Over 400 girls at the Dhammajarinee Witthaya Buddhist boarding school in Thailand are now practicing Transcendental Meditation as part of their curriculum. Dhammajarinee Witthaya school is a very special school – it is the first and only educational institution in Thailand where poor or orphaned girls can get free education from kindergarten to grade 12.
The difficult, troubled past of the students was one of the main reasons for including Transcendental Meditation in the daily routine, alongside modern academic subjects and basic Buddhist teachings. Kru Maew, a teacher at the Dhammajarinee Witthaya boarding school, says: “Our school in the first school in Thailand that incorporates the Transcendental Meditation technique to culture the students’ ethical values.
Gender inequality is still a big issue in Thailand, with girls from poorer areas being especially vulnerable to AIDS, drug abuse, violence, exploitation and illiteracy.
Product DescriptionProduct DetailsBring Buddhist principles into your life every day of the year with these daily meditations. Buddhist experts and scientists are saying that the 200 year old monk (below) who was found last week meditating in Mongolia is not dead. Mongolian newspapers are reporting the scientific discovery of a mummified monk found in the province of Songino Khairkhan. Tukdam state refers to a specific meditation practice in which monks continue to meditate after death.
Ancient meditative techniques that have been tried and tested for centuries are brought alive and made relevant to our everyday experiences. Venerable Geshe Kelsang Gyatso is a fully accomplished meditation master and internationally renowned teacher of Buddhism.
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Handed down in an unbroken lineage, Buddha's practical methods for solving real-world problems are accessible worldwide today. The methods revealed within Buddhism have stood the test of time and are as relevant today as they were 2500 years ago. Buddha’s teachings are scientific methods for improving our human nature and qualities through developing the capacity of our mind. A  A  Visitors from all backgrounds come to find refuge from the difficulties of busy, modern life and draw inspiration from spiritual friends. The lack of educational opportunities in turn contributes significantly to the persistency of this pattern of despondency in future generations.
But after we introduced Transcendental Meditation and after they started practicing, I feel that now some students are more settled and some pay more attention to their studies,” tells Kru Maew, a teacher at the school.
Despite being over 200 years old, and sitting in meditation position on the floor, the monk’s body has miraculously remained in excellent preservation. As Dr Kerzin says, “If the meditator can stay in Tukdam meditation state, he can become a Buddha.
In this inspiring explanation of the popular Buddhist poem Training the Mind in Seven Points, Geshe Kelsang reveals powerful and far-reaching methods for us to develop these altruistic states.

Filled with thought-provoking and inspiring readings both ancient and modern from the greatest Buddhist teachers throughout history including Dogen, Shunryu Suzuki, Thich Nhat Hahn, Milarepa, Santideval, and many others. The background work of identifying the hymns (stotras) used in the pujas, deciding among variants, and correcting corrupted Sanskrit can be considerable; but the results of such research can be presented succinctly.
By pointing the way to an unchanging freedom and happiness, this immensely readable book challenges us to grow, and will have a remarkable impact on our life. This is not so with the rituals: a comprehensive description of them sometimes leads us into a daunting thicket of detail. Nepal's opening to the outside world after the collapse of the Rana oligarchy in the 1950s led to the introduction of new ideas and new values which have had a pronounced impact on religious practice. Newar Buddhists have, perhaps, felt the effect of these changes more keenly than their compatriots.
They live at the epicentre of change; but as Buddhists and members of a minority community, they are two steps removed from the shelter that official government patronage has provided for Parbatiya Hinduism. That the daily rituals are particularly vulnerable to the pressures of modernisation is demonstrated at many points in the report that follows.A substantial portion of this work is devoted to a description of the series of pA?jA?s offered each day at Uku Bahalj. Lalitpur is the area of Kathmandu Valley with the highest concentration of Buddhists, and Uku Bahal) is one of its largest and most active viharas. Using the survey of the rituals there as a basis for comparison, I describe variations in the rituals at fourteen other viharas in the Valley. The information given in these summaries was derived from observation of the rites and from interviews with both ordinary and learned practitioners. Though I report directly on fifteen sites, they are not the only places I visited in the course of my research. I investigated about forty-five shrines, and information gathered at all these places has been taken into account.In addition to recording information on the rituals' performance at various viharas, my objective was to analyse the relationship of these rites to other elements of Newar Buddhist religious practice and to see what light they might shed upon the connections between the latter and Buddhist practice elsewhere. My hope is that the findings will be of use to anyone interested in South Asian ritual or Buddhist devotionalism. The situation has changed in the past several years, however, with a marked increase in studies of Newar society, culture and religion. Today there is a much larger number of researchers, and a higher degree of specialisation, as new students build on the broad preliminary investigations of the first generation of academics.
Nonetheless, Newar Studies are still in their infancy.The Tibetan species of Vajrayana Buddhism is still better known than its Newar counterpart.
The Chinese annexation of Tibet in 1959, and the consequent exodus of so many of the country's religious leaders, has led to the propagation of Tibetan Buddhism outside of its homeland.
Though religious culture within Tibet has suffered terrible repression, the transplanted stock flourishes in diaspora. As a result, there is no shortage of articulate and knowledgeable practitioners of the tradition, nor of systematic investigations into that form of Buddhism.
Newar Buddhism, in contrast, has no proselytisers; and the number of learned Buddhists willing to communicate their knowledge of the faith is not so great as in the Tibetan case.

Moreover, the cultural matrix in which Newar Buddhism is imbedded makes analysis of this particular religious tradition difficult.There was a time, however, when the Western scholarly community knew more about Buddhism in Nepal than in Tibet. In the first half of the nineteenth century Brian Hodgson, the British Resident at the Nepalese court, sent manuscripts and reports of his very diverse investigations to Europe and to the Asiatic Society in Bengal. His provision of these reports and texts made the first serious study of Mahayana and Vajrayana Buddhism possible.Other scholars followed up on Hodgson's pioneering research, though their work was not of quite the same calibre and value. Among them were Henry Oldfield, who was surgeon to the British Residency, and Daniel Wright, whose History of Nepal (derived from a Nepali chronicle) is cited further on. Thus, in a book on the Buddhism of Tibet and neighbouring regions, David Snellgrove included a limited survey of the Newars. Conversely, Gopal Singh Nepali wrote a study of the Newars; but focused primarily on the Hindu community. Others again have treated the Newar Buddhist community from an anthropological perspective, without much direct attention to religious practice per Se.Levis insight regarding the historical position of Kathmandu Valley, and the role it can play in helping us to understand the late classical period of Indian religion has been taken up by two scholars whose work dominates the field of Newar Buddhist studies, John Locke and David Geilner.
My own debt to these two authors is attested to by the abundant references to their work in the pages that follow.Locke inaugurated current research in the field with the publication, in 1980, of Karunamaya, a study of the cult of Ava1okiteshvara. His more recent book, Buddhist Monasteries of Nepal, collates a vast amount of information on Kathmandu Valley vihA?ras.
A conviction expressed in his writings is that Newar Buddhism has often been misunderstood by its first commentators, by most casual observers, and even by some of its practitioners.
Tantric Buddhism can be found in Japan today, and once thrived in places such as Cambodia and Java as well.
Newar Buddhism has a sometimes bewildering plethora of Buddhas, bodhisattvas, guardian deities and the like.
But neither the pantheon and rituals, nor the tantras in which they are rooted, are Nepalese in origin.
They are the legacy of the Buddhism that flourished in north India through the first millennium of our era. In Nepal, we can glean some idea of what Buddhism must have been like, before its decline, in the largely Hindu environment of north India. In Kathmandu we see it still in co-existence with Hinduism, and in a political matrix determined by the latter.Buddhism as a distinct faith effectively disappeared from India, though it has recently undergone a limited but vigorous revival in a few places, such as Maharashtra. Because Hinduism is the indigenous religion practised by an overwhelming majority of Indians, we tend to associate the non-Islamic cultural and social forms of present-day India with Hinduism.
We recognise certain styles of architecture, certain types of rituals, various cultural artefacts-both material and social-as typically Hindu. In Kathmandu we find a classical South Asian culture that is largely continuous with that of its southern cousin.

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