Dharma Forest

Meeting Joanne Shenandoah at the Parliament of Worlds' Religions

(from left: Joanne Shenandoah, Prof. Huston Smith, Rev. Bill Lesher, Rev. Heng Sure)

 

Meeting Joanne Shenandoah

In Memoriam (1957 – 2021)

Rev. Heng Sure

November 29, 2001

Standing next to Prof. Huston Smith in line at San Francisco International Airport, both of us flying to Capetown, South Africa, for the Parliament of World Religions, I heard some news that thrilled me: Prof. Smith had invited representatives from North America’s Native spiritual traditions to attend the Parliament. He said “We Northern Europeans are such head-heavy people! We tend to get our theology stuck above the neck. The Native American spirituality is grounded in Nature and reminds us not to miss the divinity in the world around us. We have so much to learn.”

 

Waiting to check in we agreed that was much was promised but much at stake hanging on the gathering. It was December, 1999, the hysteria of Y2K was at its apex, major disruptions of travel and communications were predicted. A terrorist bomb had just exploded in a Capetown ocean side restaurant, some thought it prudent to stay home, others said conflict was precisely the reason to attend a parliament of religions. It would be the first time South Africa had hosted all the world’s religions in such an extraordinary gathering; it would be the first time Native American spirituality, and many indigenous traditions had been acknowledged and invited to join the world’s religions. When the news reached Cape Town that fifty Native Americans, North America’s First People, were coming, the Parliament of World Religions’ African staff, savvy and hard to impress, were thrilled to meet real Indians, seen before only through the lens of Hollywood.

 

After the long flight we gathered with seven thousand souls from forty religions, traditions and spiritual paths in the Cape Technikon University auditorium. To open the first evening plenary program, the keynote meeting of the whole, the MC invited Pueblo Elder Herman Agoyo to sing a Native benediction. Herman sang with his wife and daughter, then said to the audience, “Representing Native Peoples of North America, I give you our most distinguished musical artist, Joanne Shenandoah.”

 

She took the stage with light steps in tan buckskins and stood tall in the spotlight, her black guitar top reflecting the light to the expectant eyes below. “We are now reminded to be aware of our place upon this earth and to fulfill our obligations to ourselves, our families, nations, the natural world and the creator. The words say, ‘we are to awaken, stand up, be counted’ for you are being recognized in the spirit world,” said Native American musician and visionary Joanne Shenandoah.

 

She spoke first in English then sang in Oneida Iroquois to a deepening stillness in the hall. Her expression radiated awareness of the significance of standing as a Native American woman on center stage of the world’s religions. Solemn with responsibility, light with inspiration, Joanne’s voice was musical and gentle, but powerful with a quality of graceful strength that I had not heard before. Letting my ears settle I heard a song that was rooted in the North Woods: I could hear snow falling, feather white on green boughs, and pine smoke. Her voice was both dignified and primal, the winter coat of both the deer and the wolf. I looked up and saw that the power of the moment had brought tears to Joanne’s eyes; one tear tracked down her cheek and glinted in the spotlight. Her voice caught, she smiled, closed her eyes and sang through the emotion.

 

Seeing the world’s religions honor the wisdom of ancient peoples, I felt an unexpected joy and heart-filling pride that was scarcely mine to own. I wanted, on impulse, to tap the arm of the stranger next to me in the darkened arena, to say, “See what America has, that’s my country, too; I’m from the same place she’s from.”

 

During the five days in Capetown my heart was stretched and my assumptions were challenged by encounters with hundreds of religious and cultural spokespeople, including Nelson Mandela and the Dalai Lama, but when I returned home to Berkeley, the first thing I did was find Joanne’s email address and introduce myself. Then I called Huston Smith and thanked him for expanding my awareness of the richness of Native traditions. I shared my epiphany from Cape Technikon. I listened to her voice once again and I understood more of her vision that had inspired me in Capetown.

Joanne Shenandoah’s mission as a composer, according to seers in her tribe, is to bring the world view of the Iroquois Confederacy back to life again. Thinking back to the experience at the Parliament of Religions I sensed that I was not the only one to be surprised and carried by the power of her music and its message; she carried the gathered religions to a place of unity not only among humanity’s religious institutions, she brought us to an expansive religious heart that included the rivers, the forest, the eagle, and perhaps most importantly for a warring humanity, the woman. At the Parliament of World Religions, Native American earth-based spirituality met the theologies of Europe and the meditative traditions of the East on equal ground, then took us a step up to higher ground, a sacred space that celebrates the earth and the feminine. This is a re-definition of the role of religion, rooted deeply in the soil of North America. When Joanne sings you hear the female human, the strong Yin, balanced in a healing, nurturing relationship between earth and sky.

 

At the invitation of Hilary Clinton and Tipper Gore, Joanne wrote a song to honor women. She presented the song at a gathering of Native chiefs in the White House in 1996:

 

“In peace and war she will embrace,
See strength and wisdom in her face.
She’ll offer her hand though tired and worn,
And nurture the land for those unborn…”

(Back row: Leah Shenandoah, Joanne, Rev. Heng Sure, Diane Shenandoah. Front row: Christine and Amanda Nguyen.)

The Iroquois’ governing structure was matriarchal. Joanne’s album “Matriarch” contains musical gifts for the women in her family. She wrote a medicine song for each of her female relatives, a gift from Nature sounding through her, a healing song to accompany the life-road of each female kin: daughter, mother, grandmother, sisters and nieces. The melodies come through Joanne from the elements, a gift of spirit from the air, fire, water and earth. Several of the tunes are “stomp dances,” to be danced by women in a circle, turning around the fire in the Longhouse. Political decisions in the Oneida tribe traditionally were carried forward by Clan Mothers who determined when and where wars would be fought, when they would cease, and who would fight. Her work, “Eagle Cries,” opens with a tribute to her mother, Maisie Shenandoah, who is current clan mother of the Wolf Clan and includes the voices of her daughter Leah, and her sister Diane.

 

“Her songs will soothe your soul to sleep,
And the stories she’ll tell you’ll always keep.
She’ll quench your thirst, dry tears from your eyes,
Give food for your spirit, and bring us new life.
She'll heal you inside, her prayers carry high,
We give thanks to the women, friend, mother, lover and guide.”

 

Iroquois value music that sings from “a good mind,” a mind that is clear, content, and beautifully calm, never stretching, or going to edges. Joanne’s voice expresses the message as much as the words, balanced and serene, seeking the Middle, and unbroken. She sings in Iroquois language of the creation of the Iroquois Confederacy, a story sacred to the tribe. 

 

Called “Peacemaker’s Journey,” it tells the names of men and women who brought an end to hostility. The names include Skennenrahowi, the Peacemaker of legend, his first disciple Hiawatha, and Jikonsahseh, the “Mother of Nations,” a woman who like the clan mothers in the current Iroquois community, made decisions for the tribe and helped create the League of the Iroquois, the first United Nations on Western soil. Their written Constitution gave birth to a vision whose principles informed Thomas Jefferson as he organized the Constitution of the United States. The dreamers predict that Joanne’s music and the ancient way of life her songs celebrate will tell the world of the wisdom of the Haudanoshone, “The People of the Longhouse.” The Longhouse and its peoples, Joanne’s ancestors, sheltered a peaceful confederacy of six tribes that had formerly been blood enemies. Inside the Longhouse many fires could be built, many tribes could live together in peace. They buried their weapons beneath a tall pine, a Tree of Peace, watched over by an eagle.

Joanne presents a spirituality that embodies a humanity in balance between earth and sky. This vision strives for peaceful balance, coexistence and a fundamental harmony with the natural world and with the feminine. This is femininity in its aspect of sacred wisdom: Sophia, Prajna-paramita, the perfection of insight. Joanne’s voice is a instrument that teaches as it sings; the voice of the Dao at its receptive, nurturing, female source, a power that like the earth, does not cut but sees, supports, soothes, and sings. 

Some Thoughts on Music in Buddhism

Dharma In the Music, Music in the Dharma
Rev. Heng Sure, PhD

Buddhism in the West has reached its second century. If the Asian experience of Buddhist history is any judge, it may be another hundred years before a truly indigenous Western Buddhism flourishes here in the Americas and Europe. So you might say that we in the West are still in our bridge phase, or to borrow a Northern California tree crop metaphor, we are still grafting an Asian cultivar to our North American rootstock. In Mendocino County, the City of Ten Thousand Buddhas is surrounded by orchards of walnuts, pears and grapevines. They are mostly hybrids, the results of grafting. Native California rootstocks are disease and bug resistant, but maybe not too flavorful. When a skillful vintner or horticulturist grafts a bud from an exotic and delicious, but fragile Manchurian variety onto the hardy California rootstock, in a year or two the result is a disease-free, bug resistant and tasty new hybrid.

My experience with Chinese Buddhist music exemplifies the hybrid principle. Having immersed myself in Chinese Buddhist sacred music for three decades I have learned that at heart, in terms of music appreciation, I’m deeply a product of my Western upbringing. But I have discovered riches in Chinese sacred music that I intend to carry across the bridge into the West.

What survived past the first century of Indian Buddhist music’s advent in China? Only a trace of Sanskrit gathas, some names and terms, and the basic practices of reciting precepts, chanting sutras, mantras and praises. The rest of the liturgy was eventually replaced or hybridized by Chinese forms as Buddhism became Chinese. I predict the same thing will happen in the West. The Chinese adapted Indian Buddhist music; the West will adapt Chinese Buddhist music to our tastes. And we will have a tasty hybrid.

What will survive? Probably the essence of chanted sound, some experience beyond words and culturally bound melody.

For example, on board a ferry boat in the South China Sea, I witnessed the power of Buddhist music to heal the heart, beyond culture, beyond language. In the predawn darkness of Puji Monastery’s Buddha hall that morning, I had seen local fisher folk, both woman and men, wearing yellow rubber boots and overalls, bowing to Guan Yin Bodhisattva before getting in their boats and heading out to sea. I met them again at sunrise, they were the crew of the ferry boat we rode, lurching across the waves to the distant rock that was Loqie Mountain. We were heading for the smaller of two islands dedicated to Guan Shi Yin Bodhisattva, (Avalokiteshvara) the Awakened Being of Great Compassion. We were going to inspect the new temples for tourists that were rising from the ashes and stones of the holocaust of the Cultural Revolution.

The boat was a small, sturdy diesel, and the winds picked up as we roared through the troughs. Twenty passengers huddled in groups beneath the rail or braved the wind and spray on benches on the open deck. Our craft seemed at times to be making negative headway; the crests threw us back farther than we were advancing through the troughs. The wind was howling and we were beginning to regret having come out. At that point an elderly woman in a raincoat, sitting on a overturned bucket began to sing out loud, seemingly to herself, with her eyes closed. A older nun in a gray cap from Potala Mountain immediately joined in from the front of the boat. I saw their mouths move but the wind and engine roar obscured the song.

I couldn’t tell the song from the wind but by the third chorus their keening, wailing chant rode atop the wind. It was a strangely familiar tune, that may have awakened a distant memory; I knew I hadn’t heard it before, not through my ears. How could it be so familiar? Their melody was as wild as the ocean, it went deep inside my inner ear or was it through my skin, like a vibration? The song was Guan Yin’s own voice, but put into the air by Guan Yin’s water clan; people who relied on her compassionate vows to keep them alive amid the waves and wind.

The song ignited my mindfulness; I found myself reciting along with the chorus, “Namo dabei guanshi yin pusa,“ spontaneously, without having made a conscious decision to do so. As I chanted, the sacred name and the keening melody calmed my heart and replaced my apprehension at the size of the pounding waves and the fragility of our craft. The sound was as ageless as the sea and as eternal as the needs of the humans who crossed it. Buddhist music in China had become an engine that kept sailors afloat through the countless autumns. Whether it was Buddhist or not as the boat pitched in the waves was irrelevant; this was an essential healing sound, from the human heart that anybody could understand.

I recalled a passage from the “Universal Door Chapter” of the Lotus Sutra,

“Be mindful of the strength of Guan Yin Bodhisattva,

You’ll float atop the waves and will not drown.”

Guan Yin Bodhisattva hears the cries of living beings and responds to us wherever we are, perhaps she appears in sound itself, and bestows courage.

Yet the translation of sacred Buddhist music to the West is not entirely smooth sailing. At Gold Mountain Monastery in San Francisco, where I left home and trained as a Novice, when chanting, everybody followed the an earlier generation of Western monks and nuns from the Dharma Realm Buddhist Association, who traveled to Taiwan to receive their ordination. They picked up what they could of the ceremonies at the time. But because they were Westerners, with Western musical sensibilities, when we heard their performance of Chinese Buddhist liturgy, our group often reproduced it inaccurately. In some cases our emphasis was wrong, or our phrasing; sometimes the melody or the pronunciation was more Western than Eastern. Our teacher, the late Chan Master Hsuan Hua corrected us once, twice, three times, but at some point, he let the inevitable evolution of cultural encounter take place.

One day several nuns visited Gold Mountain from Taiwan. During evening chanting their faces wrinkled into sour expressions. Customary Chinese courtesy gave way to forthright criticism: “Wrong! That’s flat out wrong! You’re not doing it right,” said the nuns. They appeared offended by our free interpretations of what were to them, sacred and inviolable forms.We reported the incident to Master Hua, who responded, “I can’t stand it either, the way you butcher Chinese melodies, but I practice patience! Of course you’ve got it wrong. Most Westerners aren’t going to learn Chinese forms. It wouldn’t be natural. Buddhist music in the West has to adapt. You must quickly translate the chanting and the ceremonies into Western modes. That way the Chinese Sangha won’t be able to criticize you and find faults. They know Western music even less than you know Chinese music. Once you translate it they won’t know whether it’s good or bad. Do this work right away!” said Master Hua. Now, thirty years later the work of translating liturgy is still in progress.

This past summer I helped ordain twenty-eight men and women from the US, from Taiwan, China, Malaysia, Hong Kong, in the “three mandalas of complete precepts,“ that is to say, the Shramanera, Bhikshu and Bodhisattva Precepts. Among the Shramanera precepts is one that asks the candidates to promise, “To the end of my life I vow to never again sing, dance, play musical instruments or watch or listen to entertaining diversions.” I made a mental note that at the same time these brand-new monks and nuns, quite literally, as part of their monastic careers, will be making music all day long.

Buddhist monasteries are musical environments. These new monks and nuns in the Mahayana tradition would on that day and every day, spend a minimum of two and a half hours in the Buddha Hall chanting, and on holidays or sessions, the ceremonies can last for twelve hours, sometimes for twenty-one days. The regular liturgical chanting starts at 4:00 AM with half an hour of mantras and Dharanis, then includes chanting of sutras, praises, Buddha’s names, invocations, repentances, dedications, blessings and protection verses. The tunes and music modes are in some cases 1400 years old. They are healing, and when sung with a sincere heart, have the power to bring the mind to single- pointed clarity and stillness.

So what is the difference between permitted music and prohibited music? How does one integrate daily chanting and refraining from singing? The answer is that Buddhist music, like all things Buddhist, nurtures both wisdom and blessings. Buddhists live in the world, while striving to transcend the world. Like the pristine lotus that is rooted firmly in the mud, a Buddhist makes music but does not attach to it; he or she chants but not simply to make pretty sounds.

The point of holding precepts is to purify body, mouth and mind for entering the stillness and concentration of samadhi. Samadhi is hard to approach when the eyes and ears are undisciplined. The vow that restrains singing and making music is designed to check the worldly habit of using music indiscriminately. Music in the mundane world is often about courtship, bonding and expressing the complex and confusing emotions of romance, love, hate and sorrow. My Scots-Irish ancestors knew what music was for: music was for dancing, for drinking, for fighting, for making revolution, and for marching to war, all activities that monks and nuns leave behind, in order to approach samadhi and gain liberation from suffering.

But a cultivator of the Buddha’s Way needs to balance another sets of guidelines for music: when music is used to praise the Triple Jewel and the Bodhisattvas, it creates blessings and merit. When playing sacred sounds, monks and nuns can take part in music without breaking the precept against “singing, dancing, playing musical instruments, or watching and listening to such events.”

For example, in the Lotus Sutra we hear that:

If someone employs persons to play music, Striking drums or blowing horns or conch shells, Playing pipes, flutes, zithers, harps,
Balloon guitars, cymbals and gongs, And if these many kinds of wonderful notes Are intended wholly as an offering; Or if one with a joyful mind
Sings a song in praise of the Buddha's virtue, Even if it is just one small note, Then all who do these things have attained the Buddha way.

–– Chapter Two “Expedient Means”

A meditator who cultivates samadhi, can contemplate how all sounds, including music, are sense-objects, born of conditions, and therefore empty, transient, and lacking any intrinsic nature. Music passes by in an instant, but is still capable of defiling the ear organ if the contact inspires craving or aversion in our minds. In fact the problem is not with sounds, or with our ears and the consciousness behind them. Sounds are wholly neutral; It is the mind that turns sounds into dangerous or banal, pleasant, unpleasant, familiar, strange, comprehensible or cacophonous.

The Chan School tells a cautionary tale about an unwary cultivator who thought he had already entered into the, a profound state of dhyana concentration. One day he noticed the harsh sound of a kingfisher bird outside his meditation hut. He attached to its annoying sound, got angry, and his mind moved. He lost his samadhi concentration and obstructed his progress towards awakening and liberation.

The Sixth Patriarch Sutra teaches cultivators to transcend the mundane world right within the world; there is no other realm than this one to learn mastery of the senses. There are few places on earth that are truly silent; to try to block out sounds is itself full of movement. The path to wisdom for a meditator involves using precepts to tame the mind that desires sensory contact. In time, with skill, the eyes can look and the ears can listen but the mind doesn’t move.

“The eyes contemplate shapes and colors but they don’t linger inside;

The ears hear the “dusty” sounds of the world but the mind lets them go.”

Manjushri Bodhisattva in the Shurangama Sutra says that sound is the medium that Buddhas use to teach us in this realm. He celebrates the ear organ as the most effective means for awakening to the Dharma. In this realm the substance of the teaching resides purely in sound.” says the Shurangama. Although sounds are “dusty” objects of the material world, nonetheless hearing them clearly and discriminating them accurately remains our best avenue for awakening here in the world.

Someone on the Bodhisattva Path stays within the world, and by letting go the habit of loving or hating sounds, cultivates stillness right within the movement of the busy marketplace. When we sing the praises of the Triple Jewel, and glorify the Bodhisattvas and Dharma Protectors, we plant blessing and create merit. In this country we can use music to praise the Triple Jewel and the Bodhisattvas; we use it to teach principle, to gather in and harmonize the conscious awareness of an audience, to accompany sutra text, to restate sutra text in verse. In the end as in the beginning, music is magic. Whether one can use it or not depends on your samadhi.

I recalled how I had let go my guitar 25 years earlier, in an attempt to practice what I thought was a religious austerity. I had been a folk singer from high school through graduate school. I made my living with my guitar at one point in Michigan. Having made up my mind to leave the home life and become a monastic, I assumed that I would have to give up my Guild D-40 guitar, a prized possession, and to my dour Protestant way of thinking an attachment. From what I understood about Buddhism, if I liked something, it surely had to go.

When I entered the monastery for my trial run just before leaving home I put an advertisement in the San Francisco Chronicle, and listed my guitar at an absurdly low price. The phone rang within thirty minutes of my posting the ad. The man’s voice said, “Guild guitar? $300.00? Don’t sell it, I’m coming over.” He arrived with his girlfriend in less than fifteen minutes and while I was opening the case, the phone rang again.

“Shi Fu?”

It was Master Hua, calling from his quarters on the third floor of Gold Mountain Monastery.
“What are you doing?”
“Selling my guitar, Shi Fu."
”Why are you doing that?”
“I’m going to leave home, remember?”
Master Hua (In English) “Stooopid!” “Shi Fu?”

“Who says you have to sell your guitar? Can you learn to play the guitar so that your mind doesn’t move, so that the guitar doesn’t play you? You know for a Bhikshu to play guitar in this country could be a very useful expedient means in speaking Dharma. This is America, not China.”

“But Shi Fu, I want to leave home. The guitar is a big attachment. I need to break all my attachments, so that I can leave home.”

“Stooopid!” he said, and he hung up the phone. I sold the guitar to the man and regretted it immediately. For the next twenty- five years I immersed myself in the Chinese Buddhist musical tradition and came to love the purity and power of its spirit, even if I will never completely master its idiom. I feel entrusted to carry on a tradition, but the tradition must move and evolve to stay true to the spirit of the Buddha’s expedient wisdom.

Twenty-five years later, I watched James Baraz use his guitar as a tool for teaching Dharma and for generating harmony. James Baraz leads the Spirit Rock East Bay Vippasana group every Thursday evening at the Berkeley Buddhist Monastery. One night James was celebrating his 50th birthday and the group was in fine spirits, a bit on the rowdy side. James reached for his battered old Gibson guitar and strummed a Crosby, Stills and Nash anthem. On the spot the group gave James their full attention and sang along with the chorus, “Teach your parents well... just look at them and sigh, and know they love you.”

I realized that in this country, as Master Hua had pointed out, the guitar had a profound power to focus our awareness of the Buddha, Dharma and Sangha. I subsequently picked up guitar-playing once again, to explore writing Buddhist songs for students and children.

In my initiative to create a hybrid Buddhist music, in North America I have begun introducing songs about Guan Yin Bodhisattva during my Dharma talks. I visited Hong Kong at the invitation of the Guang Hua Cultural and News Center and the topic was Guan Yin Bodhisattva. I decided to enhance my slide presentation and Dharma talk with Jennifer Berezan’s lovely ode to Guan Yin, “She Carries Me.” It has a sing-a-long chorus, gentle lyrics with a genuinely compassionate feel. What made that an interesting decision was the fact that Chinese Buddhist audiences by and large are perplexed by monks playing guitars. There are definitely cultural differences in this regard. Guitars came to Asia not with gentle acoustic folk music but with raucous outlaw rock ‘n roll. The lone cowboy picking a tune under the stars isn’t part of the Asian view of the guitar. In their eyes the guitar is bound up with drums, amplifiers, heavy metal, long hair and revolution. So when the senior monk at the City of Ten Thousand Buddhas picks up his guitar, eyebrows are raised.

The Hong Kong disciples of Master Hua are his oldest, most conservative and traditional of his extended Dharma family. If I was going to for playing guitar, this was the place. So when I set the guitar out on its stand before the lecture I could hear in-drawn breath all over the hall. The lecture went well, with images of the Bodhisattva and a lots of stories. I reached for the guitar, demonstrated the chorus and launched into the song, in English, for the Cantonese-speaking audience. By the second verse, the entire audience was singing along; at the end I noticed some misty eyes; through English lyrics and acoustic chords, the same mysterious essence of compassion arose as on the ferry in the South China Sea. Being mindful of the power of the vision of Guan Yin.

A woman came up and said in Mandarin, “You know, we’ve been needing a bit of music in our Dharma talks for some time now. Singing really opens up the heart.”

I wrote a song recently that talks about Prince Siddhartha’s state of mind just before he abandoned the palace for six years of cultivation in the forest. He has just seen the Four Messengers (old age, sickness, death, and then a monk) at the city gates and has realized his mortality and the limits to his freedom. Then when he saw the monk with bowl in hand, looking cool and concentrated, the Prince he realized his potential for escaping Samsara. Although he loves his wife, Yashodara, he doesn’t want to die in the palace, unsatisfied and helpless in the face of impermanence. He is leaning over her while she sleeps and is saying goodbye.

Yashodara

Prince Siddhartha had a wife,
He loved her like he loved life,
She was fine, she was fair,
When he said goodbye, he said to her,

Yashodhara, look at where life leads, Yashodhara, I'm going to try to get free.

I took a little trip into town,
I learned that death will cut us down, I woke up by the city wall,
Freedom to die is no freedom at all.

Like you, I never heard an old man sigh, I never knew that people die,
Like you, I never heard a sick man moan, Today I learned this body ain't my home.

Yashodhara, death is haunting me, Yashodhara, love won't set us free.

Then I saw another man,
Who walked in robes with bowl in hand, His gaze looked neither left nor right,

His brow was clear, his eyes were bright, I asked him what he did all day,
He said, "I cultivate the Way,"
"I watch my mind, I watch my breath, In the end, it's life and death."

Yashodhara, I couldn't love you more, Yashodhara, that's why I'm walking out that door.

Some will say that I'm a fool,
Some will say that I'm too cruel,
This is the best thing I can do,
When I get free, I'll come back for you,

Yashodhara, look at where life leads, Yashodhara, I'm going to try to get free.

Copyright © Rev. Heng Sure, 2005 All Rights Reserved,

An .mp3 of this song is available at www.dharmaradio.org

Lotus Pond: Both Transparent and Reflective

Announcing the release of Dharma Radio Buddhist Music Album and the Good Karma Music Project

Announcing the release of Dharma Radio Buddhist Music Album and the Good Karma Music Project

Over three years in making, the Dharma Radio Buddhist Literature Into Songs” album by Rev. Heng Sure and Friends will be released on November 19, 2020. 

What did enlightened people in China and India write about? When they sang, what stories did their songs tell? How would their songs and stories sound in English, played on a banjo or guitar? The thirteen songs on “Dharma Radio” let us hear the enlightened mind, to the music of an old-time American string band. These are translations into contemporary English from Chinese, Sanskrit, and Pali, including the story of a Tang Dynasty poetry slam, a Guan Yin chant from the Lotus Sutra, the enlightenment poetry of a 20th century Chan Master, and four original songs, that carry the Buddha’s teachings into our hearts. 

The Dharma Radio album features an all-star band with the talents of Jody Stecher, the late Paul Hostetter, Robin Petrie, Suzy and Eric and Allegra Thompson, Liam Cochrane, Fabrizio Alberico, and Bhikshu Jin Wei Shi. I am honored to have Henry Kaiser and Jeremy Goody of Megasonic Sound on the controls.

And we have a new idea to get these stories into your hands and ears and, at the same time, make the world a better place for others. You can buy this album at the usual online venues, and the proceeds will be donated to a good cause. Or you can do a good deed, however you envision it. Then tell us the story of your act of kindness and we will send you an electronic download of all the songs on Dharma Radio, along with a booklet of lyrics and information. We call this project, “Good Karma Music,” and we hope you will agree that good deeds done in exchange for music shows kindness in action.

The album will be released on November 19, 2020 world-wide through Apple iTunes, Apple Music, Spotify, Amazon Music, Good Karma Music and more. For now, we invite you to visit the album web page (www.dharmaradio.org)  to listen to the demo clips and read the stories of the songs. 

 

 

Beginning of the Aussie Dharma-Blog

Trees at City of Ten Thousand Buddhas: Sigma Quattro Images (Resolution!)

Curious misprint on Taylor Guitar label

Glossy Black Cockatoo! Visits One Particular Casuarina Nut Tree Every Year.

Paul Hostetter (R.I.P.) and the Foggy Dharma Boys (and Girls)

The Foggy Dharma Boys and Girls (rear row) Henry Kaiser, Gwhyneth Chen, Mick, Jody Stecher, Josh Michaell, Rev. Heng Sure; (front row) Rick Turner, Paul Hostetter, Robin Petrie, Kate Brislin.

 

 

Patient mother possum shares a pear with her clueless baby, fresh from the pouch.