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.

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.

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.

Mr. Warner knows Islam. In Islamic law, only three religions (“the people of the book”)  are afforded the sufferance of Islamic legal protection, Islam, Chistianity, and Judiasm. What this means in practice is that non-Muslim Christian and Jews are allowed to live unmolested as long as they pay a tax called a dhimmi to the Islamic authorities. The protections of paying the dhimmi tax is not afforded to religions said to be idol worshippers of which Buddhism is the most obvious in the present day (although Buddhists do not worship images of Buddha the point is moot in the legal proceedings to cut off a heretics head).

Bill continues that “Buddhist doctrine holds that we need both compassion and wisdom. But the wisdom aspect does not seem to be highlighted when the Dalai Lama says that the attacks are “very sad” while noting that it could be an act of a “few individuals” and “shouldn’t be considered something serious.”

Indeed, that would be like saying the attacks on Tibet by the People’s Army of China was an act of “a few battalions” and not “the Chinese government,” which would be a gross misunderstanding. Buddhists across the world must understand that their are people with the intention and the means to kill them simply because they are Buddhist. In countries like Myanmar, Tibet, India, and Sri Lanka this is already known. Less well known are the long list of countries litered with the corpses of Buddhists who’s compassion was without wisdom.

“If the Dalai Lama would pick up the clue phone, he would hear this: “Hello, the Buddhism that you practice, Vajrayana Buddhism, came from the Swat Valley in Afghanistan and where is Buddhism now? It has been annihilated from Afghanistan by jihadists. That same doctrine of jihad is annihilating Buddhists in Thailand today. Is that sad enough for you?” Jihad seeks to annihilate all religions in the territory that Muslims enter. And that should be considered as something serious.”

The same can also be said of Buddhists who have had to live through the terror of Communist movements in China, Vietnam, Cambodia, Mongolia, Myanmar, and India.

“But bombing Bodh Gaya has a down side for the jihadists. A few of the usual apologists may decide that if jihad means bombing Buddhists, then maybe, just maybe, there is something fundamentally wrong with Islam. Islam’s apologists have a lot more trouble in justifying the justice of jihad against Buddhists since the jihad is against their own political alliance. So bombing Buddhists may be a tactical victory, but it could a long-term strategic error but, only if the Buddhists and the apologists pay attention to murder of their own.”

There are Buddhists out there who refuse to be made victims by mad dogs and they are known by the number 969 for the nine qualities of the Buddha, the six traits of the Dhamma, and the nine precious jewels of the Sangha.

Historically however, Buddhist countries have tended to ignore massive problems in the zeitgeist under the guise of the virtue of non-attachment, often at the cost of massive suffering. It has repeatedly occurred that massive problems and calamities arise and are ignored or unresisted until the Buddhist population does not exist anymore. Examples of this can be seen in a curosry review of the history of Buddhist countries from Mongolia and Soviet Union in the 1930′s, Malaysia and Muslims, Tibet and China, China in the 20th century, India and Muslims in the 13th-16th century, British colonialism, etc, it is the same story every time: massive social problems arise at some point in time and Buddhists are unwilling or unable to take actions to fix the crisis or they surrender the results to the more vigorous actor until such a time that any positive outcome to the crisis is impossible.

The heart of the 969 Movement’s message and the sermons of Venerable Wirathu is simple: don’t ignore problems. By dispassionately analyzing the problems, the causes of problems, and the agents of problems with the scientific dissection of the Buddhist mind. We ask what is going wrong? What is the cause of the lack of Dhamma in every day life? Who is behaving through impure desires? What are their motivations? What do they want? Who is speaking the truth and who is lying? How can we counteract these actions (kamma) with firm kindness? And so on.

We believe that the process of purifying the mind is just as suitable for purifying society. If this was not the caee the principles and methods of Buddhism cannot be held to be universally true.

Since we believe our principles are of universal value, it is not only our obligation to offer Buddhist resolution to problems but it our obligation to insist that we have the solution to these issues with the right view of natural laws applicable to all sentient beings.

And that is how 969 will allow Buddhism to help humanity for another 2,500 years.

In the face of terrorism, it is exceptionally challenging and incredibly important to maintain the Right Intent. Even with the blood of our brothers still fresh on our most holy temples to lose the Right Intent is to lose the foundation of our religion.

This author proposes that when executed with the right intention, forceful means of stopping violence is a legitimate use of force. We must ask ourselves is allowing violence to occur onder our watch is for reasons of shock, fear, or uncertainty does not display skilfulness in  presence of mind, the same as reacting to violence in anger and rage. Surely it is the Buddha’s intent to teach the monks (his spiritual heir’s) to not cherish their life, to not be beholden to a long life, and to accept the dessolution of the body as a natural occurence all will one day experience. But that does not mean throwing away life unjustly. It means realizing when the right kamma makes it necassary to act. No one would propose that the Buddha would say to an injured victim, “this is your kamma for some action you have done, you must suffer accordingly.” The Buddha is not a nihilist or an existentialist. No, the Buddha would help the victim as he or she is able. We protect our temples, our bodies, and our minds from nefarious influences, but with a clear mind of what we are doing and why it will reduce suffering.

For more on this topic, the following is a different translation from “Sayings of Buddha”, Pilgrims Publishing, 2003:

“Simha said: “One doubt still lurks in my mind concerning the doctrine of the Blessed One. I am a soldier, and am appointed by the king to enforce his laws and to wage his wars. Does the Tathagata declare that it is wrong to go war for the protection of our homes, our wives, our children, and our property? Does the Tathagata teach the doctrine of a complete self surrender? Does the Tathagata maintain that warfare waged for a righteous cause should be forbidden? Buddha replied:

He who deserves punishment must be punished, and he who isworthy of favor must be favored. Yet at the same time the Tathagata teaches to do no injury to any living being but to be full of love and kindness. These injunctions are not contradictory, for whosoever must be punished for the crimes, which he has committed, suffers his injury not through the ill-will of the judge put on account of his evil-doing. His own acts have brought upon him the injury that the executor of the law inflicts. When a magistrate punishes, let him not harbor hatred in his breast; and a murderer, when put to death, should consider that this is the fruit of his own act.

The Tathagata teaches that all warfare in which man tries to slay his brother is lamentable, but he does not teach that those who go to war in a righteous cause, after having exhausted all means to preserve the peace, are blameworthy. He must be blamed who is the cause of war. The Tathagata teaches a complete surrender of self, but he does not teach a surrender of anything to those powers that are evil, be they men or gods or the elements of nature.

Struggle must be, for all life is a struggle of some kind. But he that struggles should look to it lest he struggle in the interest of self against truth and righteousness. He who struggles in the interest of self, so that he himself may be great or powerful or rich or famous, will have no reward, but he who struggles for righteousness and truth, will have great reward, for even his defeat will be a victory.

Self is not a fit vessel to receive any great success; self is small however, is large enough to receive the yearning and aspirations of all selves and when the selves break like soap bubbles, their contents will be preserved and in the truth they will lead a life everlasting. (This does not appear in the first version)

He who goes to battle, O Simha, even though it be in a righteous cause, must be prepared to be slain by his enemies, for that is the destiny of warriors; and should his fate overtake him he has no reason for complaint. But he who is victorious should remember the instability of earthly things. His success may be great, but be it ever so great the wheel of fortune may turn again and bring him down into the dust.

The doctrine of the conquest of self, O Simha, in not taught to destroy the souls of men, but to preserve them. He who has conquered self is more fit to live, to be successful, and to gain victories that he who is the slave of self. He, whose mind is free from the illusion of self, will stand and not fall in that battle of life. He, whose intention are righteousness and justice, will meet with no failure, but be successful in his enterprises and his success will endure. He who harbors in his heart love of truth will live and not die, for he has drunk the water of immortality. Struggle then, O general, courageously; and fight your battles vigorously, but be a soldier of truth, and the Tathagata will bless you.”

It also does not mean that the Buddhism path lacks ferocity. Many Buddhist temples contain ferocious spiritual guardians like the Singha Lions, Dharmapala, or Naga to scare away bad spirits or people with evil intent. In Western terms, the traditional Buddhist posture could be described like a dog that is ‘all bark and no bite.’ Unfortunately in this corrupt age, we need more than stone lions to protect our heritage.

This has profound effects on the actions and behavior of Buddhists that continually strive towards perfecting the virtues of the mind and releasing the bonds that tie the self to suffering.

Buddhists learn contentment with themselves and the world around them, accepting the fate they were born into and the responsibility their prior actions have led them to in the present moment. Lord Buddha’s teachings take this even farther with a path of discipline and the liberation to be gained from renouncing the causes of suffering including violence, sexual misconduct, intoxicating substances, harsh speech, and other causes of discontent. The Five Precepts of Buddhism are the following:

1. I undertake to abstain from taking life.
2. I undertake to abstain from taking what is not given.
3. I undertake to avoid sensual misconduct.
4. I undertake to abstain from false speech.
5. I undertake to abstain from drugs and alcohol that causes heedlessness.

The basic love of life and cultivation of modesty leads many Buddhist people to be content with a simple lifestyle, cultivate exceptionally morality, and not live in constant desire of material things. With these attitudes spread across millions of people around the globe, an untold amount of suffering is removed from society and long lasting social harmony can be assured.

These images are the huge stacks of signatures collected by monks in Myanmar for the Buddhist Defense Laws. As you can see, these petitions are very popular in Myanmar. This is what Buddhist activism looks like in action!

“Those absorbed insuch accusations as: “He/She/They abused, hurt, did me or us wrong ” whether right or wrong!, such foolish ones only prolong own pain by being obsessed by their own anger. However! Those freed of these accusations:”He/She/They abused, hurt, did me or us wrong ” noting: whether right or wrong – so what! – such clever ones stop own pain by relinquishing all anger.”

This quote is best understood as directed at solving disputes within the Sangha and not society at large. The Dalai Lama makes an interesting point that “As free human beings we can use our unique intelligence to try to understand ourselves and our world. The Buddha made it clear that his followers were not to take even what he said at face value, but were to examine and test it as a goldsmith tests the quality of gold. But if we are prevented from using our discrimination and creativity, we lose one of the basic characteristics of a human being.”

When speaking on the wellbeing of a democratic society, Lord Buddha said thus

”So long, Ānanda, as the Vajjians assemble in harmony and disperse in harmony; so long as they conduct their business in harmony; so long as they introduce no revolutionary ordinance or break up no established ordinance, but abide by the law; so long as they honour, revere, esteem and worship the elders(thera) among the Vajjians and deem them worthy of listening to; so long as the women and maidens can go about, without being molested or abducted; so long as they honour, revere, esteem and worship the Vajjian shrines, both the inner and the outer; as long as they allow not the customary offerings given and performed, to be neglected; so long as customary watch and ward over the holy men that are among them is well kept, so that they may have free access to the realm and having entered may dwell pleasantly therein, just so long as they do these things, Ānanda, may the prosperity of the Vajjians be looked for and not their decay.“

Social harmony is an explicit goal of the Dhamma. When social harmony does not exist, anger at crimes is a natural response to injustice, it is the goal of Buddhist training that anger is no longer possible. However the cause of justice must not be surrendered to rectify crimes and wrongdoing which must be confessed and punished for. Since he is not of samsara, Lord Buddha will always show mercy, he will always be compassionate, and he will always be forgiving. As such he is the perfect model for human behavior for us to model ourselves on. However it is the kamma of the authorities, and when lacking, the people, to insure justice be done and the Dhamma protected. Just as when the insane are placed in a hospital for their own protection, when people with infectious diseases are placed in quarantine, when criminals are put into prison, and when foreigners in detention camps, these merciful acts are done for their protection.

As Buddhists we believe that blindly following religious doctrine without discrimination and creativity is the source of untold suffering in the world. Carefully consider all words and supposed words of the Buddha in this context.

That is why 969 Movement is so important for Buddhist people and Buddhist nations. Without harming others, we help each other. Without harsh speech, we strengthen each other.Without poor choices, we enrich each other. This is the way it has always been done and a little more mindfulness and a little more effort can produce great benefit to all sentient beings. 969 means no surrender of our principles.