A German forester, Peter Wohlleben, has observed that where he comes from, trees communicate with one another, care with love for their young, their elders, and their neighbors in case of illness. He wrote the worldwide bestseller ‘The Hidden Life of Trees’ (over 2 million copies were sold) that filled nature lovers with wonder. His assertions were confirmed by scientists from the University of British Columbia in Canada, who also appear in the film. This documentary reveals the meticulous and thrilling work of these scientists, which is essential in order to understand interactions among trees as well as the consequences of this discovery. This knowledge will change the way you look at life, trees and forests. –bffe.eu
French, with English subtitles
Followed by a Panel on Inter-being
Sunday September 29th
– Dutch premiere –
Directors: Julia Dordel, Guido Tölke, Jan Roeloffs | With: Peter Wohlleben, Suzanne Simard, Teresa Ryan, Monika A. Gorzelak, Amanda Asay, Julia Amerongen Maddison | Camera: Tom Roeloffs, Florian Millot | Editor: Florian Millot | Production: Jupiter Communications | Music licensed at Media Music Now, Premium Beat
[D]e geschiedenis heeft een stadium bereikt, waarin de morele mens, de complete mens, bijna zonder het in de gaten te hebben steeds verder inschikt omruimte te maken voor de … commerciële mens, de mens met beperkte doelstellingen. Dit proces, dat gesteund wordt door de prachtige vorderingen van de natuurwetenschap, neemt gigantische proporties aan en verwerft zich een enorme kracht, en leidt daardoor tot een verstoring van het morele evenwicht van de mens, doordat zijn menselijke zijde steeds meer aan het zicht onttrokken wordt door de schaduw van zielloze organisatie.
Follow along as we travel to Canada, Japan, The Philippines, Europe and the U.S.A., visiting Zen Masters, scientists, politicians, Christians, atheists, and celebrities exploring the questions: What is Zen? What is Awakening/Enlightenment? Is Zen a Religion? How does Science view Zen? What does Awakening look like in everyday life? This feature documentary looks at these questions in the context of a social landscape marked by separation and divisive rhetoric. –bffe.eu
84 min USA, 2019 English, and English subtitles
Followed by a Q & A with director Luke Fitch.
Saturday September 28th
– Sneak Preview –
Director / camera / editor: Daniel Luke Fitch | With: Migaku Sato Roshi, Yamada Ryoun Roshi, Henry Shukman Roshi, Jeremy Irons, David Loy, Brian Chisholm, Dr. Richard Davidson, Bernie Glassman, Elaine MacIness, Joan Halifax | Narrator: Jeremy Irons | Music score: John McCarthy | Producer: Christopher Hebard | Production Company: Stillness Speaks
Every year the BFFE takes place in the beautiful Eye Filmmuseum, under the direction of Babeth M. VanLoo. During this14th Buddhist Film Festival, Buddhist values, art and culture are again brought together through film. To be together around films, panel discussions with experts and the integration of altruistic values in our society are central. This years theme is IDENTITY.
“Yes, our films will address that in a diversity of approach and genre, from workshops on the Wisdom of Medicine or the Intelligence of Trees, a quest for Reincarnation (‘Who was I? Who am I? Who will I be?’), to a memorial homage for Bernie Glassman; with a special event and films on Tibet, the magical world of Bhutan, the unknown tradition of passionate music monks of China, East meets West, a window into the shamanist and Buddhist art of Buryatia, on a trekking path of the Buddha in India, Art in Focus, and the wisdom of Zen and Buddhist teachers that can help us live our lives in contentment.”- bffe.eu
We have to know how to hold things lightly, and with joy. This enables us to be open to the flow of life. When we solidify, we lose so much.
Engaged in a relationship with our partner, our children, and with others in this world, we may solidify them by casting them in certain roles. That’s how we see them.
And after a while, we no longer experience the real person in the moment. We just see our projection of that person. Even though they are completely unique, and even though they may actually be transforming and changing within, we don’t see that any more, because all we see is our pattern. …
Then people get bored with each other, or at least they get kind of locked into a relationship which has lost its early vitality. …
That’s because we don’t experience the actual moment; we just experience our version of events.
… things are conceived just as they are perceived. They are not even named. If I look at a cup, I give it a Chinese name while you English call it ‘cup’. … Actually, for all of us, the subject of these concepts simply sits here in total clarity on the table. We know what it is; we know its name. In Silent Illumination naming is of no concern.
To see things in this way in meditation is very valuable. Sitting together here we can discriminate men from women, Chinese from British, maybe even Welsh from English, older from younger. Such discriminations normally come along with some sort of judgement or valuation. Labels, names and so on are the roots of prejudice.
Categorisation usually generates inequalities in values with preferences and aversions, however subtle, drifting across the mind. Whenever such inequalities have taken hold, buddha-nature becomes invisible. When truly realised, buddha-nature is indivisible.
Of course, this is no simple matter and, furthermore, to consider a thief to be one’s father might engender a lot of trouble in the everyday world. Nonetheless, in the perspective of Silent Illumination, the basis of mind is seen to lack duality; dualistic functioning is a secondary, not a fundamental condition. We need to contemplate the practical significance of this.
‘Without any signs whatsoever, it illumines without any grasping, yet it still goes on knowing.’ The practitioner in Silent Illumination is not concerned with meaning and therefore grasps at nothing. He may see a bird fly through tbe sky. He does not deny that the bird has flown from one tree to another, yet this is not a focus of his concern. ‘As the Tibetans say, this is like ‘writing on water’. You move your finger across the water yet nothing remains. The thing has happened; now it has passed by. In silence, the practitioner knows buddha-nature, but there is no trace of this in his mind, no grasping, no discarding. There is brightness, silence, illumination. Rising from the cushion, he drinks a cup of tea, nothing remarkable; he just gets on with whatever needs to be done.
Wat is de werkelijkheid, die van het gehaaste, verongelijkte ik, of die van de
rustige constatering dat alles voorbijgaat –
behalve dat moment dat die duidelijk is?
Dit kan de beginvraag van een nieuw leven zijn, tenminste als…
Als je niet terugvalt in de durende onmin van je ik.
Als je tijd vrijmaakt om je hele zelf te leren kennen.
Het zelf dat er was vóór je geboorte en er is na je dood.
Dat vraagt inspanning en discipline,
dag aan dag, natuurlijk.
En je moet zóveel van jezelf houden
dat je je de tijden dat het niet lukt het niet kwalijk neemt.
Je bent immers nog niet héél,
Dat onderweg zijn is fantastisch.