KUSALA ISUUE 2 - No Trees No Buddha by Kyle Kai Fu Neo

Issue

L E T D H A R M A E N G A G E S Y O U R H E A R T, S P E A K S T O Y O U R M I N D

NOVEM BER 2020 SECO ND IS SU E No Tree No Buddha

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L E T D H A R M A E N G A G E Y O U R H E A RT, S P E A K T O Y O U R M I N D

“Let’s look at our inner worlds — the personal struggles, the fears that fool us into believing that the rest of the world is normal. A magazine that focuses on real conversations around thoughts, feelings, emotions in our heads.”

RE A L RE A L RE A L RE A L

E X P E RIE NCE S P EOP L E S T ORIE S F E E L ING S

RE A L INS P IR AT IONS L IS T E N T O OUR P OD CAS T

FEATURES

Co n o r Bea r y

L aw Wen Hui

17th Karmapa

An environmental activist

A Singaporean artist who

A Tibetan Buddhist monk who

committed to creating opportunities

incorporates the basic principles

is promoting green practices in

for local economic development

and teachings of Buddhism

monasteries in the Himalayan

through the empowerment of

into a fictional character, SIHA, The

region.

community capability in Chiang Mai,

Wise Cat.

Thailand.

w w w. s oundcloud. com /k u s alama g w w w. k u s a l a m a g . c o m

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TABLE OF CONTENT S UPLIFT 76

FEATURES LET NATURE GUIDE YOU We often overlook that nature can provide the power

NO TREES, NO BUDDHA

THE 5 R’S OF WASTE MANAGEMENT RELEVANT TO BUDDHISM

Why are trees important to the Buddha?

of healing

TZU CHI: LEARNING HOW TO CO-EXIST WITH THE EARTH

How we can apply Buddhist teaching to implement the

How to protect our environment with the Dharma?

SLOW DOWN IN LIFE Ladakh is renowned for its remote mountain beauty and

5 Rs in our life?

distinct Buddhism culture

THE 4 ELEMENTS Each element is reflected on for its positive qualities, which one can relate to be used in the cultivation of loving kindness

LITTLE THINGS MATTER

STORIES

THREE KINDS OF RELATIONSHIPS What are three kinds of relationships Buddhism emphasizes?

WE ARE ALL PART OF THIS UNIVERSE His Holiness, the 17th Karmapa, talks about how the world needs both religion and science in tackling the “environmental emergency” of climate change

INDIVIDUAL PRACTICES RELATED TO THE ENVIRONMENT A list of individual practices begins with traditional forms

VOLUNTEER WITHOUT BORDERS An NGO that is committed to creating opportunities for local economic development through the

of Buddhist meditation

empowerment of community capability

HOW TREE ORDINATION SAVES THE ENVIRONMENT FROM FLAILING? Tree ordination is a symbolic ritual initiated by ecology monks

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SIHA THE WISE CAT

An artist who incorporates the basic principles and teachings of Buddhism into his artwork

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EDITOR’S NOTE Earlier this January, I was volunteering with an NGO, planting and watering trees in hazy weather, clearing and piling up the dried leaves to compost as fertilizers. That piece of land I was planting belongs to Don Kaew Buddhist Meditation Centre. In the midst of watering the trees, I noticed there are a few Buddha statues scattered around the forest. I can’t help but to wonder how trees are so closely connected to the Buddha. Without the trees, Buddha might not be awakened. Buddha gained enlightenment under the Bodhi tree. It seems like most of the major events that happened during Buddha’s lifetime are under the tree: his Birth, his Enlightenment, and his Mahaparinirvana (passing away). I think it makes sense to say, “No trees, no Buddha.” That’s why nature is important to Buddhahood. As a Buddhist, how can we not be more eco-conscious? How can we not develop compassion, not just for our mankind, but for nature too? In Buddhism, we talk about interconnectedness. We also emphasize three kinds of relationships—between humans and nature, between human beings, and the relationship with oneself. Imagine that one day, the forest is burned, the beaches are dry, and the earth is no longer able to produce crops. There isn’t any more fresh air, beaches for swimming, or food for survival. The basic necessities are taken away from us because we did not take care of our planet. As we are continuing to advance our technology, are there ways we can use it to take care of this planet we are living on? If not, why aren’t we doing something about it? In this issue, we will talk about how to be a more eco-conscious Buddhist, how nature can heal us, and we also interview inspiring givers who volunteer their time to give back to nature and heal mother earth one day at a time. We will explore more about these thoughts and how they can indirectly lead to selfhealing. When we don’t pay attention, we waste money, we waste resources, we waste time, and we waste our lives. when we are not mindful of this moment, time is wasted. Therefore, paying attention and trying not to waste is a simple mindfulness exercise we can do all day. The simple act of being mindful of not wasting can both help us to build better lives for ourselves and the world. Editor-in-Chief, Founder & Publisher: Kyle Neo

T he E ar t h is n o t ju s t our en v ir onmen t . We ar e t he E ar t h and t he E ar t h is u s . We hav e alway s b e en on e wi t h t he E ar t h. ~ T hich Nha t Hanh

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kyle@kusalamag.com

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There is no such thing as throwing away.

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When we throw something, it has to go somewhere else and hopefully it will become something else.

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TO DO LIS T: M A K E A K ITE O U T O F R ECYC LE D M ATE RI A L S K i te f l y i n g is a g reat way to c lea r yo u r mi n d , have fu n , a n d h e l p to re d u c e s tres s a n d a n xie t y. O bse r ve h ow yo u r mi n d is o n s t a n d by watc hi n g a k i te soa r i n the s k y.

C lic k he re o n how to make you r own k i te

You can’t do eve r y thing alone. J us t like you ne e d wind to f ly a k i te. I t ’s not jus t the k i te. I t ’s the wind too. - Kyle Ne o

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HERE & NOW BUDDHIST TEMPLES BECOME SOUP KITCHENS As Thailand continues its struggle to contain the novel coronavirus outbreak, Buddhist temples across the country have come to the aid of those in need. Nearly 1,000 soup kitchens, known in Thai as rong than, have been created in and near Buddhist temples in Bangkok. Read more

MONKS ARE FIGHTING CLIMATE CHANGE

GIVES THE GIFT OF ART This 10-year-old girl has singlehandedly managed to give the gift of art and joy to more than 1,500 kids in foster care and homeless

Buddhist monks in the Himalayas,

shelters during the COVID-19

Ladakh, are taking action against

shutdowns.

climate change, inspired by their devotion to His Holiness, Kyabgön

“Since she was seven, she was

Chetsang Rinpoche.

begging me and her dad to start a charity,” Chelsea’s mom, Candace

Several thousand people converged

Phaire, told CNN. “She was so

on the central plain of the tiny

persistent, every couple of months

village of Yerat, high up in the Indian

she would ask, ‘Are we starting

Himalayas to plant trees.

Chelsea’s Charity yet?’ When she was turning 10, she asked us again, and

we decided it was time to go for it.” Read more

PAPER FOR WATER Teen Girls Have Raised Over $1.5

day. Though origami ornaments may

Million for Clean Water Simply by

seem like a small way to fight such a

Embracing Their Love of Origami

worldwide problem, the teen sisters have managed to raise over $1.5

Isabelle and Katherine Adams are

million in water project funding since

the masterminds behind Paper for

they launched their nonprofit seven

Water: a nonprofit dedicated to

years ago.

funding clean water projects around the world by making and selling their

The youngsters are also now working

paper creations.

to hit 20,000 YouTube subscribers so they can use the platform’s

The 15- and 12-year-old girls were

monetization to raise even more

first inspired to begin their labor

money for water projects.

of love in 2012 after they learned about how many young women in

developing countries are unable to get an education because they are forced to collect clean water every

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SHORT FILM Bloom

This animation was made at SJSU by students of the Animation & Illustration department.

SOCIAL MEDIA IG: buddhism.wisdom Sharing Wisdom | Meditation | Enlightenment Awakening and Positive Inspiration contents

www.sjsuai.com Nadine, depressed and alone, has been living her life in the dark. A gift from a friendly neighbor gives Nadine something to live for. With a new life, Nadine has a chance to pay it forward.

BOOK GREEN BUDDHISM

Practice and Compassionate Action in Uncertain Times With species rapidly disappearing, and global temperatures rising, there is more urgency than ever to act on the ecological crises we face. Hundreds of millions of people around the

world—including unprecedented numbers of Westerners—now practice Buddhism. Can Buddhists be a critical voice in the green conversation? Leading Buddhist environmentalist, Stephanie Kaza, has spent her career exploring the intersection of religion and ecology. With so much at stake, she offers guidance on how people and communities can draw on Buddhist concepts and practices to live more sustainable lives on our one and only home. Get this book!

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MUSIC

FILM

Guqin Mu sic “ T he P ur e S ound o f Moun t ain and Wa t er ”

F ORE S T DH A RM A Directed by George Chang

Y u S h u i s h a n 于水山

From Buddha-Dharma, Luang Por understood that nature is very important. Preserving nature is to preserve our mind. In the 1980’s, villagers who lived at the mountain-top planted Poppy, which is the main source of opium, and cut down trees on a large scale. These actions not only destroyed the nature, turning the forest into a desert, but also caused a water shortage and affected the lives of many villagers living downstream who relied heavily on agriculture.

PODCAST B uddhi s m Guide

Karma Yeshe Rabg ye

Yu Shuishan is one of the master contemporary Guqin players and contributors. This album speaks to the core of nature with soothing melody and rythum. Classical Chinese music in its raw refined form. No cheesy extra frills, just a master and his instrument. Feels like poetry in motions. Pure is the right word to describe this album. From ths track titles, you may see how he is inspired by the nature.

Luang Por dedicated his whole life to the preservation of the Chiang Mai forest. He taught the villagers the essence of the Four Noble Truths, hoping that they would understand the importance of nature. He also personally led

This podcast is pragmatic, secular, and makes complicated Buddhist principles easy to

the villagers to conduct a series of construction projects in search of a water

understand. Yeshe spent several years in a

source, channeling the water to the village and a reservoir. All of these projects

monastery in the foothills of the Himalayas

helped the affected villagers to rebuild their lives and sustain the livelihood of the villagers in years to come. The flowing rivers and lush forests of the

Listen: https://open.spotify.com/ album/4VGPUEnR5CQi75qUQ9sIWN?si=hQQVmtLjSmuv3BzgKhFsLA

teaching young monks basic Buddhist philosophy and meditation.

Mae Soi Valley in Chiang Mai are his legacy—for which he was recognized by the United Nations Environmental Programme. This documentary tells his incredible story.

He now offers teachings freely to all in a manner that is unpretentious and clear. He does not demand students to blindly accept what he says, but instead invites them to examine their own minds and experiences to discover the validity of Gautama Buddha’s teachings. Yeshe quietly demonstrates Gautama Buddha’s teaching on compassion through the charitable trust ‘Sangye Menla’ that he founded in 2008 in Chandigarh, Northern India. The trust provides medical assistance

APP

and care to people from the Himalayan region in India.

INSIGH T T IME R

Listen: https://open.spotify.com/

Free to download, optional subscription

show/1sTbMpXmTfxJWsiT8Lnr7V

Everyone deserves access to a free daily meditation practice which is why they published the world’s largest collection of free guided meditations. The timer setting is so useful. It can customize the duration of the meditation with an interval bell sound that brings us back to the present moment as a reminder when our thoughts run wild. Available for iOS and Android

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WAT ERSIDE BUDDHIS T SHRINE

This is a place for Buddhist mediation, thinking and contemplation, as well as a place satisfying the needs of daily life. The building is located in the forest by the riverside. Along the river, there is a mound behind, which is a great stretch of open field and sporadic vegetable greenhouses. The design started from the connection between the building and nature, and it

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adopts the method of earthing to hide the building under the earth mound while presenting the divine temperament of nature with flowing interior space. A place with power of perception where trees, water, Buddha, and humans coexist is thus created. Planting the trees along the river perfectly, the building plan avoids all trunks. The shape of the plan looks like branches extending under the existing forest. Five separated and continuous spaces are created within the building by two axis, among which one is north-south going, and another one goes along the river. The five “branches” represent five spaces of different functions: entrance, Buddhist meditation room, tearoom, living room and bathroom, all which form a strolling-style experience together.

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T he Tr ee s

I am like a tree in a fore s t , full of leaves, blossoms w i t h f ruit . Birds com e to eat an d n est , an d animals seek rest in its sha de. Yet th e tree does n ot kn ow itself. It follows its own nature . ~ Ajahn Chah

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NO TREES, NO BUDDHA When Gautama Buddha was still struggling towards his enlightenment, he remembered his very first meditation under a rose-apple tree. As the sun moved through the sky, the shadows shifted, but the shadow of the rose-apple tree where he sat remained still. He felt a sense of pure joy.

Those familiar with the Buddha’s biography

feel any closer to the Truth. The turning point

know that all major events in his life took place

came when he almost died of hunger.

under the trees. He was born under a Sala tree where his mother, Maya, stood upright and

Soon after that, he attained enlightenment

grasped a branch with her right hand to deliver

under the Bodhi tree. Under the Bodhi tree

the child.

is where Buddha fearlessly manifested and proclaimed the Dharma. During the second

Young prince Siddhartha experienced his first

week after his enlightenment, in thanks and

deep meditation under a rose-apple tree. Years

gratitude to the tree that had sheltered him

later, the Buddha’s enlightenment took place

during his struggle for Buddhahood, the Buddha

under a spreading fig tree (thereafter called

stood without moving his eyes as he meditated

the Bodhi tree), while at the end of his life

on the Bodhi tree.

he attained Mahaparinirvana (Great Passing Physical) lying between two mighty trees, again,

There is one important aspect of the Bodhi

Shala’s.

tree for us in our practice. It provided a place of shelter for the Buddha as he sat for a week

Gautama Buddha attained enlightenment

dealing with all the distractions Mara (Devil)

(Nirvana) while meditating underneath a

threw at him. We too need to have a place of

Bodhi tree. A Bodhi tree is now a sacred place

shelter for our practice.

of worship for Buddhists all over the world.

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After Prince Siddhartha left the palace, he was

We need to create a good safe space for our

determined to discover the meaning of existence.

practices. There is the physical side; we can’t be

He studied with the best teachers of the day and

too comfortable in where we are and neither

lived the hard life of an ascetic. Yet he did not

can we be in a harsh environment, too hot, too

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T her e’s on e mor e imp or t an t a s p e c t o f t he B o dhi t r e e. I t pr o v ide d a plac e o f s hel t er f or t h e B uddha a s he s a t f or a we ek dealing wi t h all t he di s t r ac t ion s Mar a t hr ew a t him .

cold, too dark or too bright as it cannot provide a

The way the Buddha respected the nature

conducive space for the body.

provides a good example of his compassion, not just for the sentient beings, but also for

There is also the intangible side; the space

the planet we live in. We need to conserve the

should feel good and be a place of quiet

forest even when we do not live in the forest.

and peace where we can settle and take our

We are all interconnected. Trees provide us with

practice seriously. Under the trees, blending

oxygen and they absorb CO2 faster and use it for

into the nature helps us to get in the present

growth; old trees grow slower and thus attract

moments easily as we are more aware of the

less CO2.

surroundings, the sounds, the danger where animals might attack us at any moment,

In a scientific manner, forests have significant

unpredictable weather, the solitude away

value and benefits for human-beings. It is

from people; it allows us to look deep within

well known that trees produce sugars, filter

ourselves, letting the mind be more aware and

oxygen, and phytoncide chemicals by using

not forget the sight of impermanence which

carbon dioxide and water via photosynthesis.

encourages the mind to seek the Way.

In addition, forests are essential for avoiding direct sunlight under hot and humid conditions.

And after the Buddha’s enlightenment, all the

Without the trees sheltering the Buddha and

major events happened in his life was all under

providing the conducive environment for

the trees, from his birth till his Mahaparinirvana.

his cultivation, I wonder, would Buddha gain enlightenment?

Many Buddhist scriptures reference to forests. Buddha mentioned that trees and forests should

Without his enlightenment, would this world we

be conserved in a sustainable manner because

live in have been destroyed faster? I guess we

they are part of human life and told his disciples,

can only follow his insight by recognizing the

“Don’t cut down a tree or a weed in its natural

fact that if we don’t respond to climate change,

environment.” It seems that 2600 years ago,

it might be harder for our own and the future

Buddha had already provided us with the insight

Buddha’s enlightenments.

that trees are important.

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“ Wave is n ot a p rob le m to t h e ocea n, it ’s pa r t of t h e ocean . Sim ila r to t h e cha n g e s you fa ce i n life , cha n g e s is pa r t of life ”

T HE OCE A N

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A j ahn Chah

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WE ARE ALL INTERCONNECTED “We dep en d t hr o ug h t h e w h ole o f li f e on t h e s upp or t o f o t h er s — up on t h e na t ur al wor ld , up on o t h er p e ople , an d , s pir i t uall y, up on t h e t r adi t ion o f wi s dom t ha t ha s c ome dow n t o u s t hr oug h human hi s t or y. In t h e t r adi t ional B uddhi s t way, o ur dep en den c y i s no t a c au s e f or de s pair bu t r a t h er le ad s t o a s en s e o f won der men t an d g r a t i t ude.” — Dhar mav id ya Dav id Br a zier, “L i v ing B uddhi s m”

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“ We f or g e t t ha t na t ur e i t s el f i s one va s t mir acle tr an s c ending t he r e ali t y o f nig h t and no t hing ne s s . We f or g e t t ha t e ach one o f u s in hi s p er s onal li f e r epe a t s t ha t mir acle .”

“Our origins are of the earth,”

and individuals including Australia’s

Perhaps this is one reason that while

marine biologist, Rachel Carson,

John Seed, Burma’s Aung San Suu

so many other religions remain

wrote in Contemplating Science and

Kyi, Thailand’s Phra Khru Pitak,

focused on heaven above, Buddhists

Our Spiritual Bond with Nature. “And

America’s Joanna Macy and Gary

stay fairly down to Earth.

so there is in us a deeply seated

Snyder, Vietnam’s Thich Nhat Hanh,

response to the natural universe,

and His Holiness the Dalai Lama of

There are, however, voices that

which is part of our humanity.” In

Tibet. Buddhist teachings continue

support the separation of dharma

the same era, the anthropologist,

to inspire and inform the activism of

and state, or of meditation and

philosopher of science, and poet,

a new generation of environmental

activism. Disciples of the Buddha,

Loren Eiseley — a great admirer

leaders.

they propose, have a duty to liberate

of Carson’s — offered a consonant

their minds and leave the rest of

sentiment in his lovely meditation

If, as Thich Nhat Hanh says, it’s

the world alone. At one extreme

on reclaiming our sense of the

not Buddhism if it’s not engaged,

is the Pali scholar Michael Olds,

miraculous in a mechanical age:

then it follows that our individual

who considers hunger strikes and

enlightenment and societal harmony

other forms of aggressive physical

“We forget that nature itself is one

are inseparable. Inner peace and

protest as “extreme acts of anger

vast miracle transcending the reality

world peace, personal prosperity

that propagate wrong views claiming

of night and nothingness. We forget

and economic equality, personal

to be the dhamma.” Olds points to

that each one of us in his personal

health and planetary health—all of

the Middle Length Sayings of the

life repeats that miracle.”

these are illusory dualisms in the

Pali canon, where he finds the idea

eyes of the dharma.

that even when one is being sawed

Does meditating on your zafu help

to pieces by bad people, adopting

us deal with climate change, or are

So, are Buddhist environmentalists

a heart of anger is “not doing the

Buddhists getting away with “sitting”

who risk arrest by protesting

Buddha’s work.”

out the ecological crisis? It may be

coal fire or nuclear power plants

surprising to some that Buddhism,

practicing Buddhism, or are they

Tricycle founder and author Helen

often regarded as otherworldly and

practicing politics? Both, it turns out:

Tworkov in her Spring 1993 editorial

introspective, has been a launching

“Even if a bodhisattva investigates

suggests that some engaged

pad for environmental activism

the highest wisdom,” said

Buddhists manifest unhealthy do-

in the 21st century. Shakyamuni

Tsongkhapa, founder of the Dalai

gooder tendencies, harboring “Cub

Buddha’s 2,600-year-old teachings

Lama’s school of Tibetan Buddhism,

Scout and Brownie Buddhism.” The

have inspired the modern and

“one is not a proper bodhisattva

problem, as Tworkov sees it, is that

diverse ecological efforts of the Sri

unless one applies skillful means for

their “self cherishing identification”

Lankan organization, Sarvodaya,

the benefit of other sentient beings.”

as social heroes “takes precedent

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T he f r ui t s o f non-a t t achmen t ar e no t onl y linked wi th the g aining o f k nowledg e, the “incompar able s el f-awakening ,” s ay s the Dalai L ama , bu t ar e als o r ela ted t o “cr ea ting an ecolog icall y jus t and har monious s ocie t y.”

over the slow, often painful, process

2.100.1). Harris concludes that the

Lambert Schmithausen, is willing

of cultivating an open heart.”

Buddhist view of detachment does

to admit that Buddhist spiritual

not mean a withdrawal from striving

and everyday practice may

But is personal meditation practice

for truth, but a movement toward

contribute to a sort of de facto

a sufficient response to willful and

seeing the true nature of things

environmentalism, though he

wanton ecological destruction?

more clearly.

carefully points out that he doesn’t

Part of the problem lies in trying to

Some Buddhist scholars have taken

value in itself.” Alan Sponberg, in

answer this question using a modern

the position that while the world will

his essay, “Green Buddhism and

English term such as “detachment”

be demonstrably worse off if, for

the Hierarchy of Compassion,” says

as a translation for viraga—which

example, the black rhino becomes

that only when we have at last

has led many Buddhists to avoid

extinct, it is difficult to ground such

cultivated a significantly different

social engagement— when a closer

a view on a sound Buddhist footing.

state of awareness can we expect

translation of the word is “impartial”

In their final analysis, the goal for

to act in accord with the basic

or “freed from the passions.” In her

all life is cessation. But while the

interrelatedness of all existence.

book, Detachment and Compassion

Buddha spoke about the happiness

in Early Buddhism, Dr. Elizabeth

in nonaction, something he deemed

Simply attempting to change specific

J. Harris writes: “The question

an integral part of right effort, it is a

environmentally detrimental

would not arise for those thinking

misunderstanding to conclude that

behaviors will not work by itself.

exclusively in Pali, using terms like

the pursuit of liberation implies a

In fact, the Buddhist solution to

viraga and karuna [compassion]. It

lack of concern toward everything

the environmental crisis is nothing

would be evident to them that they

worldly.

short of the basic Buddhist goal

think it “establishes nature … as a

do not imply apathy or indifference,

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of enlightenment. The practice of

but rather the necessary freedom

The Buddhist scholar and activist,

advocating for and being an example

from attachment so that actions

Joanna Macy, claims that the path

of ecological responsibility is itself

do not become biased or partial.”

cannot be reduced to the personal

an effort toward realization.

What often passes for compassion,

ego. Arguing that “the pain we feel

she says, can cloak emotions of a

for the world is not reducible to

For this reason, the British monk,

very different kind: anger, closed-

individual needs and wants,” she

Venerable Khemadhammo, rejects

mindedness, or the wish to interfere.

concludes that the genuine teaching

the very term “engaged Buddhist”

of Buddhism is an awareness of

for posing a false distinction

Harris reminds us of a particular

universal interconnectedness,

between everyday practice

philosophical debate in which

mutual conditioning, and the radical

and social or environmental

the Buddha was challenged by

interdependence of all phenomena.

engagement. The fruits of non-

the assertion that the worthiest

This resonates strongly with what

attachment are not only linked

person is one who speaks neither

she calls “deep ecology,” as well

with the gaining of knowledge, the

in dispraise of the unworthy, nor

as with modern general systems

“incomparable self-awakening,” says

in praise of the praiseworthy. The

theory. By dismantling the separate,

the Dalai Lama, but are also related

Buddha disagreed, rejecting the

continuous ego-self, Macy explains,

to “creating an ecologically just

refusal to take sides, and argued

one is led to identify with and take

and harmonious society.” In other

that one who speaks in dispraise of

responsibility for the whole world,

words, with its famous insistence on

the unworthy and in praise of the

humans as well as all other beings.

nondiscrimination, Buddhism is a

worthy is best (Anguttara Nikaya

The German scholar of Buddhism,

discriminatingly ecological practice.

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THREE KINDS OF REL ATIONSHIP S Buddhism emphasizes three kinds of relationships—between humans and nature, between human beings, and the relationship with oneself. Buddha taught that human beings and their environments are interconnected at the deepest level, inextricably linked and interdependent.

L e t ’s look a t t hem one a t a t ime.

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B uddhis m v iew s human being s a s par t o f na t ur e. I f t he en v ir onmen t is de s t r oye d or deg r ade d , people c anno t s ur v i v e or hav e a g ood quali t y o f li f e. Buddhism teaches the concept of oneness of self and environment; the process whereby the mutually interrelated human life and its environment operate together in a creative way. The health of the environment depends upon a change in the awareness of each individual. By abusing the environment, people are also abusing themselves and the future generations. A tree falling in the forest indirectly changes the life of a businessman dwelling in the city. No man is an island. This is not just an environmental issue; if we delve deeper, our actions can be detrimental to the environment if we don’t practice the skillful means. This is an ethical dilemma and if you understand the dharma, nature and dharma are not separated. It’s all conditional upon each other.

In t er p er s onal r ela t ion s hip s in v ol v e r ecipr oc al k nowle dg e , a t t r ac t ion , c ommunic a t ion , s uppor t , dialog ue and t he po s sibili t y o f c ollabor a t ion t owar d s enlig h t enmen t . The Buddhist path can be easily mistaken for a solitary affair in which the practitioner strives for personal enlightenment independently. Rather than cutting us off from one another, this path brings us into the web of life more fully, illuminating the intricate nature of our relationships with one another. The Buddha also places immense emphasis on the company we keep. He repeatedly extols the benefits of associating with wise friends, Kaliyanamitta. He waxes poetic: just as the dawn is the precursor for the rising of the sun, so too having a good friend is the precursor for developing the Noble Eightfold Path (SN.45.29). The people we meet can either be a lesson or a blessing.

T he r ela t ion s hip y ou have wi t h your s el f i s cr ucial to your ow n wellbeing and al s o to cr ea ting heal t h y and happ y r ela tion s hip s wi t h o t her s . When we study Buddhism, we are studying ourselves—learning about the nature of our own minds. The emphasis is not on something supreme; it is on practical things like how to live daily life and how to integrate it with the mind so that the mind remains peaceful and healthy. In other words, the emphasis is on experiential knowledgewisdom, not dogmatic views. KUSAL A 38

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INDIVIDUAL PRACTICES REL AT ED TO T HE ENVIRONMENT A li s t o f in di v idual pr ac t ic e s mu s t b e g in wi t h t r adi t ional f or m s o f B uddhi s t m e di t a t ion (an d clo s el y r ela t e d pr ac t ic e s s uch a s chan t ing ) . Me di t a t ion c an s er v e a s a v ehicle f or ad v an cing s e v er al en d s pr iz e d b y en v ir onm en t ali s t s : i t i s s upp o s e d t o r e duc e e g oi s m , de ep en appr e cia t ion o f on e’s s ur r oun ding s , f o s t er emp a t h y wi t h o t her b eing s , clar i f y in t en t ion , pr e v en t w ha t i s now c alle d bur nou t , an d ul t ima t el y le ad t o a pr o f oun d s en s e o f on en e s s wi t h t he en t ir e uni v er s e. “I c am e t o r e aliz e cle ar l y,” s aid a Jap an e s e Z en ma s t er up on a t t aining enlig h t enm en t , “ t ha t min d i s no t o t her t han moun t ain s an d r i v er s an d t he g r e a t wide e ar t h , t he s un an d t he moon an d t he s t ar s .” Thich Nhat Hanh

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Wh e t h er p e ople ar e happ y or s ad , c on t en t or di s c on t en t , do e s n’ t dep en d on t h eir hav ing li t t le or ha v ing much - i t dep en d s on wi s dom . In r e ali t y, di s t r e s s c an onl y b e t r an s c en de d t hr o ug h wi s dom , t hr o ug h s e eing t h e t r u t h o f t hing s .

For some Buddhists, meditation alone is regarded as a sufficient expression of ecological awareness.

become an occasion for renewing one’s dedication to the environment: Water flows over these hands.

Thich Nhat Hanh has helped to popularize another method of individual practice that are related to the -- short poems (gatha) that can prompt us to maintain awareness in daily life.

May I use them skillfully to preserve our precious planet.

Many of these “mindfulness verses” also function as reminders of our interconnectedness with the earth. The verses may be memorized or posted in appropriate locations. For example, when turning on a water faucet, a person following this practice will mentally recite: Water flows from high in the mountains. Water runs deep in the Earth. Miraculously, water comes to us, and sustains all life. Washing one’s hands can

The following verse, meant to be used when getting into a car, again evokes a twofold mindfulness -- for the moment and for interrelatedness: Entering this powerful car, I buckle my seatbelt and vow to protect all beings. The cultivation of intimacy with nature is a central aim for many Buddhist environmentalists. Buddhist activist, Stephanie Kaza, who has written about her “conversations” with trees, suggests other ways to develop empathy with the natural environment: one may engage in a relationship with the moon, observing

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its waxing and waning cycle, position in the sky, and effect on one’s moods and energy. One may cultivate relationships with migrating shorebirds, hatching dragonflies, or ancient redwoods. One may learn the topography of local rivers and mountains. These relations are not onetime encounters; rather, they are ongoing friendships. The deepening sense of connectedness with our surroundings sometimes acquires an emotional intensity comparable to that of love or marriage. One practitioner writes, “This kind of in-love-ness -- passionate, joyful -stimulates action in service to our imperiled planet. Walking in the world as if it were our lover leads inevitably to deep ecology.”

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THE 5 R’S OF WASTE MANAGEMENT RELEVANT TO BUDDHISM Refuse, Reduce, Reuse, Repurpose and Recycle; the ultimate 5’ Rs provide a framework that helps us in dealing with the waste in the world. On the surface, it refers to the material trash that is making our planet inhabitable. However, if we go deeper, we will realize that these 5 Rs can also help us to clear out the “waste” we often accumulate in our body, unknowingly. The negativity, pain and the suffering that becomes part of our being can be dealt with if we try to follow the teachings of Buddha.

We can apply Buddhist teachings to implement the 5 Rs in our life and hence keep ourselves calm and wholesome: REFUSE To do harm to oneself and others The first R reflects the core of Buddhism, the foundation on which all other practices are built upon. Most of the time when someone hurts us, a part of us wants them to feel what we are feeling. Just because we are suffering, we make others suffer too, and in turn, they do that to someone else. It goes on in an endless cycle. However, by refusing to harm others, we put a stop on this vicious cycle, making it easier for us to have compassion for others and indirectly for ourselves. REDUCE Attachment Another primar y teaching in Buddhism is that at tachment leads to suf fering. We suf fer because we at tach ourselves to things that are not in our control and tr y to resist the only thing that is constant in life: change. We will age, our loved ones will leave; nothing will stay forever. The only way we will be able to live life in its fullest is to live in the present without at taching

to superfluous anticipation and longing. Only by acknowledging the impermanence of ever ything can we let it all go and appreciate ever ything while it is happening. REUSE Your compassion We are all innately good and kind, but most of the time, we run out of love and kindness for others. Sometimes we get so caught up in our suffering that we fail to notice the pain others are going through. In such times, we need to remember that the only way out of the darkness for everyone is by someone lighting a candle. Similarly, the only way out of suffering for everyone is through the display of compassion. When we empathize with other, we put ourselves in their shoes and understand the basis of their suffering. This act of compassion helps us understand our own suffering as well and so allows us to heal ourselves through it too. You should also reuse the compassion others show towards you by showing it to others. If someone does something good for you, pay it forward to another being in need.

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REPURPOSE Your unwanted negative experiences While we cannot avoid the unwanted negative experiences we encounter in our lives, we can change our attitude towards them. By making them a part of our learning experience, we can rebuild a positive outlook towards them. For all you know it can be a blessing in disguise, we need to pick out the good from the negative experiences and rebuild it with another promising outlook in life. RECYCLE Your suffering Suffering is an inherent part of life. No matter what we do, or how safe we play, it finds its way to us. The only thing we can do about it is to use it as a valuable lesson. There is a value in our suffering. Recycle that suffering to understand life and ourselves. Take suffering not as something negative but see it as a teacher. And use the lessons learnt from it to practice compassion for ourselves and others. Following these 5 Rs, we can start our journey towards finding peace, harmony, and happiness in our life. Soon, we will discover how interconnected we are with each other and the world we live in.

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STARTING WITH THE 3 R’s THINK OF 3 WAYS YOU CAN REFUSE TO DO HARM TO ONESELF AND OTHERS

THINK OF 3 WAYS YOU CAN REUSE YOUR COMPASSION

THINK OF 3 WAYS YOU CAN RECYCLE YOUR SUFFERING

WHAT SURPRISES YOU ALONG THE WAY?

DOODLE YOUR FEELINGS AND EMOTIONS YOUR RESULTS MAY BE A REFLECTION OF YOUR EFFORTS WRITE IT DOWN

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T h e fore s t is p ea ce f u l, w hy a re n’ t you ? You h old on to t hi n gs c a u s in g you r conf u s ion. Le t na t u re tea ch you . H ea r t h e b ird s in g in g a n d t h e n le t g o. If you

T HE FORE S T

kn ow na t u re , you ’ll kn ow t r ut h . I f you kn ow t r u t h, you ’ll kn ow na t u re .” A j ahn Chah

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HOW T REE ORDINATION S AV E S T H E E N V IR O N M E N T FROM FLAILING? We might have seen monks ordinated in the temple, but have you seen trees ordinated before? Tree ordination is the practice of recognizing the sacred nature of trees by ordinating (consecrating) them by blessing them and wrapping them in traditional monks’ robes. A tree is a symbol of altruism. It does not expect anything, but it provides for all living beings. On the surface, tree ordination is presented to the world environmentalist as a clever and original idea, using the widely respected symbol of monastic robes to make loggers hesitate to cut down trees. However, it combines the preBuddhist values of spirit worship, the Buddhist values of respecting nature, and the political messaging of saving the forests and trees from destructive development. Everything is interdependent. When we protect the forest, we protect the world. To destroy the forest is to destroy all lives, plants, animals and humans... To save the forest is to save nature, to save the nature is to save the Dharma. Dharma is fundamental to life, both physical and the mind together. It extends to all humanity like the trees. Symbolic tree ordination is a ritual initiated by Ecology Monks (Phra Nak Anuraksa), a group of Thai Buddhist Monks. It has also been practiced

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by Cambodian, Vietnamese and Burmese monks in the last two and a half decades. Every tree is a “Bodhi.” Buddha said that “A tree is a wonderful living organism which gives shelter, food, warmth and protection to all living things. It even gives shade to those who wield an axe to cut it down.” Primitive man had the highest regard for trees because in his view it was another living being.

that requires pacittiya [confession]).

In Buddhist thinking, the tree also has a spirit like other living beings and thus it could, when hurt or damaged, feel pain, or even bleed. Buddhism believes that there are a million gods, goddess, and deities in the world, and some of them are living in big trees. People sometimes make small shrines under trees to worship them. Some also believe that the spirits of our ancestors are also living in ancient trees. Banyan trees are commonly believed to be such spirit trees.

Similarly, in the old days in Thailand when certain big trees were required for making the tall roof of a royal pyre, an offering had to be made and a royal proclamation read to the spirit before the tree could be cut down.

A Buddhist monk is prohibited from cutting down a tree or having a tree cut down not only because it has life, but because it could also be the abode of a deity. The Vinaya Pitaka, the Book of the Discipline, which lays down the rules for the proper behavior of monks, describes the destruction of vegetable growth (meaning five different kinds of propagation - what is propagated from roots, from stems, from joints, from cuttings and from seeds is an offence

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Ancient followers of Buddha also practiced the principle of ‘no harm to the trees’ unless the falling of a tree or cutting of a branch is absolutely necessary. They followed strict rituals and urged deities and animals in the trees to move away before cutting trees or burning forests to make way for cultivation.

This was a wise practice to preserve big trees from wanton felling by the simple folk. In that sense, the massive destruction of the forest is not in line with Buddhist beliefs. A Thai Buddhist Monk, Ajahn Chah, when asked said, “Are you an Arahant (one who has gained insight into the true nature of existence and achieved enlightenment)? Do I know? I am like a tree in a forest, full of leaves, blossoms with fruit. Birds come to eat and nest, and animals seek rest in its shade. Yet the tree does not know itself. It follows its own nature. It is as it is.” Let the trees remain standing and serve nature as they should be, especially now when they are ordained. The trees remain as they are…

TEMPLE RECYCLES PLASTIC BOTTLES INTO MONK ROBES

At a Buddhist temple south of Bangkok, a monk watches as a machine presses down on thousands of water bottles before a giant bale of crushed plastic rolls out with a thud. The plastic is destined to be recycled into polyester fibers which will be made into fabric for saffron-colored robes for monks. The recycling temple of Wat Chak Daeng is one bright example of recycling for Thailand, one of five countries that account for more than half of the plastic in the world’s oceans. The monks have crushed 40 tons (88,185 lb.) of plastic over two years since starting the program, aiming to curb plastic waste entering the Chao Phraya River, which flows south to the Gulf of Thailand in the western Pacific Ocean. “I’m practicing the Buddha’s teachings, which also align with solving the global environmental crisis,” says Phra Maha Pranom Dhammalangkaro, 54, abbot of the temple in Samut Prakan province, just south of Bangkok. Unlike most temples where people give monks alms like food and clothes, devotees ride bicycles here to offer plastic bags and bottles in exchange for Phra Maha Pranom’s blessings. “Donating one kilogram (2.2 lb.) of plastic bottles can help make a full set of monk robes, which has a high return value, both in terms of money and merits,” the monk says. The temple has produced at least 800 sets of robes, with more in production stages. Thailand is the fifth highest contributor of plastic to the world’s oceans, according to a report by the US-based group Ocean Conservancy. The list includes three other Southeast Asian countries and China, the top plastics polluter. Read more

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“ I n t h e s ky, t h e re is n o d is t in c t i on of ea s t a n d we s t ; p e op le c reate d is t in c t ions ou t of t h e ir ow n m in d s a n d t h e n b e lieve t h e m to b e t r u e .”

T HE SK Y

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Lord B ud d ha

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WE ARE ALL PART OF THIS UNIVERSE AND THE UNIVERSE IS IN US BY RO GE R C OHN An interview with Yale Environment 360, His Holiness, the 17th Karmapa, talks about how the world needs both religion and science in tackling the “environmental emergency” of climate change.

Now living in northern India (near his mentor, the Dalai Lama), His Holiness the 17th Karmapa is promoting a program that seeks to instill good environmental practices in Buddhist monasteries and in local communities across the Himalayan region. While on his current U.S. tour, the 29-year-old Karmapa sat down with Yale Environment 360 editor Roger Cohn and discussed how environmental awareness fits with the Buddhist concept of interdependence, why the impacts of climate change in the Himalaya are so significant, and what role religion can play in helping meet the world’s environmental challenges. “The environmental emergency that we face is not just a scientific issue, nor is it just a political issue,” he said. “It is also a moral issue.”

‘I was brought up to experience the natural environment as fundamentally sacred.’

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YE360: I wanted to start by asking about the programs you’ve launched in monasteries in the Himalaya to foster environmental protection and environmental stewardship.

What is the goal of those programs, and how do they work? The work is primarily concerned with the protection of the forests, water sources, and wildlife, as well as the reduction and proper disposal of garbage. We’ve tried to introduce these topics and motivate the monasteries by bringing their representatives to conferences and motivating them to actively take up environmental stewardship. Also to introduce them to the necessary technical aspects of these best environmental practices, and to emphasize respect and conservation of the environments of each of these monasteries. YE360: Can you give a specific example or two of work or activities that are being done by the monks in the monasteries? In each monastery, we’ve introduced tree planting, so thousands of trees have been planted — also the preservation of the natural mandala, or

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natural environment, that is already there, and the creation of functioning small farm gardens, or vegetable gardens sustained and cultivated without the use of artificial fertilizers. The influence of this goes beyond the monasteries themselves, because the monasteries then spread this work to the adjacent villages and towns. YE360: The Himalayan region has seen some of the most profound effects of climate change in recent years. Was that part of the motivation for this program? Very much so. Because of what you mentioned — that climate change is directly observable in the Himalayan region: the delays of the monsoon, increased rainfall, flooding, and other changes — many people who live in these areas, when you mention climate change, feel immediately inspired to do something about it because they have felt the effects already. They have observed them directly and therefore it’s very easy to communicate to these

people that this is an emergency because they are witnessing it. e360: You’ve talked about the Buddhist idea of interdependence and oneness. How does that fit into your view of humans and their relationship with the natural world? The implications of interdependence for us are many. As human beings we depend on one another. We also depend on other species and other species depend on one another as well. And all of us, as inhabitants of this world, depend on the environment in which we live. Sometimes when I am speaking about this, I use the image of this planet, this world, as a container, and all of the living beings that inhabit it as contents. In a very real sense this planet holds us and supports us, and it also sustains us. So without this planet, there would be no way for any of us, any of the species that inhabit it, to survive. What I am addressing here is the selfish thinking that imagines that each of us is an independent entity. None of us are truly independent. The food we eat, the clothes we wear, even the air we breathe, all come from the environment and also from the hard work and kindness of other beings. If we can learn to think not so much about I, or me, as an independent entity, but regard ourselves as parts of an interdependent system, our thinking will become more realistic and useful. ‘There need be no contradiction between science and religion. They are concerned with different questions.’ e360: What impacts of climate change are you seeing in the Himalayan region?

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issue — because the Tibetan situation does not only affect people in Tibet or even people throughout China, it affects all of Asia, because Tibet is a storehouse for water. So this is something with which we all, especially everyone in Asia, need to be concerned.

species will really affect it. While scientists have given us and continue to give us a great deal of information about climate change and about the dangers it poses, people often place themselves at some distance from scientific information.

As for what observable results of climate change one can see in the region, primarily the melting of the ice and snow and a marked increase in temperature. For example, I live in Dharamsala, which is [in India] adjacent to the Himalayan region, and the temperature in Dharamsala has increased now, steadily, to the point where for the first time, only in the last less than ten years we’ve started to rely on air conditioning. We’ve never had to before.

They think about it as some kind of general knowledge, but because they don’t feel the emergency of climate change, they don’t take the additional step of being inspired by this information to change their day-to-day behavior and way of life. Also, some people ignore climate change intentionally for political reasons and are unwilling to admit that it exists.

e360: Why do you think it has been so difficult to get the world community to take real action on climate change? Is it because there is some difficulty communicating the science, or is it because people don’t face up to a problem that is long-term? I think there are several reasons for this. One is that in developing nations there is still a great reliance on the increase of factories and other aspects of industry, so there may be the feeling that they have to ignore the impact this may have on the environment.

The Himalayan region, with its glaciers and the Tibetan snow mass, is a storehouse of water. It’s the source of the great rivers of Asia, and therefore all of the lives of all of the species that inhabit that continent really depend upon it.

But I think many people regard climate change — to the extent that they think about it at all — as some kind of natural disaster and are unaware or are in denial of the fact that it is a man-made problem.

When people talk about the Tibetan issue, the issue of Tibet, many people think it is a political issue. But I think it is fundamentally an environmental

Some people seem to think that the natural environment of this planet is so vast that nothing we do as a single

e360: You speak of the science. How do you view the relationship between science and religion? Do you see it as contradictory, as an antithetical relationship, or do you see it as complementary? I think there is no fundamental contradiction between science and religion, because the scientific approach and the religious or spiritual approach are fundamentally different in the sense that their goals are different and their methodologies are different. That being the case, there need be no contradiction, because it’s not like they are two contradictory answers to the same question — they are really concerned with different questions. ‘The benefit to the environment through the sustainability of the vegetarian diet is undeniable.’ However, the environmental emergency that we face is not just a scientific issue, nor is it just a political issue, it is also a moral issue. And therefore all of us approaching this issue have to pick up our share of

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the responsibility to find and implement solutions. The scientific aspect of it, of course, is the supply of information — the creation of models and predictions and the introduction of techniques that we can use to remedy this. But our share of this responsibility is to take what scientists teach us to heart, so we actually transform our way of life into one that is sustainable. And I think it is in this regard that religious leaders, who have so much influence over their followers, can assist. Bluntly put, the only solution is if we all work together. e360: You yourself are vegetarian, but only became a vegetarian in your adult life, and I believe you are encouraging Buddhist monks to do the same. What are your reasons for that? Is it primarily religious reasons, or is it a mixture of religious and environmental reasons? I was a meat eater as a child and then as an adult I gave up meat. I wouldn’t call my reason for doing so religious. My reason for doing so, I would call it compassion for the animals. The horrific situation, the imprisonment, mistreatment, and the death of animals for the purpose of people eating meat is not a religious doctrine, it is an observable reality. So I would say I stopped eating meat out of love for the animals. Of course I can’t stop other people from eating meat, but I can use my influence to inspire others to become vegetarian. There are definite environmental implications to this. But in my own case it was simply that I couldn’t bear to cause that kind of suffering out of my love for animals.

Ke e p you r eye s f ixe d on t h e way to t h e top, b u t d on’ t forg e t to l ook a t you r fe e t . T h e la s t s te p d e p en d s on t h e f irs t . D on’ t t hink you h ave a rrive d ju s t b e c a u s e you s e e t h e p ea k . Wa tch you r fe e t , b e ce r t ai n of you r n ex t s te p, b u t d on’ t l et t his d is t ra c t you f rom t h e hig h es t g oa l. T h e f irs t s te p d e p e n d s on t h e la s t . T h e m ou nt a ins a re h ere

T HE MOUN TA IN

b e fore hu m a nkin d a n d t h ey have s u r v ive d t ill n ow. T h e re i s s om e t hin g we c a n lea rn f rom t h e N a t u re . O b s e r ve w ha t t h e nat ure a re te llin g u s . Dharm avid ya David B razier, “ Livin g B ud d his m”

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Vol u nt eer w i thout bord ers

The various environmental conservation activities taught me to apply empathy not onl y to other individuals, but also to the environment.

I had the pleasure of chatting with Conor Beary, who has been actively involved with VWB, an NGO that is committed to creating opportunities for local economic development through the empowerment of community capability.

How did Volunteer Without Borders

teamwork, empathy, and problem-

come about and what does it mean

solving in addressing the real

to you?

complex issues which communities

around us face. Through VWB, I can

VWB evolved from a collaboration

make positive contributions to causes

between Track of The Tiger T.R.D (A

I hold dear and further develop

provider of experiential education

as an individual. I see VWB as an

and a registered tour company),

organization which acts as a catalyst

nature. How do you think that

conservation activities taught

a local community determined

for change, both internally and

affected your view of the natural

me to apply empathy not only to

to protect their rights over their

externally.

world and the importance you

other individuals, but also to the

are putting your work to the

environment.

community forest, and local authorities which wished to preserve

Any idea how many trees have been

the forest from poachers and loggers.

planted since the beginning?

environment? The list of benefits derived from Growing up around Track of The

being around nature is extensive, and seemingly, everyone draws

Since its establishment in 2011,

The agroforestry project in Mae

Tiger T.R.D, my brother and I were

Volunteers Without Borders has

Wang has benefitted from the

exposed to outdoor excursions

different positives. From my

partnered with Track of The Tiger

planting of over 6,000 NTFPs (Non-

and environmental conservation

perspective, the outdoors and nature

and various communities in northern

Timber Forest Products) over the last

activities since a young age.

has always been a great source of

Thailand to provide volunteers

twelve months. Unfortunately, the

and tourists with opportunities to

pandemic has slowed our progress

Subsequently, it didn’t take long

forests, caves and seas all have their

improve the standard of living for

considerably, but aim to get back on

for me to develop a preference for

unique intrigue. Over the last couple

many in less fortunate circumstances.

track again soon.

the outdoors! Growing up in such

of years, I’ve found that spending

an environment provided me with

time on running activities at these

You yourself have grown up in

opportunities to develop physical

sites, particularly environmental

Northern Thailand, close to the

skills essential to the development

conservation activities, have been

of a child. The various environmental

eminently fulfilling.

On a personal level, VWB has shown me the value of communication,

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entertainment. Mountains, rivers,

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If you’re willing to consider being compassionate to the people, animals and matters around you, then compassion may become a part of your unique mindset and may gradually alter your perspective of a multitude of subjects.

As a result of our love for nature, one of our goals at VWB is to use our actions,

What do you hope to achieve for

whatever they may be, to make positive contributions to the environment or

VWB?

communities in which we are involved with. We want to use WVB as a platform Thailand is a Buddhist country; do you think Buddhist teachings can be a part

for driving change in our local

of the solution to environmental issues? If yes, how can we relate that to it?

communities. Eventually, I hope that VWB will be able to fund education

I certainly believe that Buddhist values and teachings can be applied as part

for those less fortunate, provide

of the solution for the environmental concerns which we face. Buddhism

economic incentives for locals to

teaches us to love the world around us and perform good deeds for the

preserve their local forests, and help

environment in which we live, just as we would for ourselves. However, to truly

educate student groups through

address the complex problems posed by environmental degradation over the

volunteering activities. We want to

past few centuries, we must work with an open mind, utilizing empathy and

act as a catalyst for the change we

communication to integrate the teachings which are familiar to us with foreign

wish to see in our communities.

ideas and values that may help us solve our dilemma. Any act of kindness you’ve ever Can compassion be applied to the nature?

experienced during your VWB activities?

Compassion can be applied to everything in life. If you’re willing to consider being compassionate to the people, animals and matters around you, then

I’ve been on the receiving end of

compassion may become a part of your unique mindset and may gradually

kindness during VWB activities

alter your perspective of a multitude of subjects. The Dalai Lama once said,

several times. It is difficult to single

“Compassion can be roughly defined in terms of a state of mind that is

out any one moment as my favorite,

nonviolent, non-harming, and nonaggressive. It is a mental attitude based on

but kindness from the members of

the wish for others to be free of their suffering and is associated with a sense of

the community in which you are

commitment, responsibility and respect towards others.”

trying to assist often leaves a lasting

imprint in your memories.

After analyzing compassion from this point of view, we can see that compassion can, and in my opinion, should be applied to others and nature.

During our first tree-planting event at the agroforestry project in Mae

What have been the greatest challenges you have encountered, and are

Wang, locals hustled and bustled all

perhaps still encountering, while setting up and running VWB?

day to ensure that we would be able to perform our duties to the best of

Running a non-profit organization can prove extremely challenging. I am only a

our abilities. Their genuine smiles

piece of the puzzle here and am fortunate enough to benefit from the help of

and words of encouragement serve

everyone involved with us. As a volunteer organization, we’re always looking for

as ample motivation.

funding and volunteers who can help us achieve our objectives. The Covid-19 If there is a message for the world,

pandemic has made this task even more difficult.

what would it be? In what ways can people actively get involved in your organization? To practice empathy extensively. To Volunteers can help us by sharing our social media content, donating to one of

actualize the changes you want to

the projects on https://give.asia/charity/volunteers-without-borders-foundation

see in your community, you must

or contacting us directly to see how we can personalize collaboration!

first understand those within them.

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I N SPI RATI ON

To a c t ualis e the c h anges yo u want to s e e in your c o m m unity you m u st f irst u n d e r s tand thos e wit hin them.

Words that awaken you. Don’t just read them – work on them.

Volunteers Without Borders (VWB) is a non profit foundation established as a vehicle to provide volunteer funding and hands on support for communities and schools, under its unique approach to Community Based Ecotourism (CBET) development. We are convinced that the solution to establishing viability for CBET lies in establishing a private sector driven pilot project that is successful in delivering: financial, social and environmental benefits on a scale that will force governments and the private sector to reconsider ecotourism and biodiversity conservation over the non sustainable, but purportedly more profitable (short term) options of forest encroachment for agriculture, mining, logging and exploitation of the forest product.

CONTACT volunteers-without-borders.org SOCIAL facebook.com/VWB.org instagram.com/vwb_drew

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Skillful Speec h? When we speak with greater skill, our true self—our compassionate, loving self— emerges with gentle ease. Allan Lokos, “Skillful Speech”

Free Yours elf from I gnoranc e

Abat i ng Emo t i o ns

As we loosen our grip and

This awareness of emotion is

step into not-knowing (or

like the sun, which eliminates

at least being-not-so-sure),

darkness. When you are aware

we have the opportunity to

of the emotion, it becomes

free ourselves from the self-

powerless.

imposed prison of ignorance. Yongey Mingyur Rinpoche, Pamela Weiss, “Melting into Freedom”Dharma: An Introduction”

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“Meditating with Beethoven”

The 4 Elements

According to the Majjhima Commentary, the Buddha explains the meditation on form to his son, Rahula, because he is too attached to his body and does not see things with insight. Each of the natural elements are reflected on for its positive qualities, which somehow is also related to the environment we all are surrounded in; these elements which one can relate to can be used in the cultivation of loving and kindness. Although this is an analogy on how each element works, one could select one that one feels a close affinity for and cultivate that element-like meditation. Due to the simplicity of this set of meditations, it is suitable for children, too, and, on a more mundane level, is helpful in building up self-confidence and a positive mind. The main purpose of the elementlike meditations is of course to serve as helping practices for the breath meditation or as a base for going on to a deeper mental focus.

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Earth “Rahula, develop meditation that is like the earth; for when you develop meditation that is like the earth, arisen pleasant and unpleasant sensations will not invade your mind and remain. Just as people throw clean things and dirty things like excrement, urine, pus, and blood on the earth, and the earth is not horrified, humiliated, and disgusted because of that, so too, Rahula, develop meditation that is like the earth; for when you develop meditation that is like the earth, arisen pleasant and unpleasant sensations will not invade your mind and remain.”

Extracted from MN 62 Maharahulovada Sutta: The Greater Discourse of Advice to Rahula https://w w w.accesstoinsight.org/tipitaka/mn/mn.062.than.html

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Water “ Rahula, develop meditation that is like water; for when you develop meditation that is like water, arisen pleasant and unpleasant sensations will not invade your mind and remain. Just as people wash clean things and dirty things, excrement, urine, pus, and blood in water, and the water is not horrified, humiliated, and disgusted because of that, so too Rahula, develop meditation that is like water; for when you develop meditation that is like water, arisen agreeable and disagreeable contacts will not invade your mind and remain.”

Extracted from MN 62 Maharahulovada Sutta: The Greater Discourse of Advice to Rahula https://w w w.accesstoinsight.org/tipitaka/mn/mn.062.than.html

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Fire “ Rahula, develop meditation that is like fire; for when you develop meditation that is like fire, arisen pleasant and unpleasant sensations will not invade your mind and remain. Just as when fire burns what is clean or unclean, excrement, urine, pus, and blood in fire, and the fire is not horrified, humiliated, and disgusted because of that, so too Rahula, develop meditation that is like fire; for when you develop meditation that is like fire, arisen agreeable and disagreeable contacts will not invade your mind and remain.”

Extracted from MN 62 Maharahulovada Sutta: The Greater Discourse of Advice to Rahula https://w w w.accesstoinsight.org/tipitaka/mn/mn.062.than.html

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Wind “ Rahula, develop meditation that is like wind; for when you develop meditation that is like wind, arisen pleasant and unpleasant sensations will not invade your mind and remain. Just as when wind blows what is clean or unclean, excrement, urine, pus, and blood in fire, and the wind is not horrified, humiliated, and disgusted because of that, so too Rahula, develop meditation that is like wind; for when you develop meditation that is like wind, arisen agreeable and disagreeable contacts will not invade your mind and remain.”

Extracted from MN 62 Maharahulovada Sutta: The Greater Discourse of Advice to Rahula https://w w w.accesstoinsight.org/tipitaka/mn/mn.062.than.html

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N AT U R E H E A L I N G Life is full of up and downs. We all feel sad, hurt, scared, or overwhelmed by life for one reason or another. When life seems to be pulling us down and we look for something to pick ourselves up, we often overlook that nature can provide the power of healing.

Nature is the ultimate healer of anxiety, stress,

done in 2015, not only showed a significant

anger, and any other negative emotions you

boost in happiness, but also a decrease in

might be feeling. Being in nature not only

the stress level of the participants when they

improves our mood, but also instills in us a

interacted with nature. Some of the research

feeling of calmness and relaxation. It improves

indicates that even a short exposure to nature

our physical well-being, reduces our heart rate,

can lead to a lower heart rate, reduced cortisol

and balances our mood.

levels, and improved immune functioning as well as physical health.

WHY DOES NATURE HAVE THE POWER OF HEALING?

An explanation for these findings can be found in the way our brain responds to nature. Stepping

Science has started to discover the incredible

into nature switches our central nervous system

healing power of nature. New research is now

from the stress handling sympathetic division to

acknowledging the effects that being in nature

the parasympathetic division that is responsible

has on our mental health. Activities surrounding

for the relaxation response. Our breathing

nature are consistently showing a positive

rate slows down, and we start to take deep

association with higher life satisfaction.

breathes. The pressure of our worries become less whereas the internal conflict becomes less

Several studies have been done during the past

intense. The beauty of nature captivates us at

few decades that indicate interacting with nature

the moment. It even enhances our creativity by

has a positive impact on mood and cognition.

fifty percent and boosts our short-term memory

Scientists are finding a strong correlation

by twenty percent.

Shirin Yoku: Forest Bathing Nature Therapy 1

between the feeling of happiness and being surrounded by nature. A 2013 study involving

We are living in harder times where streets are

twenty thousand participants revealed that

crowded, cities are filled with skyscrapers, and

people felt happier in the natural environment

the atmosphere is filled with harmful pollutants.

compared to build in the environment.

It is no surprise that the stress level and the overall depression rates are elevating every

According to classic research done in 1984,

passing day. If you are feeling stressed out,

patients in rooms with a natural scenic view

uninspired, or overwhelmed by life right now,

recover from surgery quicker than those

then it is high time to break free from the urban

who have a brick wall as their window view.

cage and seek refuge deep into nature. Here are

Moreover, a meta-analysis of thirty-two studies,

a few ways you can immerse yourself in nature.

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A Japanese practice, Shirin Yoku or forest bathing was developed in the 1980s. It involves spending time in nature, surrounded by trees, and use your five senses to interact with the environment. It is believed that the electromagnetic energy of the trees and the surrounding atmosphere rejuvenates your spirit and recharge your soul.

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Ocean Healing

Nature Meditation

Nature Therapy 2

Nature Therapy 3

Ocean provides a combination of three elements of nature to interact with. A combination of water, sand, and sun provides the simplest form of self-therapy. The air surrounding the sea is rich in ions that help in improving breathing. Deep breathing around the ocean helps in relieving the stress and tension of the body. Deep ocean listening induces a deep state of relaxation, healing our mind and body. Whereas walking on beach sand barefoot promotes good health.

Similar to Shirin Yoku, nature meditation requires you to put yourself into a natural environment and meditate. It gives the combined benefits of meditation and exposure to nature. You can find a spot in the park nearby or the grass patch in the front of your house, sit on the ground and come in harmony with the natural rhythm of the earth’s vibration. You can also choose something in nature that attracts you, like a flower or the butterfly flying around, and spend some time thinking and contemplating how you can relate to it and most importantly what can you learn from it. It allows you to connect with nature which calms you down and soothes your nerve.

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We all know in our gut; nature is good for us. Still, most of us are nature deprived and lots of damage are done to the nature! We choose to stare at our phones for hours instead of a walk through a park. It is time for us to make a change in our habits, make an ecoconscious effort to protect the planet, allow ourselves to immerse in nature. It starts with a simple decision.

Make time for nature and make a conscious effort in our daily lives that can make a positive impact to our environment. Instead of spending most of the time on our phone, put your phone on silent mode, and surrender yourself to the nature. Embrace the nature ingrained in our DNA and you will not feel discontented.

Wilderness Therapy

Horticultural Therapy

Nature Therapy 4

Nature Therapy 5

Also known as adventure therapy, wilderness therapy involves camping or hiking with friends or alone. It allows extended exposure to nature and overcoming the mental and physical challenges which can help you explore the strengths in you which you never knew you had. It can increase confidence and enhance problem-solving skills as well as cognition. It is also helpful in decreasing anxiety, stress, and rumination, especially hiking. As you hike to the top of the mountain, the view from up there is therapeutic in itself.

Horticultural therapy involves using gardening as well as other plantbased activities to help people connect with nature. It calms people down. Research has shown it to effectively decrease symptoms of anxiety and depression. Additionally, it also improves the quality of life, cognitive functioning, and increases the physical activity level. The whole procedure of taking care of a plant, watching it bloom with colorful flowers has a healing effect on the caretaker.

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TZU CHI: LE ARNING HOW TO CO-E XIST WITH THE E ARTH How t o pr o t e c t our en v ir onm en t wi t h t he Dhar ma? A ll g ood s in t hi s wor ld ar e pr oduc e d u s ing r e s our c e s an d , in t he pr oc e s s , in dir e c t l y de s t r o y ing t he e ar t h we li v e in . T her e f or e , we s hould v alue all g ood s an d ex t en de d t heir u s e f ul li f e t o t he b e s t o f our abili t y. Wh en g ood s ar e no t u s able , t he y s hould b e r e c y cle d . T hr oug h r e c y cling , we r e t ur n g ood s t o t heir or ig inal r aw ma t er ial , lik e c opp er, ir on , pla s t ic , e t c. t o r e duc e u s a g e o f r e s our c e s ; t her eb y, r e duc e dama g e s t o E ar t h . T hi s i s t he m e s s a g e ad v oc a t e d b y t he Dhar ma Ma s t er Cheng Yen , t he f oun der o f t he B uddhi s t C omp a s s ion Relie f Tz u Chi Foun da t ion , loc a t e d in Hua L ien , Taiwan .

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To s a v e E ar t h , we mu s t beg in b y t r an s f or ming p eople’s hear t and min d s t o be c on t en t in or der t o r e duc e r e s our c e c on s ump t ion and en v ir onmen t al dama g e s .

Tzu Chi Foundation, established in 1966, contributes with over one million members to social services, environmental protection, medical care, education and humanism around the world. With the efforts of 5,463 recycling stations together with 80,000 volunteers in Taiwan, its goal is to reduce the use of resources. One time while walking, Dharma Master Cheng Yen picked up a PET bottle from the ground and asked a Tzu Chi volunteer, Mr. Huang, a prominent leader in textiles industry, if the recycled bottle could be made into textiles product. Her logic is that PET bottles are made from crude oil, the same raw material to make synthetic fabrics. With the popularity of PET bottles increases dramatically, recycling PET bottles to be the raw materials for synthetic fabrics can prevent further oil extraction. After extended research and development, recycled bottles were successfully made into blankets and various types of textile product. This is also made possible thanks to tens of

thousands Tzu Chi recycling volunteers in Taiwan. They diligently recycle daily, remove all the impurities of the bottles, and segregate by bottle’s colors to produce high quality flakes as recycled raw material. Tzu Chi blankets are 100% made of recycled bottles and distributed globally as relief aid. These blankets go with Tzu Chi International Relief’s footsteps to around ninety-three countries in the world, relieving suffering regardless of race and religion differences. To help the refugee crisis, they were also given to the refugees in several countries to keep them warm during the recent winter. Tzu Chi volunteers fully respected refugees, giving the relief supplies with a ninetydegree bow. These refugees felt the respect and were inspired by volunteers’ sincere care and Great Love. At each of the distribution, Tzu Chi always presented the importance of environmental protection and called for everyone to join our efforts.

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At the end of last year, during the distribution of relief supplies to Syrian refugees in Turkey, there was a sudden increase of hundreds of refugees on the spot. Tzu Chi volunteers inspired refugees to give. For those refuges who had already received aid supplies, they donate a part of their relief supplies to help others less fortunate refugees. As a result, every refugee went home with aid supplies and full of love. Love is the only way to eliminate hatred in people’s mind and achieve world peace. Human beings have to rely on resources from Earth to sustain their life and create all kinds of goods and technology. On one hand, commerce enriches our quality of life, but it also stimulates desires in us. When demand of goods increases, business opportunities are created; this drives factories to increase production, as well as causing pollution and environmental damages. To save Earth, we must begin by transforming people’s heart and minds to be content in order to

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T hi s i s t ur ning t he t r a s h in t o g old or mon ey. Fr om t hen on , mor e an d mor e p eople par t icipa t e d in r e c y cling .

reduce resource consumption and environmental damages.

donated the money to Tzu Chi for charity purposes.

Environmental protection and recycling are also an important practice of the Dharma in daily life. Doing recycling cultivates both compassion and wisdom. Tzu Chi volunteers started recycling themselves, and then influence hundreds and thousands families to recycle together. Doing so, huge amount of recyclable materials is collected; tremendous amount of trash is reduced. In Taiwan, some incinerators went offline because there is no more garbage to burn.

This is turning the trash into gold or money. From then on, more and more people participated in recycling. Like a seed can grow and produce immeasurable seeds and immeasurable seeds come from the original first seed, Tzu Chi recycling volunteers are large in numbers. They turn the trashes into money and donate this money with love to purify the world.

Volunteers cooperate with manufacturers to develop goods completely made of recycled material; hence, protect natural resources and save Earth. Tzu Chi recycling program started in 1990. It was the time when Taiwan experienced continuous population growth and excessive daily trash. On August 23, 1990, in one of her lectures, Dharma Master Cheng Yen called for everybody to do recycling. A lady in the audience went home and immediately started recycling. With the proceeds from selling recyclables collected, she

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Tzu Chi recycling program started from Taiwan and has developed globally with 541 recycling stations and 10,166 recycling activity spots in 14 countries, 107,070 volunteers, and more than 10 thousands tons recycled last year. In a way, Tzu Chi recycling goes around the world and never stops. In South Africa, Blue Bank community residents used to be rough and tough, who everyone shunned away from; but with Tzu Chi care and Great Love, one of the residents, Mavis, became a Tzu Chi commissioner to cultivate great love and goodness in her own community. She had once given up on herself after an unfortunate

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marriage and a hard life. With Tzu Chi, she started to collect recyclables in her community, but was despised by residents for her actions because they thought she was mentally illness or scavenging. However, she is very brave and continues on comfortably, regardless of strange stares or being look at funny. In addition, she explained to others about the benefits of environmental protection and recycling, but they remained skeptical. In June every year, during annual Tzu Chi winter relief distribution, Mavis and other volunteers always share with her community that partial funding for relief supplies comes from selling recyclables collected. This usually amazes people and deeply inspires them to start recycling. Therefore, since 16 June 2009, recycling in her community has started. Today with recycling, no junk is left on the ground. They even implement recycling in the school campus, stores and every family, serving as a model community for others to follow. In Hong Kong, once the government began to promote recycling, despise poor responses from residents,

Tz u Chi Re c y cling S t a t ion s ar e f or cul t i v a t ion o f c omp a s sion s an d wi s dom s t hr oug h r e c y cling ac t i v i t ie s . Volun t e er s pur i f y t h eir min d in t he pr oc e s s .

Tzu Chi volunteers have gone on the streets to advocate and to educate the public on environmental protection. Pedestrians were impressed. Not only is their awareness enhanced, they also start to practice recycling. Tzu Chi Recycling Stations are for cultivation of compassions and wisdoms through recycling activities. Volunteers purify their mind in the process. They speak kind words while protecting environment, think good thoughts, and do good deeds to promote social harmony. When volunteers concentrate on recycling; they forget their troubles, pain or illness. In some cases, depressed volunteers find themselves out of the blue; old volunteers who used to walk or stand with their head and shoulders bent forward stand up straight again; volunteers quit their longterm bad habits, i.e. smoking, drinking, and others. Besides, the elderly volunteers gather here at the stations during daytime, become contributing society members again through recycling, enrich their social life, and have good exercises to stay healthy. Mr. Lee from Taiwan was once

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confused about meaning of life. Full of tattoo all over his body, he had been sent to jail twice; one of the jail sentences was due to using a samurai sword to hurt a man, who he thought was irritating to his eyes. He used to drink and gamble a lot. Today he has totally transformed himself into a good man because of his voluntary work in recycling. Mrs. Peng from China lost her beloved husband, daughter, son, and pregnant daughter-in-law in 2008 Sichuan earthquake. After the incident as the sole survivor of her family, she had lost her will to live and gotten drunk every day. Under the long-term care of Tzu Chi volunteers, she was encouraged to join recycling. Gradually, she no longer feels alone and always has a smile on her face. In addition, she starts to promote recycling in her community. She invites her mahjong playing friends to drive the environmental protection program together. In this example, we can see that life can improve or be rebuilt through nurturing of the mind, as long as a good environment is provided. Dharma Master Cheng Yen always has three wishes. First, may all minds be purified. Then, may society be peaceful. Finally,

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may there be no more disasters in the world. Tzu Chi Foundation has been in services for five decades, with the missions of charity, medical care, educational development, cultural promotion, and environmental protection to cultivate compassion and wisdom. Tzu Chi volunteers practice the Dharma in their daily life details to attain enlightenment. At the same time, they strive to inspire goodness and Great Love from their relatives and friends, so that everyone contributes to charity and environmental protection activities. Tzu Chi brings forth the power of love to save Earth and to mitigate disasters. Global warming is the root cause for frequent natural disasters, leaving countless casualties and serious damage to properties. Experts from around the world have agreed on the root causes of global warming, but not on the solutions to be carried out. Today with cultivation, people will be content with fewer desires and become vegetarians to reduce resource consumption. We can save our Earth, acting as example to lead our family and community and eventually influence society as a whole.

L adak h i s r enow n e d f or i t s r emo t e mo un t ain b e au t y an d di s t in c t cul t ur e. T h e main t ow n , L E H, i s v er y pic t ur e s que. T h e major i t y o f t h e p opula t ion i s B uddhi s t an d dir e c tl y r ela t e d t o T ib e t an B uddhi s t cul t ur e.

SLOW DOWN IN LIFE LADAKH, INDIA

How do I pee in these pants? This is my 5th time in India, and I still cannot master the art of peeing in a Kurta. A Kurta: a common, popular, and traditional Indian attire which comprises of a long top that touches the knees and tapered but baggy on the crotch, Aladdin drawstrings pants. Like most women will understand, you need to remove the entire bottom without staining your pants with your pee, but like most men will understand, where is the zip? Mind you, the top that touches the knee needs to be taken care of as well. I am in one of those breaks in a long journey up to the Himalayan

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mountains after changing a few buses and now in a van, the final mode of transport up to the Leh covering the total distance of 666km which makes me love and hate this journey. A few years ago, after watching the movie, 3 idiots, staring Amir Khan, I was so motivated by the scenery I’d seen that I made a promise to myself: I need to follow the same route from the movie, starting from Shimla to Leh. It is not a journey for the faint hearted. Notoriously known as one of the top 10 most dangerous roads in the world and going through the treacherous mountains and unpredictable weather

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with the risk of dealing with altitude sickness is not for every day’s traveler, even a seasoned traveler would find it challenging. Thankfully, Masala Chai in between the multiple breaks help. Masala is a kind of spice which infuses into the milk tea (Chai) that creates this aromatic exotic taste of what India truly tastes like. The scenery along the Manali - Leh highway is breathtaking, one of the most amazing views I’ve ever seen. I’m flabbergasted every moment, 360 degrees everywhere I turn. There is no doubt that Manali – Leh Highway is easily the most adventurous, as well as the most beautiful, amongst all the Highways in India.

At t im e s , t he hig hwa y mig h t f e el de s ola t e d b u t t ha t i s t h e b e au t y o f i t . T ha t r aw n e s s o f i t mak e s i t f e el o u t o f t hi s wor ld . I am in t imida t e d b u t y e t exci t e d a t t h e s ame t ime.

At times the highway might feel desolate, but that is the beauty of it. That rawness of it makes it feel out of this world. I am intimidated yet excited at the same time. I was the only person in the van— not that I booked that a private car for myself—but it seemed like the rest were in another van going towards the same destination. During one of those breaks, I saw a group of Koreans vomiting by the roads due to the altitude sickness, and Kylie, one lady from that same van, was asked to join in my van instead—I was not complaining as I feel sometimes the most beautiful journey comes with who you meet. I was glad it was Kylie as my name is Kyle, having Kylie on the journey actually sounds too coincidental or fated to be. She was an inquisitive, well read, and chatty explorer with a wicked sense of humor, like me as well. She highly recommended the book, Holy Cow, and said this is a must read when traveling in India. I really felt like she was

my long-lost sister as we could talk about everything under and beyond the sky. Along the journey, there were a few funny road signs that advise the driver to drive carefully. I really love the sign that says, “Darling, I want you, but not so fast,” and “Be gentle on my curves.” Those naughty words with sexual connotations do not kill people on the road, but instead make the driving less dangerous. One of the things that I am anticipated to see in Ladakh is the mystical Tibetan temples and the Buddhism practices.

which is considered as the largest Gompa in Ladakh region. There are many monasteries in Leh and the surrounding regions. The most famous and prominent monasteries are Shey, Spituk, Thiksey. They are situated near the Leh city. Leh offers picturesque landscape to its visitors and is visited by many nature lovers throughout the year. Leh offers interesting rituals and traditions to its visitors. The region is rich in folklore. Leh is famous for its handicrafts and interesting and colorful people.

As a Buddhist, it is intriguing to see how every form of Buddhism is the same but differently wrapped up in appearance.

There is an ancient Ladakhi saying: “The land is so barren and the passes so high that only our fiercest enemies or best friends would want to visit us.”

Leh, a beautiful city considered pious for Buddhist Pilgrims, is located at an altitude of 3505m. Leh is the district headquarter of Ladakh. Leh was founded in the 17th century and features Hemis

After spending almost 9 days in Leh, I found that I’m not there as an enemy or a friend, but I’m there for my inner peace and in my heart, I know it won’t be my last trip to Ladakh.

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6 MAIN TEMPLES TO SEE IN LADDAKH HEMIS MONASTERY

ALCHI MONASTERY

Nestled in the mountains hidden from the main road, Hemis monastery is the spiritual center of the Drukpa lineage or the ‘Red Hat sect’. Hemis gompa is famed for being the largest and richest monastery in Ladakh. Hemis monastery is located at a distance of 40 km from Leh town. Thousands of tourists from all over the world assemble at the monastery to celebrate Hemis Tsechu (Tsechu means the tenth day on which the annual monastery festival is carried out) which is dedicated to Padmasambhava or Guru Rinpoche.

One of the oldest monasteries in Ladakh, Alchi, was founded in the 11th century by Rinchen Zangpo, the famous translator from Tibet. It is said that Rinchen carried willow sticks with him and planted them at different places in Ladakh and Zanskar. It is said that these sticks turned green and monasteries were constructed at these places. The paintings on walls of the Alchi monastery are among the world’s masterpieces of art and religion. Unlike other monasteries which are constructed on a hill, Alchi is built on a flat ground.

THIKSEY MONASTERY

DISKIT MONASTERY

Thiksey monastery stands out for its sheer size and grandeur. Located 19 km east of Leh town, Thiksey gompa has striking resemblance to Potala Palace in Lhasa, Tibet. Thiksey monastery was established during the period of the Gelugpa expansion in the 15th century. It is one of the largest monasteries in Ladakh, with buildings on a cliff rising tier upon tier, dominating and complementing the village.

If you have not been already mesmerized by the beautiful Nubra valley, then the majestic Diskit monastery surely will. Diskit, the administrative center of Nubra valley, is known for its monastery which is the largest and oldest gompa in the valley.

The monastery houses a 15-meter-high statue of Maitreya Buddha or Future Buddha (known as Chamba in Ladakhi) in a two-storeyed shrine room. The Buddha statue was dedicated by His Holiness the Dalai Lama in 1980. Since Thiksey is famous for the statue of the Maitreya Buddha (Chamba), which is one of the largest in Ladakh, newborns are often christened Chamba by the Rinpoche (spiritual and religious teacher).

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Founded by Changzen Tserab Zangpo in the 14th century, Diskit gompa is famous for its 32-meter-high statue of Maitreya Buddha that was inaugurated by His Holiness the Dalai Lama in 2010. Tourists can enjoy the wonderful panoramic view of the Nubra Valley from the base of the statue of Maitreya Buddha. Dosmochey festival is celebrated at Diskit monastery, where people from different villages in the Nubra Valley assemble to watch the monks perform mask dance or cham.

The roof-terrace of the gompa offers a stunning view of the Stok Kangri peak, Stakna and Matho gompa, Shey palace and green lush fields. Tourists can attend the early morning puja (prayer) at the monastery.

It also finds a place in Mongol mythology and locals would happily tell you of the many interesting tales about it.

PHUK TAL MONASTERY

KARSHA MONASTERY

Although Zanskar has been traditionally known as ‘land of religion’, monasteries are fewer in number than the central Ladakh. What it lacks in number, it makes up for it with its antique and impressive structures of the gompas. Reaching Phuktal monastery is challenging as it can be reached only on foot. However, it is a photographer’s delight as the gompa is built on a cliff and the principal shrine rooms are constructed inside a cave. There is an intricate network of wooden ladders and platforms that the monks and visitors use to reach the gompa. Phuktal was an important religious center in Zanskar.

Karsha gompa is easily distinguishable as it is the largest Buddhist monastery in Zanskar. The monastery that dates back to the 10th century is situated on a mountainside above the central plain. As whitewashed village houses are built on the slope beneath it, the monastery is visible for miles. The foundation of the gompa is attributed to Padmasambhava or Guru Rinpoche, whereas the wall paintings also link it to Rinchen Zangpo, the famous translator from Tibet. Some of the shrine rooms were repaired in the 90s. The old-fashioned whitewashed homes and barley fields can be seen from the roof of the gompa.

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SIHA THE WISE CAT Happiness and inner peace are so desired by so many, yet truly experienced by so few. In Buddhism, happiness is something that comes from within—something that is innate. In his works, Law Wen Hui posts on Instagram are tailored to convey a message of a fundamental Buddhist teaching or precept to its viewer. Law Wen Hui seeks to explore and find his own true self and inner peaceful and mindful being through his artworks. Each of his pieces are hand crafted, carefully thought out, and calibrated to invoke a sense of meaning and purpose to its viewer (whether they be Buddhist or not). When and how did you first started illustrating? I graduated from animation school, so I do paint every once a while as a hobby. Drawing comics is my first attempt.

Tell us more about Siha_the_wise and how did it get started? It was about two years ago when my Japanese friend wanted to know more about Theravada Buddhism. I had just adopted my cat, thus I thought maybe I could draw my cat explaining Buddhism. So, I tried to draw in comic form to portray the Buddhist concepts and hope people could easily relate and understand. What is the motivation behind Siha_the_wise? The main motivation is to remind myself of the teachings. It will also be good that others can enjoy learning the dhamma together. In this current social media era, there is a lot of unnecessary and unwholesome information. I hope my comic can help contribute some goodness to people using social media.

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When one truly paint stroke by stroke with compassion and with no unwholesome thoughts arising, i think it will be a good therapy for the mind.

More and more people are using art as a therapy, do you see it as a hobby or therapy?

Is illustrating a kind of mindfulness practice to you? Can you tell us more in details the process during your illustrating of the comics?

I believe it can be both. But when one truly paints stroke by stroke with compassion and with no unwholesome thoughts arising, I think it is a good therapy for the mind.

Yes, in a way. Whenever I’m drawing a comic, I will try my best to make sure my mind is wholesome and peaceful during the whole period.

What does art mean to you? Do you think learning how to draw or illustrate is good for everyone?

Often it is about an incident, something I read or something that occurred to me. I will contemplate the issue and also dig up the suttas and talks... everything I can find on that issue. With that I try to use everyday examples and show how I can use Buddhist practice to overcome these issues. After doing my part, my friends will translate them into other languages, such as Japanese and Indonesian.

I am more of a visual person. I solve or understand problems by visuals. I cannot say whether it is good for everyone, but art and creativity help me a lot. As a Buddhist, is there any commonality you can find in Buddhism and illustrating? The first thing I think is that there has to be patience. I think the goal is also not as important, what’s more important is the process and journey.

Is illustrating beneficial to your mental health? I believe so. I try to be in a wholesome mental state whenever I draw the comics. Tell us about one of your favorite illustrations and what it meant to you

Do you face any challenges in any of your crafting projects? If yes, can you tell us how you overcome them? The most difficult challenge is still in the mind. Every once a while, when drawing the comic, greed, doubt or anger arises in my mind. These unwholesome thoughts undermine my compassion and kindness. Whenever such thoughts arise, I always calm myself down and think about the qualities of the Buddha, and how Buddha would react if he faced the same situation.

It will have to be the one titled «a meaningful life». It totally changes my outlook in life. It is a constant reminder to me about what truly matters in life. Do you feel like illustrating Siha_the_wise helps you understand the Dharma more in-depth? Yes! For every post, as I mentioned before, I will need to make in-depth study. As I am also taking a degree on Buddhism—and sometimes it is quite dry—I try to find ways to implement the Dhamma into everyday life.

In s t a g r am: s iha _t he _wi s e

Therefore, right from the beginning, I try my best to be anonymous by using a pseudonym. Always trying to see there is no self. To truly draw out of compassion to help myself and others.

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I t r a v elle d t o Nep al f or a s hor t v ac a t ion an d wa s in s pir e d b y B oudhana t h s t up a . P ain t ing wi t h f i v e c olor s r epr e s en t ing t h e pr a y er f la g s o f T ib e t an B uddhi s m t o f or m t ha t S t up a ima g e.

L AW WEN HUI

ILLUSTRATOR & ARTIST, SINGAPORE AN

My subject matter is Dhamma. I try to incorporate the basic principles and teachings of Buddhism in my contemporary Buddhist artwork.

T hi s p ain t ing o f t he clo ud s i s me an t t o r e f le c t imp er man en c e an d t he e v erchang ing f or m s o f li f e an d de a t h . T h e p ain t ing wa s in s pir e d b y Ven er able Ma s t er T hich Nha t Hanh’s r e s p on s e t o Opr ah Win f r e y ’s que s t ion o f w ha t hi s b elie f o f li f e a f t er de a t h i s .

I hope that my artwork can be a means to better enhance one’s existence in this world while invoking a peaceful and happy state of mind in each individual viewer. As Buddhist concepts are sometimes hard to grasp, I hope that through my paintings I can help people to understand Buddhism better. Wen Hui hopes that his Buddhist contemporary artwork can be a means to better enhance one’s existence in this world while invoking a peaceful and happy state of mind in each individual viewer. CONTACT lawwenhui1181@gmail.com

INSTAGRAM siha_the_wise

At the end of the day, happiness and inner peace is something so craved by many, yet attained by so few. Wen Hui hopes that through his artwork that incorporates the concepts and fundamentals of Buddhism, he can invoke and provide a sense of peace, calm, and mindful thoughts to its viewers.

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CAN VEGE TARIANS S AVE T HE WORL D? Ve g e t ar iani s m i s a pr ac t ic e o f r e f r aining f r om c on s uming an y k in d o f m e a t an d s e a f ood on t he ba s i s o f mor ali t y, b elie f, or he al t h . Wh y i s B uddhi s m al wa y s a s s ocia t e wi t h v e g e t ar iani s m an d w ha t k in d o f imp ac t doe s i t mak e?

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One would g ener all y a s s ume tha t all Buddhis t s mus t be veg e t arian since i t invol ve s no t har ming or k illing s en tien t being s like animals . However, this is no t the ca s e.

Not all Buddhist monks are vegetarian. Theravada (Southern Buddhism

Carnivorism is not only affecting our

School) monks, for example, are only allowed to eat the food they have

health, but it is also affecting the

begged on their morning alms. As part of the practice of non-attachment,

health of our planet! The negative

they are not supposed to be selective or make any demands. They can only

impact of the meat industry on

accept meat in a situation where they haven’t seen or heard or suspected

the environment is higher when

that a living being was purposely slaughtered for the offering.

compared to other sectors. In this way, the vegetarians are

With compassion as its fundamental principle, Mahayana (Northern

not only refusing to part take the

Buddhism School), strongly encourages its followers to refrain from taking

suffering of sentient beings, but they

a life and be mindful of all living beings’ welfare. This act is based on the

are also leading an eco-conscious

intention or Bodhicitta of showing compassion towards all sentient beings.

lifestyle by refusing to take part

It would mean abandon anything and everything that poses a threat to

in an activity that is harming our

the well-being of others, including animals. In simple terms, Mahayana

environment.

Buddhism does promotes an eco-conscious lifestyle. It is not necessary to become a An eco-conscious lifestyle involves living an environmentally friendly life

vegetarian with the Buddhist label.

— intentionally working towards conserving and protecting nature while

You just have to be aware of the pain

reducing our carbon footprint. Unknown to most people, the meat industry

and sufferings of all sentient beings

is one of the main culprits involved in negatively impacting our life:

and be ready to lead a lifestyle that is better for our planet as a whole. Your

1. Our planet is overheating:

conscious effort towards the welfare

A meat diet is responsible for 2.5 times more greenhouse gas emission as

of sentient beings and our earth

compared to the vegetarian diet. These emissions are heating our planet.

should be more than just a concept or belief. Do it for yourself and for the

2. Animal Farms are eating up our lands:

future of our planet.

An average person eats over 16,000 animals in their whole lifetime! Millions of trees are cut to make room for meeting the demands of a meat-eater.

Understand what it means to live a conscious life. Reflection, analyse and

3. The meat industry is increasing water scarcity:

research is a good way to start. Ask

According to experts, farming, especially animal farming, is consuming

yourself: Am I hurting my planet and

almost 70 % of our water. It takes nearly 440 liters of water to produce one

those living in it in any way? What is

piece of chicken breast, whereas creating one kilogram of beef uses up

my contribution to the environment?

about fifteen thousand water liters.

What am I doing for the suffering of the sentient beings who cannot stand

4. Animal Farms are creating waste:

up for themselves? Only by reflecting

The amount of waste created by animal farms is equal to that generated by

on these questions could you truly

a city! One kilogram of beef is responsible for producing 40 kg of manure!

understand the motive and purpose behind becoming a vegetarian.

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1) Walk mindfully Mindful walking helps us to connect to our senses and our surroundings. Notice and becoming more aware of what’s there that you have not noticed before. Start from the usual routes that you have always taken and move on to parks you have not been.

2) Connect with what matters It’s so easy to get caught up in the chatter of our own thoughts. Sit and notice what each senses are experiencing. Start with smell, what scents are lingering in the air, and observe how and where your feets or hands are touching followed by what you may hear from the surroundings, how soft and loud it may be.

PAUSE, REFRESH, RECONNECT AND RENEW As we come closer to the end of the year, I hope the turn of the calendar has treated you kindly. There’s so much happening in the world and, even in normal years, times gone by so fast, days turn into busy routines, routines turn to mundane uninspiring affairs. For me, it means it’s time to remind myself to press pause and take a moment to replenish.

For this moment alone, observe and feel the emotions without clinging to it.

Who says the renewal of the year has to start in the beginning? For all you know, the best time is to start now so you are prepared for the new year to come. I hope you will join me. Here are three practices to help you replenish, renew and refresh.

3) Reevaluate Your Habits The ultimate distraction comes mostly from our handy smartphone. Whenever it’s pinging, we may not be able to resist the urge. We stop what we are focusing on to check out what’s happening. Silent your phone on the weekends if you don’t need it. Set a timing for using the phone. Remind yourself not to be pressured to answer any calls or text when you are emotionally unavailable.

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A COUL D-DO L IS T FOR T HE L AS T QUA RT ER OF T HIS Y E A R

V E G A N BA N A N A MUF F INS T HE P E RF EC T M A K E-A HE A D WE E K DAY BRE A K FA S T M a k e s 12 m u f f i n s

A im to do one s mall ac t o f k indne s s e ver y day. Watch t he mov ie t hat f ir s t e ver in s pir e d you to be s el f le s s . Take a di f f er en t r ou te home.

MAIN INGREDIENTS • 1/2 cup gluten-free flour • 1/3 tsp. baking soda • 2 Bananas • 3 Tbs. Vanilla VeganSmart • 1 Tbs. water • 1/2 Tbs. flax seeds • 1/2 tsp. vanilla extract • 2 Tbs. coconut oil

Wr i te dow n f i ve t hing s t hat r e c en t l y made you laug h. C ould you do t hat to make ot her s laug h too?

• 1 1/2 Tbs. peanut butter

HOW TO MAKE IT ______________________________________________ ______________________________________________ ______________________________________________ ______________________________________________ ______________________________________________ ______________________________________________ ______________________________________________ ______________________________________________ _____________________

1. Blend ingredients in food processor, then pour batter into muffin tins 2. Bake at 350° for 10–12 minutes.

MAY SERVE WITH 1. Fresh or Desiccated Coconut 2. Hot chocolate syrup 3. Almonds nuts

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Reduce, Reuse and Recycle (R3) are the three essential components of environmentally-responsible consumer behavior. R3 is sometimes called the waste hierarchy. The concept behind the first R: Reduce, is that you should limit the number of purchases that you make in the first place. For example, turning off the lights and taking shorter showers, The concept behind the second R: Reuse, is that you should reuse items as much as possible before replacing them. For example, it generally makes more environmental sense to update your computer rather than get rid of it and buy a new one. However, if you do replace your computer, you should ensure that it, or its components, are reused. Many charitable organizations welcome donations of second-hand computers. The concept behind the third R: Recycle, is that you should ensure that items or their components are put to some new purpose as much as possible. If your computer is not fit for reuse as is, you can donate it to one of several organizations which will refurbish it or recycle its components.

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STARTING THE 3 R'S

Reduce, Reuse, Recycle

3 Things I can

Recycle

____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________ ____________________________________________________________

Reuse 3 Things I can

Reduce

3 Things I can

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Eve r y thi n g is i n te r de p e n de n t . W he n we p rote c t the fo res t , we p rote c t the wo rl d. To des troy the fo res t is to des troy all li ves , p lan t s , ani mals an d h u mans... To save the fo res t is to save natu re , to save natu re is to save the D har ma.

D har ma is fu n dame n tal to life, b oth p hysic al an d the min d to ge the r. I t ex te n ds to all h u mani t y.

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