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Transcribing the oral tradition...

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Contents of Forest Monks of Sri Lanka

by Sangharakshita

Forest Monks of Sri Lanka Contents:

1/2Criteria in the scriptures for establishing the unitary ideal
2The 'Ideal' and lifestyle
3/4Does one need kalyanamitrata to move towards insight?
4/5Were renunciation and monasticism invented just once?
5/7 Unity between sensualism and asceticism?
8/9Being 'ascetically inclined'
A hierarchy of lifestyles?
10/12Greater formality within the FWBO Can it discourage people?
13Did the Buddha's rejection of caste weaken after his death?
Did the Buddha reject caste?
14An attempt to reorder the social hierarchy
15/16Acting as a model of renunciation for others to follow?
17Can the forest revival actually be the spiritual life?
Are Sinhalese values Buddhist values?
18The term 'Bodhaneyya'
19The 'appetite for order'
21/22The place of sila in the FWBO. Is the sila practised by the monks in Sri Lanka that
different to that practised by lay followers?
23/25The unifying tendency of dukkha
25Does the FWBO have a "mythic charter"?
The image of the hundred thousand armed Avalokitesvara for the Order
26"Five motives for taking up the spiritual life"
i) Revival of Buddhist tradition
ii) Escape from social oppression in stratified society
27Co-operative right livelihood
28Creative use of leisure
iii)Overcoming economic difficulties
iv) Find a way out of psychological distress/ understanding religious experiences
29/30A military career as a prelude to the spiritual life?
The Buddha referring to his bhikkhus as Kshatriyas - warriors
31Changing and developing the mind by changing one's living conditions
32A history of the FWBO using Order members' life stories
32/33The role of the guru in Hindu society
33Becoming monks/nuns to achieve social mobility
34Practical problems (on this seminar) of trying to study so much text each day
35Chapter Two Converting people from the "top" downwards i.e. the most prominent people
36Approaching other castes in India, apart from just the Mahars
37Bhante's contact with Nyanatiloka and Nyanaponika
Why did Nyanatiloka not use an existing hermitage?
38The importance of Bhante's poems to his life
Bhante's strong feeling for nature
How Bhante's writings do not fully represent him
39Immersing oneself in nature as a solution to sexual tensions
40An organic awareness of nature
40/43Lama Govinda's opinion of Nyanatiloka
41More about plant life and wildlife
42Nyanatiloka's intellect interfering with his spiritual aspirations
43Goethe and Buddhism
44/46Myths and living out myths
47Are Buddhist and Christian aspiration similar?
48Vedanta and its effect on western culture
Vivekananda at the Chicago Parliament of Religions, 1893, bringing the Eastern religions to
meet the west
49The Industrial Revolution and alienation from nature
50The value if any of the Romantic movement
51/52The "spiritual significance" of nature in Chinese Buddhist art/poetry?
52/53The Romantic poets and the subject/object duality
53Does the old "hippy movement" still influence the Order in terms of hunting out spectacular
and extraordinary experiences?
54Indirect methods of raising consciousness - as medicine or food.
The passive use of music
55/56A busy life interefering with one's meditation?
57A one month solitary retreat every year
Bhante's definition of a solitary retreat
58Developing insight through intensive writing about the Dharma whilst not doing very much
Use of the word 'Creative'
59Combining writing and meditation
60Excitement as disturbance
61Excitement, enthusiasm,inspiration, stimulation and the way the terms become mixed up
Common misunderstandings and misrepresentations of the anatta doctrine
62The Romantic view of self
63Bhante's spiritual experience walking along Tooting Broadway, London!
63The 'influences' on Bhante's spiritual life
64Is there any originality in Nyanatiloka's writings?
65Govinda being a German Romantic writer in a previous life
66Was Nyanatiloka's really a Buddhist way of life?
67Bhante's empathy with all writers and their writings
68/71Living out a childhood dream
Examining one's attraction to Buddhism
71Chairmen not imposing their own limitations on their Centre
72/73Bhante's attraction to Lama Govinda as opposed to Nyanatiloka
73Lama Govinda and Li Gotami's relationship
74The writing of biographies
75/78The value or place, if any, of obedience in monastic life
79/82The Visuddhimagga and Buddhaghosa
83The better translation of the Visuddhimagga?
84The Tipitaka
84/85Purification as the master metaphor of the Buddhist Path?
86/87The seven stages of Insight or panna, by purification
88Do all Buddhists need, to some extent, to be scholars?
88/89An intellectual blueprint for the FWBO?
89/90Order members being excluded from Chapter Meetings?
91/92Is ordination the point of self reliance?
93/95Making a pleasing, favourable impression
Being celibate could give an unfavourable impression
94Selecting handsome men to be monks in Sri Lanka
95/96Bhante's experience of the dhutangas
96/97Sleeping in a sitting position
98LIving under trees
99People asking Bhante for practices prematurely
100Bhante's teaching of "element practices" to beginners
101Use of the Vajrasattva mantra outside the Order
102Inappropriate teachings readily available in publications
103The term asceticism as used in the Mangala Sutta
103/104Deportment in the Order and the FWBO
105/106The twofold purpose of walking and chanting practice
107/108Taking mindfulness from meditation into one's daily affairs
109"Viveka" - individuality
110Not trying to attract homage - Arahant hunting!
Asceticism as training
111Comments on this method of study
111/112Wanting Bhante to lay down rules
113When to ask Bhante for help and when to ask Order members
114How Bhante can get his point heard where others fail
115Access to Bhante. Do people really need individual personal interviews with him?
116/118Next session - Pannananda's life
116/117Bhante's first knowledge of the Forest Monks
119/120The terms "Mahayana" and "Hinayana" can truly be used only to designate attitudes
120/122The advantages of knowing Order members' and others' biographies
Reading biographies of Buddhists in history
123Being familiar with the life of The Buddha
124Bhante's childhood love of fairy stories
Producing children's story books in the FWBO
125-126The concept of Hell in Buddhism
127Enforced celibacy and sadism
128Representing the Hell Realm on the Wheel of Life
129-130The effects of the fear of Hell
130What does the Bodhisattva do in Hell?
131Descents into Hell - Order Members, Dr. Johnson
132-134Psychological implications of the Christian world view
135-137The introduction of caste into Sri Lanka
137Is the Western Buddhist Order a Nikaya?
138-139Differences between the Sri Lankan Nikayas
139-141Recognition of the WBO and its ordination by the wider Buddhist world
141Lineage as a psychological support
141-142Moving away from "Centre Based" activities in the FWBO
143Maintaining friendly relations with Local Government etc.
143-144Contact with local Buddhist groups etc.
145Dealing with "myths" about the FWBO
146Living out transcendental myths
147Meditating whilst walking - samatha or vipassana?
148Where can the pratimoksa be found in literature?
149-150Chanting of 'pirit' or blessings
151-152Chanting in Theravada countries
153Karmic consequences of functioning within the power mode
154Pannananda's dream of his death
154-155Analysis of dreams
156Story telling as a way of trying to organise chaos
156-157Subjectively embellishing (and editing) objective writings
158The selectivity of memory
158-159Bhante's first meetings with particular people
160Next Session - Buddhism in Sri Lanka in the 19th Century
161-163Chapter Five. The origins of the Jataka stories and their importance
164Being upset by exaggeration in Indian stories
165-166Sri Lankan civilisation being unitary and archaic
166-167Holding the fan before the face when giving talks in Sri Lanka
168Severing contact with the world in an unhealthy way?
169Walking in purity
170The connection between certain actions and certain mental states behind them
171Incurring bad karma by asking others to kill/commit unskilful acts
172-173Can the laws of society reflect the laws of karma?
174-176The Bodhisattvas' mission being the salvation of the whole universe
174-175Being personally responsible for society's actions
176-177Intervention of Devas
178The origin of evil and negative forces in Buddhism
179The ten paramitas and the ten paramis
Yashodhara - did she exist?
179-181'Soulmates' being reborn together
181-182Have the Sinhalese overemphasised pain and renunciation
183-184Carrithers difficulty in seeing the spiritual in the Forest Monks
185-186Seeing signs or characteristics of spiritual or transcendental attainments?
186-188"Passive heroism"?
189Bringing human emotions into harmony with the spiritual ideal ...

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