We are honoured to welcome an outstanding British chess player, arbiter, organiser and writer: Stewart Reuben (1939), who has officiated and/or organised several top-level chess events held in Great Britain and other countries, including the World Chess Championship, the British Chess Championship and Hastings Congresses over a number of years.

He has also been President of the British Chess Federation (BCF) and its delegate to FIDE, an environment in which he has contributed significantly to arbitration work and to the evolution and dissemination of the Laws of Chess. In addition, Reuben has been a professional poker player, one of the most prominent in Great Britain.

Uvencio Blanco Hernndez: Mr. Reuben, you were born in London to English parents, Israel Reuben and Ann Epstein. What was your childhood like when England was in the midst of the Second World War?

Stewart Reuben: I was born on 14 March 1939 in London to English parents. My grandparents came from Russia or Belarus. I lived in Islington until 1967, apart from two years in Manhattan. I spent a short time in Sutton and then settled in Twickenham until 2021.

During the war years I was sometimes evacuated. I remember going to Wigston in Leicestershire by train when I was four years old. I went to school there for the first time. When we came back to London, the war was still going on. I went to Canonbury Road Primary School until I was 11. I was a pupil at William Ellis Grammar School between 1950 and 1958. Then I studied Chemistry at King's College London from 1958 to 1961. When my mother lived and lived with me, I was occasionally contacted by German-speaking players. No problem, I would pass her the phone and she would translate. She spoke Yiddish, which is 70% German.

Even at the London tournament in 1980, an interesting member of staff was my mother, Anne, who sold tickets at the event. I now live in a retirement village in Buckinghamshire.

Endgames of the World Champions from Fischer to Carlsen

Let endgame expert Dr Karsten Mller show and explain the finesses of the world champions. Although they had different styles each and every one of them played the endgame exceptionally well, so take the opportunity to enjoy and learn from some of the best endgames in the history of chess.

At the age of six, at the end of the war, you and the children of your generation are back in school and begin to see life from a different perspective, just as the reconstruction of your country was being planned. What memories do you have of this time in your life?

My cousin Roger Renders taught me chess when I was 11. We only had one session, he had little interest. Much later on, he became a night watchman. Not having much to do, he learnt to play chess against a computer. Malcolm Pein (Executive Editor of Chess magazine) taught him. I only took up chess again when I went to secondary school at 11. Chess was held in very high esteem at William Ellis, a boys grammar school, where one had to pass the 11+ and have an interview to get in. The Headmaster was Chairman of the Chess Education Society and President of the London Schools Chess League, but I never saw him play the game. We mainly learnt chess from older boys. I borrowed books from the adult library. I remember being mystified by O-O and O-O-O until Ian Graham, in the same class as me, mentioned they meant castles and castles queenside. Systematic chess education, before secondary school, was virtually unknown in Britain until the 1980s. I remember learning that chess coaching was becoming quite a big business in the US. If in America, why not England?

And then it started to take hold in England. Bob Wade, Leonard Barden, Michael Basman and later Malcolm Pein, through the Chess in Schools and Communities Charity, were/are tremendously influential. When I was 12, we had a 20 board match scheduled against another school. But it was during a flu epidemic and many boys were absent. The school captain sought my assistance in the playground to round up people who I knew were chess players.

We managed to get a team together. My first administrative experience. I also played in the London Boys Under 16 Championship that winter. It was the first time they had introduced an event for such youngsters. I played a six-year-old in Round 1. The newspaper photographs flocked around our board and took many photos. That evening I went to meet my parents in the West End by myself, to go to the theatre. They said they had seen the photos. Show me, show me! I said. They did, but all the photos were of my opponent whom I had beaten easily.

I also joined Islington Club at 12. They made me very welcome although I was a small child wearing shorts. I even played one match for them and lost. One of the main activities at the school was the lunchtime chess club. Apart from the library, it was the only place you could stay in the school during bad weather. It was very popular. In September 1953, in the new school year, I turned up for the chess club, but no older boy, nor teacher appeared. I took it on myself to get out the sets from the cupboard and put them away, aged 14, and did so for the rest of the school year. I also introduced some children to chess.

Also, in 1953 Islington Club had its AGM. I was much too sensible a child to attend that, it would be boring! How wrong I was. They decided to run a second team in the Middlesex League. But who would captain it? They decided to invite Alf Burt (a boy of very similar age and playing strength) and me to jointly captain the team. And so it was for the whole season. We lost to the first team in the first match. But, by the end of the season, we finished ahead of them. It took me 49 years to repeat that feat. This is the origin of my claim to have been a chess administrator from September 1953 and I am reaching my Platinum Jubilee this September 2023.

You may well wonder how I managed to do all this and my school work. But I did and discontinued both tasks the following September. By then I had become good enough to play for the school first team in the London Schools League. I became secretary of the school chess club when 17 and later captain. We won the London Schools League about six years in a row in this period. William Ellis had been dominant before I even played chess and remained at the top and for some subsequent years, after I left the school.

With Boris Spassky in Gibraltar

Chess has made you known all over the world. At what point did this game appear in your life?

In 1980 I went to the Chess Olympiad for the first time, as a sector arbiter. It was in Malta. If you ever get the opportunity to visit this wonderful bi-annual event, do so. I met several people who became good friends. I already had a reputation as an arbiter/organiser of large events. In 1984 we came second behind the USSR in the Chess Olympiad in Greece. I was one of the many arbiters and walked up and down the hall singing, not exactly sotto voce, "Land of hope and glory".

In 1994, presidential elections were held in Moscow at the same time as the Chess Olympiad. It was to be held in Greece, but the government withdrew its support. Kasparov helped to get it held in Moscow at very short notice. The quid pro quo was, presumably, the reinstatement of those ratings. Thus, Nigel Short was able to play. Kasparov was strongly in favour of Campo and even campaigned for him. I don't know how he dared to do so, given his earlier antipathy. The election took up much of the work of the entire Congress. I was there mainly as an observer. I was originally going to be a referee and at least I would be paid expenses. But Campomanes told me he wanted to invite David Wallace SCO and thought that two British referees would not be right. It didn't make any sense, after all England and Scotland are separate in FIDE.

A few years earlier I was having dinner privately with Campo. He said to me: "They say I am a scoundrel. I am not a scoundrel, my art is cunning". Life is too short to keep grudges. The next Olympics were held in Yerevan, Armenia, in 1996. It was incredible that they managed to organise them. In December 1988 there was a major earthquake. This was followed by the dissolution of the USSR in August 1991. They were still recovering from these apocalyptic events. The landing at the airport was very bumpy, and many objects fell out of the lockers. Our passports were examined by torchlight on the tarmac. But, of course, chess is very popular in Armenia thanks to the former world champion, Tigran Petrosian. I subsequently took part in the 1998 Chess Olympiad.

Did you propose changing the name of the Olympiad?

The Olympiad referred to the Mens Olympiad, although a woman played for France in the very first year and children have also played. I was looking forward to Pia Cramling winning the silver medal on board 2 for Sweden, but unfortunately, she failed to win her last game. Enough was enough. At the FIDE General Assembly, I asked that the name be changed to Olympiad or, if they preferred, Open Olympiad. Giorgios Makropoulos, the Deputy President was in charge of the meeting. He agreed and there was no dissension, although it took a couple of years for the corrections to be made. I was not the English delegate, but he always allowed me to speak over the years. I made certain I didnt outstay my welcome.

Mr. Reuben, you have been President of the British Chess Federation (1996-1999), and Senior Chess Director of the English Chess Federation. You were also chairman of the FIDE Organisers Committee (2006-10) and a member of other working committees. You are also one of the most active organisers and arbiters in Hastings. Tell us about it.

The first Hastings International Tournament took place in 1895 and is generally regarded as the strongest 19th century tournament. We ran a commemorative event in August 1995 at the same time of year as the first one. It was a Swiss with many strong GMs playing and it was held at a local school in the summer holidays. This provided an opportunity for leading players to qualify for Intel, a strong London tournament.

I wrote a letter in the programme to the organisers in 2005, congratulating them on maintaining the tradition. I do hope it will be read in due course. I also invented the World Amateur Championship to take place at the same time as the main congress. This was with the agreement of FIDE. Their ratings, at that time, just went down to 2200. This event was for unrated players. It was successful and we ran it for several years. Then other countries wanted a piece of the action and it has toured the world ever since. At my suggestion, ratings now go down to 1000, but the idea of a rating restricted championship remains constant. I am told their going down to 1000 is somewhat contentious, but that is the fault of the way the rating system is administered, not the idea of rating being available to all players.

Hastings Council has been very supportive of chess for many years. At the instigation of Paul Smith, they bought sizeable premises suitable for their vision of a new building suitable for the congress, Hastings Chess Club, the offices for the British Chess Federation, a chess library, teaching rooms and many other events throughout the year.

If successful, it would result in Hastings becoming the chess centre of the world. We spent quite a long time preparing a submission to the National Lottery. We had asked in advance whether the project was suitable for such funding and were told, yes. The answer came back when the plans were submitted; chess is neither an art nor a sport, and thus not eligible for such funding. What a waste of time!

How I became World Champion Vol.1 1973-1985

Garry Kasparov's rise to the top was meteoric and at his very first attempt he managed to become World Champion, the youngest of all time. In over six hours of video, he gives a first hand account of crucial events from recent chess history, you can improve your chess understanding and enjoy explanations and comments from a unique and outstanding personality on and off the chess board.

In relation to the financing of tournaments like Hastings, you talk about two types of economies, black and white. Could you explain this view?

There are people all over the country who support chess, not necessarily just Hastings. I refer to them as part of The White Economy. The Black Economy is where people do jobs and get paid, but do not pay income tax on them. By contrast, the White Economy is where people voluntarily do work for an activity, but receive no financial compensation, indeed they may pay out of their own pocket. In chess, this may include match captains, county captains, club secretaries, treasurers, chairman, directors of the ECF, etc. They may even donate money to a project and never even advertise it. Indeed, I know several match captains who support leading players with expenses and fees. This White Economy is almost never referred to, yet provides considerable benefit to society. The great Russian GM David Bronstein said, Hastings International Chess Congress is part of the culture of Britain and should be supported.

Stewart Reuben at the board | Photo: John Upham

Among the greats of the chessboard with whom you have dealt, what can you tell us about your relationship with Bobby Fischer?

It was normal to play private chess matches for money in New York. I had got to know Bobby Fischer quite well. In fact, he may have been the first GM I had ever met. We played nine games of blitz in 1963. Each game he won, he gained $1. Had I ever won one, I would have received $10. Thus 10/1 money odds. I only drew one in which I should have won the king and pawn endgame. You can find one of the games that Bobby won and the drew on ChessBase. The others werent worth preserving for posterity.

In the first session I was able to equalise from the opening with the white pieces. There was little point playing when I had black. In the second session, I could no longer get out of the opening intact with white. So, I quit. He had learnt more from our games than me. Of course, my edge was that I got to play Bobby and can still write about that 60 years later.

By now there were tournaments practically every weekend, somewhere in Britain. We were ready for the explosion caused by the 1972 Fischer-Spassky match. I guess, just reading about it, means it is very difficult to grasp the extent to which chess conquered the world. The amount of publicity was equivalent to a war. In 1970 I was a tourist at the USSR v Rest of the World Match in Belgrade, dubbed The Match of the Century. I renewed my acquaintance with Bobby at that event. I dined with him, GM Larry Evans USA and IM David Levy Scotland a few times. Before the event started, there was a problem. Bent Larsen refused to concede board 1 to the American as he hadnt played for over a year. Who? I wondered, will discuss that with Bobby? But he did concede the point and the match took place, with Bent facing Boris Spassky on board 1 and Bobby playing Tigran Petrosian on board 2. Perhaps I am romanticising, but it seems to me Bobbys games with black against Petrosian when he played the English were reminiscent of my blitz games with Bobby in 1963.

One evening Larry, David and I were dining in our hotel. Bobby was adjourned and sat by himself, analysing the adjourned position. People would approach his table, possibly to get an autograph. I fended them off. I have no idea whether Bobby noticed, but one does that sort of thing for a friend. Eventually he was satisfied with his analysis and joined us at the table where he demonstrated the game to that point. That was rare for Bobby, he didnt usually give anything away. Later we went to his suite in the hotel. Eventually Larry said, Lets look at your adjourned game. Bobby said, No. If I win, then people will say it was because of Larrys analysis. We looked at each other and the three of us went off to the casino to play blackjack. Larry was a professional at this, and we all won.

You have also had the opportunity to work with some of the most important FIDE arbiters and tournament organisers. Can you name some of the most important in your fields?

One of his first actions was to invite Geurt Gijssen to be the Chairman of what later became the Rules Commission. Bob Wade was very upset that Campo had chosen a younger man than him. Geurt promptly asked me to become Secretary and we worked together for 20 years.

I would also like to point out an interesting case. When the Olympiads were held in Turkey in 2000, John Robinson again came. Concern had been expressed in the Law about how a knight moves. It is complex and needs the diagram to explain it. So, we appointed an American philologist to rewrite that Law. John and I agreed that this was not at all how a knight moved. So, the commission reverted to what David Welch had written. That hasnt been touched since.

What was your experience with the Karpov - Korchnoi match in Baguio?

In 1978 I visited the Philippines to see part of the World Championship match. But, unlike 1972, I played no part in that great event. My greatest thrill was meeting Mikhail Tal again. He came to the press-room and discussed the games between Karpov and Korchnoi. An absolute cornucopia of ideas gushed from him. On my return to Manila from Baguio City, I was interviewed on TV. The interview lasted nearly an hour. I doubt I have ever given an interview lasting more than 5 minutes, either before or since.

What can you tell us about the complications that arose with the 1983 World Championship?

It was 1983 that the World Chess Championship semifinals came to London. Acorn Computers sponsored the event, which took place at the Great Eastern Hotel in Liverpool Street. Ray Keene was in charge and I did much of the technical work. It was the President of FIDE, Florencio Campomanes, who found a room suitable for our admin team! It was at very short notice, and I worked on both the Master Game in Bath and the advance preparation for the World Championship semis in London simultaneously. Smyslov beat Ribli in one semifinal and Kasparov beat Korchnoi in the other.

When we met with the sponsors, I asked my usual question. What are you aiming for? What do you want to know that for? was the response of the person notionally responsible for publicity. About half-way through the event, we realised that they were launching the company on the stock market during the event. Despite the shortness of notice, there were three TV programmes devoted to the event. There were also several coups. The opening ceremony was at 11 Downing Street. Dominic Lawson, a well-known journalist and chess enthusiast who is now President of the ECF, was the son of Nigel Lawson, Chancellor of the Exchequer. What could be more appropriate than holding the start of the event where the office is named after chess?

The Sunday Times closed down the chess column unexpectedly during the event. Ray and I mounted a campaign among the spectators to write in asking that the column be reinstated. They did so about two weeks later, saying, It was a misunderstanding. There temporarily just wasnt room in the paper. Bernard Cafferty got the column. He told me they showed him several letters that had been sent, including mine. Ray Keene replaced him years later. Now GM David Howell writes the Sunday Times column and the daily puzzles in The Times and a Saturday column.

Our friend, Nathan Divinsky, appeared on the Terry Wogan chat show. Garry Kasparov did so similarly in 1986. There were other TV shows which mentioned the chess. Sophia Gorman, born in England, who later married Michael Rohde and moved to New York, was appointed as assistant arbiter to both matches which took place on alternate days. She was just 19 at the time. Leonard Barden offered the opinion that this would be the biggest publicity coup for the event, but that attracted little media attention. She was appointed an International Arbiter later that year. For many years, the regulations have now stated that applicants for the title of International or FIDE Arbiter must be at least 21. Thus, her record is likely to stand. But England has no such age hang-ups. Nathanael Lutton worked for me at the chess tournament in the Royal Festival Hall in the 1st World Mind Sports Games. He collected the results. He was six years old at the time. People handing in their results didnt seem surprised. We have good reason to be proud of our lack of concern about people being thought to be too young for certain roles in England.

Mr. Stewart Reuben (England, 1939), one of the leading figures in British chess; Candidate Master; International Arbiter (1976), International Arbiter Category B, International Lecturer and Organiser (1995)

Mr. Reuben, we are aware of the time constraints and problems faced by the BCF in organising the II USSR vs Rest of the World.

In 1984 London Dockland Development Corporation sponsored the Second USSR vs Rest of the World Match in that area of London that was being redeveloped. Tony Miles was on the phone to me, and we fell about laughingly when we realised I knew nothing of this event. It was scheduled to start five days later. The following day, 16 June 1984, I was at a meeting of the BCF Board. David Anderton explained the project. The BCF put in the final 4000 towards organizing the match and off they went to organise it. Arent you coming? Ray asked me. For what? To organise the match. So we left the Board meeting.

Improve your Tactics

The aim of this course is to help you understand how to make tactical opportunities arise as well as to sharpen your tactical vision - these selected lectures will help to foster your overall tactical understanding.

To learn all the machinations about raising the money and finding the players, read Docklands Encounter USSR v The World, by Raymond Keene with David Goodman and John Groser.

Campomanes joined us. I had got to know him quite well in 1983. Campo and Ray were discussing FIDE. I said I wasnt a politician. They looked at each other and said, Then FIDE isnt for you. One of my first tasks was to find somewhere for the players and other people to stay for an event starting five days later. It was the same period as Wimbledon tennis, which makes hotel rooms difficult to come by in London. Eventually I tracked down a hotel which had just reopened after a refurbishment and thus was available. But how to contact Ray; he wasnt at home. It took me one phone call. Remember, it was before the days of mobile phones. The secretary said he was busy in a meeting. I told her to interrupt it. Stewart Reuben has to speak to him urgently. It was then all tied up rapidly. What a secretary, to take instructions from a complete stranger! But we hadnt yet seen the venue! I was speaking to some people and said, Next, they will ask us to organise the Chess Olympiad at one days notice. Jill Triggs said, No, well need at least three days to do it properly.

Eddie Oliver, the Financial and Administrative Director of the LDCC said that the match was the first time anybody had written anything positive about the whole redevelopment project. The USSR won by 21-19.

You were an eyewitness to the controversial Kasparov vs Short match. Tell us about it.

In 1992 Nigel Short beat Karpov USSR in the semi-final of the Candidates matches. He followed that up with beating Jan Timman in the final in 1993. In retrospect, those are his greatest over-the-board achievements. That qualified him for the World Championship Match against his good friend Kasparov.

The FIDE idea under the guidance of David Anderton was that the match would take place in Manchester. A venue was selected. Richard Furness from Manchester and I went to see it in Manchester. They would have to play in a glass box. The noise outside the playing hall would otherwise probably be too distracting. We could not confirm that the venue would be acceptable to both players. Quite probably, yes, because a similar venue at the World Trade Centre was used for the Kasparov Anand Match in 1995.

But another problem lurked. Nigel arrived back in London after the match against Jan. I arranged a celebration party in a hall above the Chess and Bridge premises. But, to my surprise, Nigel declined the invitation. This made me feel uneasy because he usually liked such occasions. The party went ahead, but I didnt want to say why we were celebrating. There were no speeches. Then the bombshell was dropped. The contestants intended to take the match away from FIDE. The match was organized under the auspices of the Professional Chess Association (PCA) of who, initially, there were just the two members. Bidding was reopened and The Times Newspaper, under the guidance of Ray Keene, their chess columnist, won; the event to take place in London, with the agreement of the contestants.

Naturally the Northern chess players were very upset. They felt snubbed by Nigel who, after all, grew up in the area. It was clear to me problems had been created which it was unlikely would be resolved that century. Ray brought in David Levy, his brother-in-law, as technical manager. I did not feel offended. After all, we were all good friends and David and I had often worked together. Ray asked me to provide a document listing various side-shows that could take before and during the match. I dont have a copy any more, but it was used as an inspiration for a chapter in the third edition of my book, The Chess Organisers Handbook; Peripheral Events. That came to very little as The Times found the costs were running away from them and, during the match, fewer tickets were sold than had been hoped for. I failed to point out that the sale of tickets for public chess events had always improved as the event went on, such as London 1986. But surely Ray must have noticed this.

The match was held at The Savoy Theatre, virtually next door to Simpsons Restaurant in The Strand. The theatre had recently undergone refurbishment and thus was available at short notice. Some rooms in the restaurant were used for the match, such as press. Yuri Averbakh was appointed Chief Arbiter. Both ITV and BBC were covering the match, as in 1986. But the BBC had no room inside The Savoy Theatre. They conducted their interviews outside the venue.

I was asked by fellow poker players what were the odds on the match. I responded, there is no bet. I was convinced Garry would win. I didnt place a bet in case I got more seriously involved with the admin. And, in that case, it would have been improper. I should have looked at the price the bookmakers were offering. 1/2 on Garry would have been tempting, 1/3 might also have been tempting. But, it is hard to bet in favour of an outcome which you want the reverse of.

I occasionally did earphone commentary for the audience, usually when the professionals had yet to arrive. I was sitting in the audience for the first game in the Dress Circle. Garry stood better and Nigel was running short of time. But then the World Champion made a mistake and Nigel stood a bit better. Then the game stopped. Ray turned around to me and asked, What happened? I was also mystified. Yuri came to the front of the stage and explained that Mr. Short had lost on time. It was a calamity. Normally Nigel is a very resilient player. But this shook his confidence badly. The flag on the clock was of a rather unusual design and may have confused the Englishman. He quickly went even further behind. The match, from the viewpoint of the casual spectators, was virtually over.

The TV viewing figures went down and some years later finished. The viewing figures dropped and a few years later it was over. After the showdown was over, there were several days for which people had already bought tickets. Very attractive events were organised. The best one I remember was a consultation match. Kasparov + Short against the commentary team: Ray Keene, Jon Speelman, Danny King and Cathy Forbes. There was a lot of TV footage of the game. Naturally, I didn't have all of it. Some were broadcast while I was watching the match live. I have a large collection of English-language chess on DVD, including feature films, some of them copied from television. When I moved in 2021, some of it went to the Hastings Chess Club and some to De Montfort University, where the ECF book collection is now housed. However, it may still have the largest collection in the world. I believe you can still find the catalogue on the ECF website.

IA/IO Stewart Reuben

In response, FIDE stripped Kasparov and Short of their ratings.

David Anderton was a member of the FIDE Presidential Board. As a lawyer, he found the lack of due process totally unacceptable. They had no opportunity to present their side of the arguments and were not represented in the decision-making process. David said to the Board, I cannot live with that. It is entirely possible that this was not understood. One has to be careful with English usage when communicating with people for whom English is not their first language. The result was that David resigned from the Presidential Board and ceased to be our FIDE Delegate.

The FIDE General Assembly took place in Curitiba in Brazil in 1993. I had never been to South America before and took the opportunity that year. Although I had no official position with either the BCF or FIDE then. David Jarrett became our FIDE Delegate. Of course, the whole matter of stripping Kasparov and Short of their ratings was a major topic. David Jarrett gave a very clear and cogent view of why the FIDE decision had been wrong. Many other people spoke. Possibly at the end I should have said, The FIDE Presidential Board has made a mistake. We all make mistakes. Were the Board to agree, I would applaud them. If the vote goes against them and the ratings are reinstated, I would be happy to support a proposal of confidence in the Board. But I didnt, and I doubt it would have made any difference. Many of the delegates come from totalitarian societies. Also, it is unrealistic to expect to run on purely democratic principles when people are so far-flung and there are communication problems. Remember the internet and emails were not so advanced then.

However, in his professional life the practice and promotion of poker is not far behind, so how did he divide his time and energy between the two passions?

I returned to England in April 1965, found a new laboratory-based job and rejoined Islington Chess Club. In my absence, they had won the London League at their first attempt a magnificent achievement. Several members of the club and I were playing poker more seriously now. In particular, at the En Passant, a chess salon in The Strand nearly opposite Simpsons Restaurant where the Immortal Game was played in 1851.

Ted Isles was the main organiser and a stronger chess player at his best than I ever became. He had played in the British when it was a 12 player all-play-all and scored about 50%. He also played for Islington. In October 1965, we were playing poker. In between hands he said, Islington Club can have use of the premises for one weekend. I immediately said, Then well run a weekend Swiss. And so it came about in December 1965, the first Islington Open and the first weekend Swiss in Europe. 24 people played.

I also played poker at lunchtime in my company. Eventually I was winning about $15 a week, adding about 10% to my net pay per month. One day, a very pleasant, intelligent member of staff, threw his cards on the table, exclaiming, Im quitting, hes so lucky! It obviously hadnt occurred to him that I was the better player.

The second year I rented a one-bedroomed flat in Chelsea. It was cheap to live in NY at that time. They still had rent control, a hangover from the Second World War. I started a poker game there, mostly for young chess players but not Bobby. Walter Bowne was about 14 at the time, but clearly a future GM and we thought nothing of his joining in and going home on the subway late at night, by himself. Chess society seldom worries about age differences.

For my summer holidays I went to LA, San Francisco, Vegas and the Grand Canyon. I played in the National Open in Vegas. It is still run there. I found myself appointed to the Appeals Committee, for the first time in my life. Sam Sloane nominated me, and I remain friendly with him to this day. I suspect my being a member of the committee got me an adjudicated draw from a decidedly inferior position. One day I overslept and arrived 50 minutes later. But I didnt need to worry, it was my opponents clock that was ticking, not mine!

I did OK in the tournament. I also played some poker in Vegas, but did no good at all. I probably hadnt realised what a large sum they took from the small games. Decades later I was on a cruise and some of us discussed playing poker in the casino. I asked the staff what rake they took from the game. I did well in the tournament. As I said, in 1979 I separated from my job. I needed more time to play poker, run and participate in chess events. It was at that time that I took the plunge and made a living from poker. No one ever encouraged me to become a money-making chess administrator. Maybe, if I had been given the push, I could have moved in that direction. But professional chess administration was not part of the British culture at that time.

After I quit in 1979, I went to Las Vegas for the summer and made $2,000 a day for about three weeks. But I had to return to England because the Lloyds Bank Masters was starting at the end of August. My bank manager finally showed interest when I deposited most of the money with them. A law had been passed that was intended to allow good causes to collect money from lotteries. It was poorly drafted and resulted in unregulated casino gambling. It was at that time that I became a professional poker player and a school teacher. After retiring from that, I never had a job again, making most of my money from poker, a little bit of chess management and a little bit of writing about poker and chess. I retired from poker in 2010. I felt I was making too many mistakes.

You are considered a leading author of chess and poker content. You have written Pot-Limit & No-Limit Poker (1999), Starting Out in Poker (2001), How Good is Your Pot-Limit Omaha (2004), How Good is Your Pot-Limit Hold'em (2004), An Introduction to Poker (2005) and Poker 24/7: 35 Years as a Poker Pro (2005). Also, in this area, you talk about Reuben's Rules, can you give us an overview of what they are?

I have already stated that I played poker in Las Vegas, but it did not go well. I probably didnt realise how much money they were taking from small games. Decades later, I was on a cruise ship and some of us talked about playing poker in the casino. I asked the staff what commission they took from the game. They answered and I thought to myself. Nobody can win at this game. That was the end of it. I wanted to play, but what can you do? You have to obey Reubens Rules of the Game, although at that time they had not been formulated. These are: Never, ever gamble with money you cannot afford to lose; know the rules of the game; know the cost of the transactions; always have an edge; never play when upset, tired or unwell; and run your profits and cut your losses.

The chess organisers handbook (1998)

Interestingly, the only time (in Britain) a game of chess has ended with a 0-0 result was when Antony Miles and Stewart Reuben agreed a draw without making any moves to secure the top places. The arbiter decided to award 0 points to each player instead of a draw.

Let us now turn to more personal matters. I have learned that our life rests on four fundamental pillars: health, work, relationships and spirituality. At 84 you look healthy, clear-headed and very active. Tell us about the first of these pillars, your health.

When I was about 57, I went for a private check-up of my body. The doctor asked me why I was there. I answered because my father died of a heart attack at 59. He said, thats a good reason. I had an exhaustive series of tests. On my return, the first question he asked was the worst I have ever had. Dont you have any symptoms? What are the symptoms? I asked. Youll know when you have them. This wasnt correct. I started getting short of breath, but no pain across the chest, which I thought was the typical symptom of angina. That was my ignorance, you can have one without the other. In due course I had angioplasty.

In 1998 I contracted pneumonia just before Christmas and was unable to attend the congress in Hastings. Since then I have not helped out at the congress. It is too cold for me at that time of year. I am still a member of the committee, although I dont think I am very useful. But I am the oldest member of the committee and that may prove valuable sometime.

One evening in 2002, I was playing bridge with a nice American girl in Bermuda. Afterwards I had dinner with the chess players at the hotel, who were attending an important international event. In the evening, in my room, I suffered my first and, so far, only heart attack. In the morning I called Carol Jarecki (a very competent chess arbiter), who took me to the hospital. I stayed in the hospital for a few days, was made comfortable and was flown by air ambulance to a hospital in Miami. I had an angioplasty on an untreated artery. It was successful and I convalesced in a hotel in Miami. It was the ideal place. It wasnt too hot and I could walk on the flat.

While recovering there I taught one of the nurses how to play chess and wrote some articles about poker for which I was later paid. My friend George Wheeler said I was the only person he knew who could make money from such experience, I also spent some hours rewriting the Title Rules. They have not been drastically modified since then.

Later that year, in May, I suffered a stroke. It took me six months to recover. I gave myself about ten years to live and consequently started spending my money. Here I am, 20 years later, in reasonable health.

Incidentally, on my return to England after the stroke, I contacted the insurance company and asked how much it had cost them so far. Because it's interesting. The sum was 45,000, and remember that was in 2002.

In 2006 I conducted the opening ceremony of the Gibraltar Chess Congress. After the guest of honour politician gave his speech, I was standing there talking to people and I fainted. In 2009 I had pleurisy, which forced me to have a defibrillator. So I never run anywhere.

Regarding the second pillar, work, what is your educational background and job performance?

From 1961-1963 I worked for the British Oxygen Company as a laboratory scientist. Then from 1963 to 1965 I worked in a consultancy, also in the laboratory, in Manhattan. In 1965 I returned to London and worked in science until 1967. That same year I stopped being a scientist and became a science teacher until 1979.

Your most notable books on chess include: The Chess Scene (1974) with David Levy), Chess Openings: Your Choice! (1995), The Chess Organiser's Handbook (1998) and London 1980, Phillips and Drew Kings Chess Tournament (2010) with William Hartston. Any pending publishing projects?

Once Gibraltar and my time at the Standards Commission were over, I had relatively few other tasks. Of course, writing this account has taken me considerable time.

I have also finished my work on A History of the Laws of Chess, which I hope will be published in time for the FIDE Centenary in July 2024. This is a collaboration with Alex McFarlane and Sheun Press. I contracted them partly because I feared I would not be able to complete the work and partly because of the magnitude of the task. They are also good friends.

And do you have a particular tournament project?

Also, there are some projects that I would like to see materialised. For example ... A Swiss in which you play two games with each opponent, one with white and one with black; one in the morning and one in the afternoon. The World Family Championship. To compete in this open Swiss, another member of the family would also have to play. Family members would not be paired together, regardless of their score. The All-Inclusive World Team Championship. Each team would have six players and six categories. Male, Female, Boy, Girl, Senior, Disabled. I am too old to think about organising any of these events on my own. But I would like to be included in the programme and still be useful.

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Stewart Reuben: My edge was that I got to play Bobby Fischer - ChessBase

Vanni Sartini would play chess, not checkers, and definitely not poker, since hes never been one to hide his emotions.

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The Vancouver Whitecaps coach is tactical and cerebral, but isnt one to avoid risk when it comes to choosing his lineups, having platooned some unconventional lineups against Los Angeles FC in the past. So how is he going to approach Saturdays MLS playoff game against L.A. at BMO Stadium?

Its time to be unpredictable, he said. But at the same time, even if youre not predictable, you can be dangerous.

For example, LAFC played against us in the same way for four games with the same kind of system, same kind of lineup, same kind of ideas and they were very hard to beat.

Even if you know (Golden Boot winner Denis) Bouanga is very good, Bouanga scored anyways.

In the Whitecaps first trip to L.A. to take on the Black and Gold this year, Aprils CONCACAF Champions League game, Sartini readily admits his choice of starting 11 and formation was more plinko than chess. The Caps were down 3-0 in the aggregate two-leg series, and needed a massive performance to beat L.A.

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Two months later, the Whitecaps were back at BMO Stadium for a regular-season visit. Again, the offbeat lineup was straight out of a Nathan Shelley notebook Ryan Gauld as a left wingback beside Pedro Vite, ball-moving defenders Luis Martins and Mathias Laborda bracketing Ranko Veselinovic on the backline.

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This time, the queens gambit worked, with the Caps taking home a 3-2 victory the first in MLS team history over LAFC on the road.

Sartini says he wont unveil some madcap formation or lineup, or maybe he will, when kickoff rolls around at 6 p.m. on Saturday.

We are rooted in our identity, he said. But our identity doesnt mean that you have do the things in the same way every time. The last two games we played in Seattle with three guys up top Junior (Hoilett), Brian (White) and Ryan (Gauld). We played against LAFC with two guys. We can still make some little tweaks in who play with.

So the most important thing is to be true to our principle and the choice that well make about the lineup and about the system will be only a part of the strategy.

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The last time the Whitecaps made the playoffs, it came down to a dramatic Decision Day result that was only made possible by a remarkable turnaround that saw them lose just twice in their final 22 games.

Im glad the game is in two weeks, because tonight were getting so drunk, we cannot play, he said after the teams 1-1 draw with Seattle that put them through to the post-season.

But it was back to earth in Kansas City, where Sporting blindsided them by switching up their high-press tactics in favour of a low block, confounding and frustrating the Caps in a 3-1 win. Sartini made himself accountable for the result, and wished hed made adjustments earlier in the game, but it was a growth experience not just for him, but also for the players.

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When we went to the playoff in 2021 was we felt it like it was a miracle. We did an enormous celebration, the day that we went to the playoff it was like winning the league, he said. So I think we arrived at the playoff game actually a little bit deflated. And Kansas City was much more used to playing that (type of) game instead of us, approached the game probably the better way than us.

This time I think theres much more awareness that we are not here because its a miracle, but because we deserve (to) and are a playoff team.

LAFC isnt a team that needs to switch styles or strategy, because theyre simply that good. Its the same 4-3-3, the same wide wingers isolating players in one-vs.-ones, attacking through speed and transition, that Sartini has seen from them 99 per cent of the time this year.

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He expects to see the same thing Saturday, just amped up even more for the playoffs.

I have to expect something different than last Saturday I think expect (LAFC) to be even more aggressive. Yesterday, you saw Red Bulls-Charlotte, Sartini said of the Eastern Conference play-in game, handily won 5-2 by New York over expansion Charlotte.

I think its a classic game between a team thats played the playoffs 14 times in a row, and a team in the playoffs for the first time. We need to know that the playoffs are different animal and we need to approach it (turning) up a notch on the quality and intensity of the game that we have.

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MLS playoffs are a chess match; so what gambit does Whitecaps coach Vanni Sartini have up his sleeve? - Prince George Post

Modified Oct 21, 2023 19:19 IST

The Chess Board Easter Egg is a puzzle in Warzone 2's Vondead The Haunting event. This chess puzzle is located outside the Museum POI, where all 32 pieces are arranged properly except for one. A black Knight piece from the board is nowhere to be found, and it's up to the players to find this piece and bring it back to the board to complete it. Doing so will reward them with a few in-game items and a secret cosmetic.

The puzzle is pretty straightforward, provided one knows where to find the missing piece. This guide will highlight all the locations on Vondel where the Knight can be found easily.

The following are all the locations where you can find the Knights to complete the Chess Board Easter Egg in Warzone 2's Vondead The Haunting event:

It is worth noting here that the Knight will not simultaneously spawn in all of the abovementioned locations. It is spawned in only one location per match. Hence, if you cannot find it in one of the spots mentioned above, proceed to the next and repeat until you locate the piece. Since Vondel is not a big map, this shouldn't take long.

Once located, the Knights eyes will turn red, and every time you look away, it will try to catch up to you. If it does, the piece will reset its location, and you'll be stunned. You must take advantage of this mechanism and guide this piece to the chess board's missing Knight square. Once it reaches its place on the board, its eyes will turn green, signifying that the Chess Board Easter Egg is complete.

Upon completion, you'll be greeted with a "Secret challenge completed" message and be rewarded with an Advanced UAV Killstreak, a Haunted Box, some cash, and a Bloodseeker Grenade. But that's not all, you will also unlock a secret Knight weapon charm for use with all firearms in the game.

That covers everything that there is to know about completing the Knight Chess Board Easter Egg in Warzone 2's Vondead The Haunting event. The puzzle on its own is quite easy. However, what makes it difficult are the enemy players. Hence, it is advised to go in for this puzzle only when the Museum area is far from the first safe zone.

Follow Sportskeeda's Call of Duty hub for the latest news about Modern Warfare 2, Modern Warfare 3, and Warzone 2.

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All locations of the Knights in Chess Board Easter Egg in Warzone 2's Vondead The Haunting event - Sportskeeda

Siddharthas Intent, founded by the revered Bhutanese lama, filmmaker, and author Dzongsar Jamyang Khyentse Rinpoche, has announced that the ongoing Dzongsar Monlam and Siddhartha Festival 2023* in Bodh Gaya, northern India, will showcase the Siddhartha Festival Art Show, organized as part of the Siddharthas Intent Art Project and running from 2529 October under the theme Sahaja (Skt: spontaneous enlightenment).

The Siddhartha Festival Art Show features approximately 80 Buddhist-inspired works by 18 international artists, Siddharthas Intent shared with BDG. Our aspiration is that this be more than a simple exhibition of art, but also an offering to all those present at the seat of Buddhas enlightenment. May artists and potential artists be inspired to express and share the Dharma through their work, and may all those who view it be further drawn to Buddhas wisdom.

Siddharthas Intent is an international collective of Buddhist groups supporting Dzongsar Khyentse Rinpoches Buddhadharma activities by organizing teachings and retreats, distributing and archiving recorded teachings, and transcribing and translating manuscripts and practice texts.

The Siddharthas Intent Art Project was born from the aspiration to create a central place for Buddhist artists to be seen and supported, and for art lovers to enjoy and be touched by these artists creations, Siddharthas Intent explained. It is our pleasure to invite you to our first in-person exhibition at the Siddhartha Festival being held at the holy Buddhist site of Bodh Gaya, India, from 2429 October.*

Organized by Dzongsar Khyentse Chokyi Lodro Institute, the Dzongsar Monlam will run from 1827 October. It was first held in 2006 and has been conducted biennially at the place where the Buddha attained enlightenment: under the Bodhi tree in Bodh Gaya. The Siddhartha Festival, which will celebrate the life of the Buddha and his teachings, centers on a two-day program of talks, chants, dance, and more, from 2829 October.

In addition to the Siddhartha Festival Art Show, the festival will feature appearances from numerous special guests, including: renowned Japanese monk, musician, and composer Kanho Yakushiji of the Rinzai school of Japanese Zen Buddhism; Parvathy Baul, a practitioner, performer, and teacher of the Baul tradition from Bengal, India; Dr. Prachi Jariwala, a trained Indian classical dancer; and Lucid Mantra, a producer and multi-instrumentalist based in the northeast Himalayas.

Since the time of the Buddha, art has always played a significant role for Buddhists, serving as both a medium for expressing religious ideals and for teaching, inspiring, and communicating with practitioners, Siddharthas Intent noted. The online gallery, which currently features a new artist each month, was created . . . to extend the impact of the works and to lay the groundwork for a cooperative, mutually supportive community. Our community forum provides a dedicated area for artists and art lovers to connect online and exchange ideas.

Born in Bhutan in 1961, Dzongsar Khyentse Rinpoche is the son of Thinley Norbu Rinpoche and was a close student of the Nyingma master Dilgo Khyentse Rinpoche (191091). He is recognized as the third incarnation of the 19th century Tibetan terton Jamyang Khyentse Wangpo (18201892), founder of the Khyentse lineage, and the immediate incarnation of Jamyang Khyentse Chkyi Lodr (18931959).

In addition to Siddharthas Intent, Rinpoches projects include: Khyentse Foundation, established in 2001 to promote the Buddhas teaching and support all traditions of Buddhist study and practice; 84000, a non-profit global initiative to translate the words of the Buddha and make them available to all; Lotus Outreach, which directs a range of projects to ensure the education, health, and safety of vulnerable women and children in the developing world; and Lhomon Society, which promotes sustainable development in Bhutan through education.

Rinpoche is the author of several books, including:What Makes You Not a Buddhist (2006), Not For Happiness (2012), The Guru Drinks Bourbon?(2016), andPoison is Medicine: Clarifying the Vajrayana(2021),and has garnered renown inside and outside of the global Buddhist community for the feature-length films he has written and directed:The Cup (1999), Travellers and Magicians(2004),Vara: A Blessing(2012),Hema Hema: Sing Me a Song While I wait(2016), and Looking For A Lady With Fangs And A Moustache (2019).

* Siddharthas Intent Announces 2023 Dzongsar Monlam and Siddhartha Festival in Bodh Gaya (BDG)

Siddharthas Intent Siddharthas Intent India Dzongsar Khyentse Chokyi Lodro Institute Dzongsar Monlam & Siddhartha Festival (Siddharthas Intent) Siddhartha Festival 2023 (Siddharthas Intent) Art Gallery (Siddharthas Intent)

Dzongsar Khyentse Rinpoche among Recipients of 2023 Honorary Degrees at SOAS University of London Engaged Buddhism: Dzongsar Khyentse Rinpoche Highlights the Value of Small Sacrifices in Breaking the Cycle of Poverty for Women Online Dharma: The Heart Sutra with Dzongsar Khyentse Rinpoche and Jet Li Lighting the Mahabodhi: Siddharthas Intent India Announces International Light Sculpture Design Contest Khyentse Foundation Presents 2022 KF Award for Outstanding PhD Dissertation in Buddhist Studies Khyentse Foundation Marks 20 Years in the Service of the Buddhadharma Windows into Buddhism: Khyentse Foundation Announces Launch of New Book and Website

Dzongsar Jamyang Khyentse Rinpoche on Biodiversity Conservation and the Illegal Wildlife Trade Poison Is Medicine: Paradox and Perception in Vajrayana Buddhism On Being Brave: Dzongsar Khyentse Rinpoche on Technology and the Dissemination of the Dharma A Buddhist Vision for Education Reform: The Blue Lion Preschool, Inspired by Dzongsar Khyentse Rinpoche Seeing the Sacred: an Interview with Pawo Choyning Dorji, Producer ofHema Hema: Sing Me A Song While I Wait Modern Education and the Future of Buddhism: An Interview with Dzongsar Khyentse Rinpoche

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Sahaja: Siddharthas Intent Announces Buddhist-Inspired Art Show in Bodh Gaya - Buddhistdoor Global

The origins of lent

In India, where Buddhism began, there is a three-month-long rainy season. In the time of the Buddha, once during the rainy season, a group of wandering monks sought shelter by co-habitating in a residence because they wanted to avoid stepping on the plants of the villagers.

In order to minimise potential inter-personal strife while co-habiting, the monks agreed to remain silent for the entire three months and agreed on non-verbal ways to share alms.

When the Buddha learned of the monks' silence, he instituted the Pavarana Ceremony as a means for dealing with potential conflict and breaches of disciplinary rules during the Vassa season.

Six things Buddhists should practise at the end of Vassa, or "Buddhist lent":

Perform acts of merit by offering alms, dedicate merit to deceased relatives.

Listen to Dharma teachings, observe precepts, make offerings, or present food and requisites for monks or temples, and participate in Dharma sermons.

Offer alms to monks in celebration of the descent from heaven by Lord Buddha

Clean and decorate homes, public buildings, and important Buddhist places, including hanging the national and Buddhist flags.

Organise exhibitions, lectures, or discussions related to the day at government offices, educational institutions, and temples to disseminate knowledge to the public and interested individuals.

Avoid entertainment, engage in fasting, and abstain from harming or consuming animal flesh.

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Origins and Buddhist practices associated with the day marking end ... - Nation Thailand

The source of peace is within us; so also the source of war. And the real enemy is within us and not outside. The source of war is not nuclear weapons or other arms. It is the minds of human beings who decide to push the button and to use those arms out of hatred, anger or greed. All forms of violence, especially war, are totally unacceptable as means to settle disputes between and among nations, groups and persons. His Holiness the Dalai Lama

Martin McGee, of Buffalo, has studied and practiced Buddhism since 1978

War is a racket, it always has been. Smedley Butler, United States Marine Corps major general

These two quotes summarize how I feel about war. I grew up in the Vietnam era. The graphic TV news footage of Buddhist monk Thich Quang Duc and his self-immolation while sitting in the lotus position on a busy daytime street in Ho Chi Minh City (then Saigon) scared and confused me as a young child. It became a befitting symbol for the fiery times. The 66-year-old monk was protesting against the persecution of Buddhists by the U.S. backed South Vietnamese government.

Later on, I learned that self-harm and suicide are prohibited in Buddhism. In college, I went to Japan as a student in a semester abroad program and met people who had lived through World War II. An old guidebook that I picked up at a library used book sale prior to leaving led me to study on weekends at a Zen monastery near Mount Fuji.

I grappled with how a country that produced its famed peaceful Zen culture could become a nation at war. I learned that it is complicated, to say the least.

The physical, emotional and psychological suffering from war is not only felt by those directly impacted. It infects all humanity. Non-violence is at the heart of Buddhist thinking and behavior. Nothing in Buddhist scripture gives any support to the use of violence as a way to resolve conflict. The Buddhist doctrine of Ahimsa implies the total avoidance of harming any living creature by deeds, words and thoughts.

The guiding principal of compassion in Buddhism is akin to the golden rule found in all religions: the wish for others to be free from suffering and the causes of suffering. It is based on appreciating other peoples feelings, especially when weve gone through the same ordeal.

Emptiness and interdependence in Buddhism are more than concepts; they are beneficial keys to understanding the nature of reality and our place in it. Upon hearing the term emptiness, one might think this suggests nothingness or a void, but the meaning is directly connected to the concept of interdependence, whereas nothing exists in a void. Great possibilities arise in emptiness. We can make anything happen (peace instead of war, love over hate, sharing rather than greed), but we can only do so by bringing together the necessary conditions.

This years annual WNY Peace Centers dinner on November 10 brings keynote speaker Rima Vesely-Flad to Buffalo. She is a professor of Buddhism and Black studies at Union Theological Seminary and the author of Black Buddhists and the Black Radical Tradition. Her talk is entitled The Dharma of Racial Justice: Contemplative Practices & Collective Liberation.

Im looking forward to having this opportunity to learn more about how to find more inner peace and promote social justice.

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Buddhist anti-conflict teaching is more important than ever - Buffalo News

The joint celebration of Institute of Buddhist Dialectics golden jubilee and College for Higher Tibetan Studies silver jubilee.

Dharamshala, 26 October 2023: In the gracious presence of Kyabje Gaden Tri Rinpoche, Speaker Khenpo Sonam Tenphel addressed the joint celebration of golden jubilee of the Institute of Buddhist Dialectics (IBD)and silver jubilee of theCollege for Higher Tibetan Studies (CHTS) a branch of the IBD at the CHTS in Sarah earlier today.

Chief Guests of the event Kyabje Gaden Tri Rinpoche and Speaker Khenpo Sonam Tenphel along with special guest Secretary Lobsang Jinpa of Gaden Phodrang Foundation of the Dalai Lama, Tsenyi Khentrul Tenzin Tseten Rinpoche (reincarnation of IBD and CHTSs founder Gen Lobsang Gyatso), Institutes director Geshe Samten Gyatso, CHTS Principal Passang Tsering, other esteemed guests, teachers, staff and students of IBT and CHTS, and alumni of the institutes were present to commemorate the significant milestone.

With his deepest reverence, the Speaker began his address by offering his prostration of body, speech, and mind to the portrait of His Holiness the Dalai Lama, followed by expressing of his heartfelt greetings on behalf of the Tibetan Parliament-in-Exile to Kyabje Gaden Tri Rinpoche, esteemed guests and gathering of the auspicious occasion.

Applauding the multifaceted accomplishments of Gen Lobsang Gyatso the founder of IBD and CHTS, the Speaker recalled the founders legacy and his invaluable contribution in the preservation of distinct Tibetan language and religion under the guidance of His Holiness the Dalai Lama.

Speaker Speaks at the joint celebration of Institute of Buddhist Dialectics golden jubilee and College for Higher Tibetan Studies silver jubilee

Tibetans in exile with the blessing of His Holiness the Dalai Lama and support from India and its people have been very successful in preserving our distinct heritage. And today we are celebrating the golden and silver jubilee of these two institutions preservation of traditional Tibetan disciplines.Due to the blessing of His Holiness the Dalai Lama, Tibetan Buddhism today has piqued the interest of a good number of non-Tibetans including numerous scholars, added the Speaker and proclaimed that the logic of Buddhism goes on par with the theories of modern science.

Saying that education along with the attributes of altruism can bring meaning to lives of others and to one self and bring significance to the society, the Speaker advised the students studying in these institutions to continue putting their heart and soul into studying and into developing altruism. Highlighting the need of studying Buddhism, the Speaker reiterated that having an understanding of the basics of Buddhism even for lay persons can help bring tranquillity and strength in dealing with life suffering with mindfulness.

The Speaker also praised the two institutions contribution to Tibetan society with their former students serving at various positions in the Tibetan society including the Central Tibetan Administration. He also appreciated students from the College for Higher Tibetan Studies, Sarah, who have been transcribing the bi-annual sessions of the Tibetan Parliament-in-Exile for the past many years.

Speaker Khenpo Sonam Tenphel also launched a series of books entitled A Pictorial History of Institute of Buddhist Dialectics, A Brief Pictorial Life Story of IBD Director Ven. Lobsang Gyatso, Biography of Geshe Jangchup Tsultrim, and others.

Four alumni members were honoured with the three wheel recognition awards for their exceptional contribution to the society and staff serving 20 years in the institutes were also honoured respectively.

Institute of Buddhist Dialectics was founded by His Holiness the 14th Dalai Lama in 1973 and appointed Gen Lobsang Gyatso to establish and lead the institution. In 1991, Gen Lobsang Gyatso expanded upon the already successful work of the institute with the founding of a new branch at Sarah, the College for Higher Tibetan Studies. Under his guidance, the Institute of Buddhist Dialectics and the College for Higher Tibetan Studies developed into uniquely valuable Tibetan educational institutions, offering integrated studies in both traditional Tibetan disciplines and modern subjects.

-Report filed by Tibetan Parliamentary Secretariat

Geshe Lhakdor, Director of Library of Tibetan Works and Archives, honored with three wheel recognition award by Kyabje Gaden Tripa.

Speaker Khenpo Sonam Tenphel launching A Brief Pictorial Life Story of IBD Director Ven. Lobsang Gyatso

The joint celebration of Institute of Buddhist Dialectics golden jubilee and College for Higher Tibetan Studies silver jubilee

Kyabje Gaden Tri Rinpoche

Institutes director Geshe Samten Gyatso

Geshe Lhakdor

Geshe Kalsang Damdul

CHTSs library

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Speaker Speaks at Joint Celebration of Institute of Buddhist ... - Central Tibetan Administration

He harms living creaturesborn of womb or of egg,and has no kindness for creatures:know him as a lowlife.

He destroys and devastatesvillages and towns,a notorious oppressor:know him as a lowlife.

(Vasala Sutta)

Buddhism and human rights share a sense of social responsibility and all-encompassing concern. Human rights define the minimum of what is necessary to ensure each persons freedom of choice and right to self-determination. According to this vision of human rights, the institutions in which we typically live are subject to certain limitations that must not be violated in order to protect the fundamental freedom of the person.

Individual rights were first enshrined in international law with the adoption of the Universal Declaration of Human Rights (UDHR) by the United Nations in 1948 and the succeeding human rights agreements. The 30 articles of the UDHR highlight the most significant aspect of the concept of human rights: the protection of the individual or, to be more precise, the protection of the individual against powerful institutions of the state, society, religion, or others. These 30 articles formulate universal rights as being valid for every individual human being regardless of race or ethnic group, gender, religion, and so on.

Prof. L. P. N. Perera, a Sri Lankan scholar, has provided a useful commentary on each of the 30 articles of the UDHR. In his foreword to the commentary, Ananda Guruge points out:

Professor Perera demonstrates that every single Article of the Universal Declaration of Human Rights even the labour rights to fair wages, leisure and welfare has been adumbrated, cogently upheld and meaningfully incorporated in an overall view of life and society by the Buddha.

Article One of the UDHR states: All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood (UDHR). Perera writes a commentary on Article One from a Buddhist perspective:

This Article (which is really the basis of all human rights) is in complete accord with Buddhist thought, and may be said to be nothing new to Buddhism in conception. The Buddhist view of human rights emerges from two basic assumptions, one philosophical and the other ethical. The philosophical assumption and this is what matters here is that human beings are born with complete freedom and responsibility. Not being the creations of a Creator, they are subject only to non-deterministic causal laws, and their destinies are therefore in their own hands one is certainly born free and if all could attain Buddhahood what greater equality in dignity and rights can there be?

Classical Buddhism does not explicitly discuss so-called human rights. Discussions of this nature frequently begin by introducing a paradox, which Christopher Gowans expresses very well: It is widely acknowledged that human rights were not explicitly recognized or endorsed in traditional Buddhist texts. . . . And yet human rights are endorsed and advocated by most (although not all) engaged Buddhists today. (Gowans 2015, 245) However, the absence of specific discussions around human rights in the ancient texts need not imply that Buddhism opposes the concept. According to the Buddhist understanding of Dharma (a word deeply steeped in Indic ideas of social order and harmony), each person has essential and reciprocal roles and obligations in maintaining and advancing justice. Dharma determines what is acceptable in every scenario, as well as what is reasonable and good in all aspects and situations. Instead of being articulated as rights, Dharma obligations are expressed as duties. As M. Vajiragnana says:

Each one of us has a role to play in sustaining and promoting social justice and orderliness. The Buddha explained very clearly these roles as reciprocal duties existing between parents and children; teachers and pupils; husband and wife; friends, relatives and neighbors; employer and employee; clergy and laity (Sigala-Sutta, Digha Nikaya, NO. 31). No one has been left out. The duties explained here are reciprocal and are considered as sacred duties, for if observed they can create a just, peaceful and harmonious society.

The dignity of the human individual serves as the cornerstone of human rights. According to Buddhism, this dignity comes from the value of human rebirth. While all beings possess buddha-nature (tathagathagarbha), only the human form can achieve enlightenment and buddhahood. Human rebirth is seen as being particularly uncommon and precious. Based on these emphases, it is possible to conclude that Buddhism has enduringcauses for concern and historic ideals that might serve as the basis for a Buddhist embrace of human rights.

Engaged Buddhism scholar Sallie B. King has been one of the most prolific examiners of philosophical dialogue between modern human rights and Buddhist ethics. I wish to draw attention to several chapters in her books:

Chapter 5: Human Rights in Being Benevolence: The Social Ethics of Engaged Buddhism (Honolulu: University of Hawaii Press, 2005)

Chapter 7: Human Rights and Criminal Justice in Socially Engaged Buddhism (Honolulu: University of Hawaii Press, 2009)

Buddhism and Human Rights in Religion & Human Rights (John Witte, Jr. and Christian Green [eds.],10318.Oxford: Oxford University Press, 2012)

These books and chapters all present a helpful analytical framework that articulates Buddhist responses to human rights. First, the concerns: they include theveering of human rights into selfish individualism, the Western-dominated idea of rights as an anthropocentric privileging of humanity and an adversarial conception of rights versus responsibilities.

Conversely, reasons for Buddhists to support human rights includethe infinite preciousness of human birth and the unique potential for enlightenment, as well as the idea that adherence the FivePrecepts can manifest as promoting equality, discouraging violence, and expanding autonomy and freedom. There is also an implicit acknowledgement that meditation and enlightenment cannot be Buddhisms only concern in a collective organism as complex as a society.

The fundamental moral code of the Buddhist tradition is represented by the Five Precepts, which arguably uphold human rights. The Five Precepts are that one should refrain from: killing; taking what is not given; sexual misconduct; lies; and intoxicants. In this sense, King has observed:

[T]he precepts imply that that society will be Good in which its members do not harm each other, steal from each other, lie to each other, etc. This in turn implies that a member of a Good society should have a reasonable expectation not to be harmed, stolen from, etc. Now one may or may not want to call such a thing a right, but it is certainly closing in on that ground in a practical sense, if not in the full conceptual sense.

The First Precept upholds the right not to be killed or suffer the infliction of violence. Important ideals associated with nonviolence and the Five Precepts include respect for each persons autonomy and non-harmfulness. The right not to be harmed, and other norms and principles of peace are all reflected in these values and practices. Leading Buddhists from many Asian nations, including His Holiness the Dalai Lama, Aung San Suu Kyi, A. T. Ariyaratne, Maha Ghosananda (19132007), and Sulak Sivaraksa, have often used the language of human rights to enrich their Dharmic perspective on social and political issues. For example, Maha Ghosananda has noted: Cambodian people must obtain all basic human rights, including rights of self-determination and rights to freely pursue economic, social, and cultural development. (Sallie 2005, 118)

Furthermore, Buddhists have founded organizations that support human rights. These organizations include the Thai National Human Rights Commission, the Tibetan Centre for Human Rights and Democracy, the Cambodian Institute of Human Rights, and more. Thailand, Myanmar, Laos, Cambodia, Vietnam, and other Asian nations with significant Buddhist populations are also members of the ASEAN Intergovernmental Commission on Human Rights (AICHR), founded in2009.

Buddhism maintains that all people are fundamentally, spiritually equal. Human hierarchies are merely conventional and should be deconstructed at the highest level. The Buddha maintained that everyone can attain enlightenment, rejecting the dominant caste system in principle. Hence, a Buddhist understanding of human rights has to maintain that a persons value is inherent and, furthermore, their virtue is determined only by their actions rather than being determined by fortune or misfortune. As the Blessed One himself stated:

Youre not a lowlife by birth,nor by birth are you a brahmin.Youre a lowlife by your deeds,by deeds youre a brahmin.

Gowans, Christopher W. 2015. Buddhist Moral Philosophy: An Introduction. New York and London: Routledge.

Perera, L. P. N. 1991. Buddhism and Human Rights: A Buddhist Commentary on the University Declaration of Human Rights. Colombo: Karunaratne and Sons.

King, Sallie B. 2005. Being Benevolence: The Social Ethics of Engaged Buddhism. Honolulu: University of Hawaii Press.

Vajiragnana, M. 1992. Justice in Buddhism. Universal Declaration of Human Rights (United Nations) Vasalasutta (Suttacentral)

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A Buddhist Understanding of the Dharma and Human Rights - Buddhistdoor Global

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Earlier this year, China issued new rules on religious activity that tighten oversight of clergy and congregations.

The rules are part of a long-standing strategy by the Chinese government to align religion with communism and ensure loyalty to the Chinese Communist Party (CCP), which espouses and promotes atheism. More recently, such rules have also been intended to bring religion in line with traditional Chinese culture and with Xi Jinping Thought, the Chinese leaders blend of Marxism and nationalism.

Chinas constitution says ordinary citizens enjoy freedom of religious beliefs and the government officially recognizes five religions: Buddhism, Catholicism, Islam, Protestantism and Daoism (also called Taoism). But authorities closely police religious activity. China has ranked among the worlds most restrictive governments every year since Pew Research Center began tracking restrictions on religionin 2007.

Here are 10 things to know about how the Chinese government regulates religion, from our recent report, Measuring Religion in China.

China is pursuing a policy of Sinicization that requires religious groups to align their doctrines, customs and morality with Chinese culture. The campaign particularly affects so-called foreign religions including Islam as well as Catholicism and Protestantism whose adherents are expected to prioritize Chinese traditions and show loyalty to the state.

Sinicization takes various forms. Authorities have removed crosses from churches and demolished the domes and minarets of mosques to make them look more Chinese. Pastors and imams have reportedly been asked to focus on religious teachings that reflect socialist values. The government also plans to issue a newly annotated version of the Quran that will help Islamic teachings align with Chinese culture in the new era.

Chinas restrictive policies toward Muslims particularly Uyghurs in Xinjiang province have been documented widely over the past decade. Human rights groups accuse China of subjecting Uyghurs to mass internment, surveillance and torture. The U.S. State Department has described events in Xinjiang as genocide, alleging that Chinese authorities have detained more than 1 million Chinese Muslims in specially built internment camps. Uyghurs make up 43% of Chinese Muslims.

Chinas government rejects the accusations and says that relocations, camps and other forced measures are meant to improve Muslims lives. For example, Chinese officials have said camps in Xinjiang offer vocational training and counter religious extremism.

Christianity in China is governed by several sets of rules. Christians are allowed to worship in official churches registered with supervisory government agencies responsible for Protestantism and Catholicism. However, many Christians refuse this oversight and worship in underground churches.

Since Xi came to power in 2013, the government has banned evangelization online, tightened control over Christian activities outside of registered venues, and shut down churches that refuse to register. Authorities have also arrested prominent church leaders and some Christians reportedly have been held in internment camps.

In 2018, the Vatican and China signed an agreement over bishop appointments to help alleviate tensions for Chinas Catholics a deal that was criticized by many. Since then, the Chinese government has stepped up efforts tobring Catholic churches into the official system andintensified its pressureon those that refuse to join.

China treats Buddhism particularly Han Buddhism, the most widespread branch in the country more leniently than Christianity or Islam. Xi frequently praises Han Buddhists for having integrated Confucian, Daoist and other traditional Chinese beliefs and practices.

At the same time, China has cracked down on Tibetan Buddhists. Recently, Chinese authorities have been accused of carrying outpolitical re-education campaignsmeant to cement allegiance to Xi and discourage loyalty to the exiled Dalai Lama. Moreover, the Chinese government has been criticized for tearing down Tibetan Buddhist monuments, includingmonasteriesandstatues.

Folk religion and ancient spiritual traditions play a large role in China. The government encourages some activities that it considers to be part of Chinas cultural heritage and has financed the renovation of some folk religion temples. People in China are allowed to venerate the Chinese philosopher Confucius and participate in temple festivals where folk deities e.g., Mazu, the goddess of the sea are worshipped. Authorities have also brought Mazu festivals to Taiwanese worshipers as a way to gain political favor.

The Chinese government has tasked local governments with regulating folk religious activities to ensure they reflect cultural heritage and are guided by socialist values. Since 2015, local authorities have been registering temples with historical and cultural importance and making efforts to bring their staff and activity under state supervision. In some provinces, temples that local authorities perceived as socially and culturally insignificant have been demolished or closed, or converted into secular facilities.

Religious activity that falls outside of the five officially recognized religions and does not meet the governments approval as a form of cultural heritage is often categorized by authorities as superstition or evil cult. For instance, Chinese law forbids witchcraft and sorcery, and the government opposes folk religious practices that include a superstitious element such as setting off firecrackers to ward off evil spirits.

Some groups, including Falun Gong, the Unification Church and the Children of God, are considered cults and banned. The government has been accused of arresting Falun Gong practitioners and subjecting them to systematic torture, such as organ harvesting.

The ruling Chinese Communist Party promotes atheism and discourages citizens from practicing religion. The 281 million Chinese people who belong to the CCP or its affiliated youth organizations are officially banned from engaging in a broad range of spiritual activities.

Still, the CCP tolerates occasional engagement in cultural customs. For example,it is acceptable to visit temples every once in a while. But visiting temples for all important religious daysorfrequently consulting fortunetellers can lead to expulsion from the CCP. Nevertheless, some CCP membersdoidentify with a religion or engage in religious practices, though generally at lower rates than non-CCP members.

Children under 18 are constitutionally prohibited from having any formal religious affiliation in China. There is also a ban on religious education, including Sunday schools, religious summer camps and other forms of youth religious groups. Schools focus on promoting non-religion and atheism, and many children join CCP-affiliated youth groups, where they must pledge commitment to atheism.

Chinas attitude toward religion dates back to the founding of the Peoples Republic of China in 1949. Early CCP leaders denounced religion as linked to foreign cultural imperialism, feudalism and superstition, and persecuted religious groups across the board. During theCultural Revolution (1966-76), CCP chairman Mao Zedong vowed to eliminate old things, old ideas, old customs and old habits, and Red Guards attacked or destroyedmany temples, shrines, churches and mosques.

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10 things to know about China's policies on religion - Pew Research Center

Nearly 400 Hindus from across the state converted to Buddhism at an event organised by Gujarat Buddhist Academy on the occasion of Dussehra in Ahmedabad Tuesday. This is the 14th such event being organised annually on Dussehra.

The day-long ceremony headed by Bhadant Pragyasheel Mahathero from Amravati Maharashtra saw individuals and families from Ahmedabad, Gandhinagar, Vadodara, Mehsana, Surendranagar and Botad adopt Buddhism.

Vadodara-based Pravinbhai Parmar, 38, who was among those who converted, cited inequality in the Hindu religion for his decision. There is equality, love and compassion in Buddhism. No discrimination, unlike the Hindu religion where there is discrimination everywhere and increasing atrocities on Dalits day by day. What is the point of being a Hindu when there is nothing good for us, he said.

Most of those who converted were from the Dalit community.

Parmar, who works at a private school, has been associated with the academy since 2013, but decided to embrace the religion now. His wife and two daughters aged nine and seven also followed his suit. As we got to know more about Buddhism we thought this was the right time for the move, he added.

Of the 418 persons who had submitted their applications to the Collectors office a month ago for the conversion, nearly 90 per cent were present today for the deeksha, said Gujarat Buddhist Academy secretary Ramesh Bankar. A majority of them have converted to Buddhism as this religion looks at everyone with equality unlike untouchability and caste discrimination in Hinduism, he echoed Parmars views.

Bankar added that the organisation has been conducting deeksha events since 2010.

The family of 22-year-old Ashwini Kumar Solanki from Randheja in Gandhinagar was also among those converted. My parents aged 69 and 70, too, have taken deeksha today. My father has been associated with Buddhism since 2004 and it is he who suggested that we should embrace this religion, he said.

However, there were also individuals like R K Jadav (71), a resident of Chandkheda in Ahmedabad, who was the only one from his family to get converted. My family also believes in Buddhism but I thought let me first take this step and then my family members can follow, he said.

The Indian Express Pvt Ltd

First published on: 25-10-2023 at 03:42 IST

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Citing inequality, nearly 400 Hindus embrace Buddhism at Ahmedabad event - The Indian Express