lotusinthemud

ICHINEN - a reflection by Dharmavidya

Dharmavidya writes:

There are those who say that to enter the Pure Land one must make a whole life of saying nembutsu and recite many millions of times. There are others who say that one utterance is enough. There are those who say that the salvific power of nembutsu is complete in itself and the mind state of the person who utters it is of no account and there are others who say that it is the state of mind that matters and the form of the nembutsu is incidental. Are these views capable of reconciliation and does it matter?

 

Honen wrote a famous verse to the effect that the light of the moon enters every hamlet in the land, but only those who look up and gaze upon it then carry it in their heart. There is beauty all around, but only some see it. Conversely, everybody is carrying heavy karma, but some are able to make light of it while others experience endless misery. Thus, we can see that the inner dimension and the outer dimension are not the same.

 

A person who has deep and true faith does naturally, yet incidentally, experience benefit here and now in this very life, even in the midst of samsara. The person who is full of doubt, but yet recites the nembutsu gives evidence of some spark of faith hidden in the midst of inner darkness. Yet true faith actually emerges only from that very darkness. The person who seems to have no ounce of spirituality, must, nonetheless, live a life and encounter reality. The Dharma works upon one even when one is in complete wilful ignorance.

The Vitakka Santhana Sutta

The Vitakka Santhana Sutta could be seen as a way of marrying self-power and other power practice or of prioritising them such that the former is in the service of the latter rather than the other way round. The basic philosophy of other power rests upon the fact that one does not have the ability to enlighten the mind by one's own power even though the mind intrinsically has the capacity to be enlightened. The efforts of a deluded mind will always be, in varying degrees, deluded. The ego's desire to be an enlightened person is still egotistical. Therefore one entrusts oneself to the transfer of merit from the Buddha and, to this end, one adverts the mind toward that source of grace. However, inevitably, even when doing so, deluded thoughts creep in and one then may have a struggle with oneself. This is described in the sutra. Of course, the stronger one's faith the less this happens and the easier it is to overcome the difficulties that arise.

Namo Amida Bu.

~ Dharmavidya

Journey Work

Dharmavidya David Brazier:

Modern people often think that they can control their feelings and moods independently of their lifestyle and life events. Commonly they attempt to do so by taking medicines and this often leads to a deterioration in health.

 

This attitude is a result of the medicalisation of psychology. The psyche (chitta) responds to experience. Different people do respond to similar experiences differently, but this is not a manifestation of illness, it is mostly a difference of character. There is a basal temperament that a person is born with and then there are the cumulative effects of how they deal with the miscellaneous circumstances that come along. We have a tendency to repeat. If I have been a coward once, I am likely to be a coward again. If I have been brave once, I am likely to be brave again. 

 

In life one is tested by events and the results of one's responses tend to be cumulative.. Things happen. When something happens one has to respond. This means that one exercises one’s will. Intentional action has consequences in the world and in the mind. In every moment of life something new is possible, but the drag of habit is strong. Rather than living out our creative possibilities we tend to go round in circles.

The State Of The World At The Start Of 2024

Dharmavidya David Brazier - a reflection:

 

We all, of course, hope for good things in the year to come, but I think that most will agree that the state of the world is currently on the slide. One surely has to start from the fact that we face a serious ecological problem. All the time it is creeping up on us. We all see the signs. We read about  extreme weather events and natural disasters, the fires, floods, desertification, droughts, melting ice, rising sea levels, loss of biodiversity, storms, pollution, extinctions and so on. One would think that faced with such a challenge people would pull together, cooperate and act decisively, but we all know that this is not happening - at least not to a degree likely to be effective. There are innumerable good projects, but they are too little in the face of the scale of the problem.

 

So what is happening. Well, again, I am not saying anything that is not obvious to everybody in pointing out that the world is currently becoming more and more divided and bogged down in conflict. Rather than uniting, we are dividing. At the end of the twentieth century some people were talking about "the end of history". The fall of the iron curtain had left Russia weak, humiliated and dismembered. Most countries welcomed the end of the Cold War and they reduced military spending. There was a sense of hope around. At that juncture the USA took advantage of the situation, increased its military spending and  positioned itself as the sole super-power. Were we at the beginning of the "American Century"?

 

We all know that things have shifted a bit since then. In particular we have seen the rise of China which looks likely to continue. Most commentators think that China poses the biggest challenge to US domination. Responding to this, the USA has tried hard to encircle China in the same way as it used to encircle Russia, but China keeps growing and increasing its military strength. It is nowhere near equal to the USA yet, but the gap narrows. In the first decade of this century we thought that this process would continue, but that it would be a long time before China caught up. Since then, however, two big developments have tipped the scales a bit faster than we were expecting.

 

Firstly, Ukraine. The USA since Clinton has kept pushing NATO's eastward expansion. Russia protested endlessly, but the West was so used to the idea that Russia was now a spent force that nobody listened. However, under Putin, Russia has regrouped and got back onto its feet. The breaking point came when it was proposed that Ukraine become part of NATO & of the EU. Russia could not stand by and let this happen. War broke out and continues. Initially the Ukrainians, with American backing, did much better than anybody expected, but the Russians have learnt how to fight this kind of war and the tables are turning. The war will probably go on for several more years and Ukraine will be devastated. The most significant effect, however, has been that it has driven Russia into an alliance with China. In terms of the primary world conflict this strengthens the Chinese side considerably. 

 

Secondly, Gaza. The USA, already committed to major expenditure to shore up Ukraine, is now suddenly also committed to another major conflict. How long will this one go on for? How much American resources will it drain away? There is plenty of reason to think that this conflict is not going to be over in a few weeks as was originally thought. Not only that, but the ferocity of the Israeli response is causing much disquiet all around the globe. This is costing America a lot in lost  goodwill. In the Global South (what we used to call The third World), sympathy is largely with the Palestinians. This is all very good news to China which has been courting support in those non-aligned countries for some time.

DIPLOMA IN BUDDHIST PSYCHOLOGY

www.buddhistpsychology.ning.com

 

“DIPLOMA IN BUDDHIST PSYCHOLOGY”
A FOUR & A HALF SEMESTER PROGRAMME

Course leader: Dr David Brazier

Tutors: Dr Iris Dotan Katz (Israel), Dr Yaya de Andrade (Canada, Brazil), Kimiko Nita (Japan), Nati Menendez (Spain)

 

A unique and in many cases life changing learning experience working with a highly talented team, to develop skills and knowledge and to contribute to the on-going development of applied Buddhist psychology.

 

Theme: Buddhist Psychology has been developing over the past 2500 years. This unusual independent programme presents this wisdom in a form accessible to modern people. The programme based primarily upon the work of Dr. Brazier, has been developing over three decades and has been run in Korean, Spanish and English, It is continuously revised and updated in the light of changing circumstances (covid, zoom, etc.), student experience, and new research and studies. The 2024 intake will be the third run of the current iteration of the course and students will have some interaction with those who are one or two years ahead of them.

 

The programme presents Buddhist teachings as a psychological medium. This is not a course on using Buddhist techniques to assist Western style therapy, but rather an in-depth examination of Buddhist wisdom applied as psychology:  the spiritual path from a psychological point of view and  psychological work from a spiritual perspective. It imparts important, liberating, interpersonal skills, personal insight and develops Buddhist compassion.

 

Format: 

• Study Material: theoretical and stimulus material, mostly text, but also including audio and video items, is presented on dedicated web pages with associated experiential exercises for students to perform and report back on.
• Co-operative Learning - students see and comment on each other's work.
• Seminars by zoom every two or three weeks led by staff with time for student inter-action.
• Individual Tutorials.
• Peer Learning  Groups. A vitally important part of the course.
• On-line Weekend Workshops three times per year (January, June & October) with lectures, case presentation, experiential groupwork and topic discussions.
• Summer School: A one week optional in-person summer school is  offered in August in France

The course is divided into six week units called "Classrooms". Spring Semesters (February-July) contain four "Classrooms".  Autumn Semesters (September-January) have three Classrooms. Each Classroom contains three topics for study. There are 16 "Classrooms" altogether.

 

Content: The study materials introduce the major Buddhist teachings common to most schools of Buddhism presented as psychology, showing their applications in personal practice, interpersonal work, psychotherapy and society. The material is quite extensive and requires a minimum of three hours per week. There are no grades, but there are deadlines.

Suitable for: This is a programme for therapists who want to deepen their understanding of the Buddhist perspective,  for Buddhist practitioners wishing to learn a therapeutic and inter-personal way of applying the Buddhist teachings, and for all wishing to deepen their insight into their own lives and relationships with others.

 

Time Zones: Students come from many countries and zones. Seminars are generally repeated morning and evening European time so as to provide options.

 

Pre-Entry: We are aiming to start the next intake in February 2024 if there is a viable cohort of students registered. Students who book early may start to attend seminars from their date of enrolment but will not receive course materials until the intake date.

Staff: 

Dr David Brazier, psychotherapist and Buddhist teacher, author of  sixteen books including Zen Therapy and many other writings. Co-editor of the Oxford Manual of Meditation. English, living in France.

Dr. Iris Dotan Katz, clinical psychologist with a private practice in Tel Aviv has many years of experience in Zen and Pureland Buddhism and in socially engaged action and peacemaking.

Dr. Yaya de Andrade, a Canadian retired psychologist, originally from Brazil, lived and worked in Vancouver for more than 40 years. She has  special interest working with refugees, indigenous peoples, and other groups recovering from traumatic circumstances, wars and major disasters around the world. She currently lives near Toronto.

Kimiko Nita, clinical psychologist, specialises in work with children and young adults, has a private practice for adult clients in Tokyo, and a special interest in Naikan therapy. 

Natividad Menendez, counsellor and focussing practitioner, based in Spain.
Dr. Priti Vaishnav, from India, who has extensive experience in working in areas of social distress around the world offers administrative support

Fees:  £225 per semester (equivalent to £1025 for the whole course over two years and three months).

 

To Register an Interest: Please write to Jisshas <[email protected]>
giving: Full name, Date of birth. Street address. E-mail address. Details of your background in Buddhism (if any). Details of your background in psychology/therapy (if any). Your reasons for interest in the course.

Remembering Amrita

Today is the 15th anniversary of the death of my astonishing friend and Dharma sister, Amrita.

Here is the obituary that Caroline Brazier wrote:

The Rev Linda Amrita Dhammika, who has died aged 50 from an asthma attack*, spent her life working for the destitute, the sick, and for animals, principally in Africa.

Her mission culminated in the founding of the Tithandizane primary health care project at Kamulaza, Zambia, which she built from 1997 onwards into a thriving centre serving 72 villages. Five hectares of land were made available; charity grants were found; villagers contributed labour; and five buildings were constructed. Today, the centre provides medical care, training, counselling and community services.

Linda Dolan, as she was born, grew up in Eccles, Manchester, trained as a laboratory technician and qualified as a teacher in 1978. Doing VSO in Nigeria (1981-83), she saw the importance of primary health care and community involvement in empowering people. In 1985, she worked at Balaka leprosy hospital in Malawi. In 1986-87 she was a community worker with the elderly in Salford. From 1988, her work focused on Zambia. She became a Buddhist, adopting the name Dhammika.

For many years she was projects officer for the International Buddhist Relief Organisation (IBRO), and in 1998 she met my [former] husband, Dharmavidya David Brazier, a priest from the Pureland tradition, took vows with him and became a member of the Order of Amida Buddha. In 2004 she received a further ordination, becoming a chaplain in the order. She conducted marriages and funerals, and offered spiritual counselling, education and support to Zambians. IBRO and the Amida Trust, a UK-based Buddhist charity, supported her.

Amrita's Buddhism took particular shape in an intense concern for animals. She campaigned for vegetarianism, cared for animals wherever she went and was not averse to sharing her living accommodation with baboons or other rescued creatures. She was a walking example of kindness and harmony between species.

In 1993 she started the first rural self-help group for HIV-positive people in Zambia. Three years later, she set up a free nursery school in Dar-es-Salaam, and worked to help Aids victims in Thailand. Her other activities included projects to create bore holes in rural areas of Africa, the conducting of immunisation, dental, eye care, family planning and health information campaigns, and improvements in nutrition, sanitation and education. In 2001, Manchester University awarded her its John Owens award for work in Africa. Following the tsunami of December 2004, she travelled with a Muslim friend to northern Sri Lanka to help Hindu victims in a demonstration of inter-faith solidarity.

She is survived by her husband John Edwards, whose Buddhist name is Sudana, and her adopted daughter Perry.

:: link

David Brazier [Dharmavidya] wrote: 

We, here at The Buddhist House, have just been communicating via Skype with our friends in Zambia. The funeral of Reverend Amrita Dhammika took place yesterday morning. She was buried with full ceremony. For two nights prior to the ceremony there was dancing around her coffin and lamentation. The ceremonial which took several hours was a mix of Buddhist and local custom. Sr Modgala and Willemien Hoogendoorn took a central role in the proceedings which were appropriate in all respects. Well over one thousand people attended. Amrita was dressed in her Ngoni costume and her Buddhist robe when her body was laid to rest. The inspiration that Amrita has given to the people of this afflicted part of Africa is immense. She was an indefatigable worker for compassion to all sentient beings - a true bodhisattva - and she gave her life for them.

*It now seems that the cause of death was in fact malaria rather than asthma as originally reported.

 

We, here at The Buddhist House, have just been communicating via Skype with our friends in Zambia. The funeral of Reverend Amrita Dhammika took place yesterday morning. She was buried with full ceremony. For two nights prior to the ceremony there was dancing around her coffin and lamentation. The ceremonial which took several hours was a mix of Buddhist and local custom. Sr Modgala and Willemien Hoogendoorn took a central role in the proceedings which were appropriate in all respects. Well over one thousand people attended. Amrita was dressed in her Ngoni costume and her Buddhist robe when her body was laid to rest. The inspiration that Amrita has given to the people of this afflicted part of Africa is immense. She was an indefatigable worker for compassion to all sentient beings - a true bodhisattva - and she gave her life for them.

*It now seems that the cause of death was in fact malaria rather than asthma as originally reported.

 

Amida Shu Pureland Buddhism (Amida School) Definitions

Q: What is Amida Shu

Dharmavidya's Answer: Socially engaged Pureland Buddhism, a generic, religious spirituality animated by the energy of Amida Buddha. Amida shu has three basic teachings: the trikaya nature of Buddhas, the bombu nature of adherents and the nembutsu as principle practice. The core teachings of Amida shu are found in the Larger Pureland Sutra. Amida Shu is an other power spirituality.

Q: What is other power?

A: Other power refers to the Buddha's teaching of 'dependent origination', according to which all things arise in dependence upon causes and conditions. This means both that the causes in our karmic history will always cause us to be bombu and also that there are other causes that can, nonetheless, empower our spiritual life. All of these - our own karmic history and our openness to the healing power of Buddhas - are outside of ('other' than) our present self. We are both victims and beneficiaries of other powers. When we take refuge in the healing power of a Buddha it is as though a seed were planted within us that will then grow by itself. We then become a tathagatagarbha, or 'buddha-womb' within which the seed of Buddha gradually matures. Calling upon Amida Buddha is thus like allowing oneself to be impregnated by the Buddha's healing power which will then grow of its own accord. Amida Shu thus relies upon a subliminal process of spiritual growth.

Q: What does the Larger Pureland Sutra say?

A: In brief, it is the story, told by Shakyamuni Buddha to his disciple Ananda, of a bodhisattva called Dharmakara who establishes a Pure Land and thereby becomes Amida Buddha. Included are Dharmakara's prayers that describe the nature of that land as a place where there are no hells or places of punishment, no discrimination or disadvantaging of particular social groups, no war or oppression, only opportunity for spiritual advanement and enjoyment. Dharmakara also promises that he will bring to his realm anybody who sincerely calls upon or takes refuge in him. The beings in Amida Buddha's Pure Land are all either shravakas or bodhisattvas. Thus the sutra specifies the calling of Amida's name as the means by which an affinity is created between oneself and the Buddha and also provides an archetypal example of how, in the case of Dharmakara Bodhisattva, such a connection eventually ripened into the creation of a Pure Land and full Buddhahood.

Appeal in aid of Amida India

Download Amida India Appeal 7th July

Below you will find a message from ITZI and the Amida Trustees, who are fundraising in support of our sangha in Delhi.

*****

We, the trustees of ITZI*, would like to tell you about the Amida Sangha in Uttar Pradesh and Delhi.

The Sangha began over thirteen years ago, when Rev Sahishnu and Acharya Modgala were invited to go to Delhi to carry out an educational programme which taught English to Dalit children on the streets of Delhi. The Dalits – or so-called ‘Untouchables’ – are the lowest caste in the Indian system and have been subject to the most extreme prejudice, seen as less than human, worthy of no respect and restricted to work regarded as unclean. Dalits generally live in great poverty and often fear for their lives, especially if they challenge the system. The Dalit community told Dharmavidya that learning English is an essential first step to improve the prospects of Dalit children.

The educational programme was a great success, teaching English to many dozens of street children and their Dalit families, and helping to gain respect from the local authorities.

The Delhi sangha grew as the fruit of this work. Children and their families asked for classes in Buddhism and then became Buddhists, inspired particularly by the legacy of Dr Ambedkar’s Dalit Buddhist Movement, which sees Buddhism as a way out of the Dalit predicament.

When Rev Sahishnu retired in 2014, Rev Suvidya, a local member of the Dalit community, was ordained as a full minister and took over the leadership of the project, to great success. A local organisation, the Amida Buddhist Association (ABA), was set up at the same time and now oversees the work of the project. In 2016, new premises were rented to become the sangha’s first Dharma centre.

Rev Suvidya runs three busy weekly children’s classes in three different locations, teaching English and Buddhism, as well as leading two adult/mixed family services. He also makes regular pastoral visits to Buddhist families and others needing support.

Since 2014, Amida Trust has supported Rev Suvidya in his work by providing him with a modest allowance and paying the Dharma centre rent. However, the Trust now needs to find additional donations to maintain the level of financial support needed to sustain this wonderful project. Given the financial impact that COVID-19 continues to have in the Dalit community...

We need your help. 

Please help us to support Suvidya, Suando, Sudoshin and the community by making a donation today. 

No matter how small, your contribution will make a difference and help us secure the future of this project. 

We would particularly welcome regular monthly contributions.
Even £5 per month would have a significant impact.

 

Donate Help Bestow Contribute http://www.amidatrust.com/india/donate-now

Read individual stories http://www.amidatrust.com/india/ 

More Info  https://www.facebook.com/AmidaDelhi/ 

Contact Susthama [email protected]

Yours gratefully, 

The trustees of ITZI: 

Dharmavidya David Brazier, Cordelia Grimwood, Rachel Joyce-Gibbons, Geeta Chari, Susthama Kim

The trustees of Amida Trust:

Tony Danford, John Croxon, Pam O’Brien, Ian Summers-Noble

*The International Zen Therapy Institute, ITZI, is a consortium of trainers and centres around the world dedicated to the development and dissemination of education in Buddhism, Buddhist Psychology and related approaches to spirituality, therapy and personal growth.

*****

Dharmavidya writes: (with reference to the podcast he sent out today):  It concerns a topic upon which there was a good deal of discussion in the Zoom groups last weekend.

These podcasts go out to members of Amida Shu and over a hundred other people who have requested to receive them.  They, and the associated zoom meetings, are all offered free of charge.  If, however, you would like to make some donation, I would prefer that you send it to support Amida work in India.  (:: link)  I hope you will give generously to this request for funds as there is a great need and the more resources they have the more they can do.

Dharmavidya's Buddhist Podcasts and Zoom groups

Dharmavidya writes, on issuing today's podcast:

A full list of podcasts in June is :: here

To receive the podcasts  :: contact Dharmavidya


GROUPS NEWS

There are  three "friendship, support and learning" zoom groups.. All three meetings are 90 minutes long.  Do come and join in.

Amida Shu Interest Group
On Sunday at 11am Rome time (11.00)
This group is open to anybody, but will be most relevant to people who receive these podcasts.  There is often a talk about a topic related to one of the recent podcasts, plus time for discussion in break-out groups and for questions and sharing in the whole group. This group meets each week at the same time.

Amida Shu Friendship Group
On Sunday at 8pm Rome time (20.00)
A similarly open group with a more conversational style.  Topics include podcast themes, current affairs and Pureland practice. This group meets each week at the same time.

Amida Shu Refuge Group
On alternate Saturdays and Mondays at 2pm Rome time (14.00)
This group is for Amida Shu members and others who have taken refuge and is primarily a sangha building group.  This group meets on Saturdays once per fortnight and on Mondays in the intervening week.

If you would like to attend any of these groups (or to receive the podcasts) :: let Dharmavidya know and he will send you the join code if you don't already have it.

There is now an Amida Interest Group meeting on Thursdays at 6pm (Rome) in Italian!  Contact  Angela Romani or myself for details.  And if you prefer Dutch, do contact Vajrapala, or I can put you in touch.  Also I'm still trying to find a few more people in the east (Asia/Australia) who might be interested in a fortnightly Buddhist Psychology interest group.

OTHER STUFF
On the ecological problem and how to solve the dilemmas that this creates for society, there are some good ideas in this little film from BBC
https://www.bbc.com/reel/video/p08hppxt/how-the-dutch-are-reshaping-their-post-pandemic-utopia
As she says, the "Doughnut idea" only really defines the problem; it does not, in itself, provide the answers.  Nonetheless, changing goals and changing the way we think about things can yield results eventually and help policy makers.

Namo Amida Bu
Dharmavidya

Echoes of Amida: Podcast by Dharmavidya David Brazier

Dharmavidya's podcast of 22 June 2020 (see below for details of podcasts and how to sign up for them)

Transcription thanks to Tineke Osterloh:

Though others kill, we shall be kind.
And by being kind we shall heal the world.

Though others steal and exploit, we shall be generous and hospitable.
And by doing so, we shall make a refuge for the world.

Though other spit forth hatred and incite to cruelty, we shall speak words of peace and understanding. And by that truth we shall cool the fire that is burning the world down.

Though others cheat and lie, we shall be truthful and honest.
And by doing so there will be an oasis of sanity amidst the madness.

Though there be some who seek to profit from anger and greed, we shall be content with what we have and use it for the greater good of all beings.
And by doing so we shall transmit a lamp in the great darkness.

And we shall do these things and be so, not through our own cleverness or special virtue, but simply by the power of faith.

By the power of faith, we can recognize the darkness that is in ourselves also, and by that modest self-appraisal we shall effortlessly and necessarily become a mirror for the Dharma.

For it’s not the arrogant who cool the fire of the world.

It’s not those who grow fat and rich who feed the hungry.

It is not those greedy for power who bring peace and reconciliation.

Sometimes it is good to shout out loud in the cause of goodness.
But shouting cannot go on all day.