In times of war, the ability to shift framing to prompt compassion for one side or another can sway public opinion. How are images and videos chosen? Live or B-roll? Are there images of victims, combatants, maps, hospitals, relief workers, politicians, press conferences? It all can affect the desired response, whatever the broadcasters or publishers decide that response should be. The public can get caught up in condemning the media or government spin doctors. It's easy to become cynical about the abuse of a tragedy for political gain or a scoop for personal aggrandizement.
The US media has been criticized for essentially acting as a marketing arm for the military industrial complex during the George W. Bush administration to garner support for the Iraq invasion. Whether they were duped, used, or were willing participants will be argued for a generation, but that it happened is incontrovertible. In May, , the Guardian reported that the London Evening Standard would be cutting jobs as a cost-saving measure. The article, written by Media Editor, Jim Waterson, included a picture of the Evening Standard's content grid, which essentially guides writers and editors toward which stories the paper wants to run.
Although the Evening Standard is a mainstream publication, the content grid lends a tabloid feel to the process. Exacerbating the problem of what we read is the brevity that constrains much reporting. The average online news post falls between words, per Newship. That count leaves little room for nuance. Analogies to other significant events, which are intended to give a reader perspective, are limited to a top ten that people might recognize; hence all the references to Watergate, Nazis or another bi.
In the age of click-thru counts and engagement stats, what matters is attention, at the expense of depth. There are ways you can activate their senses, too, with big-numbers stories; it's all a blend, and a never-ending set of artistic choices. There's an extra layer of responsibility that too few journalists seem to adhere to, to make sure that the original source is trustworthy, and that you're not just plugging in a dubious anecdote to fit a pre-existing narrative. Compassion is one of many news values that determine if a story is aired or goes to print, including.
Others are timeliness, oddity, proximity, impact, relevance, prominence and whether there is conflict. But each of these qualities helps determine how much compassion will be transmitted to the person reading or viewing the story. Today, everyone has their own digital printing press and social media amplifies voices in unpredictable ways.
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While interrogating the methods of newsmakers is essential, it's equally important that instead of being cynical about the process, i. For most animals, the structure of their day — and indeed their year — depends on the light-dark cycle. Big Think Edge For You. Big Think Edge For Business.
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Usually translated as "nonsensical," the sentences have much greater purpose. Breaking beyond concepts in meditation is a driving factor of the koan. Related Articles Around the Web. How the media stokes compassion. And why it's a double-edged sword. Compassion is one of several news values that determine if a story is published. How the media frame a story can influence who the audience feels compassionate toward.
Part of telling a story requires combatting inherent obstacles to sustained compassion. Media sausage In , author and journalist Nancy Rommelmann could not tear herself away from the story of the Jesica Santillan, a teenage child of undocumented Mexican immigrants who died after a double organ transplant went wrong at an American hospital.
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Most Popular. New research sheds light on a possible cause of autism: processed foods. Surprising Science. New alternative to Trump's wall would create jobs, renewable energy, and increase border security. Why are intelligent people more likely to abuse drugs? These methods and techniques are forced efforts which can even run on auto-pilot. They can produce experiences but not prajana wisdom. Those checking questions, and their answers, are part of a standardised set of questions and answers. In the Rinzai-school, passing a koan and the checking questions has to be supplemented by jakugo , "capping phrases", citations of Chinese poetry to demonstrate the insight.
After the initial insight further practice is necessary, to deepen the insight and learn to express it in daily life. Who is dragging this corpse about? What is this? What is it? What was the original face before my father and mother were born? Who am I? The student is assigned only one hua-tou for a lifetime. This koan becomes a touchstone of our practice: it is a place to put our doubt, to cultivate great doubt, to allow the revelation of great faith, and to focus our great energy. This importance is reflected in writings in the Rinzai-school on the koan-genre.
He saw the kung-ans as "work of literature [that] should be used as objective, universal standards to test the insight of monks who aspired to be recognized as Ch'an masters": . The koans do not represent the private opinion of a single man, but rather the hundreds and thousands of bodhisattvas of the three realms and ten directions. This principle accords with the spiritual source, tallies with the mysterious meaning, destroys birth-and-death, and transcends the passions.
It cannot be understood by logic; it cannot be transmitted in words; it cannot be explained in writing; it cannot be measured by reason. It is like the poisoned drum that kills all who hear it, or like a great fire that consumes all who come near it. What is called "the special transmission of the Vulture Peak" was the transmission of this; what is called the "direct pointing of Bodhidharma at Shao-lin-ssu" is this. In Rinzai a gradual succession of koans is studied. However, there are a number of sub-branches of these, and additional variations of curriculum often exist between individual teaching lines which can reflect the recorded experiences of a particular lineage's members.
Koan curricula are, in fact, subject to continued accretion and evolution over time, and thus are best considered living traditions of practice rather than set programs of study. Koan practice starts with the shokan , or "first barrier", usually the mu-koan or the koan "What is the sound of one hand clapping? Hakuin's descendants developed a fivefold classification system: . According to Akizuki there was an older classification-system, in which the fifth category was Kojo , "Directed upwards".
This category too was meant to rid the monk of any "stink of Zen". Completing the koan-curriculum in the Rinzai-schools traditionally also led to a mastery of Chinese poetry and literary skills:. Only when a master is satisfied that a disciple can comment appropriately on a wide range of old cases will he recognize the latter as a dharma heir and give him formal "proof of transmission" J. Thus, in reality, a lot more than satori is required for one to be recognized as a master J. The accepted proof of satori is a set of literary and rhetorical skills that takes many years to acquire.
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After completing the koan-training, Gogo no shugyo , post-satori training is necessary: . Fukushima would explain that the student builds up a "religious personality" during this decade. It is a kind of period that functions to test if the student is actually able to live in regular society and apply his koan understanding to daily life, after he has lived in an environment that can be quite surreal and detached from the lives of the rest of humanity.
Usually, the student lives in small parish temple during this decade, not in a formal training monastery. The "soft-butter" method nanso no ho and "introspection method" naikan no ho involve cultivation of ki centered on the tanden Chinese: dantian. These practices are described in Hakuin's works Orategama and Yasen Kanna , and are still taught in some Rinzai lineages today. The Sanbo kyodan places great emphasis on kensho , initial insight into one's true nature,  as a start of real practice. It follows the so-called Harada-Yasutani koan-curriculum, which is derived from Hakuin 's student Takuju.
It is a shortened koan-curriculum, in which the so-called "capping phrases" are removed. The curriculum takes considerably less time to study than the Takuju-curriculum of Rinzai.
To attain kensho, most students are assigned the mu-koan. After breaking through, the student first studies twenty-two "in-house"  koans, which are "unpublished and not for the general public",  but are nevertheless published and commented upon. The title may be more accurately rendered as Gateless Barrier or Gateless Checkpoint. Dahui's 'Treasury' is composed of three scrolls prefaced by three short introductory pieces. However, another koan presents a longer version, in which Zhaozhou answered "yes" in response to the same question asked by a different monk: see Case 18 of the Book of Serenity.
Two hands clap and there is a sound. What is the sound of one hand? When one realizes "makes real" this identity, then two hands have become one. That is the sound of one hand. If you meet the Buddha , kill him. From Wikipedia, the free encyclopedia. For other uses, see Koan disambiguation. Not to be confused with Kaon. Main articles. Dharma transmission Zen lineage charts Zen ranks and hierarchy Zen organisation and institutions Zen Narratives.
Related schools. Huayan Tiantai Pure Land Buddhism. Dharma Concepts. Buddhist texts. Buddhism by country. Main article: Hua Tou. Main article: Mu negative. Main article: Original face. Vigorous controversy still surrounds the matter of Buddha nature. Yuanwu gained satori with the phrase "She keeps calling out to [her maid] Xiaoyu although there is nothing the matter. Longman Pronunciation Dictionary 3rd ed. Chapter 4.
Commentary on case 1. Nanzan Bulletin 23, , p. Aitken, Robert Baker Besserman, Perle; Steger, Manfred Zen Radicals, Rebels, and Reformers. Wisdom Publications. Bodiford, William M. University of Hawaii Press. Koan practice. In: "Sitting with Koans".
Koans are important meditation tools in Zen Buddhism. - Big Think
John Daido Loori. Somerville, MA: Wisdom Publications. Ford, James Ishmael Zen Master Who? Foulk, T. Griffith A historical overview. In: Steven Heine and Dale S. Wright eds. Texts and contexts in Zen Buddhism. Buddha once again. This is the question of life and death. I was emphasizing that this practice is about helping others in their fear, anger and despair.
As we engage this path, we should always remember that giving and receiving are one.
In giving and receiving two people are united, bonded, and in the healing of others we heal the self. In , a group of Monastery students came with me to Japan for my empowerment ceremony as the abbot. After the event we traveled around Japan, visiting temples and friends. One of the places we went to was a monastery in Kyoto, which is the seat of Japanese Tendai Buddhism.
We were told that the abbot would see us in about an hour. He showed up precisely at eight. He looked no older than sixty, vibrant and animated, warm and welcoming. My teacher, Maezumi Roshi, introduced all the people in our party. The abbot must have construed that they were physicians because he proceeded to talk about healing, an important aspect of the Tantric teachings.
When you heal others, you heal yourself. When you take care of the world, you take care of yourself. This equation was beautifully exemplified in one story emerging from the heap of destruction in Manhattan. A group of firemen were in one of the towers, heading up, when they came upon an old woman who had an injured leg. She could not walk down and was stumbling, barely able to remain upright.
They stopped her and, to help her get down, strapped her in a full-body support. It took six firemen to carry the woman. As they were heading down, the entire tower collapsed right on top of them. When the building started coming down they put her down and covered her with their bodies.
She got hit with pieces of plaster and had a few abrasions, but miraculously they were all alive, stuck in a stairwell. They were there for about a day and a half. There was no way to make contact with people outside as their radio signals could not get past all the crumbled metal and concrete. Finally, one of them remembered that he had a cell-phone and after a hundred attempts he managed to get through to his wife in New Jersey. It took sometime for her to collect herself and take down the information she needed to initate the rescue effort.
The firemen knew precisely where they were in the building so they were able to guide the rescue workers to them. When they were located, they were all in good shape, precariously suspended in a pocket of space within the rubble, three stories off the ground.
They had to balance their way out across I-beams, carrying the woman through a forest of jagged spikes of steel. They all got out safely. When the reporters interviewed the firemen, the firemen went on and on about the woman, and how she saved their lives.
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She was their guardian angel, they said. The woman went on and on about them, and about what they did and how selfless they were. As the stories unfolded, the margins between the giver and the receiver got blurred more and more. There were just people supporting each other. And there must be , stories like that in the city, of buddhas and bodhisattvas going about their work. They completed all the necessary paperwork and went through a series of interviews.
They were told that the only areas where the Red Cross needed assistance were data entry and kitchen work. So, wanting to help, they did data entry and served food in the Red Cross cafeterias. They went there and were sent to yet another place.
Once through the door, Myotai and Jimon had to do the Red Cross course in pastoral counseling and then were sent into the trenches. This meant working with the family members who were receiving death certificates, and just being with them amidst the tumult of emotions or the tense absence of emotions. Later on Myotai was asked to supervise trips to the Ground Zero site with the relatives of the victims who wanted to go there. What has this got to do with my life? What do these ancient koans have to do with anything?