(Madman Films) The Quiet Girl (GaelicAn Cailín Ciúin) is a delicate drama that follows Cáit, a shy 9-year-old who has been separated from her immediate family and left in the care of two distant relatives for the summer. After sun-dappled days spent milking cows, peeling potatoes, and fetching water from the well, the initially uncommunicative child opens up to her foster parents. Textured and tender, this award-winning film shows that home is where we feel loved. #TheQuietGirl
"A jewel...deeply moving tale or rural Ireland. Already feels like a classic" (The Guardian).
Who plays Cáit? First-time actress and newly minted child star Catherine Clinch! Bravo!
"Out, sinners!" - "We're sorry. Tell God we didn't mean to get an education!" (The Onion)
Tod@s Caen("Everybody Falls"), Spanish language from Mexico, with English subtitles. Rate PG.
Adan (Spanish for "Adam," the first man, played by Omar Chaparro) is a charming seducer who believes he knows how to make any woman swoon. He prepares to teach his friends the art of conquering women, using his array of bullet-proof rules of seduction.
Mia ("Mine," a kind of Eva/Eve or first woman, a seductress played by Martha Higareda) has learned THE RULES OF DATING the hard way -- lots of random sex and dating. Now she wants to share the rules with other women to spare them a lot of heartache and suffering.
She is an ambitious TV producer in Mexico who dreams of having her own show about female empowerment: Todos Caen ("Everybody Falls"). She has the ultimate strategic guide to female dating and is ready to teach it to the world: Men are hunters who like to be led on even if everyone thinks they just want sex.
Hey, Adan, nos vamos a ligar?
Mia's guide teaches women how to hook men -- to have them eating from the palm of the hand in no time. She's so confident that she takes a bet that she can make Adan fall. What will happen when player meets player?
.
All The [OLD] Rules
When they cross paths at a nightclub Mia has gone to with her friends because she knows it's Adan's hunting grounds, the game is on! It's an all-out battle of the sexes.
But as they test their seduction strategies on one another, both find that sometimes the more you play hard-to-get, the harder you may end up falling yourself. Unless you're tricky (no, even if you're tricky).
What would the Buddha do? In the Rhinoceros Sutra (from the Buddhist sutra collection called the Sutta Nipata, literally "Discourses Falling Down," published as "Woven Cadences") -- translated long ago in England by E. M. Hare (in the Pali Text Society's Sacred Books of the Buddhists Series) -- we find some ancient Buddhist advice:
"My Brother, Buddhist Monk" (multiple language subtitles)
Santeri, 26, decides to become a Theravada Buddhist monk in Thailand, ready to give up everything he has in Finland. His sister (the director of the documentary, Anja Ahola) wants to understand her brother's great decision to leave behind his possessions, friends, and family and to become a Buddhist ascetic for the rest of his life.
Director and Photography: Anja Ahola Editing: Anja Ahola and Suvi West Online Editing Color Correction and Graphics: Tapio Haaja Sound Mixing: Pekka Kumpulainen and Tapio Haaja Music: Taylor Hayward, Arahan, traditional Buddhist chants with contemporary music Camera at the Ordination: Taylor Sundheim Translators: Tiina Kinnunen, Phra Colin Jotipañño, Tomek Roksela / Sasana.pl and Saddha.it Production Support: Timo Korhonen / AVEK Producer / YLE: Pentti Väliahdet Production Coordinator: Maria Ahola Production: Ima Filbma-ja Sátneduodji and Anja Ahola Special thanks to: Wat Marp Jan Forest Monastery and Ven. Abbot Ajahn Anan Akiñcano "Paragon" by Rock Jones Band Listen ad-free with YouTube Red
SYNOPSIS Filmed in the beautiful landscapes of Mongolia, this film tells the story of children who compete in horse races at the country’s traditional festival of Naadam.
Byambaa is an 8-year-old boy whose village deems him too young to compete in the races. Jealous of his elder brother, who's riding for another trainer, Byambaa convinces his father to train him to race against the older children. He soon learns that love, dedication, and trust are all necessary qualities if he is going to win, and his hope leaves a lasting impression on everyone around him. More + TICKETS
Official Submission for Best Foreign Language Film - Mongolia
It is unusual to locate a recording sung by a native Sanskrit speaker from India. Vidya Rao's rendering is perhaps the only such recording available. This famous Buddhist chant is part of a collection recorded by Siddhartha's Intent, an organization dedicated to reviving the wisdom traditions of Ancient India.
ཤེས་རབ་་སྙིང་པོ་། The Heart (of Wisdom) Sutra
प्रज्ञापारमिताहृदयसूत्रम्। [संक्षिप्तमातृका] ॥ नमः सर्वज्ञाय॥ ॥ ऊँ नमो भगवत्यै आर्य-प्रज्ञापारमितायै ॥ आर्यविलोकितेश्वरो बोधिसत्वो गम्भीरां प्रज्ञापारमिता-चर्या चरमाणो व्यवलोकयति स्म-पञ्च स्कन्धाः । तांश्च स्वभाव-शून्यान् पश्यति स्म॥ इह शारिपुत्र रूपं शून्यता, शून्यतैव रूपम्। रूपान्न पृथक् शून्यता, शून्यताया न पृथग् रूपम्। यद्रूपं सा शून्यता, या शून्यता तद्रूपम् । एवमेव वेदना-संज्ञा-संस्कार-विज्ञानं ॥ इहं शारिपुत्र सर्व धर्माः शून्यता, लक्षणा, अनुत्पन्ना, अनिरुद्धा, अमला विमला, अनूना अपरिपूर्णाः। तस्माच्छारिपुत्र शून्यतायां न रूपं, न वेदना, न संज्ञा, न संस्काराः, न विज्ञानं । न चक्षुःश्रोत्र-घ्राण-जिह्वा-काय-मनांसि । न रूप-शब्द-गन्ध-रस-स्प्रष्टव्य:-धर्माः। न चक्षुर्धातुर्यावन्न मनोविज्ञान-धातु न विधा । न अविधा-क्षयो यावन्न जरा मरणं न जरा मरण-क्षयो । न दुःख-समुदय-निरोध मार्गा । न ज्ञानं न प्राप्तिर् न अप्राप्तिः ॥ तस्माच्छारिपुत्र अत्रात्तित्वाद बोधिसत्वस्य प्रज्ञापारमितामाश्रित्य विहरति अचित्तावरणः। चित्तावरण-नास्तित्वाद अत्रस्तो विपर्यासातिक्रान्तो निष्ठ-निर्वाण प्राप्तः। त्रध्व-व्यवस्थितः सर्व-बुद्धाः प्रज्ञापारमितामाश्रित्य अनुत्तरां सम्यक्-संबोधिम् अभिसंबुद्धाः ॥ तस्मात्ज्ञातव्यं प्रज्ञापारमिता महा-मन्त्रोऽमहा-विधा-मन्त्रोऽनुत्तर-मन्त्रोऽसमसम-मन्त्रः, सर्व-दुःख प्रशमनः, सत्यम् अमिथ्यत्वात् । प्रज्ञापारमितायाम् उक्तो मन्त्रः। तधथा -- 'गते गते पारगते पारसंगते बोधि स्वाहा'॥ इति प्रज्ञा पारमिता हृदय सूत्रं समाप्तम्॥
English: Heart Sutra (translation)
Dhr. Seven (trans.), Wisdom Quarterly (on the shoulders of Edward Conze), updated 10-8-17
[Compassionate]Avalokitesvara, the noble being-bent-on-perfect-enlightenment, was moving in the deep course of transcendent wisdom which has gone beyond. He looked down from on high and [knowing-and-seeing] beheld nothing more than these Five Aggregates. And he saw that they were empty [=impersonal, devoid of "self," without suchness or intrinsic identity].
Iha Sariputra rupam sunyata sunyataiva rupam, rupan na prithak sunyata sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad rupam; evam eva vedana-samjna-samskara-vijnanam.
Here, O [wise] Shariputra, form is emptiness and the very emptiness is form; emptiness does not differ from form, and form does not differ from emptiness. Whatever is form, that is emptiness, and whatever is emptiness, that is form. The same is true of [the other four aggregates:] feelings [sensations], perceptions, mental formations [like volitions], and consciousness.
Iha Sariputra sarva-dharmah sunyata-laksana, anutpanna aniruddha, amala aviamala, anuna aparipurnah.
Here, O Shariputra, all phenomena bear this universal mark of emptiness [shunyata, anatta "not-self"]. They are neither produced nor annihilated, neither defiled nor pure, neither deficient nor complete. [That is to say, there is no duality, no opposites.]
Tasmac Sariputra sunyatayam na rupam na vedana na samjna na samskarah na vijnanam. Na caksuh-srotra-ghranajihva-kaya-manamsi. Na rupa-sabda-gandha-rasa-sprastavaya-dharmah. Na caksur-dhatur yavan na manovjnana-dhatuh. Na-avidya na-avidya-ksayo yavan na jara-maranam na jara-marana-ksayo. Na duhkha-samudaya-nirodha-marga. Na jnanam, na praptir, na-apraptih.
Therefore, O Shariputra, in emptiness there is no form, feeling, perception, formation, or consciousness. There is no [contact as a consequence of three things coming together to form what is called] eye, ear, nose, tongue, body, or mind. There are no [external] forms, sounds, smells, tastes, tangibles, or objects of mind [in that they are not real and permanent but illusory and transient. There is no [sense-base consisting of] sight-organ element, and so forth...no mind-consciousness element. There is no ignorance, no cessation of ignorance, and so forth... There is no decay and death, no cessation of decay and death. There is no suffering, no origination, no cessation, no path. There is no knowing, no attaining, and no non-attaining.
Therefore, O Sariputra, it is because of his non-attainment-ness that a being-bent-on-perfect-enlightenment, through having relied on the perfection of wisdom [prajna paramita], dwells without thought-coverings. In the absence of thought-coverings one does not tremble, having overcome what can upset, and in the end one abides in nirvana [the unconditioned element, the ultimate reality that is even beyond beyond].
All those who appear as perfectly-enlightened-beings in the past, present, and future fully awake to the utmost-enlightenment because they have relied on the perfection of wisdom.
Therefore, one should know the perfection of wisdom by this great mantra, the mantra of great wisdom, the utmost mantra, the unequalled mantra, the allayer of all suffering, in truth for how else could it be? By the perfection of wisdom is this mantra arrived at thus:
Gate gate paragate parasamgate bodhi svaha.
Gone, gone, gone beyond, gone altogether beyond, O what an awakening, so it is!
Iti prajnaparamita-hridayam samaptam.
This completes the heart of perfect wisdom.
COMMENTARY Editors, Wisdom Quarterly
Mahayana Buddhist sutras are not historical accounts. They are apocryphal stories based on Buddhist wisdom, later additions mixed with Brahmanism, Vedic ideas, and Hinduism. They did not actually happen then get retold by Ananda in the way earlier sutras (found in the Nikayas) did. Although this is the case, these Sanskrit textual works of art powerfully point at truth. Visionaries that came after the Buddha wanted to condense and epitomize the Dharma, the Buddha's Teaching (mixed with the Sanatan Dharma, the "eternal truth" as promoted by Hinduism). They focused on and expanded on subtle points of ultimate truth. And what is Buddhism's most significant and subtle point is the Doctrine of Not-Self).
They did so through manageable stories with famous figures interacting. Shariputra, whom the Buddha named his chief male disciple "foremost in wisdom" in earlier schools (counterpart of the Buddha's chief female disciple foremost in wisdom, Khema), is here treated as dense and in need of schooling by the compassionate Avalokiteshvara/Kwan Yin. In this, the most famous of all extra-canonical works, compassion (as embodied by Lord Avalokiteshvara, who is later transformed into the Buddhist Goddess of Compassion Guanyin or Kwan Yin) gives him Shariputra that. Northern Asia as a whole borrowed a great deal from Buddhism and made it its own. So much so that people often confuse other Asian traditions -- such as Taoism, Shinto, Bon, animism, and so on -- with the Buddha-Dharma. Readers may be shocked at these revelations. After all, Mahayana is the only kind of "Buddhism" most have ever heard of in various cultures: Zen, Vajrayana, Pureland, Ch'an, Mithraism, and even Messianic Christianity. Some sutras are art
Art? World-class artist Pablo Picasso explains: “We all know that art is not truth. Art is a lie that makes us realize the truth, at least the truth that is given to us to understand.”
The Tao “Empty yourself of everything. Let the mind become still. The 10,000 things rise and fall while the [empty process that refers to itself as] Self watches their return.
“They grow and flourish and then return to the source. Returning to the source is stillness, which is the way of nature. The way of nature is unchanging. Knowing constancy is insight. Not knowing constancy leads to disaster. Knowing constancy, the mind is open. With an open mind, you will be openhearted. Being openhearted, you will act royally. Being royal, you will attain the divine. Being divine, you will be at one with the Tao. Being at one with the Tao is eternal. And though the body dies, the Tao will never pass away” (The Tao Te Ching).
Guides to reading it could muddle the original, but Joseph Campbell wrote the key.
After 9,000 emendations to James Joyce's notoriously impenetrable novel, a "smoother" new edition is promised by scholars Danis Rose and John O'Hanlon (theguardian.com).
Thirty years' editorial labors produce "more comprehensible" Finnegans Wake
The Emerald Isle from the space alien's view
Thirty years of work and 9,000 amendments later, a new edition of James Joyce's most perplexing novel, Finnegans Wake, is promising to provide readers with a smoother, more comprehensible version of the author's final work.
On its publication on 4 May 1939, a review of the book in The Guardian despaired of making sense of it. Pointing to a sample from the book -- "Margaritomancy! Hyacinthous pervinciveness! Flowers. A cloud" -- Reviewer B. Ifor Evans said that "the work is not written in English, or in any other language, as language is commonly known."
"In 20 years' time, with sufficient study and with the aid of the commentary that will doubtless arise, one might be ready for an attempt to appraise it," he wrote. "Compared with this, [Joyce's earlier book] Ulysses is a first-form primer."
Seventy years on, scholars Danis Rose and John O'Hanlon have reached the conclusion of 30 years of textual analysis.
Poring over the tens of thousands of pages of notes, drafts, typescripts, and proofs that make up, in Joyce's own words, his "litters from aloft, like a waast wizzard all of whirlwords," they have made 9,000 "minor yet crucial" amendments and corrections to the book, from misspellings to misplaced phrases, ruptured syntax, and punctuation marks.
"I never thought I'd see this day," said Rose. "The complexity of the texts and the complexity of the social situation meant it was very, very difficult indeed, but we stuck with it and we got there.
"There were 20,000 pages of manuscript, and beyond that 60 notebooks, and beyond that it extended out into thousands of different volumes. It extends out and out and out -- what Joyce was doing was distilling in and in and in. To reach the text we had to follow him back, and it's a lot harder to go backwards than forwards."
Joyce himself, reported to have said that he wrote the book "to keep the critics busy for 300 years," and that "the only demand I make of my reader is that he should devote his whole life to reading my works," would no doubt have been delighted by their lengthy efforts.
Publisher Houyhnhnm Press said that although the changes were minor, they were "nonetheless crucial in that they facilitate a smooth reading of the book's allusive density and essential fabric."
Even the opening line of the book is slightly altered. The original reads: "riverrun, past Eve and Adam's, from swerve of shore to bend of bay, brings us by a commodius vicus of recirculation back to Howth Castle and Environs."
Let's fly to Planet Crazy, everyone!
Rose and O'Hanlon's version fiddles slightly with spelling and punctuation, to open the novel with: "riverrun, past Eve and Adam's, from swerve of shore to bend of bay, brings us by a commodious vicus of recirculation back to Howth Castle & Environs." More
Here's the text of Atherton's lecture, as given in A Wake NewslitterVol IV no 5, October 1967.
'I do not wish to deny any of the theories which have been put forward as to the identity of the dreamer: they are all true up to a point. For, as I see FW it is everyone’s dream, the dream of all the living and the dead. Many puzzling features become clear if this is accepted.
'Obviously we will hear many foreign languages: Chinese will be prominent if we know Chinese; German if we know German, and so on.
'The Wake never stops: the last sentence circles round to become the first and the whole work revolves to reflect the nature of the world of sleeping humanity which travels around with the dark side of the globe -- “the owl globe” (6.29), that is to say the dark side, where the bird of night flies, “wheels in view.” So it is that Shaun, about whom we are all dreaming, can be told, “thou art passing hence…ere the morning of light…to the inds of Tuskland…” (427.18), and we visit, or seem to hear from...America... More
For years, William York Tindall's Guide has been one of the valuable ways to approach the difficult writing and complex language of Joyce's Finnegans Wake. Over a period of 40 years, Tindall studied, instructed and, most importantly, learned from graduate students about Joyce's greatest literary masterpiece. He explores and analyzes Joyce's unexpected depths and vast collection of puns, allusions, and word plays involving over a dozen languages. Tindall's Guide not only updates past guides to Finnegans Wake, but also breaks down the formidable barriers that could discourage readers from enjoying the humor and brilliance of Joyce.More
What does the book mean?
Goodreads.com
Finnegans Wake is an experimental novel by James Joyce. Extracts of the work appeared as Work in Progress from 1928 to 1937, and it was published in its entirety as Finnegans Wake in 1939. The book is, in one sense, the story of a publican in Chapelizod (near Dublin), his wife, and their three children; but Mr. Humphrey Chimpden Earwicker, Mrs. Anna Livia Plurabelle, and Kevin, Jerry, and Isabel are every family of mankind. Languages merge: Anna Livia has "vlossyhair" -- wlosy being Polish for "hair"; "a bad of wind" blows -- bad being Persian for "wind." Characters from literature and history appear and merge and disappear. On another level, the protagonists are the city of Dublin and the River Liffey standing as representatives of the history of Ireland and, by extension, of all human history. As he had in his earlier work Ulysses, Joyce drew upon an encyclopedic range of literary works. His strange polyglot idiom of puns and portmanteau words is intended to convey not only the relationship between the conscious and the unconscious but also the interweaving of Irish language and mythology with the languages and mythologies of many other cultures. More
American mythologist Joseph Campbell explains:
A Skeleton Key to Finnegans Wake: James Joyce's Masterwork Revealed
Since its publication in 1939, countless would-be readers of Finnegans Wake -- James Joyce's masterwork that consumed a third of his life -- have given up after a few pages and dismissed it as a "perverse triumph of the unintelligible" [or the greatest literary joke ever foisted on the reading public]. In 1944, a young professor of mythology and literature named Joseph Campbell, working with Henry Morton Robinson, wrote the first "key" or guide to entering the fascinating, disturbing, marvelously rich world of Finnegans Wake. The authors break down Joyce's "unintelligible" book page by page, stripping the text of much of its obscurity and serving up thoughtful interpretations via footnotes and bracketed commentary. A Skeleton Key was Campbell's first book, published five years before he wrote his breakthrough Hero with a Thousand Faces. More
This late-night reading group zipped through Finnegans Wake in seven short months
Buddha Boy
(born April 9, 1990) has given talks over the years -- some to inspire
the greatest spiritual ideals, some to bless and comfort and bring
prosperity, some to plead for peace and compassion towards one another
as well as animals and the forest/environment. These are given in the
local language, while chanting is usually done in Sanskrit. Many are videotaped. And a few are formally translated. This is a collection of subtitled videotaped utterances to give a sense of Buddha Boy's (Dharma Sangha) message for the world so far.
Om Namo Guru Buddha Gyani("Salutation to
the One who knows Buddha" or "Hail the future buddha-knowledge guru") is also known as Ven. Dharma Sangha, Tapaswi Palden Dorje, Tamang Tulku Rimpoche, who was born Ram Bahadur Bomjon.
He has yet to announce accomplishing his goal and making known that timeless and immediately effective Dharma for the sake of which one sets off on a noble quest. He began meditating 2005 at the age of 15. This pivotal year, "Mayan 2012" (or 0-1) in the popular consciousness, may see the fulfillment of his prediction. But what did he predict?
How it all began DharmaSangha.info edited by Wisdom Quarterly Buddha Boy, now Ven. Dharma Sangha or simply Guru, visited Lumbini, Nepal (the garden believed by many to be where Siddhartha was born). He took Five Precepts (pancha sila)
of abstaining from killing animals (and so becoming a vegetarian),
stealing, lying, thinking negatively of others, and intoxicants then
trained with gurus in Dehra Dun, India.
He returned to Nepal's beautiful lakeside city of Pokhara.
And taking ill he implored his family not to sacrifice any animals or
take any alcohol otherwise further complications would arise. He got
better but was still limping when he disappeared from his home the
night of May 16, 2005.
When his mother found out, she
alerted the village, and everyone joined in the search. A local boy
claimed to have seen him while shaking a mango tree. Guru had come by
and picked one up then stepped fully clothed into the river. “I thought
you had disappeared,” the boy remarked to Guru.
“Have I?” Guru replied. “You’d better go home, and be careful not to
touch me.”
The boy ran home to tell his story, but at
first nobody believed him. Guru’s relatives went to the ravine. Guru
smiled characteristically when they found him. They told him to come
home. “I’ll go home at 4:00 pm” Guru said. His family decided it
would be wise to keep an eye on him, so some siblings stayed. At 4:00,
he picked up a couple of mangoes and began to eat one. He told his
little brother to bring him water, rice, his lama robes, a mala (beads), and a picture of the Buddha. His little brother did.
Guru’s sister came to tell him to come home at once. Seeing how
emaciated he looked from his previous illness, she cried and begged
him. He told her to stop crying, and she went home.
Meditating in the jungle with Buddha Boy, Nepal's tropical Terai
Meditation Begins
Then sitting in a meditative posture he seemed to go into trance. He began to ask himself questions and answer them out loud. The villagers came and told him to stop being silly and come home. They feared he might be ill or crazy. When his older brother touched him, Guru’s body became exceedingly hot and turned red.
“Please leave me alone, or one of us may die” Guru said. “If anyone disturbs me or my things at midnight, I will have to meditate for 20 years. But if all goes well, I will meditate for six years.”
Then Guru, followed by his brother and in the distance villagers, set out to find a good place in the forest for meditation. His parents insisted he take some food and water with him. Finally, he reached his destination at 11:00 am on May 18, 2005. This was the day the villagers of Ratanpuri celebrated Buddha Jayanti (Vesak).
Buddha Boy's first pipal or bodhi tree.
He settled himself under a pipal tree (just like the historical Buddha's sacred fig tree), having offered 10 kinds of fruit to the picture of the Buddha. About 30 villagers saw where Guru was meditating, and they left an offering of over 1,000 rupees as was the custom at Buddha Jayanti.
On that night at 12:00 am, some pranksters came to disturb him and steal the offering. They quarreled over the money, and later accused each other in front of villagers. Having confessed, they asked Guru’s forgiveness.
Guru left his first meditation spot and traveled north on May 24, 2005. At that time he gave six pipal leaves to his second eldest brother telling him to keep them in oil. He said that as long as his family kept the leaves, all would be well. His relatives cried when he left.
Again the villagers were concerned about his whereabouts. But late in the afternoon, a cowherd saw him at his new meditation site. The villagers sent his family to bring him home. But Guru refused and moved to yet another pipal tree to the east.
He told his family that he must continue to meditate at all costs. He
drew a boundary around his meditation area. Later villagers and relatives built a fence for him. A growing crowd gathered at the
site, so he asked for a hut to be built and sealed with plastic on all
sides. He remained in it for 15 days. After that he explained: “I have
received some energy so that I may now meditate under a tree outside.”
There was a terrible drought in the village. Guru advised the villagers to petition a naga (dragon, reptilian entity, snake deity). After five days, it started raining.
On his 75th day of
meditation, he opened his eyes and asked his elder brother to address him, “Om Namo Buddha Gyani” (“Salutation to
the One who knows Buddha”). Then he returned to his meditation.
From that day on he was addressed as Om Namo Buddha Gyani.
On August 18, 2005 he called together his
friends who were lamas. They asked him how it was that he was
surviving without water. Guru replied that two nagas -- "dragons" often associated with water -- protected him from either side. That day Guru also changed his clothes and wore a
white cloth called ngag.
[The Nagas are a tribal group who reside in the Indian Himalayan range, as are the Nga, both of whom seem named after the reptilian entities of Indian lore. Such beings, which are not always bad, are highly regarded in Tibet, Bhutan, and China as well.]
On November 6, 2005 a venomous snake (also called a naga) bit him. He
sweat more than two liters (apparently still not taking liquids) as he continued to meditate. He
thus overcame the venom. Local follower believe he reached enlightenment on this day, for the Bodhisattva (one yet to be enlightened) has the ability to survive otherwise deadly snake venom by staying against a
tree, soil, and stone to digest, breakdown, and clear the poison. One is able to remain unaffected by wind and can understand the communication of all creatures (which more than by way of auditory language seems to be telepathic).
On November 8,
2005 Buddha Boy told the people gathered that he did not have the energy of a buddha. And he asked them not to publicize him as an "incarnation of the Buddha."
On
November 11, 2005 a bright light appeared shining forth from his head (aura, nimbus, halo). His
followers cried with joy and became even more fervent. But he told them, “Leave me in
peace, and there will soon be peace in the country.” [That peace seems to have arrived.]
However
crowds kept increasing. People chanted because pujas are emotionally devotional events rather than silently meditative ones. They set up a marketplace,
according to broadcasters from Radio HBC 94 FM who visited the site on December 10, 2005.
The crowds were kept at a distance of about 50 meters. All witnesses
claimed that Guru neither ate, drank or left to relieve himself. He
just sat and meditated under the pipal tree. Baffled onlookers were ever
increasing. There were stories of miracles: a girl and a young man had
gained the power of speech although they could not speak. More
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