Pictures Of The Month

Some funny pictures of IndiaJust couldn't be bothered.

They might be good at computers. The wiring is another matter.

Its a living!

Why not? A billion other Indians are.

Surging ahead into the 21st century.

Who says they can't use their heads?

More On Einstein

Albert Einstein described belief in God as ‘childish superstition’ in a letter recently auctioned in London. The father of relativity, whose previously known views on religion have been more ambivalent and fuelled much discussion, made the comments in response to a philosopher in 1954. ‘The word ‘God’ is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honorable, but still primitive legends which are nevertheless pretty childish. No interpretation no matter how subtle can (for me) change this,’ he wrote in the letter written on January the 3rd 1954 to the philosopher Eric Gutkind, The German-language letter was sold by Bloomsbury Auctions in Mayfair after being in a private collection for more than 50 years. In it, the renowned physicist, who declined an invitation to become Israel’s second president, (David Ben Gurian is supposed to have said to his cabinet ‘What will we do if he accepts?’) also rejected the idea that the Jews are God’s chosen people. ‘For me the Jewish religion like all others, is an incarnation of the most childish superstitions’, he wrote. ‘And the Jewish people to whom I gladly belong and with whose mentality I have a deep affinity have no different quality for me than all other people’. Previously Einstein’s comments on religion - such as ‘Science without religion is lame, religion without science is blind’ - have been the subject of much debate, used notably to back up arguments in favor of belief in God. This letter reflected Einstein’s real thoughts on the subject.
Okay! That’s pretty clear. Now what did Einstein think of Buddhism? The two most often sited quotes on this subject from Einstein are these -

‘The individual feels the nothingness of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. He looks upon individual existence as a sort of prison and wants to experience the universe as a single significant whole. The beginning of cosmic religious feeling already appears in early stages of development – e.g. in many of the Psalms of David and in some of the Prophets. Buddhism as we have learned it from the wonderful writings of Schopenhauer especially, contain much stronger elements of it’.

‘The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogma and theology. Covering both the natural and the spiritual , it should be based on a religious sense arising from the experience of all things, natural and spiritual in a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs it would be Buddhism’.

I always had my suspicions that these quotes were spurious and once in an effort to establish their authenticity I read a book called Einstein on Religion and there was no reference to Buddhism in it at all. This increased my suspicion. Then about 5 years ago I located the source of one of these quotes, although which of the two and where, I cannot remember. But it verified for me that Einstein did know something about Buddhism and did have a good opinion of it. Can anyone give me and my readers to source of these quotes by the great man?
On the 1st of next month on I will launch my new web site and from the 2nd onwards I will explore the Buddha's teachings about meditation.

Einstein And The Buddha

The other day someone passed me a book called Einstein and the Buddha – Parallel Sayings by Thomas J. Farlane. ‘Now that might be an interesting read’ I thought to myself. If ever you need to be reminded of the truth of that old saying ‘You can’t judge a book by its cover’ read this little publication. Out of 125 quotations only 18 are attributed to the Buddha and of these only one is from the Dhammapada while all the rest are from Dwight Goddard’s A Buddhist Bible. Now you probably know that Goddard’s book would have to be the most unreliable rendering of Mahayana sutras ever published. Where there was something which didn’t fit into what Goddard thought the Buddha should have taught he just changed it accordingly. Even poor old Einstein hardly gets a hearing in Farlane's book; there are only 25 quotes from him. The rest are from Taoist text, Vedantic scriptures, Sri Aurobindo and some people I have never heard of; Godjin M. Nagao, Jagadish Chandra Chatterji, Cheng Chien, etc. As is often the case, Farlane uses ‘Buddha’ as a general catch-phrase for any vague, feel-good or ‘deep’ spirituality.
One quotation by David Bohn says, ‘Matter is like a small ripple on this tremendous ocean of energy, having some relative stability and being manifest…And in fact beyond that ocean may be still a bigger ocean…the ultimate source is immeasurable and cannot be captured within out knowledge’. The supposed ‘parallel’ saying by the Buddha is, ‘Universal Mind is like a great ocean, its surface is ruffled by waves and surges but its depths remain forever unmoved’. Now I’m just a simple monk and I’ve probably got it completely wrong, but it seems to me that the first quote is talking about matter while the second is talking about the mind. The first is positing unknowability while the second is asserting immovability. In fact, the only thing these quotes seem to have in common is the simile of the ocean. Many of the other ‘parallel’ sayings in this book are just as tenuous.
Einstein and the Buddha is, sad to say, a good example of the sort of thing I discussed on by post of 21, 4, 2008. The Buddha continues to get co-opted by those who wish to use him to support whatever they happen to believe in. The mechanism of this co-opting goes something like this. Where there is no authentic saying to support my beliefs I simply create one and where there is one that contradicts what I believe I either ignore it or claim that it was ‘put in later by the monks’. And whala! The Buddha is anything I want him to be – a strict vegan, a Rastafarian, an advocate of the healing power of crystals, a socialist, a free-marketer, an Aquarian Christian and an Inuit walrus worshipper who taught exactly what Teilhard de Chardin did and who came from outer space to exhort humanity to live in harmony. Of course poor old Jesus is subjected to this kind of treatment too but the wide availability of and knowledge about the Bible limits this to some extent. This is not the case with the Buddha. Authentic and complete translations of the Buddha’s words have only lately become available and even now are not widely read.
In the introduction to his humorous, readable and well-informed book The Gods Drink Whiskey Stephen Asma says, ‘It is my mission in life to take the ‘California’ out of Buddhism. Maybe that’s because I’m a Chicagoan – the son of a steelworker. Chicago Buddhism, if there is such a thing, is bound to be gritty, straightforward and down to earth. My blunt style may occasionally jar the sensibilities of more delicate, cheerful, colonic types. But rest assured, it is not certainty but only geographic temperament that gives timbre to my voice…Often the stuff that passes for ‘Eastern’ in the West would be unrecognizable in the East. The reason why so many Westerners become hopelessly muddled about Eastern ideas is that they have little interest in them per se. Many Western searches want the East on their terms. For Americans, Buddhist, Tantric or Taoist ideas have become like herbal remedies that one picks up at the local high-priced organic boutique-grocer…Consequently, Eastern ideas in the West float about like little self-esteem life-preservers – clung to desperately by disintegrating personalities. American Buddhists frequently go no further than, ‘This is what Buddhism means to me’, never seeing the narcissism in this approach and never bothering to understand Buddhism in its own terms’.
This is not my mission in life but I’m glad it is someone’s. Keep trucking Stephen! The tragedy of ‘California Buddhism’ is not that it is just shallow and inauthentic but that the Dhamma’s many unique insights can never challenge our assumptions, stimulate us to reassess what we already believe or get us to consider other possibilities. In short, it never help us to grow.

Ancient Toilets

In preparation for yesterday's post I searched the internet to see what it had on ancient toilets. I put 'ancient toilets,' 'history of toilets', 'ancient urinals,' etc. into my search engine and all I got was images of Roman toilets - nothing at all about the interesting and sometimes highly elaborate toilets used in ancient Buddhist monasteries. So in the interest of balance I include here images of some of Sri Lanka's many ancient toilets. The first picture is of the so-called urinal stone at the Western Monastery at Anuradhapura which may date from the around the 9th century. Note the close fitting paving to maximize dryness and easy cleaning. Note also the concave boss for holding the water pot used for washing afterwards. The drain led waste to a covered pit. The third toilet has an interesting feature - a raised border. The purpose of this would have been to facilitate cleaning without the water spreading. The pit beneath this toilet is still discernable. Imagine what you might find if you were able to dig around in the bottom of this pit! Fish bones, fruit pips, a pen knife, perhaps the keys to the front door of the monastery. The last toilet could justly be called a 'throne'. All these toilets except 2 and 5 were originally inside buildings and all were used while squatting, in accordance with the Vinaya.

Going To The Toilet

A toilet (vaccakuti) a place, usually a small room, for passing bodily waste and which contains some means for disposing of that waste. Toilets at the time of the Buddha consisted of a cesspit (vaccakupa) covered by a stone or plaster slab (paribhanda) with a small hole in it. On either side of the hole was a raised footprint-shaped platform (vaccapaduka) on which one stood or squatted. After finishing, one either washed or wiped oneself with grass or a piece of wood. Outside the toilet was a water pot for washing the hands. The Buddha understood the importance of hygiene and insisted that the toilets in monasteries be regularly washed and swept. In the Vinaya he also spoke of what might be called ‘toilet etiquette.’ On nearing the toilet one should make a coughing noise to let whoever might be inside know that someone is coming. If someone is inside they should likewise make a coughing noise to indicate that the toilet is already occupied. The robe should be taken off before entering and properly hung up. One should not groan while relieving oneself, clean one’s teeth or spit on the floor. Also, after finishing, the water containers should be refilled as a courtesy to the next person (Vin.II,222).
The Chinese monk I-tsing who visited India in the 7th century wrote a detailed account of Indian monastic life at that time. In his account he included a separate chapter on toilets, how to use them and the importance of maintaining a high standard of toilet hygiene.
The heart of Buddhist meditation is Right Mindfulness. In the early stages of this practice, the meditator becomes aware of the gentle in and out movement of the breath and then expands it to becoming aware of all aspects of himself or herself; the whole body, feelings, the mind and then the contents of the mind. But if one can only be mindful while sitting in a quiet room, one will only be aware of a small part of one’s life, a rather uninteresting part. To be really fruitful, mindfulness has to flow into everything one does. The Buddha said: ‘A monk has full awareness while coming and going, while reaching out his hands or drawing them back, while putting on his robes and carrying his bowl, while eating and drinking, chewing and tasting, even while defecating and urinating. He has full awareness while walking, standing and sitting, while falling to sleep and waking up, while talking and remaining silent’ (M.I,57). When the Buddha said that we should be mindful ‘even while defecating and urinating’(uccarapassavaka kamme) he was saying that all activities no matter how commonplace should become an object of lucidity and presence. When done with mindfulness every action, from the most lofty to the most mundane, becomes sacred.

The picture shows a toilet in the ruins of an ancient monastery in Sri Lanka.

Images of Sri Lanka

I thought you might like to see some of the photos I took during me recent trip to Sri LankaOn the 1st of next month I will give you the address of my new web site and from the 2nd onwards I will be looking at the Buddha's teachings on meditation.

Who Could Doubt It?

I found this article on the internet. It inspired me so much I thought I might share it with you. It contains all the things that make Tibetan Buddhism so compelling - claims made in ancient scriptures, self-evident truths and a teaching authority based on a chain of rebirths, all of which is verified by prophesies, visions, miracles and supernatural signs. And if this doesn’t convince you of Rimpoche's profound spirituality then his astonishing achievements and genuine modesty will. Even though this is only 'a very short introduction' I unfortunately had to cut it down a bit to fit it in. The part about the 'cock sized light' is in the original.

The Pre-eminent Qualities of Tsoma Gontse Rimpoche and His Compassionate and Altruistic Activities
The par excellent and most gracious Dharma that is as rare as refined gold, is the source of every happiness and prosperity of all sentient beings. The precious Buddha Dharma flourished and developed extensively in Tibet owing to energetic, incomparable and sincere efforts of the great numbers of highly esteemed masters of India and Tibet. One of this great masters as mentioned in the text 'Lamrim bLa rGyud'; was the omniscient Tsonawa, popularly known as ‘dul ba’ bum sDe’I mNga’ bDag’ (the great master of Vinaya). Lord Buddha attained Mahaparinivana around 2550 years ago and 400 years latter eight great masters were born in this world. They were collectively known as Six Ornament and Two Excellences. The most renowned of them was Nagarjuna, the closest and heart disciple of pandita Sarah from Nalanda. He wrote Middle Way treatise in a very comprehensive manner. During the time when his religious activities were as the highest level Khedubje the direct disciple of rJe Tsong Khapa had been born as Rig pai Khubyung in India. Rig pai Khubyung had received teachings of profound views from Nagrjuna. That time Nagarjuna prophesied saying 'I pray I could go to Tibet for the purpose of sentient beings there and that time, you will be among the first group to be trained’. rJe Tsong Khapa and Nagarjuna are believed to be of one and the same mind but in different manifestation. It has been prophesied in sutra that Nagarjuna would be born as Jangsem Norsang, then after that at the time early diffusion of Buddhism he would be born as Kawa Drimedo. He would invite many experts’ panditas from India and translate their teachings into Tibetan there by helping people to a great extent. Then during the period of later diffusion of Buddhism in Tibet he would be born as gNyos sTon Chosbar, who would develop and spread teachings of Atisha like that of sun shine. As prophesied by Geshe Potowa, he passed away at the age of 63. It has been said that after his passing away, amazing miracles took place. Many self-born Buddha statues appeared on 21 backbones with many relics. And Mandala of Charkrasamvara is said to have also appeared inside the Kapala (bdu Thod) and 21 Taras outside the Kapala. Further, on the right shoulder white Miyova is said to have appeared and on the left shoulder appeared Avaloketeshvara and number of relics were born from his tongue, heart and eyes. Later he was born as Lhari sDe sNod zinpa. He studied and practiced the instruction of Chakra samvara. He also saw vision of mandala of the same. In his will, he said, 'Twenty-one-to twenty two years after I die, amber of Buddha’s Dharma will flourish little more'. During the cremation bright light emitted from dead body of Lahri sDe sNod zinpa about cock size and faded away towards the Tsona province of Tibet. This miracle witnessed by local folks. Tsonawa Sherab Zangpo is believed to be the reincarnation of Lhari sDe sNod zinpa. At the age of 21, he regenerated Buddha’s Dharma as a whole and particularly giving more importance to the code of discipline laid down in Vinaya. Again Phelchen Sutra says, 'In the place called Zhiwa Rinchen, Chogigling Tsonawa would be born. This region would become the place of learn, he would be able to dispel the darkness of ignorance and prove to be great leader of sentient beings to the path of Enlightenment'. It is evident from here that he derived his first name Tsona’ from the name of a place and Sherab Zangpo was his ordination name. Je Tshongkhapa had said 'There is no text written better than Tsonawa’s Tsotrig nyimay odzer and there is no need of another text!' Saying so, Tsonawa was highly acclaimed as the highly qualified master and called him 'dul ba’ bum sDe mNga ‘bHga Tsonawa' (the master of Vinaya). Later on the great Tsonawa Sherab Zangpo, whose name could not be easily uttered, reincarnated as Jetsun Sherab Zangpo and he reincarnated as Thupten Jampal Wangchuk. Thupten Jampel Wangchuk was norn in Murshing aty Mon region in 1903, Arunachal Pradesh, India. He has mastered all the sutras and tantras and was renown all over the places. He passed away at the age of 63. Venerable Jetsin Tenzin Jampel Wangchuk is now revered as the re-incarnation of Thupten Jampel Wangchuk. He was born in 1967 on the 19th Augustat Nyesar Junpagon of Mon-Tawang in Arunachal Pradesh, India. He was recognized as reincarnation of Lam Thupten Jampel Wangchuk by H.H. The 14th Dalai Lama. He started his education at Drepung Loseling Monastery, South India and is well-versed in all the treatise. He also obtained the degree of Geshe Lharampa. After he obtained his degree, he becomes the president of Buddhist Culture Association of Himalaya. As a president he worked towards the development of mutual relationship between various culture and religion of India and endeavored towards preservation of flora and fauna to maintain a peaceful environment. Further, he has taken the great responsibilities of developing the religion and the culture of Mon region. He has established numerous monasteries, Educational Centre, Stupas and Cottage Industries. He was Minister of State, Industry, Textile and Handicrafts and Cabinet Minister of Tourism, Chairman of Advisory council for Tourism Development (ACTD), Govt. of Arunachal Pradesh. And he now holds the position of Chairman, Hydropower Development Corporation, (APHPDC) Govt. of Arunachal Pradesh. He has got international recognition as an authentic and excellent social worker and fully accomplished spiritual master. He received several national and international awards for his tireless efforts and social works for the well being of people around the world. He has the privilege of attending the millennium UN world peace summit at the United Nations Assembly Hall as the first ever Buddhist representative from the entire Himalayan region. This is a very short introduction of the Lama Tsonawa, through his works and contributions are unlimited.