These laws consist of the Buddhist Women’s Special Marriage Bill and the Religious Conversion Bill, more details of which can be read at this link.

The Religious Conversion Law requires anyone who chooses to change their religion to apply with a district level “registration board,” submit to an interview and a 90-day waiting period. This is to ensure that no one is being forced to convert against their own wishes which has long become an issue in certain areas of Myanmar.

The Special Marriage Law allows local registrars to publicly post marriage applications for 14 days, during which time any objections to the proposed union can be taken to court. A couple may only get married if there are no objections. Polygamy has also been outlawed as a sinful practice which has always been seen as a violation of the third of the Five Precepts in Buddhist countries.

Buddhist women under 20 years old would also require parental consent to marry a non-Buddhist. Again, this is to ensure that no one is being forced to convert against their own wishes and the wishes of the family.

All Buddhists around the world should praise these reforms aimed at protecting the Buddhist treasures of Myanmar, the people, Sangha, and temples of the faithful.

These reforms are just the beginning of more to come. The Saffron Revolution continues, it is our sincere hope that the karmic damage that has been done will be undone by these measures. We will continue to make progress in realizing a Buddhist model of society so that all may practice the Dhamma in safety. We ask our Buddhist brothers and sisters around the world to see Myanmar as a source for inspiration and a measuring stick with which to measure the sincerity of a country to live the values of the Buddha to the fullest.

We have been truly honored to be born to witness the wise leadership of Venerable Wirathu and the rest of the Burmese Sangha.

Beginning in 712AD and continuing through 1030AD, India was subject to massive annual invasions from Muslims who eventually conquered and destroyed much of the cultural heritage of India. In a final desperate act to annihilate Buddhism, in 1193, Nalanda University which was home to the greatest center of learnings in the East was destroyed, with thousands of monks beheaded. The destruction of the temples, monasteries, centres of learning at Nalanda and northern India to be responsible for the demise of ancient Indian scientific thought in mathematics, astronomy, alchemy, and anatomy.^{[19] Much of what modern scholarship of Buddhist studies puzzles over today was contained in the manuscripts and minds of those who were lost during this calamity. However as the Kalachakra Tantra shows, the war between Dhamma and Islam is not over, nor is it.  The prophecy includes detailed descriptions of the future invaders as well as suggested ways for the Buddhist teachings to survive these onslaughts.}

The Dalai Lama has stated that the public exposition of this tantra is necessary in the current degenerate age. The initiation may be received simply as a blessing for the majority of those attending, however, many of the more qualified attendees do take the commitments and subsequently engage in the practice.

We must be diligent in reminding the

It is important to notice what Alexander Berzin wrote how “Karmic potentials, in fact, give rise to a broad array of impulses that affect our lives. Collective karmic potentials from previous actions of a huge number of beings – including ourselves – give rise, for example, to the impulse for a universe to evolve with specific environments and life forms into which we and these beings subsequently take rebirth.” Collective karma can be seen as the actions that have generated us in our present bodies, from the decisions of our parents, ancestors, and peers that gives us the appearance of our lives (Janaka kamma or the kamma that determines birth). We are all recipients of karma beyond our control. Put in another way, our DNA contains a vast storehouse of kamma.

This sad state of affairs is where the Kalachakra initiation takes its cue.  By harnessing ritual and intention, the Kalachakra initiation at its highest level bestows a daily practice for awakening that an army of practioners around the world are also engaging in. This collective kamma has the subtle effect of making the conditions of purifying bad kamma’s and unwholesome dhamma’s into virtuous ones.

Ultimately we feel this will have the eventual effect of producing a Dhamma centered world based on the natural laws of mind that the founders of the 969 Movement are striving to achieve.

By Piya Tan

“An elephant in the room” is an English metaphor[2] for an obvious truth that is being ignored. This meta­phor also applies to an obvious problem or risk that no one wants or dares to address. It is based on the idea that an elephant in a room would be impossible to overlook. As such, those in the room who pre­tend that the elephant is not there, either have chosen to avoid dealing with the looming issue or are unable to deal with it.

A vital test for practising Buddhism as a living religion is how we, as a Buddhist community, group, or even as individuals, solve or, at least, act on a real problem hindering Buddhist social and spiritual pro­gress. Most Buddhist groups (especially those of ethnic Buddhists) tend to ritualize Buddh­ism, see­ing it merely as a calendar of “activities” and “meetings,” and fulfilling our “roles and duties.”

Such activities and meetings lose their way into unrelated issues that tend to be merely “professional” or worldly in scope. Often, inexplicably, we (mostly ethnic Buddhists) then to compare ourselves to other dominant religions, often forgetting the Buddhist spirit. Instead, we should be working towards viable visions and actions of self-improvement in a Dhar­ma-mov­ed and sutta-based spirit.

We are often easily impressed by the proverbial emperor’s “new clothes” by way of academic titles, pro­fessional qualifications, wealth and social status, which we deem as defining a worthy Buddhist teach­er or speaker. Yet, despite such clothings and dis­guises, no matter how “new” or elegant, we still stand naked, unwit­ting, even unashamed and obli­vious before the Dhar­ma.

The problem is that even if an observant child were to point out our nakedness, we would clever­ly retort or trivialize it with a bad joke, or keep up a conniving silence. After all, he’s only a “child,” what does he know? And then in our nakedness, we catch a ter­ri­ble chill in due course, which might just prove fatal, or perhaps merely, disillusioning, for us.

The truthful and innocent child in the fairy tale of the Emperor’s New Clothes represents our uncondi­tion­ed self or higher mind that is capable of seeing true reality. This is our wholesome nature that sees both good and bad, so that we are able to discern them and choose the right one. This happens natural­ly, unless we have been swept off our feet by some external flood of greed, hate, delu­sion or fear.

Young children, as is well known, naturally love animals. This reflects our natural love and respect for life and to be in harmony with others and our environment. A truly happy child, in other words, is close to the Dharma, only perhaps he is still unable to articulate this goodness, but naturally lives this goodness until complicated by adult sentiments and loveless religiosity.

So we need to be humbly and comfortably dressed in the Dharma, and return the elephant in the room to his natural habitat. Buddhism is not an activity or a building; it is not about how much or how many we have, much less comparing ourselves with others and other religions. What we need to do is to culti­vate inner peace and outer harmony. The best way to do this is to know the Buddha, study the Dharma, and live the Sangha spirit.

Polite fiction

When we do not know the Dharma well enough, or are not moved by it, or worse, we reject it, we are likely to be motivated by fear, that is, a fear of failure, a fear of being rejected by others, a fear of of­fend­­­ing the rich and the powerful, a fear of those we perceive as being better than us, a fear of fear itself. Of course, as good people and better leaders, we try not to show our fear to others, per­haps fearing that they might feel the fear, too.

Often enough, we have become part of a Buddhist group not because we want to grow as in­di­viduals (we might not even be aware of such a need), but that it promotes our social status, or even provides us with some kind of economic gain. Or Buddhism is just one of many shiny but­tons on our coat of many colours. We prosper on the fiction that everything is or will be all right. No one has any problem, not in our community, anyway, we think. Moreover, we self-righteously claim that it is not polite to openly talk about problems, not openly anyway. Ours then is a veil of polite fictions.

A polite fiction is a social situation where all involved are aware of a painful truth, but pre­tend to be­lieve in some alternative virtual reality to avoid conflict or embarrassment. Polite fictions are close­ly re­lat­ed toeuphemism, in which an idea or an event, viewed as impolite, disagreeable, or offensive, is re­plac­ed by a pleasant or less offensive expression understood by both speaker and listener to mean the same thing. Academically, “polite fiction” has been observed way back to at least 1953.[3]

A common example of polite fiction is when a couple has just had a bad argument, after which the man absents himself from a prearranged social gathering. When asked about his absence, she gives the ex­cuse that he is “not well” or is detained by a more pressing matter. There is nothing serious­ly immor­al or problematic about such a reaction. Perhaps, we value pride of face and social harmony by avoiding open em­barrassment or conflict.

Another example would be that of a man who goes out drinking, but tells his family that he is merely go­ing for an evening stroll. Even though everyone in the family knows he will be going to the bar, and will come home drunk, they all pretend that he has actually gone out for a walk, and pretend not to notice his drunken­ness when he returns. Psychologically, this is also known as co-dependence.[4]

A polite fiction then is usually a form of psychological defence mechanism of denial.[5] It can be very mild, such as when it is meant to fool insignificant observers, such as outsiders or children judged too young to be told the truth. Such a truth may then become “an elephant in the room” (albeit a small baby ele­phant), so that no matter how obvious it is, those most affected pretend to themselves and to others that it is not so. This curious human weakness is often used as part of a humour motif in literature and drama, where one party tries to maintain the polite fiction while another tries to expose it.[6]

In real life, however, polite fic­tion is hiding the truth from others, and even from ourselves, so that we might actually accept the problem as being non-existent, until it is too late. We must see that the truth that a polite fiction tries to hide is often a symptom of a bigger problem or recurring pattern of prob­lems. As such, we need to see it in its broader context. A polite fiction tries to hide the pro­verb­ial ele­phant with his whole body with limbs outstretched, but the rest of the elephant is clearly in public view.[7] We need to return the elephant to its natural habitat.

R307 Revisioning Buddhism 79
[an occasional re-look at the Buddha’s Example and Teachings]
Copyright by Piya Tan ©2013

http://dharmafarer.org

[1] Source: Nana Titthiya Sutta (U 6.4), SD 40a.14 (3.1.5-6): http://dharmafarer.org/wordpress/wp-content/uploads/2013/04/40a.14-Nana-Titthiya-S-1-u6.4-piya.pdf 

[2] On metaphorical language, see Dh 97 Two levels of religious language, SD 10.6: http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/10.6-Dh-97-Religious-language-piya.pdf 

[3] Tom Burns, “Friends, enemies and the polite fiction,” American Sociological Review 18, Dec 1953:654-662.

[4] On co-dependence, see SD 24.10b (2.4): http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/24.10b-Gadrabha-Samana-S-a3.81-piya.pdf 

[5] On defence mechanism, SD 24.10b (2): http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/24.10b-Gadrabha-Samana-S-a3.81-piya.pdf 

[6] A classic example is that of the comedy Tartuffe (1664) by the greatest of French playwrights, Molière (1622-1673).

[7] See also Piya Tan, “New clothes and nakedness,” R267, 2012:  http://dharmafarer.org/wordpress/wp-content/uploads/2009/11/R267-121121-New-clothes-and-nakedness-99.pdf 

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“‘What is meant by ‘restraint of the sense-dominants’ cannot easily be grasped by those who regard it as quite a natural thing that the mind should dwell on sense-linked objects. Nothing could in fact be more unnatural. In its natural purity the mind abides in the calm contemplation of emptiness, which is the emptiness of alert expectation and not of impending sleep. A mind which sees, hears, etc., is a distracted, malfunctioning mind. (a) The sense-dominant deflects from the emptiness to which the mind turns in its pristine purity, and overlays it with some delusive and false appearance, which disturbs the even flow of wisdom. (3) The activities of the sense-dominants facilitate the discharge of instinctual drives and immensely strengthen the essentially unwholesome impulses, by stirring them up and providing them with a centre of organization. When this centre is removed, they are dispersed. It is therefore no wonder that ‘when he has left the door of the eye, etc., open’, all manner of unwholesome states ‘flood’, i.e. ‘pursue and submerge’ him.”

Metta is seen as the natural result of a flowering Buddhist practice. Wikipedia has a statement that is worth quoting in full that “The cultivation of loving-kindness (mettā bhāvanā) is a popular form of meditation in Buddhism. In the Theravadin Buddhist tradition, this practice begins with the meditator cultivating loving-kindness towards themselves,^[7] then one’s loved ones, friends, teachers, strangers, enemies, and finally towards all sentient beings. In the Tibetan Buddhist tradition, this practice is associated with tonglen (cf.), whereby one breathes out (“sends”) happiness and breathes in (“receives”) suffering.^[8] Tibetan Buddhists also practice contemplation of the Brahmavihāras, also called the four immeasurables, which is sometimes called ‘compassion meditation’^[9]”

However it should be noted that friendliness in itself is not the highest value in Buddhism (Conze, Buddhist Thought in India) nor does it appear in the Noble Eightfold Path, the Five Cardinal Virtues, the Six Perfections, or the Seven Limbs of Enlightenment. Nor can it be said that friendship with Muslims is essential to the success of Buddhism. Just as Nirvana is found through wisdom beyond metta, skillfully extinguishing the delusions and illusions in others can have the same enlightening effect.

The Pali word for delusions that characterize our dark age is avija.  Avija is translated as ‘ignorance,’ nescience, unknowing; “and synonymous with delusion (moha, s. mūla), it is the primary root of all evil and suffering in the world, veiling man’s mental eyes and preventing him from seeing the true nature of things. It is the delusion tricking beings by making life appear to them as permanent, happy, substantial and beautiful and preventing them from seeing that everything in reality is impermanent, liable to suffering, void of ‘I’ and ‘mine’, and basically impure (s. vipallāsa). Ignorance is defined as ‘not knowing the four truths, namely, suffering, its origin, its cessation, and the way to its cessation’ (S. XII, 4).

All beings who live in this ignorance are capable of the most regrettable kamma. This is the opposite of the Dhamma, adhamma: unrighteous, injustice, wrong conduct, and immorality. To act in ways antithetical to the dhamma or those upholding it is against natural law and criminal in nature. This fundamental lack of education on the Four Noble Truths is the most pressing matter of the 21st century should be the most serious issue of our time.  The delusions lead them to impure kamma and suffering upon themselves and their loved ones is the most obvious contribution of the world’s fastest growing religion. It is of utmost importance that this situation be rectified so that the metta of Buddha and the wisdom of Dhamma can shed light on this darkness and bring peace to them or the whole world will have to continue to suffer the consequences.

Surely not all of them will be mindful enough of the benefits of the Buddha’s teaching but those who’s eyes can be opened should be given every opportunity to join the Order and return to their countries to bring the flower of Dhamma to their nation of origin.

There are those who incorporate Dhamma into the religion of Christianity, finding comfort in Christ as the savior and mindfulness to access the inner reaches of virtue. There is no reason why a Muslim cannot find the wisdom of Mohammad quicker with a mind stilled in meditation. Along with protecting the faith from unacceptable proselytizing and forced conversions, I think this is the best approach for showing Muslims the metta of Buddhism. Ignorance is not limited to any race or creed of which any wisdom is notably lost among the wider Buddhist community of “friends, relatives, colleagues, neighbors, and paper citizens” who choose to celebrate holidays of ignorance bathed in oceans of blood.

The heart of this teaching is so important and so crucial for humanity ad so different, no other teaching places such prime importance on letting go of anger and hatred, which can on the whole positively influence every race, religion, and creed, can and should be taught to all people over all mediums for all time. The method or rather, patience, of Buddhists to wait for students to come to them has been a hallmark of Buddhist lineages for ages, but that means missing the great mass of humanity not so lucky has cost almost every Buddhist country to fall prey to sinister forces.

Buddhists in Western countries tend to view Buddhism as a “nice” philosophy with exotic oriental embellishments. Buddhists in Eastern countries tend to view Buddhism as something monks do in Temples. The fundamental effort of Buddhist theory and practice, cultivating the mind, is perpetually held in check by waves of beginners and cast aside when the work becomes overwhelming or too difficult. When asked about a different spiritual system of the 20th century, one of the first Western monks Allan Bennett replied “No Buddhist would consider it worthwhile to pass from the crystalline clearness of his own religion to this involved obscurity.” That point, about the crystalline clearness of Dhamma is fundamental to Buddhist ethics and philosophy. I think it is safe to extrapolate that if the observable benefits of a religion or spiritual practice is obscure of any sort, it lacks the wholesome clarity contained in the Buddha’s original teaching. Buddhists should highlight the miraculous and awe inspiringly simple gift of the Noble Eightfold Path to solving human problems in a completely wholesome manner. Indeed, Buddhist leaders are wary of suggesting that this approach is any better to any other approach. Comparing the benefits of Buddhist religious efforts and that of others is decidedly “unBuddhist.” But those differences do in fact exist. Ignoring that they exist does not make them de facto, vanish.

The failure of Buddhists in recent centuries, by personal or institutional failure to make the effort to bring Buddhism to a worldwide audience (an effort, ironically, only started by Christians and Western academics to explain the doctrines of native religions found by colonists) has led to a profoundly disappointing opportunity to alleviate suffering in the present world. How different would the word be today with the sangha in 17th century Britian? How could of the Czar’s been influenced in the 14th century? Today there is an entire lack of Buddhist missions in the countries of it’s early spread and in the present is at threat of being displaced in the countries it is currently widespread is testament of this fundamental failure of Buddhist missionary work. As the wheel of time progresses and global challenges test the very existence of humanity’s capacity to cope with environmental change we strongly believe only Buddhism has the full spiritual maturity to be able to solve the spiritual crisis of humanity. Without a global sangha to lead humanity to a purified moral life and unblemished mind, can leverage humanity away from the dark ordeal of terrorism and catastrophe that lurks behind every frightening news story.

It is up to Buddhists as a whole to choose whether they overcome this kamma with full understanding of the consequences of failure in the current historical epoch. We are greatful (yet saddened by the circumstances) by which the Tibetal Sangha in the 20th century but how this enabled the flowering of Buddhism in the West is heartening. But before a tragedy of equal proportions to the Tibetan diaspora is under threat in Sri Lanka, Thailand, and Myanmar, and we must do everything necessary to ensure the last remains of Buddhist culture get the support they need to continue the great work. We urge our brothers and sisters to meditate vividly on the consequences that you will bequeath to future generations if we are not successful in checking the damage of fundamental karmic mismanagement of Buddhist countries. Not believing that our religion contains the most precious Triple Jewel in existence in our hearts and minds is a mistake we cannot make again. Our mission is our religion and it is symbolized by the numbers 969.

Men who ‘go their own way’ have seen first hand how the social contract between men and women has been broken, arguably for decades, by a perfect storm of powerful interests groups and the self-deception of men and women across society.

These men engage in the activities peculiar to the individual such as physical activities, self-learning, and hobbies. In this article we would like to kindly offer men who find this society unrewarding a few suggestions from an ancient tradition of men that understand their concerns, have felt their pain, and have found ways to rise above worldly concerns. I believe that as men we are naturally inclined to engage in actions that provide greater merit and rewards than purely individual pursuits.

When men decide they have “had enough” of the poor prospects of companionship, they naturally gravitate to a more disciplined mindset that is almost a complete parallel to the Buddha’s Vinaya (Discipline) of monastic vows. This can be seen very clearly in the so-called levels or stages of development for MGTOW: Level 0 is awareness of the backward social position men are put to compared to women in society, Level 1 is a rejection of long term relationships with women such as marriage, Level 2 rejection of short term relationships and friendships, Level 3 is disengaging economically by failing to “feed the machine” with consuming nonessentials, Level 4 is social rejection by entering into isolation and hermitage. This is almost a step by step parallel to the stories of young men who joined the Buddhist community when the Buddha was still alive.

In Western countries, MGTOW can be seen as being a widespread social behavior at present whether it is done consciously or not. Average guys are uninspired by romantic pursuits and marriage rates have never been lower in the United States and Western countries and there is no indication the trend will reverse any time soon.

The overall political strategy of MGTOW seems to dry up (or maybe bleed) a society of the benefits of socially engaged men as punishment until that society collapses and a society based on respect for men’s interests is reestablished. That is a dangerous direction for men to pursue out of spite for the scornful actions of women. We believe there is a more harmonious way to achieve that goal from the results of the Buddhist faith.

As Buddhists, we have faith in the Buddha’s teaching to alleviate the suffering of being born through specific practices and commitments. In the 969 Movement, we are mostly Theravadan’s (‘the Elders’) who follow the oldest tradition of the Buddha to attain this goal by cultivating the wisdom revealed in the Noble Eightfold Path. The Noble Eightfold path can be summerized as cultivating the virtues of honor, self-respect, modesty, and gratitude, and the eradication of unvirtuous attitudes.

Liberating the mind from desiring unfavorable objects is the greatest possible virtue any man can develop. MGTOW are on the start of a wonderful journey of self-discovery without domestic distractions, the benefits of renunciation for those it appeals to is awe inspiring. The main problem with merely changing who one has social relations with is that it is just the start of the process of transformation. The real potential of a more meaningful change starts and ends within your mind. Buddhist men have methods and a tradition going back for 2,500 years of understanding the mind and its processes and how its self-defeating machinations can be overcome to produce the highest form of serenity possible. By learning to watch the mind, observe the mind, and developing a permanent letting go of disturbing thoughts the ultimate form of bliss can be achieved. The Buddha does not say to take his word for it, the Buddha says try it and see for yourself. Identifying yourself as a man who has gone his own way and “that’s it” cuts you off from a more noble pursuit. When or if the time is right, the MGTOW retire to the Level 3 or 4 stage of being themselves in peace. While doing so on ones own is certainly admirable, living in the forests and taking refuge in solitary bliss is an ancient Buddhist tradition.

However before we continue talking about what Buddhism is we should start most clearly with what it is not. Unlike the Catholic Church, there is no single entity that controls the doctrine of the Buddhist faith. Buddhism itself should be understood as a vast tradition with multiple strands of thoughts and practices of which not all are reconcilable in the details. Buddhism is also a very difficult path of learning. Since the mind is the wildest of animals and most mercenary opponent to tame, success in Buddhism is described poetically as requiring many life times of effort in order to achieve mastery. To confound matters, many if not most of what is called Buddhism is in fact not Buddhism but what some people at a certain time decided to reinvent and rebrand for their own purposes. Western men encountering Buddhism in Western countries will likely not see manifestations of Buddhism that will appeal to them. The reasons for this are complex and beyond the scope of this article but an introductory reading to Buddhism will be included below. Westener’s should be encouraged to visit Buddhist countries like Sri Lanka, Thailand, and Myanmar to get an authentic experience of what the Buddhist Sangha offers them as men. It is traditional in these countries for young men to become monks for a certain period of time before returning to lay life and as any institution goes there is every level of experience present. To their benefit, these men follow a strict code of moral development that is designed to make them better men. These countries (and their monks) are often disrespected by feminists as being ‘patrichial’ and ‘cis-centric,’ much as Catholic priests and nuns are referred to as father and mother in a spiritual sense. Long established monks (known by the title Venerable for twenty or so years in the Order) provide fatherly moral guidance to the communities they serve and depend on for their physical existence.

MGTOW that want to learn more will be advised to not just buy any book on Buddhism. Most books on Buddhism are highly misleading when colored by the personal opinions of the authors. This is particularly the case for modern American authors on the topic and they should be avoided until a traditional view of the Buddha Dhamma teaching is given. If any of this interests you further, the student of the mind is referred to the following titles:

The Doctrine of Awakening Julius Evola

The Heritage of the Bhikkhu Walpola Rahula

Buddhist Thought in India Edward Conze

The Foundations of Buddhism Rupert Gethin

Pali Canon – the Pali Canon is the oldest records of the Buddha that have survived. For five to six hundred years they were recited orally be men to preserve the teaching for future generations before it was written down. For the advanced student that wants to read the words of the Buddha himself we recommend to learn the language of Pali often referred to as the language of the Buddha. Be careful with any modern translations.

http://dragon-naga.livejournal.com/58499.html

In 1997, the official Myanmar Ministry of Religious Affairs on behalf of U Kyaw Lwin published in Mawlamyine, the capital of the south-eastern Shatat Mon, 40-page brochure with a brief and concise title – “969”. It was printed by the publishing house “Hla Hla Phet”, which translates as “the beauty of both sides.” In this book, U Kyaw Lwin tried to introduce Buddhism to the modern numerological component, which, on the one hand, would be understandable to ordinary Buddhists, on the other hand – would proceed from the fundamental teachings of the Buddha. Such a “digital code” with a high degree of inevitability, sooner or later was to appear in Myanmar Buddhism. The numbers (especially in tune and repeated – “kou kou-chow” – “969”) is easier to remember, and for a single number can stand a whole philosophical concept. A Myanmar with its traditional veneration of numerology (even at the highest level decisions are made ​​taking into account the combination of “lucky” and “unlucky” numbers) just was bound to express the concept of numbers. There was another reason – many mosques, shops and homes of Muslims in Myanmar are decorated with figures 786 – behind them the phrase “In the name of God the Merciful, the Compassionate.” According to Buddhist preachers, if you catches your eye and you figure 786 it mentally to yourself to read – you have to praise Allah. That is, you, the Buddhist, forcing someone else to pray to God.In the 786 numbers used to the numerological analysis myanmantsy saw another sinister meaning. 7 +8 +6 amount equal to 21 – which means that Muslims are going to make 21 centuries since the adoption of the total domination of Islam in the world. And mechanically reading the numbers on the gate of the mosque, or on the wall of the Muslim tea, Buddhist thus are programmed to accept this idea, and humility in front of her. So, Buddhist scholars and educated many Buddhists believe that our task is to counter the Muslim numerological programming something like this, but with the opposite sign.Myanmar has always been a country with a high degree of religious tolerance. In Yangon are a variety of mosques, Hindu temples and Christian churches and sects, and no one bothers to people in their religious rites and ceremonies – which at times, in the opinion of the European, look strange and wild (eg, bloody, public self-harm in people of Indian origin). Therefore the question of how to bring down the numbers 786 to the gates of mosques, or remove plates with this number from the walls of the question. Something had to give in return to a Buddhist, which caught the eye of “Muslim” is the number, it made ​​up for ten times before hitting him on the way Buddhist numerological symbol. So there was number 969. meaning of this number is very simple – as it should be. In Buddhism there is the concept of the “three treasures” (“Triratna”) – is the Buddha, his teachings (Dharma) and the monastic community (sangha). Buddha inherent in nine major qualities, dharma – six basic qualities and sangha – nine basic qualities. (More information on this topic can be found in Russian in Wikipedia – here: Although monks and say that the Buddha, Dharma and Sangha are countless inherent qualities, but it is 9-6-9 – these are the main ones. Essentially, 969 – is a mnemonic character abbreviation, which carries the information that the Buddhist must constantly remember. Nothing aggressive this number can not be held, and is intended to eliminate in Myanmar creates an imbalance between the Muslim and Buddhist numerology. In his pamphlet U Kyaw Lwin urged his co-religionists in every possible way to promote the 969 number and put it in the greatest possible number of locations for public viewing – on the doors of houses on the walls of cafes and shops owned by Buddhists vehicles (ranging from bicycles with sidecars that in Myanmar, called “Arctic cod”, to large buses.) In the opinion of U Kyaw Lwin and supporters of his monks, Buddhist, each time repeating to himself-encountered number 969 on the eye, thereby repeatedly expressed their respects to the Buddha in person, his teachings and the Buddhist monastic community. As Buddhist prayer – prayer is not at all from a Christian point of view (they do not have access to God the request, and in fact they are – is a set of some basic truths and behavioral norms, repeating that Buddhist thereby “programs” themselves to good deeds), it is clear that the number 969 could well be interpreted as the most brief and Buddhist prayer (though about the place of the number 969 in the modern Theravada Buddhism to Myanmar still debate.) That is, the book U Kyaw Lwin was not directed against any other religion, and probably was an internal affair of Buddhism. But, as always, there were people who engaged in a creative re-interpretation of the ideas expressed in the book. A a few years after the book U Kyaw Lwin, around 2000, in the sangha and the rank and file of the Buddhists began to circulate the text “The threat of extinction of race.” Just the word “race” in this case should not be looking for that aggressive and negative meaning that it sometimes has in the everyday consciousness of Russians, and certainly not worth it to read in the context of Nazi ideas of racial superiority. “national races of Myanmar” in the official propaganda for a long time, and traditionally refers to all nations and nationalities living in the country, their culture and religion affiliation. fact is, we are in the brochure was about the protection of national and religious identity myanmantsev – which in itself is quite normal and does not cause problems. In it were listed and commented 17 moments of good conduct for every Buddhist zischite their religion. Nevertheless, only couple of paragraphs was knocked out of the abstract and general didactic tone – they declared that protecting Buddhism, it is necessary to counteract specifically Islam. Precisely because of these passages of this brochure could never be legally published in Myanmar, since the call to oppose the Muslims straight fall under Article 5 (j) of the 1950, punishing religious extremism and incitement to religious hatred. According to this law, in the case of the pamphlet published author and publisher immediately got to seven-year imprisonment. Nevertheless, the book is circulating in “samizdat “variant, and, judging by the number of copies, enjoyed quite popular. basic principle of countering the aggressive expansion of Islam, according to the anonymous author of the pamphlet, was to “three failures.” First, you need to sever all business ties with the Muslim businessmen (in including not to buy anything from Muslim traders and not to use the services of Muslim masters). Secondly, Buddhists should not enter into marriage with Muslims. And third, it was recommended did not communicate with the Muslims, and to avoid even casual conversations. After the circulation of the text “Three out” so were associated with the movement of “969”, spontaneously arose as a reaction to the book U Kyaw Lwin, which came to be regarded as an integral part – with which not everyone agrees monks. Those who believe that “three out” should put into practice, indicate that they are not aggressive. Nobody calls on Muslims to be rude, to join with them to fight or organize pogroms. should simply ignore their presence next to him and ignore their business. And if they do not have buyers – sooner or later they will close their shops and leave somewhere far away from you. Supporting these ideas refer to the fact that such a practice – a classic embodiment of the principles of Mahatma Gandhi, whom no one could be accused of aggression or extremism. They point out that the campaign “969” from the outset assumed a peaceful cultural and educational focus. Within its framework, the monasteries were established in schools, where the monks explained the basics of Buddhism and the children talked about the rules of proper behavior in society. Throughout the country, the campaign was organized lectures and sermons of the monks. Homily for lay Buddhist monk in Myanmar are usually built on repetition. Shape “feedback” is what the crowd after the monk utters his last words, spoken before a pause, in which, as a rule, is the quintessence of the previous few sentences. So build dialogue with the audience – a rather effective method, and the monks that specifically taught. Repeating the last sentence – it is also an occasion to keep the audience in a permanent mobilization, and therefore – the audience does not sleep well and not distracted perceives said. One of Myanmar newspaper I read an article a sermon in Mawlamyine monk named U Vimala – one of the most famous orators of the campaign “969.” “” So, – he said – today we’ll talk about the number 969. ” He made ​​a brief pause, and then asked, “What are we today we say? ” “969,” – said in unison present.”About what?” – he said into the microphone, raising his voice. “969” , “Louder You must proudly and loudly chanting the numbers: Even if your votes from collapse ceiling of this room – we shall restore it! ” “969!” ” I think that those who have experience of teaching in the school, will appreciate the style and methods of work of the monk with the audience.But the most famous face of the campaign “969” was another monk, Ashin Virat. was born 45 years ago, July 10, 1968, in the town Chyaukse province Mandalay. I must say that Chyaukse known for another famous native – Senior General Than Shwe, and this lies on the old road from Yangon to Mandalay city (by the way, cozy , quiet and relatively clean) is still regarded as the patrimony of senior general, where all his family apart and for their family business. Therefore, the mere fact of birth in Virat Chyaukse spawned many conspiracy theories about what the monk is if not the Shwe , the group of related and influential fellow nominees who are interested in destabilizing the situation today in the country. these statements, in my opinion, quite flimsy – because that is the time when the head of Myanmar Senior General, Virat was behind bars. Moreover, the almost all the monastic life is not with Virat Chyaukse, and from Mandalay. Virat has not even received a full secondary education – he stopped to go to school when he was 14 years old. Since 2001, he was – one of the main promoters of the campaign “969” and one of the fiery its speakers. monk status allowed him to travel with lectures, sermons across the country, and so he became known in many parts of Myanmar. Sermons it is ambitious views were, as they say, “on the edge” – although it is entirely in the context of the peace ideology campaign “969.” However, in 2003 for incitement to religious hatred, he was sentenced to 25 years in prison, which allowed him to become in the eyes of the international human rights defenders and even a “prisoner of conscience”, the victims of the bloody dictatorship for their beliefs. Unsurprisingly, after the elections and the democratic transformation of the country Virat was included in the list of political prisoners to be released. This is why in 2010 he was released from prison on amnesty. 2012 was marked by violent events in Rakhine State. This conflict has radically changed the consciousness myanmantsev . victims of the extremists rohindzhya rakhayntsev thousands of Burmese and settled all over the country with relatives. Meanwhile abroad began a noisy campaign in defense of rohindzhya, and they were portrayed as peaceful people, which for no apparent reason attacked bloody angry Buddhist thugs and began to kill them. Websites Islamic countries were full of insults and curses against the Burmese Buddhist religion and the clergy. That is easy to imagine a situation where you, your nation and your religion on all sides insulted and accused with murder and persecution innocent people, and sitting next to you a man who has these “innocent people” burned the house and killed her mother and raped his sister. As a result of this – from the rejection of “come in large numbers” of public consciousness rohindzhya myanmantsev beginning of the evolution to a complete rejection of Islam as a religion at all. Radicalization public consciousness – it is always dangerous. Gradually formed psychology siege, widespread conspiracy theory (it was then just remember that 7 +8 +6 = 21). Under these conditions come finest hour Ashin Virata. Virat showed himself not only as a good speaker, and clearly knows how to talk to ordinary people (I have already said that an excess of education he can not boast.) It is also a very charismatic person, youthful, slim and open dispose of his charming smile.’s hard to stand out, as being all shaved bald and wearing a maroon monastic martingale. Nevertheless, Virat did it to the fullest. Incidentally, modern monks of Myanmar I know, perhaps, just one more example of such charisma – the older monk, Sayadaw Theological Academy Sitagu , whose name is Ashin Nyanissara. Nyanissare But already 76 years old, and Virat just joined the monastic age of maturity. And in my opinion, the relationship of these two Sayadaw now more fit in the classical scheme of a young offensive “nesistemschika” on the well-established “in the statutes” system (suspended – Bulk Putin, if understandable). Moreover, Virat no formal opposition to the older and less radical generation of monks in the current environment priobrtaet more and more storonik – demonstrated it met 227 most influential Buddhist monks of Myanmar, held in mid-June at the monastery Dhammaduta Chekinda Yama near Yangon. Actually opponents Virat was not there – even those who were unhappy with his style and methods of action, acknowledged that the issues that it raises, do exist and are critical to today’s Myanmar.Virat Popularity and contributed to two more events.

First – in the June issue of the American magazine “Time” a portrait of him with the provocative title “The Face of the Buddhist terror” was placed on the cover. This led to mass demonstrations in support of Virat across the country, and as a result the government has taken the decision to ban this issue of the implementation in Myanmar (he was also banned and Sri Lanka). And on July 21 near the site of the sermon Virat explosion and injuring five people. Virat was not injured, but the fact of the attempted assassination of a charismatic preacher further enhanced his popularity. Virat Sermons can now be found on the Internet (eg on YouTube) and they are widely sold throughout Myanmar on DVD-disks. Virat have its own interesting way of preaching. On many shots he sits, his eyes half closed and said slow monotone voice, creating the audience the impression that he gives a mystical revelation. He finds simple words to explain his position. If you come to a Muslim shop and bought something, he says – you left your money there, which immediately will be used against you your nation and your religion. buddlistke If a Muslim swears that he loves her and wants to marry her – do not believe him, he does it for the money, if he marries a non-Muslim, and turn it in Islam, he will receive a reward from the special fund of the Muslim. Muslims – the source of all the problems in Myanmar society, they behave arrogantly and offensive to Buddhists, and their main goal – the destruction of Buddhism as a religion, myanmantsev conversion to Islam and establishing Muslim rule over Myanmar. They do not choose the means to achieve this, and are the dirtiest and violent ways. This is why Buddhists can not sleep well, concludes Virat – can a man sleep in peace, if there’s a mad dog running around?

Such passages Virat prvieli to ensure that foreign websites it immediately dubbed “Buddhist Bin Laden” and compared with the Hitler. Nevertheless, despite its unfriendly toward Muslims rhetoric, Virat clearly emphasizes that he – totally against any form of violence, extremism and terrorism against Muslims, and that his main goal – to achieve the strengthening of the Buddhist religion and the Myanmar Nation by peaceful means. When I asked an acquaintance of the Buddhist, the owner of a small shop, why he supports the anti-Muslim rhetoric Virat and hung his portrait in the store (along with the sticker “969”), he said that Muslims are to blame for what happened. “We Virat just one, and the one against the violence against Muslims – and see how many preachers on the Muslim side, who calls us to kill and cut off our heads. “He recalls that even before the campaign began,” 969 “, many Muslims pointedly refused buy the products in his shop and insulting him shouting in the street, he products are “dirty” (“I guess they wanted to say that you do not halal products?” – I tried to clarify. “No, they shouted that the products it is dirty – and I have the cleanest shop around the block “). Myanmantsy believe that in colonial times, Muslims were “spoiled” by the British, which gave them more rights than the indigenous Burmese, to the Burmese did not feel themselves masters of the country. In massively in Burma were imported Muslims and Muslims prolitseyskie officials tolerate rudeness and arrogance and that obey that was insulting to the Burmese. They were followed by Muslim businessmen, who bought up the land from the Burmese peasants and Muslim workers from overpopulated India, deprived the work of many Burmese. For all the dislike to General Ne Win majority Burmans believes he did the right thing by giving the Burmese opportunity to feel what it is they, and not alien Muslims – the owners of the country. But these measures of General Ne Win’s just initiated the topic “oppression of Muslims” in Myanmar. Campaign “969”, as well as any non-structured movement that is going through its ups and periods of calm. now – a relatively “peaceful” period. Buddhists, pasted stickers with the numbers 969 on his taxi and Arctic cod, gradually realize that so they may lose Muslim customers – which are often richer Burmese Buddhists and therefore willing to use a taxi. owners Muslim shops hiring salesmen to Buddhists – Buddhists and buyers come to these shops with a clear conscience. And recently I’ve seen in downtown Yangon, as a Buddhist Monk stitched torn bag a Muslim with a sewing machine, and they quietly talked about something and smiled. And I suddenly realized that if the monk decides in the surrounding areas, where a lot of studio and just street “stitched” with sewing machines, find a tailor -Buddhist, he runs the risk of a very long walk through the streets with a bag full of holes.

Often overlooked by Care Bears is the proper gratitude to the causes of their spiritual practice having a home to be practiced in. For example, Mahayana Buddhists don’t acknowledge that the origin of the previous decades that led to the flowering of Tibetan Buddhism around the world is mainly due to the humanitarian generosity of Christian countries that allowed persecuted Lama’s residency. Sure, some Western students would and have traveled to India and other places and take novice ordination but there would been a serious stumbling block without the actual Lama’s themselves to setup spiritual headquarters in Western societies. Westerners love to sell things and one of the things they sell is emotional coddling in easy to digest formats. Attend this workshop and become happy. Buy this book and let go of anger. Hear this talk, give up your grief with ‘the power of now.’ Although emotional healing may have an important part to play in Buddhist effervesce, such a result is more of a side effect of renunciation and is not related to the path itself. Buddhism is more likely to be found under a tree alone by yourself in a forest than in a meditation retreat. But the Care Bears won’t tell you that. Instead they will tell you everything you want to hear, for a price. Just like the Hallmarks cards Care Bears originally were sold for. They won’t tell you to give up everything who you are and everything that you own to make a robe out of garbage and meditate on the cremation of human remains until you come to a true understanding of your ultimate nature. But Buddha would.

Buddha expects his teaching to be difficult and in fact called it the Discipline (Rattana Sutta). What are colloquially called “warm fuzzies” is exactly what Buddha was not aiming for his followers to achieve. How can we set a course away from Care Bear power and towards the path? One can start by refraining from identifying oneself with the kamma of others, refraining from judgement on the kamma of others, holding the beliefs, thoughts, and actions of others to be the ultimate truth or ultimate good or ultimate evil. Relaxing the mind to point awareness inwards is a standard refrain on how to begin Buddhist practice but the mind, minds eye, and the sensation of feelings are not to be trusted. Western Buddhists in particular would be well advised to heed the advice on Dhamma from Venerable Bhikkhu’s who have become senior members of the Order through their diligence, merit, and compassion to others (above and beyond the discipline of lay teachers as laid out in the Dasa Sikkhapada). Another practice we encourage in 969 is learning the Pali words of the Buddha himself to grow spiritually. Learning to read and speak Pali is a blessing like a lotus we are very fortunate to have many resources available to us in the present day. Through constant repetition, discipline, and practice is the goals of Buddhism achieved. This tradition has been going on for over 2,500 years for the good reason that the results it claims to deliver on actually work when applied without error (Patisambhidamagga).

We owe it to ourselves and to our descendants to revere, share, and yes, take refuge, in the glorious light of the teachings of the Conqueror of Samsara.  We should refrain supporting partial Dharmas, and the emotional blackmail that stems from products like Care Bear Dharma that exist to manipulate emotions for financial gain and hinder the public further away from Nibbana. Especially when they describe themselves as Buddhists.