Friday, March 22, 2013

A Present Mind is a Happy Mind


Naked Mind:

 "A Present Mind is 

a Happy Mind."

  by Sarah Barab

From the Himalayas to US Neuroscience labs, 

two filmmakers explore the effects of meditation 

and its potential for collective evolution

Filmmakers Sarah Barab and Paxton Winters 
set out to document how 
Western scientists and Eastern meditators are 
collaborating in unprecedented ways to 
understand the human mind. 
Along the way, they meet meditation masters, 
neuroscientists, convicts, drug addicts, and ....

Sarah Barab, 
DIRECTOR, PRODUCER  
Sarah is the founder of Naked Mind Productions - 
A production company dedicated to producing 
socially conscious Dharma-Inspired films. 
Sarah was a Theater Director and Actor until 2006 
when she switched her career to film. 
Sarah is also a yoga and meditation teacher and 
professional astrologer. 

Paxton Winters, 
DP Paxton is an award-winning filmmaker 
whose feature debut CRUDE won 
“Best Feature Narrative” 
at the Los Angeles Film Festival. 
 He has also made a number of other films, 
mostly focusing on the near East 
in the post-colonial era.

 More information visit website:

Thursday, February 14, 2013


KĀLĀMA SUTTA
Practise Freely or Practise in Accordance 
with the Dhamma

BHIKKHU JOTINANDA


THE KĀLĀMA SUTTA is often adduced to illustrate the spirit of free-inquiry in the Buddha’s teaching and its non-dependence on blind dogmatic belief in order to command the faith of its followers. In this Sutta, the Buddha cautioned against the use of indiscriminate faith and belief when approaching a spiritual teaching. He also seems to encourage one to employ personal consideration in deciding if a particular teaching is acceptable. This has led many to think that the Buddha encourages an absolutely free and unrestricted approach to the practise of the Dhamma, an approach unrestricted even by the fundamental doctrine and philosophy of the Buddha’s Dhamma.

What often goes unnoticed or even ignored, however, is that the message of this Sutta also cautioned against improper or misguided use of intellect in one’s approach to a spiritual teaching, which is often the case if one were to approach the Dhamma freely without regard for its basic doctrine and philosophy. One would then indulge freely in personal ideas and opinions as to what one feels should be the correct interpretation of the Buddha’s teaching.


This essay attempts to show that what the message of the Kālāma Sutta actually entails for one who is practising the Dhamma is the cultivation an attitude of balance between faith on the one hand and wisdom on the other. A degree of healthy doubt is also, no doubt, encouraged by the Buddha and is preferable to vacillating-doubt (vicikicchā). But any excess on the side of either faith or wisdom can also throw the practise off balance, off the right track. In making this point, the importance of right view as a basis for the practise of the Dhamma is emphasised, and an approach to the practise that is in accordance with the Dhamma is also described which demonstrate how this fine balance between faith and wisdom is maintained. As a related topic the essay also discusses the difference between the practise of the Dhamma and the method of scientific inquiry.




Monday, January 28, 2013

DHAMMA TALK


Mindfulness Meditation
by Venerable Sujiva

VIDEO ON THE TALK
will be upload soon

Thursday, January 24, 2013


M O N D A Y
@ HOUSE of INWARD JOURNEY
28th January 2013
8:00 EVENING

All are Welcome! 

Tuesday, December 18, 2012

2013 WEEKLY MEDITATION CLASS

 


Dear Friends,

Weekly meditation class at HOUSE of INWARD JOURNEY 
resumes Thursday January 10, 2013

We are pleased to inform that our resident meditation teacher Visu Teoh is back from Europe and will resume his weekly meditation class from Thursday, January 10 next year at HOUSE of INWARD JOURNEY, No 14 Phuah Hin Leong Road, Penang.

The class will start at 8:00pm and conclude at 10:00pm. We’ll sit for the first hour and discuss the practice in the second hour. Visu will answer questions and give a talk addressing especially the cultivation of peace and happiness in our everyday life.

Visu will be guiding us in both LovingKindness (Metta) and Insight (Vipassana) meditation. Both old and new students are welcome. If you have any friends or family members who are interested please bring them along too.

Please wear for comfort loose clothing for the session, especially at the waist. As the meditation hall is air-con, please bring along a warm shirt or blouse and maybe a thin blanket or cloth to cover the legs in case you find the temperature too cold.

If you are coming it will be appreciated if you can send us an email to let us know, so we can have an idea of the number of attendees. In case the number is more than our small hall can accommodate we may split the group into two and hold two classes a week.


For more information please email Visu at 
visu@mind-at-peace.net 
or 
phone him after 2.00pm at  
016 411 2395

We look forward to seeing you and spending a beneficial time practising together.

Kind regards,
Sunanda Lim
Inward Path

Phone 012 430 2893

****

Some more information on the meditation:

Metta meditation is the cultivation of goodwill and loving kindness towards all beings. We keep on generating thoughts of goodwill and well-wishes towards others. As we do so our mind will enter into a concentrated and pleasant state. With practice the mind will become flexible and nimble in doing metta. Of course one can also wish well for oneself.

The standard phrases we use are to be happy, safe, peaceful, healthy, and to be able to take care of the self well and happily. In addition one can also wish anything that is relevant or desirable for oneself and others. For example, to have faith, confidence, courage and trust; to develop the qualities we need and to remove negative traits.

Metta meditation is very effective for the overcoming of hatred and anger. With patience, tolerance, and goodwill we’ll find our relationships improving and our life proceeding more smoothly and happily.

***

Vipassana or Insight meditation is the direct and clear seeing into the true nature of the self. We apply mindfulness to closely observe our mind and body. With practice we gain calm and peace as well as insight into our mental conditioning, behavioural patterns and habits. We learn how to cultivate, sustain and strengthen wholesome and joyful states of mind while diminishing the unwholesome and painful.

We’ll also come to understand what the Buddha termed as the impermanent, suffering, and not-self characteristics of existence in a way that is very liberating and wonderful. As this understanding deepens and delusion is weakened we will live with more and more peace, joy and happiness. The final goal which may be attained in one of our future lives is the attainment of Nibbana which is the end of all rebirth and suffering.


***

Visu Teoh has been teaching meditation for some 20 years. He was a Buddhist monk for 17 years before he returned to the lay life in 2003. He is married to Barbara and they divide their time between staying in Europe and Penang. Visu leads retreats in Europe and when back in Penang he resides at Inward Path and leads the weekly meditation session.



METTA RETREAT Czech Rep., July 2012

METTA RETREAT Ireland, August 2012 

METTA RETREAT Nijmegen, Holland, 2012

 METTA RETREAT Rotterdam, Holland, 2012

 METTA RETREAT 2 Rotterdam, Holland, 2012

VIPASSANA RETREAT Ireland, 2012 

Saturday, October 27, 2012

Is Buddhism A Religion?



Is Buddhism a religion?

Albert Einstein once said this of Buddhism, 

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

But is Buddhism a religion? Buddhism may qualify as a religion, depending on ones point of view. If you define religion as "a system of worship or devotion to a deity," than no, it would not be a religion; however, if you define religion as "a system of spiritual beliefs, rituals, and morals," then Buddhism would be a religion.

There is no messiah, no prophet, and no deity in Buddhism. The basic premise of Buddhism is about a prince who lived a hedonistic life, then became enlightened and decided to live an ascetic life.

Since there is no deity, messiah or prophet in Buddhism, you can be a Christian and a Buddhist, Muslim and Buddhist or Jew and Buddhist. And there would be no conflict.

Tuesday, October 23, 2012

Misleading Teachings Deviate From The Right Path of Buddhism

Below is a 
Public Statement 
of
Young Buddhist 
Association of Malaysia

YBAM: Misleading Teachings Deviate 
From The Right Path of Buddhism

The Young Buddhist Association of Malaysia (YBAM) recently received a correspondence from the Buddhist Society of a branch campus of a university in Kelantan (located at north-east of Peninsular Malaysia), stating that members and other undergraduates are influenced by a Theravada monk, leading to transferrence of course of study, and strained relationship with the family members.

The monk started to approach the undergraduates of the said university since March this year. Activities were carried out without the acknowledgement of the Buddhist Society of the university. The monk even brought dozens of students to pay a visit to the temples in Thailand for few weeks. When the semester started in September, these students, of about 30 of them, contacted the faculty and their family about their intention of transferrence from Medical Discipline to other disciplines such as Nutrition or Sport Science. Some students could not concentrate in their study, and absent from the lectures to participate in the activities organised by the mentioned monk. Some students even have the intention to withdraw from the university. The university started to show concern on this incident following the request of transferrence of course from these students.

Most of the affected students are the future doctors, with some of them are graduating in next one or two years, and some of them are even the JPA scholarship holders. However, these students disregard the worries of the family members, as well as the implications of the RM250,000 compensation that the family is going to make following their irresponsible act, had a falling out with the family, and even threatened to run away from home or to terminate the family relationship.

This monk taught the students that 
the patients should not 
receive medication for their condition, 
as these sicknesses are 
the results of their Karma. 

If one receives treatment for the sickness, 
this will not eliminate the Karma, 
and he/she will continue to 
suffer in the future. 

This monk keep stressing about
the supernatural power, 
and telling students that 
he has the power to know the past, 
and to predict the future. 

He also used the so-called subconscious method to let students to see their pasts. These teachings led to the Medical students not willing to, and also dare not to face the patients and corpses. Some of them even felt the uneasiness and the horror after contacting or facing the patients and corpses. In addition, this monk also misled the students in the views of the relationship that led to the end of the relationship of a few couples.

YBAM also received some complaints that this monk used the same tactic to approach the Buddhist and youths in the Alor Setar, Kedah. He also has a centre for students’ gathering in the Klang Valley.

In the Buddha’s teaching, 
we see how the Buddha, as the leader, 
also concerned his disciples who are sick, 
and provided necessary medications. 

The Buddha taught how to integrate ourselves into the society and to benefit the society with our contributions. The Buddha did not teach us on the unconventional and bizarre ideas, which leads to the worries of our family and friends, or even broken relationships with them.

YBAM hence urge the Buddhist society in the varsities and the local Buddhist societies to pay extra care when dealing with the interactions between the venerables and the disciples, as to avoid the negative implications that might be caused to the students and disciples following such relationship. Together with other Buddhist organisations, YBAM is also trying with various approaches including the Immigrations, university and family members, not to worsen the development of the incident, and to prevent this monk to bring the students to Thailand in this October again.

 
“Whoever, monks,
would attend to me,
he should tend the sick”  

The full passage, found in that section of Vinaya-pitaka called the Mahavagga, chapter 8, verse 26 Kucchivikara-vatthu, relates to the story of the Lord Buddha coming across a fellow monk who was suffering dysentery. With the help of Venerable Ananda, the Lord Buddha cleaned and settled the sick monk. Shortly afterwards, the Lord Buddha addressed the Sangha:  

 “Monks, you have not a mother,
 you have not a father 
who might tend you.  
If you, monks, 
do not tend one another, 
then who is there to tend you?
Whoever, monks, would tend me,
he should tend the sick.” 
(From the Pali Text Society’s translation,  
Book of the Discipline, Vol 4 p 432) 

This famous statement was made by the Blessed One when he discovered a monk lying in his soiled robes, desperately ill with an acute attack of dysentery. With the help of Ananda, the Buddha washed and cleaned the sick monk in warm water. On this occasion he reminded the monks that they have neither parents nor relatives to look after them, so they must look after one another. If the teacher is ill, it is the bounden duty of the pupil to look after him, and if the pupil is ill it is the teacher's duty to look after the sick pupil. If a teacher or a pupil is not available it is the responsibility of the community to look after the sick (Vin.i,301ff.).

On another occasion the Buddha discovered a monk whose body was covered with sores, his robe sticking to the body with pus oozing from the sores. Unable to look after him, his fellow monks had abandoned him. On discovering this monk, the Buddha boiled water and washed the monk with his own hands, then cleaned and dried his robes. When the monk felt comforted the Buddha preached to him and he became an Arahant, soon after which he passed away (DhpA.i,319). Thus the Buddha not only advocated the importance of looking after the sick, he also set a noble example by himself ministering to those who were so ill that they were even considered repulsive by others.


The Buddha has enumerated the qualities that should be present in a good nurse. He should be competent to administer the medicine, he should know what is agreeable to the patient and what is not. He should keep away what is disagreeable and give only what is agreeable to the patient. He should be benevolent and kind-hearted, he should perform his duties out of a sense of service and not just for the sake of remuneration (mettacitto gilanam upatthati no amisantaro). He should not feel repulsion towards saliva, phlegm, urine, stools, sores, etc. He should be capable of exhorting and stimulating the patient with noble ideas, with Dhamma talk (A.iii,144).
 

Adapted from 
 Ministering to the Sick and the Terminally Ill
by Lily de Silva
Buddhist Publication Society
Bodhi Leaves BL 132
Copyright © 1994 Lily de Silva