As night falls
I am disturbed by your screaming
as night falls,
but more by the silences
that punctuate your sleep-lapped, mare-tipped dreams, and
seeking congress with your wide-eyed wisdom,
I whisper that you must believe
the sun will rise on yet another day.
You ask “What if you were I and I were you?”,
but there are no simple questions
only easy answers,
no black or white,
just merging shades of orange, red and violet
and black; a baby knows more than this dying man
of truth and love and freedom, with each birth you further figure out,
each time the night falls quickly from horizon
up, you see the moon’s as high as sun will ever get.
I know you’re hurting, screaming,
waiting in your cave
for the invention of love;
’til then, I’ll tread water in your tears
and whisper that you must believe,
I’ll write “with fondest feelings” in my will,
signed and post-dated once my sanity’s returned.
’Til then, I’ll gently rock you into sleep.
Showing posts with label religion. Show all posts
Showing posts with label religion. Show all posts
Thursday, 27 January 2011
Monday, 26 July 2010
religion vs wider society
China Post editorial:
(the last with a VftH connection for some time)
This Buddhist tradition does animals more harm than good
Earlier this month, some non-indigenous birds were discovered in Miaoli County and, after successful capture, were transferred to a local zoo. By coincidental timing, also this month, the Executive Yuan released for public discussion the pre-draft version of a proposed law covering the release of animals into Taiwan's aquatic environments.
Although this legislation will cover academic researchers and commercial enterprises, its primary target is without a doubt Buddhist practitioners, some of whom practice the “release of living beings.”
This religious activity started in earlier times as a benevolent deed by which devotees went to local markets, bought wild animals, fish and birds that had been caught and were destined for human consumption, and returned them to their forest, river or lake homes.
This is in line with Buddhists' belief that all animals, from the lowest bug to the smartest mammal, are part of the same cycle of endless life-death-rebirth, and therefore are capable of eventual enlightenment. Saving them from the pot was thus considered an act of compassion to another living creature and so, like vegetarianism, was said to earn its practitioner karmic merit.
Unfortunately, somewhere over the intervening centuries, the reason behind this well-intentioned act has become largely forgotten, and today's “release of life” is at best an ossified part of religious ritual. At worst, it is concerned more with seeking personal merit and enhanced karmic standing than with any benefit to the animals involved.
On the contrary, environmentalists and academics argue that such indiscriminate release is detrimental to animals. Many of the species used in such rituals today are captured for release and not for consumption, or are reared specifically for this purpose. Unavoidably, these processes result in the mistreatment and even the unintentional death of many creatures. Moreover, once for-profit commercial interests are involved, animals' living conditions become even less of a priority.
Most worryingly, species have been too-frequently released into alien or inappropriate environments in which they have little or no chance of survival, and even less chance of meeting their own kind for companionship and reproduction. (It should be noted, however, that there is no indication that the above-mentioned birds came to be in Miaoli as the result of Buddhists' actions.)
Such mistreatment of and disregard for the lives of animals are the inevitable results when religious rituals become divorced from the ideas behind them, or are exaggerated following social and economic changes over the centuries.
The proposed legislation will require all individuals and organizations, whether academic, commercial or religious, to apply for permission before releasing animals into the wild. They must state the species to be released, as well as the location and time.
Of course, progressive Buddhist organizations are among those taking a lead in this regard, and others are quick to respond to social and media criticism. Dharma Drum Mountain, whose late founder Master Sheng Yen put environmental protection at the core of his teachings and practice, initially instructed its followers to be careful only to release animals into their natural environments. More recently DDM further advanced its policy to recommend abandoning the practice of “releasing life” altogether.
Not all Buddhist groups are so forward-looking, however, and some go so far as to misrepresent environmentalists — criticisms including other issues such as pollution from burning incense and joss paper or noise pollution from religious parades and festivals at all hours of the day and night — as attacks on their religious traditions.
But this is to divorce religions from the societies that gave birth to and nurture them. Taiwan's religions thrive because they provide for a variety of social needs. Certainly, some of these are related to their rich traditions and claims to continuous transmission through countless generations of sacred teachings and ancient wisdoms.
But in fact, many so-called traditions are not actually very traditional. There is no mention of this current issue of “release of life” in the teachings and life of the historical Sakyamuni Buddha around 500 B.C., for example. In fact, the practice is an interpretation “in the spirit of the Buddha” which seems to have really taken off only in the Ming dynasty around two millennia later.
Appeals to traditional precedent without any attempt to take on board new knowledge sometimes merely represent a clinging to ignorance and even an attempt to use the name of religion to resist change.
But all Taiwan's main religious organizations have prospered because, in addition to meeting people's needs for tradition and ancient wisdom, they have also developed and adapted as social conditions have changed.
Indeed, like Dharma Drum Mountain, they are often at the forefront of change, and represent the ideal marriage of thousands of years of humankind's learning with the latest discoveries of science and humanitarian philosophy. And when it comes to “release of life,” science and humanitarianism clearly indicate it is now time to act.
(the last with a VftH connection for some time)
This Buddhist tradition does animals more harm than good
Earlier this month, some non-indigenous birds were discovered in Miaoli County and, after successful capture, were transferred to a local zoo. By coincidental timing, also this month, the Executive Yuan released for public discussion the pre-draft version of a proposed law covering the release of animals into Taiwan's aquatic environments.
Although this legislation will cover academic researchers and commercial enterprises, its primary target is without a doubt Buddhist practitioners, some of whom practice the “release of living beings.”
This religious activity started in earlier times as a benevolent deed by which devotees went to local markets, bought wild animals, fish and birds that had been caught and were destined for human consumption, and returned them to their forest, river or lake homes.
This is in line with Buddhists' belief that all animals, from the lowest bug to the smartest mammal, are part of the same cycle of endless life-death-rebirth, and therefore are capable of eventual enlightenment. Saving them from the pot was thus considered an act of compassion to another living creature and so, like vegetarianism, was said to earn its practitioner karmic merit.
Unfortunately, somewhere over the intervening centuries, the reason behind this well-intentioned act has become largely forgotten, and today's “release of life” is at best an ossified part of religious ritual. At worst, it is concerned more with seeking personal merit and enhanced karmic standing than with any benefit to the animals involved.
On the contrary, environmentalists and academics argue that such indiscriminate release is detrimental to animals. Many of the species used in such rituals today are captured for release and not for consumption, or are reared specifically for this purpose. Unavoidably, these processes result in the mistreatment and even the unintentional death of many creatures. Moreover, once for-profit commercial interests are involved, animals' living conditions become even less of a priority.
Most worryingly, species have been too-frequently released into alien or inappropriate environments in which they have little or no chance of survival, and even less chance of meeting their own kind for companionship and reproduction. (It should be noted, however, that there is no indication that the above-mentioned birds came to be in Miaoli as the result of Buddhists' actions.)
Such mistreatment of and disregard for the lives of animals are the inevitable results when religious rituals become divorced from the ideas behind them, or are exaggerated following social and economic changes over the centuries.
The proposed legislation will require all individuals and organizations, whether academic, commercial or religious, to apply for permission before releasing animals into the wild. They must state the species to be released, as well as the location and time.
Of course, progressive Buddhist organizations are among those taking a lead in this regard, and others are quick to respond to social and media criticism. Dharma Drum Mountain, whose late founder Master Sheng Yen put environmental protection at the core of his teachings and practice, initially instructed its followers to be careful only to release animals into their natural environments. More recently DDM further advanced its policy to recommend abandoning the practice of “releasing life” altogether.
Not all Buddhist groups are so forward-looking, however, and some go so far as to misrepresent environmentalists — criticisms including other issues such as pollution from burning incense and joss paper or noise pollution from religious parades and festivals at all hours of the day and night — as attacks on their religious traditions.
But this is to divorce religions from the societies that gave birth to and nurture them. Taiwan's religions thrive because they provide for a variety of social needs. Certainly, some of these are related to their rich traditions and claims to continuous transmission through countless generations of sacred teachings and ancient wisdoms.
But in fact, many so-called traditions are not actually very traditional. There is no mention of this current issue of “release of life” in the teachings and life of the historical Sakyamuni Buddha around 500 B.C., for example. In fact, the practice is an interpretation “in the spirit of the Buddha” which seems to have really taken off only in the Ming dynasty around two millennia later.
Appeals to traditional precedent without any attempt to take on board new knowledge sometimes merely represent a clinging to ignorance and even an attempt to use the name of religion to resist change.
But all Taiwan's main religious organizations have prospered because, in addition to meeting people's needs for tradition and ancient wisdom, they have also developed and adapted as social conditions have changed.
Indeed, like Dharma Drum Mountain, they are often at the forefront of change, and represent the ideal marriage of thousands of years of humankind's learning with the latest discoveries of science and humanitarian philosophy. And when it comes to “release of life,” science and humanitarianism clearly indicate it is now time to act.
Thursday, 17 June 2010
fish of the day
article in China Post:
TAIPEI, Taiwan -- Despite calls to save Chinese white dolphins living in the water off Taiwan's west coast, several lawmakers from the region asked environmental protection activists yesterday not to interfere with economic development.
Temple operator chooses industry over 'Matsu's fish'
“Although environmental protection is crucial, it is more important to carry out a policy that helps local development,” Non-Partisan Solidarity Union Legislator Yen Ching-piao said.
Yen — who doubles as president of Dajia Jenn Lann Temple in Taichung County, one of the most important Matsu temples in Taiwan — voiced support for the construction of the Kuo Kuang Petrochemical Park on the mouth of the Jhuoshuei River in Changhua County, central Taiwan. Ignoring activists who say the over NT$400-billion (US$12.4-billion) project will destroy the habitat of the white dolphins — locally called “Matsu's fish,” Yen criticized an Environmental Protection Administration (EPA) plan to build a marine “ecological corridor” for the endangered species.
Rather than spending NT$20 billion to NT$30 billion on the corridor, Yen said the money should be used to help underprivileged people, he said.
The dolphins, also known as Indo-Pacific humpback dolphins, were listed by the International Union for Conservation of Nature as “critically endangered” in 2008 after their number was estimated to have fallen below 100 off Taiwan's western coast. Local fishermen call them “Matsu's fish” because they are seen most frequently between March and April, when the birthday of Matsu — the widely worshipped goddess of the sea — is celebrated.
In addition to Yen, legislators from Changhua County, including Cheng Ru-fen, Hsiao Ching-tien and Lin Tsang min, have also said that local economic development should be the priority.
Knowing the project could create 20,000 to 30,000 jobs, 98 percent of residents in coastal Dacheng Township support the construction of the industrial park, Cheng said.
Wednesday, 19 May 2010
fish of the day
the bottom-right photo yesterday from Huang Yun-ju's trip around Taiwan,
showing fish and a sailing boat,
reminded me of the fish on top of the huge Wang Ye boats that are burnt at religious festivals in Taiwan, such as the one below from Jiali (佳里) in Tainan County.
[it probably isn't, however, since Huang says the temple is the Sheng Mu Gong (聖母宮; "Sacred Mother Temple") in Luermen (鹿耳門) and so will be dedicated to seafarers' deity Matsu, which would also explain the boat and fish]
showing fish and a sailing boat,
reminded me of the fish on top of the huge Wang Ye boats that are burnt at religious festivals in Taiwan, such as the one below from Jiali (佳里) in Tainan County.
[it probably isn't, however, since Huang says the temple is the Sheng Mu Gong (聖母宮; "Sacred Mother Temple") in Luermen (鹿耳門) and so will be dedicated to seafarers' deity Matsu, which would also explain the boat and fish]
Tuesday, 18 May 2010
fish of the day
reader ("blog follower"?) Huang Yun-ju from Taipei sent these fish pics from her recent round-Taiwan trip
many thanks
(p.s. not my dog, though it does look a bit like Flounder)
Sunday, 2 May 2010
back on the hill
most temples on Shitoushan (獅頭山) only open to the public on Sundays so I went back for a second look
(still not awed, I have to admit)
this one is nice, the baroque Ling Xia Cave (靈霞洞 )
Thursday, 22 April 2010
photo of (another) day
too many words, not enough pictureshere's the monastery at Shitoushan
NT$1000 per night for a double room
nice gate to mountains too
Saturday, 17 April 2010
defence of the realm (a kind of ancient cosplay?)
.jpg)
student groups compete in Song Jiang Battle Array (宋江陣) in front of the ShunXian Temple (順賢宮) in Neimen Township (內門) in Kaohsiung County
supposedly a tradition dating back hundreds of years to when local people had to defend themselves from gangs of thugs who would descend from the hills
.jpg)
now more dance, chanting and a little bit cosplay
Wednesday, 7 April 2010
Monday, 29 March 2010
fish of the day
Spanish missionaries in 17th century Taiwan reported that the locals:
"convert more out of a particular intent to sell fish than out of their interest in religion itself ... for once these natives return to their own, they mock and deride the ceremonies of the holy catholic faith."
from "Spaniards in Taiwan - Vol.1 1582-1641" ed. Jose Eugenio Borao Mateo
(quoted in "Out of China" by Macabe Keliher)
"convert more out of a particular intent to sell fish than out of their interest in religion itself ... for once these natives return to their own, they mock and deride the ceremonies of the holy catholic faith."
from "Spaniards in Taiwan - Vol.1 1582-1641" ed. Jose Eugenio Borao Mateo
(quoted in "Out of China" by Macabe Keliher)
Saturday, 20 March 2010
fish of the day
FRIDAY, 19 MARCH 2010
stone fish sculpture at Sanxia's 三峽 (world renowned) Zu Shi Temple 祖師廟
stone fish sculpture at Sanxia's 三峽 (world renowned) Zu Shi Temple 祖師廟
Monday, 14 December 2009
fish of the day
+opens+the+door+to+the+Xinxianglan+(%E6%96%B0%E9%A6%99%E8%98%AD)+Presbyterian+church+in+Taimali+(%E5%A4%AA%E9%BA%BB%E9%87%8C)+Township,+Taitung.jpg)
Paiwan minister Sakinu Tepiq (戴明雄) opens the door to the Xinxianglan (新香蘭) Presbyterian church in Taimali (太麻里) Township, Taitung
Sunday, 13 December 2009
fish of the day
+sml.jpg)
fish-and-cross combination earringsign of a Christian?
yes, in the case of Chang Min-huey (張敏慧)
a fellow blogger on the blogger/media trip to Taitung
Wednesday, 14 October 2009
Thursday, 8 October 2009
fish of the day
ok, this is probably not cleari chased after the car, to retake the photo
and interview the driver
but it disappeared
it is a picutre of a fish with legs
with 'DARWIN' written inside
how cool is that!
i want one
a reaction to the Christian symbol
from a neo-Darwinist like myself
I WANT ONE for my bike
Monday, 13 July 2009
fish of the day
SUNDAY, 12 JULY 2009
fish carving near beginning of the pilgrims' walk at Tirumala, Andhra Pradesh
Thursday, 28 May 2009
buddhists in the drains?
speaking of manhole covers
(or whatever they're called now)
have you noticed that as well as a T-design
(for Telecom?)
many of Taipei's manhole covers include a swastika design?:
(language note: 卍 in Mandarin is pronounced wan)
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