Samen met Gerolf 't Hooft (Asoka, Boeddhamagazine) organiseren we nog een avond met Leigh Brasington over Ayya Khema. Deze is voor iedereen toegankelijk, aanmelden is niet nodig.
Thema: De huidige betekenis van Ayya Khema voor het boeddhisme en de meditatie
Plaats: De Hub, Heemraadsingel 219 in Rotterdam (meer informatie)
Tijd: Donderdag 31 oktober van 19.30 tot 22.00 uur
Het wordt een tamelijk informeel samenzijn over deze bijzondere vrouw, leraar van zowel Leigh als Gerolf en vele anderen in het Westen. De avond is op dana-basis.
Haar vertaalde boeken, zie Bol
Opzet van de avond
* Inleiding (in het Nederlands) door Gerolf 't Hooft over haar leven, als leek en non
* Inleiding door Leigh Brasington over haar beoefening en verspreiding van de Dhamma
* Bekijken van een aantal video's met dhamma-talks van haar (in het Engels, evt. ook Duits)
* Vragen en antwoorden
* Begeleide metta-meditatie (met audio-instructies door Ayya Khema)
Marin County, Calif, USA - July '96
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Een aantal teksten van en over Ayya Khema:
WE ZITTEN GEVANGEN OMDAT WE ALLES LEUK EN MOOI WILLEN HEBBEN
Er is een bekende gelijkenis over een apenval
--een houten koker met een kleine opening--
zoals die in Azië wordt gebruikt.
In de koker ligt snoepgoed.
De aap wordt aangetrokken door het snoepgoed,
steekt zijn poot door de opening en pakt het snoepgoed beet.
Wanneer hij zijn poot wil terugtrekken,
kan hij zijn vuist met daarin het snoepgoed
niet door de kleine opening heen krijgen.
Hij zit gevangen tot de jager hem komt ophalen.
Hij beseft niet dat hij alleen maar het snoepgoed hoeft los te laten
om zijn vrijheid terug te krijgen.
Zo leiden wij ons leven.
We zitten gevangen
omdat we alles leuk en mooi willen hebben.
We zijn niet in staat dit los te laten
en blijven gevangen in de eindeloze kringloop
van geluk en ongeluk,
van hoop en wanhoop.
Uit “Wees een eiland voor jezelf”
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Kom en zie!
Boeddha's aanwijzingen voor een gelukkig leven
Asoka, 2000
Uit de boekbeschrijving :
“Ayya Khema doet in dit boek verslag van haar ervaringen op het boeddhistische pad van bevrijding. Aan de hand van wat de Boeddha de 'vier stadia van geluk' noemde, schetst zij een gedetailleerd overzicht van het doel en de praktische toepassing van boeddhistische meditatie.
Dit boek bevat dan ook niet alleen de 2500 jaar oude aanwijzingen van de Boeddha zelf, maar is vooral een praktisch handboek dat allen die dat wensen in staat stelt de voorgestelde methoden toe te passen en werkelijk te verinnerlijken.
Met treffende gelijkenissen, heldere en op concrete beoefening gerichte verklaringen leidt zij de lezer vanaf het geluk dat verkregen wordt door de zintuigen, over het geluk van een gelouterd hart en het geluk dat ontstaat door geconcentreerde meditatie tot het onwankelbare geluk dat voortkomt uit het juiste inzicht in de werkelijkheid.
Geleide meditaties en contemplaties met bijbehorende verklaringen geven het geheel een dimensie die de kracht en de werkzaamheid van meditatie zo nabij brengen dat zelfs 'beginners' dit boek zullen kunnen gebruiken als basis voor de eerste stappen op dit bevijdende pad. Maar ook zij die op deze weg reeds enige ervaring hebben opgedaan zullen met Ayya Khema's aanwijzingen hun praktijk kunnen verdiepen en verder weten door te dringen in de mogelijkheden van een meditatief geschoolde geest.
Dukkha bestaat, daar is geen ontkomen aan, maar we hoeven er niet aan te lijden. Zelfs niet als we het 'ik' nog niet hebben afgelegd. Er is een uitspraak van de Boeddha die nog eens duidelijk maakt waar het hier om gaat:
Er is leed, maar niemand die lijdt.
Er is de daad, maar niemand die handelt.
Er is het pad, maar niemand die het betreedt.
Er is nibbana, maar niemand wordt bevrijd.
Dit wil niet zeggen dat bevrijding niet mogelijk is, maar we moeten er het touw dat aan de tak van de ik-gebondenheid vastzit voor loslaten. “
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Dhammatalks audio zijn te vinden via http://ayyakhematalks.org/Ayya_Khema_Lectures.html
Dhammatalks video via http://www.youtube.com/results?search_query=ayya+khema&aq=0
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Ven. Ayya Khema
by Leigh Brasington
Uit zijn website
Ayya Khema was born in Berlin in 1923 of Jewish parents. In 1938 she escaped from Germany with a transport of two hundred other children and was taken to Scotland. Her parents went to China and, two years later, Ayya Khema joined them in Shanghai. In 1944, however, the family was put into a Japanese concentration camp and it was here that her father died.
Four years after the American liberation of the camp, Ayya Khema was able to emigrate to America, where she married and had a son and daughter. Between 1960 and 1964 she traveled with her husband and son throughout Asia, including the Himalayan countries, and it was at this time that she learned meditation. Ten years later she began to teach meditation herself throughout Europe, America, and Australia. Her experiences led her to become ordained as a Buddhist nun in Sri Lanka in 1979, when she was given the name of "Khema", meaning safety and security ("Ayya" means "Sister").
She established Wat Buddha Dhamma, a forest monastery in the Theravada tradition, near Sydney, Australia, in 1978. In Colombo she set up the International Buddhist Women"s Center as a training center for Sri Lankan nuns, and Parappuduwa Nuns" Island for women who want to practice intensively and/or ordain as nuns. She was the spiritual director of Buddha-Haus in Germany, established in 1989 under her auspices. (Photos) In 1997 she also founded Metta Vihara, a thriving monastery not far from Buddha Haus. (Photos)
In 1987 she co-ordinated the first international conference of Buddhist nuns in the history of Buddhism, which resulted in the creation of Sakyadhita, a world-wide Buddhist women"s organization. H.H. the Dalai Lama was the keynote speaker at the conference. In May 1987, as an invited lecturer, she was the first Buddhist ever to have addressed the United Nations in New York.
She wrote over two dozen books on meditation and the Buddha's teaching in English and German. In 1988, her book Being Nobody, Going Nowhere, received the Christmas Humphreys Memorial Award. Her other English language books include When the Iron Eagle Flies, Who is My-Self, Be an Island, Visible Here and Now and Come and See for Yourself: The Buddhist Path to Happiness. Some of her writings are available on-line at Access to Insight and her book All of Us, consisting of 12 dhamma talks, is available at Allspirit. Some of her writings are available as eBooks for the Kindle, Nook, etc: All of Us, Meditating on No-Self and To Be Seen Here and Now. Also available on-line is A Dhamma Talk on Metta by her. Over 400 High Quality English Language MP3s of Dhamma Talks by Ven. Ayya Khema are now on-line for free download, as is the streaming audio of a talk on the 1st and 2nd Jhanas. Her autobiography, I Give You My Life, is a wonderful adventure story sprinkled with nuggets of spiritual wisdom.
Ayya Khema passed away on 2 November, 1997, at home at Buddha-Haus, in Germany. Buddha-Haus continues to teach retreats in German in Ayya Khema's tradition. Please visit their website at http://www.buddha-haus.de/. You can e-mail Buddha Haus at info@buddha-haus.de.
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Bij het Buddha Haus in Zuid-Duitsland
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What Love Is
Ayya Khema
Uit Tricycle
Born in Berlin of Jewish parents in 1923, Ayya Khema escaped Nazi Germany in 1938 with a transport of 200 children to Glasgow. She joined her parents two years later in Shanghai, where, with the outbreak of war, the family was put into a Japanese POW camp, in which her father died. Four years after her camp was liberated, Ayya Khema emigrated to the United States, where she married and had two children. While traveling in Asia from 1960 to 1964, she learned meditation and in 1975, began to teach. Three years later she established Wat Buddha Dhamma, a forest monastery in the Theravada tradition near Sydney, Australia. In 1979 she was ordained as a Buddhist nun in Sri Lanka. She is currently the spiritual director of BuddhaHaus in Oy-Mittleberg, Germany, which she established. She has written numerous books in English and German, including Being Nobody, Going Nowhere (Wisdom Publications) and When the Iron Eagle Flies (Penguin Books).
Most people are under the impression that they can think out their lives. But that's a misconception. We are subject to our emotions and think in ways based on our emotions. So it's extremely important to do something about our emotions. In the same way as the Buddha gave us the Four Supreme Efforts for the mind, he also outlined the Four Emotions for the heart. The Four Supreme Efforts for the mind are (1) not to let an unwholesome thought arise which has not yet arisen, (2) not to let an unwholesome thought continue which has already arisen, (3) to make a wholesome thought arise which has not yet arisen, (4) to make a wholesome thought continue which has already arisen. The Four Emotions—lovingkindness (metta), compassion (karuna), joy with others (mudita), and equanimity (upekkha)—are called the "divine abodes." When we have perfected these four, we have heaven on earth, paradise in our own heart.
I think everybody knows that above us is the sky and not heaven. We have heaven and hell within us and can experience this quite easily. So even without having complete concentration in meditation and profound insights, the Four Divine Abidings, or Supreme Emotions, enable us to live on a level of truth and lovingness, security, and certainty, which gives life a totally different quality. When we are able to arouse love in our hearts without any cause, just because love is the heart's quality, we feel secure. It is impossible to buy security, even though many people would like to do so. Insurance companies have the largest buildings because people try to buy security. But when we create certainty within, through a loving heart, we feel assured that our reactions and feelings are not going to be detrimental to our own or other people's happiness. Many fears will vanish.
Metta—the first of the Supreme Emotions—is usually translated as "loving kindness." But loving-kindness doesn't have the same impact in English that the word love has, which carries a lot of meaning for us. We have many ideas about love. The most profound thought we have about love, which is propagated in novels, movies, and billboards, is the idea that love exists between two people who are utterly compatible, usually young and pretty, and who for some odd reason have a chemical attraction toward each other—none of which can last. Most people find out during the course of their lifetime that this is a myth, that it doesn't work that way. Most people then think it's their own fault or the other person's fault or the fault of both, and they try a new relationship. After the third, fourth, or fifth try, they might know better; but a lot of people are still trying. That's usually what's called love in our society.
In reality, love is a quality of our heart. The heart has no other function. If we were aware that we all contain love within us, and that we can foster and develop it, we would certainly give that far more attention than we do. In all developed societies there are institutions to foster the expansion of the mind, from the age of three until death. But we don't have any institutions to develop the heart, so we have to do it ourselves. Most people are either waiting for or relating to the one person who makes it possible for them to feel love at last. But that kind of love is beset with fear, and fear is part of hate. What we hate is the idea that this special person may die, walk away, have other feelings and thoughts—in other words, the fear that love may end, because we believe that love is situated strictly in that one person. Since there are six billion people on this planet, this is rather absurd. Yet most people think that our love-ability is dependent upon one person and having that one person near us. That creates the fear of loss, and love beset by fear cannot be pure. We create a dependency upon that person, and on his or her ideas and emotions. There is no freedom in that, no freedom to love.
If we see quite clearly that love is a quality that we all have, then we can start developing that ability. Any skill that we have, we have developed through practice. If we've learned to type, we've had to practice. We can practice love and eventually we'll have that skill. Love has nothing to do with finding somebody who is worth loving, or checking out people to see whether they are truly lovable. If we investigate ourselves honestly enough, we find that we're not all that lovable either, so why do we expect somebody else to be totally lovable? It has nothing to do with the qualities of the other person, or whether he or she wants to be loved, is going to love us back, or needs love. Everyone needs love. Because we know our own faults, when somebody loves us we think, Oh, that's great, this person loves me and doesn't even know I have all these problems. We're looking for somebody to love us to support a certain image of ourselves. If we can't find anybody, we feel bereft. People even get depressed or search for escape routes. These are wrong ways of going at it.
On the spiritual path, there's nothing to get, and everything to get rid of. Obviously, the first thing to let go of is trying to "get" love, and instead to give it. That's the secret of the spiritual path. One has to give oneself wholeheartedly. Whatever we do half heartedly, brings halfhearted results. How can we give ourselves? By not holding back. By not wanting for ourselves. If we want to be loved, we are looking for a support system. If we want to love, we are looking for spiritual growth. Disliking others is far too easy. Anybody can do it and justify it because, of course, people are often not very bright and don't act the way we'd like them to act. Disliking makes grooves in the heart, and it becomes easier and easier to fall into these grooves. We not only dislike others, but also ourselves. If one likes or loves oneself, it's easier to love others, which is why we always start loving-kindness meditations with the focus on ourselves. That's not egocentricity. If we don't like ourselves because we have faults, or have made mistakes, we will transfer that dislike to others and judge them accordingly. We are not here to be judge and jury. First of all, we don't even have the qualifications. It's also a very unsatisfactory job, doesn't pay, and just makes people unhappy.
People often feel that it's necessary to be that way to protect themselves. But what do we need to protect ourselves from? We have to protect our bodies from injury. Do we have to protect ourselves from love? We are all in this together, living on this planet at the same time, breathing the same air. We all have the same limbs, thoughts, and emotions. The idea that we are separate beings is an illusion. If we practice meditation diligently with perseverance, then one day we'll get over this illusion of separation. Meditation makes it possible to see the totality of all manifestation. There is one creation and we are all part of it. What can we be afraid of? We are afraid to love ourselves, afraid to love creation, afraid to love others because we know negative things about ourselves. Knowing that we do things wrong, that we have unhappy or unwholesome thoughts, is no reason not to love. A mother who loves her children doesn't stop loving them when they act silly or unpleasant. Small children have hundreds of unwholesome thoughts a day and give voice to them quite loudly. We have them too, but we do not express them all.
So, if a mother can love a child who is making difficulties for her, why can't we love ourselves? Loving oneself and knowing oneself are not the same thing. Love is the warmth of the heart, the connectedness, the protection, the caring, the concern, the embrace that comes from acceptance and understanding for oneself. Having practiced that, we are in a much better position to practice love toward others. They are just as unlovable as we are, and they have just as many unwholesome thoughts. But that doesn't matter. We are not judge and jury. When we realize that we can actually love ourselves, there is a feeling of being at ease. We don't constantly have to become or pretend, or strive to be somebody. We can just be. It's nice to just be, and not be "somebody." Love makes that possible. By the same token, when we relate to other people, we can let them just be and love them. We all have daily opportunities to practice this. It's a skill, like any other.
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