Tuesday, June 29, 2010

Belief-O-Matic

What\

Based upon James Ford Roshi's recent post I decided to take the Belief-O-Matic Quiz to see how my answers to the quiz compared to others and below is a list of how my answers matched those of various professed faiths. 

How did the Belief-O-Matic do? Discuss your results on our message boards.

1. 
2. 
Hinduism (88%)
3. 
4. 
5. 
Taoism (72%)
6. 
Jainism (68%)
7. 
8. 
9. 
Neo-Pagan (49%)
10. 
11. 
New Age (40%)
12. 
13. 
14. 
15. 
Nontheist (36%)
16. 
Sikhism (34%)
17. 
18. 
19. 
20. 
21. 
22. 
23. 
Islam (0%)
24. 
25. 
26. 
27. 

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Saturday, June 26, 2010

Abraham Maslow

Before I stumbled into Zen Buddhist practice, I studied Psychology at California State University at Long Beach. I entered into this study in a desperate attempt to understand my own dissatisfaction with my life and the direction it seemed to be taking. I felt most compelled by the writings of Carl Rodgers, Fritz Perls, Eric Berne and Abraham Maslow. One of the theories that intrigued me at the time was that of Maslow’s Hierarchy of Needs.
Abraham Harold Maslow (April 1, 1908 – June 8, 1970) was an American psychologist, who developed the theory of "hierarchy of human needs,” and is considered one of the founders of humanistic psychology. He was born and raised in Brooklyn, New York and was the eldest of seven children. His parents were uneducated Jewish immigrants from Russia. He was slow and tidy, and remembered his childhood as lonely and rather unhappy, because, as he said, "I was the little Jewish boy in the non-Jewish neighborhood; I felt a little like what I imagined it might be to the experience of a Black child enrolled in an all-white school. I felt isolated and unhappy; and consequently, I spent my time in libraries and among books, without friends."
Maslow posited that transcendent experiences in all humans occur universally, and could be characterized as being of a theistic, supernatural, or non-theistic content. At the core of Maslow’s theory was the inspiration that these experiences are as unique as the person experiencing it. Regardless of content, or how the experience may be interpreted or understood, Maslow pointed out that there were definite characteristics which were constant to what he termed “peak-experiences,” a term which encompassed the spectrum of mystical states of consciousness. Maslow prefers the term “peak-experience” because he wanted to secularize the experience, feeling it was necessary to define the experience as one that is natural and available outside of any organized religious context. However, he was not suggesting that the religious context was unimportant. He realized that a structure of metaphors with which to interpret and understand the experience was dependent upon the individuals history and education. Furthermore, Maslow believed that peak-experiences could also be triggered in non-religious settings and activities; consequently, the framework by which an individual may interpret his or her personal experience could encompass events within their everyday life so the definition could also be outside of the realm of “religious tranformation.” Maslow stated in his book, Religious Aspects and Peak-Experiences, “Religion becomes...a state of mind achievable in almost any activity of life, if this activity is raised to a suitable level of perfection.” (p.170)
In the early days of Psychology, the prevalent theory was that the inner mind was not a tangible and measurable entity, and therefore it could not be objectively studied. Maslow wished to discover a structure that could be utilized that was both personal and scientific that would explore peak-experiences. Through a common language of new terminology  these peak-experiences could be considered and the variation of the experiences could be measured and examined. Later Psychologist’s use Maslow’s terms to relate their subjective experience and compare it to the subjective experiences of others. In this manner, Maslow felt that mystical experiences would become incorporated into everyday language, and become part of modern culture.
Maslow listed the characteristics – initially defined within religious experience – to include all varieties of peak-experiences, whatever the context. He also described how the experiences tended to become unifying, noumenal, and transcendent; this resulted in a sense of openness for the individual, as well as a sense of integration. He theorized that peak-experiences could be therapeutic, as they tend to increase the individuals free will, self-determination, creativity, and empathy. Maslow felt that studying and cultivating peak-experiences could be taught to others in our culture who “may never had one as well as to those who might repress or suppress them,” providing a methodology to achieve personal growth, integration, and fulfillment.
The mistake with trying to understand a peak-experience, as Maslow did, through definition and understanding relegates those experiences to the mundane. His theory, although having merit, by itself becomes self-limiting. This is the disease of our scientific quest for understanding. Understanding cannot help us understand something that is completely unknowable; yet I am glad that Maslow and others have attempted to enter into this realm of not knowing.
There is a problem if we try to merge Psychology with Buddhist practices by co-opting only selected parts of the teaching and I see this as a huge problem today. There is a real need for therapy in our society, however, Psychology is not Buddhism and there is no such thing as Buddhist Psychology. To say this is an oxymoron, it cancels itself out. Buddha taught liberation, he did not create some self-help program; it is only through relinquishing our opinion, our condition and our situation that we can discover the ineffable truth. We cannot posit a theory by which an individual will wake up if they are based upon a thinking mind.
I believe that Zen has much to offer as a practice, and I also see the value of the Therapist in our modern world. The major demarcation between Zen and Psychology is simply that Zen must remain outside of all ideas and understanding. Zen is not knowing, and if Psychology can embrace this not knowing there is a chance that it can evolve into a helpful practice.


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Friday, June 25, 2010

Aśoka


Buddhism and the theology that grew out of Śakyamuni’s teaching were indigenous to the Indian subcontinent and slowly evolved following the founders death in 483 BCE. It slowly gained popularity and by the time of Aśoka the Great, Buddhism had become a popular religion which was competing with Hinduism and Jainism for government favor.
Aśoka was an Indian emperor of the Maurya Dynasty who ruled the entire Indian subcontinent from 269 BCE to 232 BCE. He is remembered as one of India's greatest rulers. His empire consisted of modern Pakistan and Afghanistan in the west, to the current Bangladesh and the Indian state of Assam in the east, and as far south as northern Kerala and Andhra.
While the early part of Aśoka's reign was violent and bloodthirsty, he later became an adherent of the Buddha's teaching following his conquest in the State of Kalinga on the east coast of India in the present-day State of Orissa. Kalinga was a region that staunchly defended its sovereignty and democracy.
The cause of the Kalinga War (265 BCE or 263 BCE) is uncertain. There is speculation that Susima, who was Aśoka’s older brother may have fled to Kalinga and sought refuge there. This enraged the Emperor, and fueled by his anger he was advised by his ministers to attack Kalinga for this act of treachery. Aśoka sent an emissary to demand that Kalinga's royalty submit before his supremacy; however, they refused to submit so Aśoka sent his top general to force them into submission.
The general and his forces were defeated through the skilled tactics of Kalinga's commander-in-chief. Aśoka, was distressed by this defeat, and attacked with the greatest old world invasion ever recorded in Indian history. Kalinga put up a stiff opposition; however they were no match for Aśoka's brutal strength. The entire State of Kalinga was eventually plundered and destroyed. In Aśoka's memoirs he states that approximately one hundred thousand soldiers were killed in the Kalinga army and ten thousand warriors perished in Aśoka's army. Additionally, thousands of innocent men, women and children were either killed or deported from their homeland.
As legend has it, when the war was over, Aśoka ventured out to explore the carnage and all he could see were burnt houses and scattered corpses. This sight made him sick, which caused him to proclaim:
“What have I done? If this is a victory, what is a defeat then? Is this a victory or a defeat? Is this justice or injustice? Is it gallantry or a disturbance? Is there valor in killing innocent children and women? Was this done to widen the empire and for prosperity or to destroy another's kingdom and splendor? One woman has lost her husband, someone else his or her father, someone a child, someone an unborn infant.... What is this wreckage of the corpses? Are these marks of victory or defeat? Are these vultures, crows, eagles the messengers of death or evil?”
The brutality of the conquest led him to adopt Buddhism and he used his position to propagate the relatively new religion to new heights, which spread as far as ancient Rome and Egypt. He established Buddhism as his state religion around 260 BCE, and propagated it within his domain and worldwide beginning around 250 BCE. Emperor Aśoka was the first ruler to develop a Buddhist based government.
Aśoka helped to construct Sanchi and Mahabodhi Temple. The Emperor never tried to harm or to destroy non-Buddhist religions, and indeed gave donations to non-Buddhists. Later in his reign, his objectivity was replaced with a partiality towards Buddhism. Aśoka helped and respected both Sramans (Buddhists monks) and Brahmins (Vedic monks). Aśoka also helped to organize the Third Buddhist council (c. 250 BCE) at Pataliputra (today's Patna). It was conducted by the monk Moggaliputta-Tissa who was the spiritual teacher of the Mauryan Emperor Aśoka.


Ashoka (Asoka) Shahrukh Khan Kareena Kapoor with English Sub-Titles
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Thursday, June 24, 2010

Tripitaka Koreana

Haeinsa Temple, South Korea
Author: Theda Grimoire (Creative Commons Attribution 2.0 Generic)

The Haeinsa Temple is the head temple of the Jogye Order of Korean Buddhism. It is located in the Gaya Mountains in South Gyeongsang Province in South Korea. The temple is one of the most important Buddhist temples in the country. It is regarded as one of the Three Jewel Temples of Korea.

Within the Haeinsa Temple are storage halls called the janggyeong Panjeon Complex. This is where the woodblocks of the Tripitaka Koreana are kept. The Tripitaka Koreana, or Palman Daejanggyeong, are the Korean collections of Buddhist scriptures cared onto 81,340 wooden blocks during the 13th century. They are the world's most comprehensive and oldest intact copy of the Buddhist scriptures in Chinese script without any errors or errata in the 52,382,960 characters organised into 1,496 titles and 6,568 volumes.

The Tripitaka Koreana is the 32nd national treasure of Korea, where as the Haeinsa Temple Janggyeong Panjeon, the depository of the Tripitaka, was inscribed as a UNESCO World Heritage Site during the 19th session of the World Heritage Committee in Berlin, Germany, on 4-9 December, 1995.

Pavilion at Haeinsa Temple, South Korea
Author: Steve Ruff (Creative Commons Attribution 2.0 Generic)

Janggyeong Panjeon, Haeinsa Temple
Author: Lauren Heckler (Creative Commons Attribution 2.0 Generic)
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Friday, June 18, 2010

Korean Buddhist monk vanishes in faith crisis

Venerable Su Kyung after finishing a pilgrimage

By John Choi, Seoul


A leading Buddhist environmentalist and monk has disappeared after leaving a note describing a crisis of faith.
Venerable Su Kyung, head monk at theHwagyesa Temple, Seoul, and one of the country’s best known environmental activists, left the temple on June 14. His whereabouts are still unknown and his mobile phone and email accounts are closed.
The monk left a letter behind at the temple, which is Korea’s foremost Zen Buddhist center. In his letter, he vowed to follow a purely spiritual life and renounced all his titles, both Buddhist and secular: his position as head monk at the temple, his membership of the Buddhist Jogye order and his presidency of the Buddhist Environmental Solidarity.
He said he was deeply affected by the death of a colleague, Venerable Munsu, who immolated himself in protest at the government’s controversial Four Rivers project last month.
“After Munsu’s offering,” he wrote, “I could see my problem clearly. I’m afraid of death and I cannot solve the riddle of my life and death. As a Zen Buddhist, how can I live like this?”
He also lamented his years in the environmental movement, saying they were too much concerned with the pursuit of power. “I cannot live the hypocritical life of a respected monk,” he said.
“It’s a pity he is not with us now, while there is such a strong wave against the river project,” said Myeong Gye-hwan, of the Buddhist Solidarity. “We will try even harder to save the life of the rivers, following his will,” he added.
Venerable Su Kyung was appointed head of the Solidarity in 2001. In 2003, he completed 310 kilometers of a “three-step-one-bow” protest against a land reclamation project.
Last year, along with with Father Paul Moon Kyu-hyon, he made a similar pilgrimage of 400 kilometers for the life and peace of South Korea.
He concluded his letter by saying that he “hoped to die on some warm winter day, while dozing beside a rock”.


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Sunday, June 6, 2010

The Moon at the Window



James Ford Roshi posted his sermon from Sunday at the UU Church in Providence. He posted that he had borrowed a Japanese quote I had posted on my Facebook page a few days earlier. His post is titled Theft: a Love Story and I highly recommend it to all of you. I found it interesting that his closing statement was a poem by the famous Japanese Zen Monk and Poet, Ryokan.

The thief left it behind:
The moon
at my window.

This was in part because it has always been my favorite of his poems, and because of my weird connection with the poem. I cannot remember the first time I read this poem but it was in the early 1980’s and its simplicity and heart connected to something that I did not understand at the time. During my days of Vipassana meditation, I was still searching for a Zen teacher but had no luck finding one in Orange County, California. I was resigned to having to sell all my belongings once my son had graduated from College so I could move to Japan to enter a Zen Monastery where I could begin the practice that seemed somehow strangely to resonate in my heart.
I remember driving home from work in Los Angeles in 1987 and I was listening to KTWV (one of the first progressive Jazz Stations on the radio) and this song by Joni Mitchell came on. I immediately recognized her voice and has floored when she hit the chorus of the song, it was Ryokan’s poem. The lyrics are quite introspective and this has been on my playlist since 87. I share the audio version of the Video because the live versions leave something lacking. Thanks James for reminding me of my path.

The Moon at the Window

It takes cheerful resignation
Heart and humility
That’s all it takes
A cheerful person told me

Nobody’s harder on me than me
How could they be
And, nobody’s harder on you than you
Betsy’s blue

She says—Tell  me something good!
You know I’d help her out if I only could
Oh, but sometimes the light
Can be so hard to find
At least the moon at the window—
The thieves left that behind

People don’t know how to love
They taste it and toss it
Turn it off and on
Like a bathtub faucet
Oh sometimes the light
Can be so hard to find—
At least the moon at the window—
The thieves left that behind

I wish her heart
I know these battles
Deep in the dark
When the spooks of memories rattle
Ghosts of the future
Phantoms of the past
Rattle, rattle, rattle
In the spoon and the glass
Is it possible to learn
How to care and yet not care—
Since love has two faces
Hope and despair
And pleasure always turns to fear
I find—

At least the moon at the window—
The thieves left that behind
At least they left the moon
Behind the blind
Moon at the window

©Joni Mitchell

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Waiting For My Real Life to Begin




Colin James Hay (born 29 June 1953) is a Scottish-Australian musician, who made his mark during the 1980s as lead vocalist of the Australian band Men at Work, and later as a solo artist. Colin is married to singer Cecilia Noël, who often provides backup vocals at his shows.

This song reminds me of the human condition; it is pure poetry and echoes the state of our frail existence. Somehow, in the future our ‘real’ life will kick in when some thing or event takes place. Buddha taught that past, future and present life do not exist, there is just what might be called ‘moment’ life. Dogen Zenji once said, ‘we have the ability to wake up 84,000 times per second.” Colin’s ballad is warm and soothing yet resonates with the longing that we all have experienced at some point in our lives. If we are waiting for something, then we are missing the moments that make up our lives. This is where everything is as it is; this is life unfolding by itself where we can engage it with openness and honesty and a willingness to just see how it will occur. The witness in the song then says, “Be still, my love open up your heart, let the light shine in.” This is our true self presenting an opportunity to take hold of one Dogen’s 1/84,000th of a second and just be. Yet our habit energy takes us to say, “Don't you understand? I already have a plan, I'm waiting for my real life to begin.” We slip in and out of the dialog often until we realize that each and every moment, “I can see a very long way.”

Waiting For My Real Life to Begin       

Any minute now, my ship is coming in
I'll keep checking the horizon
And I'll stand on the bow
And feel the waves come crashing
Come crashing down, down, down on me

And you said, “Be still, my love
Open up your heart
Let the light shine in”
Don't you understand?
I already have a plan
I'm waiting for my real life to begin

When I awoke today suddenly nothing happened
But in my dreams I slew the dragon
And down this beaten path
And up this cobbled lane
I'm walking in my own footsteps once again

And you say, “Just be here now
Forget about the past
Your mask is wearing thin”
Let me throw one more dice
I know that I can win
I'm waiting for my real life to begin

Any minute now, my ship is coming in
I'll keep checking the horizon
And I'll check my machine
There's sure to be that call
It's gonna happen soon, soon, oh so very soon
It's just that times are lean

And you say, “Be still, my love
Open up your heart
Let the light shine in”
Don't you understand?
I already have a plan
I'm waiting for my real life to begin

Hey heyeyeyeyey
Hey yeeeeeee
Hey heyeyeyeyey
Eeh eeh eeh eeh eh x5

On a clear day
I can see, see for a long way

On a clear day
I can see, see a very long way
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Wednesday, June 2, 2010

Buddhist Monk Burns Himself to Death in His Protest

Munsu sunim, a Buddhist monk and Zen Master burned himself to death in the afternoon of May 31, 2010, in his protest against the Four Rivers Restoration Project of South Korea.

It is his own will written by his hand. It says "Lee Myung-bak administration should stop and scrap the Four Rivers Project. Lee administration should eradicate corruption. Lee administration should try its best to support ordinary, poor and underprivileged people instead of chaebols and rich people."

In South Korea, the government is pushing ahead with the Four Rivers Project which is building more than 20 new dams and to dredge 570 million cubic meters of sand and gravel from riverbeds and riverine wetlands in the name of 'River Restoration'. The project is faced with strong opposition from local environmental groups, religious leaders and opposition parties, but the Lee administration is not willing to listen to voices of various concerns.
Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal, Jijang Bosal.......

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Tuesday, June 1, 2010

Ramblings on Precepts, Hummingbirds and Oilspills

Precepts

One of the seventy-two precepts that I have taken over the years is; I vow to abstain from acts, such as clear burning, that may injure or kill living creatures.
The explanation from the Brahmajala Sutra additionally states; a disciple of the Buddha shall not, out of evil intentions, start wildfires to clear forests and burn vegetation on mountains and plains, during the fourth to the ninth months of the lunar year. Such fires are particularly injurious to animals during that period and may spread to people’s homes, towns and villages, temples and monasteries, fields and groves, as well as the unseen dwellings and possessions of deities and ghosts. They must not intentionally set fire to any place where there is life. If deliberately doing so, they are committing a secondary offense.
I was recently reintroduced to a story that has traveled through time in many formats and has taken on various incarnations over the centuries. The story has brought me back to a realization that we must get involved, otherwise we are as responsible as the person who sets the fire, if there is some action or some help that we can offer. I relation to recent disasters such as Katrina and the now looming BP Gulf Oil spill, what is it that we can do to lend assistance to this problem. The story itself engages action over speech, and our tendency is to talk and to not act. So, what can we do? This is always the question we are facing in our lives. Enjoy the story and make your own conclusions.

A Hummingbird and a Forest Fire:

A long time ago, a reckless and thoughtless real estate developer decided to set an old growth forest on fire. He decided; “By clearing the forest I could then build a luxurious mansion, and around the mansion a large village with many houses and buildings surrounded by wide boulevards and highways. I can have my friends join me and enjoy the results of my handiwork. We can master this forest forever,” he declared triumphantly. This developer did not consider the animals that made their home in the forest.
Eventually he started the forest fire. At first, the fire began burning small shrubs and bushes and only a few of the animals paid attention to the flames. However, the fire began to spread quickly, and soon it escalated and was out of control. Flames spread through the treetops, and the entire forest was soon being consumed in the raging inferno.
As the blazing fire spread, the forest animals began running to safety frightened by the sight of the rapidly moving flames, the choking smoke, and the loud crackling noise of exploding embers.
The younger and stronger animals quickly fled the rapidly moving fire, and soon arrived safely at the edge of the forest. The birds quickly flew into the air and escaped. The burrowing animals descended to their underground holes. However, the very young, along with the frail and aged animals could not outrun the fire and were left behind. They were destined to a terrible fate.
The animals that managed to outrun the firestorm stood on the edge of the forest stunned and horrified by the destruction of their forest home. They gazed silently at the intense fire, and stood helplessly and downcast with the certain knowledge that the fire was devouring their friends and neighbors who could not make it out of the forest. They were paralyzed from taking any action.
In an act of bravery, many of the elephants came forward and stated that they could douse the fire if they wanted to. One of the wise elephants said; “All we have to do is siphon enough water from the river with our trunks and spray it on the fire, and it will put out this terrible fire.” However, none of the elephants took any action; they just stood there mesmerized by the advancing fire.
“Certainly, we can do better than that, and we don’t even have to fetch any water,” stated the king of the lions, not to be outdone. “All we need to do is make a mighty roar, and the fire will become fearful and quickly leave the forest.” Even though the pride of lions issued loud and mighty roars, the fire continued burning.
The leader of the zebras followed. “We could distract the fire with our colors. We can start running back and forth, and while the fire is trying to understand if we are white with black stripes or black with white stripes, it will be confused and stop burning. That’s how we will save our forest.” The zebras pranced and danced with great fervor the relentless fire continued to devour their ancient forest home.
Then the head of the laughing hyena pack came forward, except none of the hyenas were laughing, they appeared to be very disturbed. “Our forest home is being destroyed. Somebody do something! We are only hyenas and are known for cowardice, not for our valor. You other stronger animals, the lions, the elephants, the tigers, one of you must do something!” Nevertheless, they did not remain with the others for long; and left for their underground dens to meet and discuss the situation. Once they were sequestered by themselves the scavengers shared their great delight at the sight of the burning forest. “Imagine all of the delicious morsels of carrion we can feast upon once this fire has burned out. Just think of all of the dead and dying animals that are just waiting for us to snack on,” they cheered each other grinning ear-to-ear, their mouths dripping with saliva. “This is a great day, a great day indeed for hyenas,” they congratulated each other.
The snakes that lived under rocks were not particularly concerned. “Well, this fire will soon be over, and we will crawl back under our rocks. We do not really care what happens to the forest. Everyone knows that fire does not burn rocks, and our homes will be safe after the fire is over,” they assured themselves in a tone of moral indifference to the plight of the other animals.
The weasels could actually see an opportunity to improve their situation after the fire. “What is the big deal about this fire? Once the forest is burned down, we will trick the new master to let us live in his village. We will never bother him and will never complain. We will pretend that we obey all of his rules, but we will look for our opportunities. Furthermore, if we stay out of his way, he will let us live and prosper,” they comforted each other.
It was finally the tigers’ turn who all looked acquiescent and dismal. The tiger emperor stepped forward and somberly advised the others, “Our forest is gone, and our homes are no more. There is nothing that can be done and there is no hope. We will never be able to go back. It is time to travel somewhere else and build a new life for ourselves.”
The developer saw the inferno, and was very pleased. He said to himself, “This is the culmination of all I have ever wanted to achieve. I have destroyed the forest and everything in it, I truly have now succeeded!” Of course, the developer did not think much about if the forest animals died or lived, to him it was inconsequential. He only thought about personal gain and profit. “I have eradicated the forest and now, I own the charred remains. It is mine! It is mine! It’s all mine! Forever!”
While all of this intense conversation was going on amongst the animals, a tiny humming bird was flying furiously back and forth to the river carrying droplets of water in her beak. After a while, the chattering animals noticed the hummingbird’s strange behavior.
“Hummingbird, what in the world are you doing?” they asked. “Oh, I am just carrying water from the river to put out the fire,” replied the humming bird casually, as she continued to fly back and forth to the river scooping up droplets of water. The whole animal colony burst out in laughter.
“Hummingbird, do you know how foolish you look trying to put out this great fire with the tiny droplets of water you carry in your beak,” the animals inquired. The hummingbird continued to shuttle droplets of water from the river, unfazed by the laughter and ridicule.
“You may think I am foolish, but I am doing all that I can do,” replied the humming bird. “But humming bird, surely you must know that your droplets of water will do nothing to put out this fire. Why are you wasting your time?” replied the puzzled animals. “I am doing all that I can do. And may be if we all did what we could do, instead of standing around and talking about what should, could or needs to be done, then perhaps, we may be able to put out the forest fire!” advised the tiny humming bird as she flew back and forth to carry more droplets of water from the river.
The big animals were not persuaded. “You can gather a thousand humming birds like yourself, and even all of you wouldn’t be able to put out this fire,” the animals derided the gutsy hummingbird. The hummingbird briefly hovered to explain herself to the large animals: “You see this forest is my home. This is where I was born. This is where grandpa and great grandma hummingbird were born. This forest has been good to all of the animals who made their homes in it. Our ancestors did a lot to make this forest a good home for all us; and many of died fighting to save this forest from many previous developers.”
The hummingbird continued, “Surely, you know none of the previous developers succeed in destroying our forest home because our ancestors were strong firefighters. They fought the fire with everything they had. And I am fighting this fire with everything I have, even though you may think I am foolish for trying to carry droplets of water in my beak,” concluded the hummingbird as she flew back once more to the river.

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