed
where he shares Ānāpānasati  by chaotic periods of turmoil, like Firstly, we have seen that many
meditation and Dhamma it was nature balancing itself in sectors of society are demonstrating
talks. From August 2020, he a compensatory “chaos vs order” against the inequality of the system
will study at the International dynamic. Now it is no different. they live in, and sometimes in some
Buddhist Studies College of Although one can argue about places, more violently. It would be
Mahachulalongkorn University the harshness of the different easy to simplify the reaction against
in Thailand pursuing a Ph.D. in difficulties, which as humans we it. However, have you noticed the
Peace Studies. have confronted at different times, outrageous amount of evidence
2020 has been a year that has showing the corruption, abuse, and
forced us into retreat, into looking intolerance coming from the very
at things differently - perhaps for same institutions that constitute the
the first time. core of our society? If you were to
be directly affected by it (we all are,
Before the pandemic hit, we cannot but some people are in situations
say that the old “normal” was more affected than others), can you
peaceful and quiet. It was somehow tell what your reaction would be
working, yes. However, was it with total accuracy?
working okay?
Social harmony, social balance,
Different episodes of social uprising and human settlements are what
took over the news for most of we need to value, cherish, and
2019. Hong Kong, France, Chile, take care of as one of our most
Venezuela were some examples. precious treasures, though they are
Now we can add more cases around sometimes achieved after much

FEATURE | EASTERN HORIZON 43

violence. Conditions in general a glimpse of a grim future of living for many people has not been
seem to have improved for a large ferocious competition for survival enough and unsatisfying, and at the
part of society but the opportunities and scarce resources. This is not same time with too many unwanted
for better education, health, and seeing the nature of phenomena secondary effects. The other
development are also becoming - conditioned, impermanent, extreme of forgetting about our
a market product, and not widely and finally unsatisfactory. This is wellbeing might also prove useless
available. This sounds familiar? It is Delusion. for oneself and others. Taking care
a result of Greed. of ourselves is also a crucial part
This diagnosis shows a common of the path but that path is fulfilled
Secondly, many so-called “minority” pattern of egoism, egotism, when we consider others. While we
groups are rising against the and narcissism. Rigidity and strive heedfully for our progress
systematic and programmed abuse stubbornness and living too fast a and development, the veil of egoistic
that has sadly continued for way life resembles cattle going to the confusion remains. Maybe not any
too long, more than we would like slaughterhouse. We are not even time soon but we can start working
to acknowledge. The “Black Lives noticing what is constantly going on on it now.
Matter” movement is an example. right in front of our noses.
Do we need to name here the We are lucky to have a training
numerous amount of violent acts of I do not think the Buddha taught system, a path, a guiding light
atrocity that have been committed that “life is suffering”. What he towards better conditions so that
in the name of race? Is it that hard meant in the teaching of the First many can realize the characteristics
to develop empathy and the will Noble Truth was that the “five of interdependence, impermanence,
to understand the frustration and aggregates affected by clinging” and unsatisfactoriness of
sadness of the people who have or “life with clinging” is suffering conditioned phenomena.
witnessed such tragedy? What to (pañcupādānakkhandhā dukkha).
say about the “Me Too” movement? We can awake to a meaningful life, How many times do we have to
Go ahead and research the amount free from clinging and suffering as listen to stories on both extremes,
of rape, abuse, and discrimination individuals that work for the good of incredibly amazing, famous, rich
towards women, as well as religious of the many. and successful people committing
persecution, and ethnical prejudice. suicide, or extremely poor living
This is a result of Hatred. The origin of all this can be conditions that create tales of
traced, somehow simplistically, misery and suffering for many
Thirdly, the economic system has to ignorance. It is ignorance of others?
been tested hard. The dependence the nature of things, especially of
of people on big companies has the fragility of the whole world of What can the Dharma do for an
proven too unstable. Many families experience, and of the imperative aching world? How can we be of
have been put in terrible situations need of working together as help, as walkers of the path, to our
due to the lack of empowerment, humans. fellow humans, animal friends, and
self-sustainability, and cooperation. life-sustaining home-planet?
The interdependence of society has We might not see the end of this
shown its real absence. Although any time soon. It sadly might be Let us go back to some of the main
present in wonderful examples, a little bit easier to think about topics discussed above.
there is very little mutual support. this enormous task individually, to
This, plus the current delicate state forget about everything else, and Greed.
of natural resources, the continuous just focus on our peace. Maybe
growth of disposable goods, and a this is going to the extreme of Are we as Dharma practitioners
culture that fosters individuality indulgence, just trying to enjoy as addressing communal issues in a
and consumption, can only provide much as we can. Sadly, this way of dharmic way? Are we observing the
cause and effect of the problems we

44 EASTERN HORIZON | FEATURE

see every day? How are we dealing Hatred. tools we can find in all Dharma
with greed? centers to reach out and help,
Racism, hate crimes, misogynism, not only in charity but also in
Gladly, I can say that every day, sexism, homophobia. So many faces education, promotion of ethics and
more and more startups and of the same problem of hatred. compassion, and the emancipation
initiatives are trying to see the and empowerment of the people.
world anew: Cooperative commons, Many believe that hatred emanates Let us work together hand by
peer to peer economy, co-working, from ignorance. This is the first hand as a tolerant community that
circular economy, and many more. link in the origination of suffering. wishes the best of everyone.
This is not trying to abolish all that Therefore, it is a good time to
we have but trying to improve the embrace the arduous task of asking Delusion.
conditions of workers, citizens, and ourselves how can Dharma help
society as a whole. Increasingly we to become free-minded, critical, Be a lamp unto yourself.
see new technologies giving more compassionate and loving humans.
opportunities for people to develop It seems that the Buddha
their projects, to connect with like- For example, are we flexible encouraged us to believe in
minded people, to study and to enough to embrace diversity, to ourselves in a non-selfish way about
build up a new form of organization put ourselves in the shoes of those change and development. We do
between people. This is, in my oppressed and abused, and work not need outer powers or entities
opinion, a good way to go. We can hard to help them overcome their to come and save us. He encouraged
find in the early Buddhist texts tough realities? Are we lending a us to work diligently towards the
that the Buddha also addressed hand when possible? Silence will freedom of our hearts, to develop
topics concerning society. They not help in this case. It is time when loving kindness, compassion,
range from advice to kings on how we need engaged practices the sympathetic joy, and equanimity.
to distribute wealth to practical most.
advice to householders on how to He taught us to train ourselves so as
manage their work power, family, It is recorded that the Buddha to be able to sustain the right effort
and resources. taught a way to the divine. Indeed to discriminate the wholesome from
if we want to follow the Teacher´s the unwholesome.
Are we as lay practitioners trying to advice, we need to look at his own
contribute to society that lays out a life, and emulate his attributes to Let us find the light of the Dharma
firm ground for the practice of the the best of our abilities. Was the in the heart of every one of us and
Dharma within our daily lives? Are Buddha teaching a Dharma path make it shine unto our loved ones,
we looking at building and adapting that encouraged us to hate, fear, our nearby community, the world,
our reach as Dharma practitioners and discriminate against others? and ourselves too.
in community centers, common Was it a path that was intolerant,
gardens, and accessible education? oppressive, and discriminatory, or I believe the Buddha gave us the
Are we actively putting the advice a selfish path that only cares about tools for this. We must be willing to
of the Buddha into practice, not one´s well-being? Of course not! listen and deeply see that we share
preaching or proselytizing but the same core under the beauty
being a living embodiment of the How do we adapt as humans in the of diversity and multiplicity. More
Buddha´s teachings? I know many of 21st century, walking the path for things unite us than separate us;
you out there are working hard at it freedom of the heart and mind to a thus, we can walk the path of the
and we are indeed grateful for your world that seems to be promoting Dharma together. We can also learn
compassionate work. You should selfishness and a “run for your life” from our mistakes.
inspire many more, dear sisters and attitude?
brothers! It is with a bittersweet taste of
Let us use the amazing and diverse optimism and doubt that I recall

FEATURE | EASTERN HORIZON 45

how for many years many brilliant The Science of
minds have written about this Mantra Chanting
same dream with more skills and
knowledge that I do here. By Gemma Perry

It is also with a smile that I recall Gemma scientifically People often ask me how I found
the many years of exertion and investigates the psychological myself studying the science of
effort applied by so many others effects of chanting and how mantra chanting and what led me
trying to improve themselves its positive outcomes can to my own mantra practice. The
under the guidance of the Buddha impact society. She completed honest answer? Severe depression
and his teachings. her Honours and Masters of and accessing the darkest parts
Research in psychology and is of myself are what led me to the
We have seen and will likely now continuing her research ancient practice of mantra chanting.
continue to see difficulties, with a PhD at Macquarie Chanting mantras, quite literally,
including failure and success. But University in Sydney, Australia. transformed my life. So, after
this is all part of our growing up Gemma is a passionate and personally experiencing the dramatic
process as a human species. engaging communicator effects of mantra, and having seen
and is currently focused on that many of the benefits can be
Go ahead and practice for your sharing and teaching ancient scientifically explained, my focus
well-being by taking care of methods of heightening states became studying and sharing the
yourself just as you would wish of awareness and promoting value of this ancient medicine with
others to take care of themselves health and wellbeing.  the world.
too. Most important is that we
must always reflect wisely by Like many people, I had no idea
asking this question: Is this for what mantra chanting was or how
my well-being and that of others it was going to help me, but I was so
too? We should extend this open- desperate for a solution to my state
heartedness to our closest circle of depression, that I gave it a try. I
of friends and family. We should found myself chanting in Tibetan,
share what we know, organize Hebrew, Arabic and Sanskrit with
activities for the benefit of others, whomever, whenever and wherever!
even if it is a small contribution I had found my medicine! I felt
to benefit others. If we cannot do happiness creeping back into my
all these, at least let us not simply life, and I experienced a depth of
criticize others or be an obstacle connection with myself, others and
to them. Every small grain of sand nature that I had never even known
counts, just as many small lights before. I have been practicing
will fire up the guiding light we mantra chanting (mainly Sanskrit)
desperately need. for over 10 years now, and on the
science side of things, I am currently
We need not despair because doing my PhD at Macquarie
every little effort counts. As the
Buddha advised, let us be a guide
to ourselves, a lamp to ourselves,
so that we can shine and help
others shine brighter every day.
EH

46 EASTERN HORIZON | FEATURE

University, investigating the cognitive and emotional languages such as Sanskrit are said to be more effective
effects of mantra meditation. due to their vibration, however, most sounds could have
some effect on the Parasympathetic Nervous System
What is mantra meditation? if chanted aloud. Also, apart from the vibration of the
sound, intention is also an important aspect of mantra
“Mantras are the mind vibration in relation to the chanting. Therefore, if mantras are chanted with devotion
cosmos. The science of mantra is based on the knowledge or intention of the heart, they can be even more effective
that sound is a form of energy having structure, power, than simply just chanted for their sound alone.
and a definite, predictable effect on the human psyche.”
_Yogi Bhajan_ What are the aims and benefits of mantra chanting?

So, what exactly is mantra chanting? Mantra chanting Traditionally, mantra chanting is aimed at achieving
has been practiced for thousands of years in many higher states of awareness and expanding
civilizations all over the world. The practice involves consciousness, also known as enlightenment, Samadhi
focusing on the mantra, which can be a word, sound and Nirvana. These states may be short-term or even
or phrase, and it can be recited aloud, whispered life changing perspectives. In these states, people report
or mentally repeated. Also, we can practice mantra feeling extreme positive mood, decreased capacity to
chanting alone or in a group setting. determine separateness to others and often loss of
memory and concepts such as time and space, making
The word mantra is a Sanskrit word that comes from these experiences difficult to define and measure
two words; manas, which means mind, and tra, which scientifically. However, in these states, an individual
means truth, liberation or tool. Therefore, mantra can see and experience the world without any prior
chanting is said to connect us with our true mind or memories or conditioning. These preconceived ideas
our true selves. Mantra, although a Sanskrit word, can and conditioning are basically what prevents us from
be a sound, word or phrase in any language. Ancient accepting ourselves, others, or our current situation.

FEATURE | EASTERN HORIZON 47

Therefore, by liberating ourselves from these habitual in attention and thereby increases the capacity for
ways of thinking, we can experience a true state of mindfulness and decreases negative thought patterns.
expanded awareness leading to feelings of peace
and joy. Chanting opens us to a new perspective of As well as benefits such as overriding habitual thought
ourselves, others and the world around us and as patterns and positively influencing our mind, mantra
George Harrison from the Beatles said, “chanting is a chanting can directly affect our physiology. For example,
direct connection with God.” chanting mantras affects the Parasympathetic Nervous
System by slowing breathing patterns which leads to
Although the ultimate aim of mantra chanting is to feelings of relaxation. Also, slowed breathing is known
expand consciousness, there are also many practical to be beneficial for cardiovascular functioning and
health benefits of this chanting technique. Therefore, for happy hearts! By chanting, we are also directly
we can also use mantra to increase life satisfaction or impacting the Vagus Nerve (the longest nerve of the
to improve our health and well-being. Mantra can be Parasympathetic Nervous System), which is not only
used to overcome obstacles in our life, decrease stress, related to relaxation, but also to immune
decrease depressive symptoms or increase mindfulness function, communication and social connection.
and attention. There are many health benefits of a Even the simple act of humming has been found to
mantra practice that are measurable in the Western improve immune functioning through the Vagus
scientific framework such as: Nerve. Therefore, chanting regulates stress and
• Decreased stress and anxiety immune function by balancing the nervous system and
• Decreased depressive symptoms endocrine system, normalizing hormone production,
• Increased positive mood balancing our emotions and contributing to our
• Increased feelings of relaxation overall health and well-being. Of course, within the
• Increased focused attention yogic tradition, the sounds themselves are also, more
• Neurological effects profoundly, to connect us to our true nature or to tune
• Activates the Parasympathetic Nervous System us with our own unique vibration as in the tradition of
Nada Yoga.
How does mantra chanting work?
Another aspect of mantra chanting, when chanting is
“The degree of freedom from unwanted thoughts and practiced in groups, is the synchronous nature of the
the degree of concentration on a single thought are the chanting. Synchronous behavior has been found to
measures to gauge spiritual process.” _Ramana Maharshi_ increase cooperation and social connection. By feeling
an increased sense of connection to others, not only
Although very simple to practice, mantra chanting does our capacity for compassion increase, but we
is a complex mental task that aims to increase self- are more likely to be happier and healthier. Feeling
awareness and self-regulate the mind and body. Mantra connected to others is what gives meaning and purpose
chanting engages parts of the brain that are involved to our lives and scientific studies have found that people