How to create UNITY

There is a country  the most population  in the world. It is China. The people in the country have the good way  to  create unity for the benefit of the people. According to their history before they had not discovered this way, they fought each other for a long time. They searched the way to solve the problem. Finally they discovered  the best way successfully and could organize their country harmoniously until today. The best ways which they practiced are the same two Dhammas in Buddhism namely

1. Respect (  Garava.)
2. Trust     ( Saddha.)


Because  they  respect each other they can create the UNITY until today. The respect was taught by Confusis ( around 553 BCE), the founder of Confusiaism, the disciple of Lao zi who was the founder of Taoism. It teaches how much the respect is important in a family, a society, a town, a country and the world. So if you start to practice the Dhamma named respect each other, you can create the unity in your family etc. step by step until you obtain   your goal successfuly.

Reverence

Humility and reverence are two sides of the same coin. Reverence means to respect and give precedence to others. Especially, one should respect parents, teachers, monks, and religious objects. One should show respect to all by listening patiently to what they have to say and by behaving well and so on. 

Dhamms are known many. How many Dhammas are practiced?



May all sentient beings are peaceful!

Yours respectfully
Phounkhamparng


References:

1. Esposito. John L Georgetown University. Fasching Darrell University of South Florida and Todd Lewis          College of the Holy Cross. (2009). World religion today. New York Oxford : Oxford University Press.

2.Ven. Pin Huang, a Chinese monk, IBC student from China.
3. http://www.aimwell.org/Books/Pesala/Mangala/mangala.html

How to realize the most peaceful bliss, Nibbana

The whole purpose of the teachings of the Buddha is to realize Nibbana. It is mentioned in the Dhammapada in order to realize Nibbana one has to view by the meditative insight ‘all the dhammas are selfless (anatta)’. 


 “Sabbe dhamma anattat ti - yada pannaya passati, 
 Atha nibbindati dukkhe - esa maggo visuddhiya” 
 (When anyone views Dhamma as non-self through Prajna (insight), then he is averse in dukkha, this is the path to Nirvana).


 There are three kinds of modes of analysis of Dhamma are given to view the empiric individuality in selfless way (Anatta). 
 1). Khandha analysis is to show there is no Atman in any form of aggregate and none of the skandhas belongs to me (n’etam mama); they do not correspond to “I” (n’eso aham asmi), nor are they my self (n’eso me atta). Thus the main purpose of this analysis is to prevent the intrusion of the notions of “mine”, “I” and “my self” into what is otherwise an impersonal and egoless congeries of mental –physical Phenomena. 
 2). The analysis into twelve ayatanas show that what we call individual existence is a process of interaction between the internal  (ajjhattika) sense-organs and the external (bahira) sense- objects, as well as to reject the notion of taking Rupa((Materiality) as Atta (Ego). 
3). The analysis into eighteen dhatus show that consciousness is neither a soul nor an extension of a soul–substance but a mental Phenomenon which comes into being as a result of certain conditions. There is no independent consciousness which exists in its own right. This is the germs of Abhidhamma, specially the analysis of an individual being into Khandha, Ayatana and Dhatu leads to the whole expansion of new analytical interpretation as Abhidhamma. This is the germs of Abhidhamma, specially the analysis of an individual being into Khandha, Ayatana and Dhatu leads to the whole expansion of new analytical interpretation as Abhidhamma. Only Abhldhamma,the most profound teaching of The Buddha is understood, The Buddha’s teaching is comprehended clearly. 


It is the simple way to remove Ego--the intrusion of the notions of “mine”, “I” and “my self” into what is otherwise an impersonal and egoless congeries of mental –physical Phenomena. The notions of “mine”, is craving(Tanha). Next the notions of “I” is conceit(Mana). Finally the notions of “my self or my ego” is wrong view (Atta ditthi) which is the first enemy of Buddhism.The Buddha preached eight kinds of noble people(Ariyas). When the wrong view (Atta ditthi) is overcome, the most peaceful bliss, Nibbana is realized as the first noble one of the eight noble ones.

Dhammas are known many. How many are Dhammas practiced?


 References: 
1.Dhammapada pali.
2.On what meaning The Buddha used this word Dhamma, lecture   ( Jun,2011) by Prof. Tilak Kariyawasam.)

Talking on Dhamma

The famous advice is given in Nikayas“Dhammi va katha ariyo va  tunhi bhavo” (If you talk, talk on  dhamma, if you cannot talk on Dhamma better to be silent as a Noble one). The highest Dhamma in Buddhism is The four noble truths(Ariya sacca). Buddha preached briefly only the truths for 45 years namely 

1) The truth of suffering (Dukkha sacca)

2) The truth of origin of suffering (Samudaya sacca)

3) The truth of the cessation of suffering(Nirodha sacca)

4) The truth of the way leading to the cessation of suffering (Magga sacca)

    One who enlightens the truths gains true happiness and true freedom that free from all suffering absolutely because the truths are the cause of the happiness and the freedom. For example in society, when peolpe associate with a friend in deed, they are happy and successful but a false friend  brings about pain in their heart so much.( A friend in deed is a friend inneed). So everyone knows how much the truth  is important and valuable.

Two kinds of the truth:

(1) The truth which a person  undertakes the precept  avoids false speech so that he does not offend other  people.

(2) The truth a person wants some benefits utters the truth so as to overcome some obstacles.

ABILITY

IF ALL PEOPLE IN THE WORLD CANNOT PRACTICE THE PRECEPT TO ABSTAIN FROM FALSE SPEECH BUT YOU CAN OBSERVE AND PRACTICE IT. IT MEANS YOU HAVE ABILITY THAT YOU CAN DO WHAT IS DIFFICULT.(  FROF. TILAK KARIYAWASAM)


BUDDHA SAID " AN ACTION (KAMMA) RESULTS ITS SAME REACTION (VIPAKA). ( SASISAM PAKAM JANETI)". YOU WILL SURELY  RECIEVE  BETTERMENT OF THE BENEFIT.

THE TRUTH (S.SATYA OR p.sacca GRIHA) AND NON-VIOLENCE (AHIMSA) WERE PRACTICED BY MAHATMA GANDHI.

 Supparaka  Jataka is the story of Buddha's former birth that reveals how Bhidhisatta applied the truth so that he overcame his suffering.

Once upon a time, a king named Bharu reigned in the kingdom of Bharu. There was a seaport town named Bharukaccha, or the Marsh of Bharu. At that time the Bodhisatta was born into the family of a master mariner there; amiable he was, and of complexion a golden brown. They gave him the name of Supparaka-kumara. He grew up with great distinction; and even when he was no more than sixteen years old, he had gained a complete mastery over the art of seamanship. Afterwards when his father died he became the head of the mariners and plied the mariner’s calling: wise he was, and full of intelligence; with him aboard, no ship came ever to harm.

In time it so happened that injured by the salt water both his eyes lost their sight. After which, head of the mariners though he was, he plied no more the mariner’s trade; but resolved to live in the king’s service, he approached the king to that end. And the king appointed him to the office of valuer and assessor. From that time he assessed the worth of valuable elephants, valuable horses, choice pearls and gems.

One day an elephant was brought to the king, of the colour of a black rock, that he might be the state elephant. The king gave him a glance, and commanded that he be shown to the wise man. They led the creature before him. The man passed his hand over the elephant’s body, and said, “This elephant is not fit to be the elephant of state. This had the qualities of an elephant that is deformed behind. When his dam brought him forth, she could not take him on her shoulder; so she let him fall on the ground, and thus he became deformed in his hind feet.” They questioned those who had brought the elephant; and they replied that the wise man spoke the truth. When the king heard of this, he was pleased, and ordered eight pieces of money to be given him.

On another day, a horse was brought for the king’s horse of state. This too was sent to the wise man. He felt it all over with his hand, and then said, “This is not fit to be the king’s state charger. On the day this horse was born, his dam died, and so for lack of the mare’s milk he did not grow properly.” This saying of his was true also. When the king heard of it, he was pleased, and caused him to be presented with eight pieces more.

Another day, a chariot was brought, to be the king’s state chariot. This too the king sent to him. He felt it over with his hand and said, “This chariot was made out of a hollow tree, and therefore it is not fit for the king.” This saying of his was true like the others. The king was pleased again when he heard of it, and gave him other eight pieces.

Then again  they brought him a precious rug of great price, which the king sent to the man as before. He felt it all over, and said, “There is one place here where a rat has bitten a hole.” They examined and found the place, and then told the king. Pleased was the king, and ordered eight pieces to be given him again.

Now the man thought, “Only eight pieces of money, with such marvels as these to see! This is a barber’s gift; the king must be a barber’s brat. Why should I serve such a king? I will return to my own home.” So back he went to the seaport of Bharukaccha, and there he lived.

It happened that some merchants had got ready a ship, and were casting about for a skipper. “That clever Supparaka,” thought they, “is a wise and skilful man; with him aboard no ship comes to harm. Blind though he be, the wise Supparaka is the best.” So to him they repaired, and asked him to be their skipper. “Blind am I, friends,” he replied, “and how can I sail your ship?” “Blind you may be, master,” said the merchants, “but you are the best.” As they pressed him unceasingly, he at length consented: “As you put it to me,” says he, “I will be your skipper.” Then he went aboard their vessel.

They sailed in their ship upon the high seas. For seven days the ship sailed without mishap: then an unseasonable wind arose. Four months the vessel tost about on a primeval ocean, until she arrived at what is called the Khuramala Sea. Here fish with bodies like men, and sharp razor-like snouts, dive in and out of the water. The merchants observing these asked the Great Being what that sea was named, repeating the first stanza:

“Men with razor-pointed noses rising up and diving down!

Speak, Supparaka, and tell us by what name this sea is known?”

The Great Being, at this question, conning over in mind his mariner’s lore, answered by repeating the second stanza:

“Merchants come from Bharukaccha, seeking riches to purvey,

This is Khuramali ocean where your ship has gone astray.”

Now it happens that in this ocean diamonds are to be found. The Great Being reflected, that if he told them this was a diamond sea, they would sink the ship in their greed by collecting the diamonds. So he told them nothing; but having brought the ship to, he got a rope, and lowered a net as if to catch fish. With this he brought in a haul of diamonds, and stored them in the ship; then he caused the wares of little value to be cast overboard.

The ship past over this sea, and came to another called Aggimala. This sea sent forth a radiance like a blazing bonfire, like the sun at midday. The merchants questioned him in this stanza:

“Oh! an ocean like a bonfire blazing, like the sun, we see!

Speak, Supparaka, and tell us what the name of this may be?”

The Great Being replied to them in the stanza next following:

“Merchants come from Bharukaccha, seeking riches to purvey,

This is Aggimali ocean where your ship has gone astray.”

Now in this sea was abundance of gold. In the same manner as before, he got a haul of gold from it, and laid it aboard. Passing over this sea, the ship next came to an ocean called Dadhimala, gleaming like milk or curds. The merchants enquired its name in a stanza:

“Oh! an ocean white and milky, white as curds we seem to see!

Speak, Supparaka, and tell us what the name of this may be?”

The Great Being answered to them by the stanza next following:

“Merchants come from Bharukaccha, seeking riches to purvey,

This is Dadhimali ocean where your ship has gone astray.”

In this sea there was abundance of silver. He procured it in the same way as before, and laid it aboard. Over this sea the ship sailed, and came to an ocean called Nilavannakusa-mala, which had the appearance of a stretch of dark kusa-grass, or a field of corn. The merchants enquired its name in a stanza:

“Oh! an ocean green and grassy, like young corn we seem to see!

Speak, Supparaka, and tell us what the name of this may be?”

He replied in the words of the stanza next following:

“Merchants come from Bharukaccha, seeking riches to purvey,

This is Kusamali ocean where your ship has gone astray.”

Now in this ocean was a great quantity of precious emeralds. As before, he made a haul of them, and stored them on board. Passing over this sea, the ship came to a sea called Nalamala, which had the aspect of an expanse of reeds or a grove of bamboos. The merchants asked its name in a stanza:

“Oh! an ocean like a reed-bed, like a bamboo-grove we see!

Speak, Supparaka, and tell us what the name of this may be?”

The Great Being replied to them by the following stanza:

“Merchants come from Bharukaccha, seeking riches to purvey,

This is Nalamali ocean where your ship has gone astray.”

Now this ocean was full of coral of the colour of bamboos. He made a haul of this also and got it aboard.

After passing the Nalamali Sea, the merchants came to a sea named Valabhamukha. Here the water is sucked away and rises on every side; and the water thus sucked away on all sides rises in sheer precipices leaving what looks like a great pit. A wave rises on one side like a wall: a terrific roar is heard, which seems as it would burst the ear and break the heart. On sight of this the merchants were terrified, and asked its name in a stanza:

“Hear the awful sound terrific of a huge unearthly sea!

Oh! a pit, and lo the waters in a steep declivity!

Speak, Supparaka, and tell us what the name of this may be?”

The Bodhisatta replied in this following stanza, “Merchants.” etc., ending–“This Valabhamukhi ocean,” etc.,

He went on, “Friend, once a ship has got in to the valabhamukha Sea there is no returning. If this ship gets there, she will sink and go to destruction.” Now there were seven hundred souls aboard this ship, and they were in fear of death; with one voice they uttered a very bitter cry, like the cry of those who are burning in the lowest hell. The Great Being thought, “Except me, no other can save those; I will save them by an Act of Truth.” Then he said aloud, “Friends, bathe me speedily in scented water, and put new garments upon me, prepare a full bowl, and set me in front of the ship.” They quickly did so. The Great Being took the full bowl in both hands, and standing in the front of the ship, performed an Act of Truth, repeating the final stanza:

“Since I can myself remember, since intelligence first grew,

Not one life of living creature have I taken, that I knew:

May this ship return to safety if my solemn words are true!”

Four months the vessel had been voyaging in far distant regions; and now as though endued with supernatural power, it returned in one single day to the seaport town of Bharukaccha, and even upon the dry land it went, till it rested before the mariner’s door, having sprung over a space of eleven hundred cubits. The Great Being divided amongst the merchants all the gold and silver, jewels, coral, and diamonds, saying, “This treasure is enough for you: voyage on the sea no more.” Then he discoursed to them; and after giving gifts and doing good his life long, he went to swell the hosts of heaven.

The Master, having ended this discourse, said, “Then, Brethren, the Tathagata was most wise in former days, as he is now,” and identified the Birth: “At that time the Buddha’s company were the company (of merchants), and I myself was the wise Supparaka.”

It is  also a story that Future-Buddha (Bhodhi Satta) who was born as a quail, fulfilling the necessary requisites for enlightenment uttered the truth to overcome his suffering because of fire.

3.         Atthi loke sīlaguṇo, saccaṃ soceyya ‘nuddayā Tena saccena kāhāmi, saccakiriyamuttamaṃ.	There is the quality of virtue in the world, there’s truth, compassion, purity of life. By this truth, I’ll make a matchless asseveration of Truth.
4.         Āvajjetvā dhammabalaṃ, saritvā pubbake jine Saccabalamavassāya, saccakiriyamakāsa ‘haṃ.	Reflecting on the Dhamma’s might, and recalling those who triumphed before, depending on the might of truth, an asseveration of Truth I wrought.
5.         Santi pakkhā apatanā, santi pādā avañcanā Mātā pitā ca nikkhantā, jātaveda paṭikkama.	With wings that fly not, feet that walk not yet, Forsaken by my parents, here I lie! Wherefore I conjure thee, dread Lord of Fire, Primaeval Jataveda, turn! go back!
6.         Saha sacce kate mayhaṃ, mahāpajjalito sikhī Vajjesi soḷasa karīsāni, udakaṃ patvā yatā sikhī. Saccena me samo natthi, esā me saccapāramī.	I wrought my Act of Truth, and therewithal The sheet of blazing fire left sixteen lengths Unscathed - like flames by water met and quenched.

It is the truth can be applied to solve some problems in daily life. Those who understand Dhamma rightly can practice it rightly, then they obtain the benefits that they need. 

References:
WWW.MKGANDHI.ORG

http://www.jathakakatha.org/english/index.php?option=com_content&view=article&id=334:451-supparaka-jataka-&catid=51:451-500&Itemid=99

Action is louder than speech

Jambuka 


Lessons:Wisdom without faith is lame,faith without wisdom is blind


He was born in Rājagaha of rich parents but from infancy he would eat nothing but excrement. When he grew older he was ordained with the ājīvakas, who pulled out his hair with a palmyra comb. When the Ajivakas discovered that he ate filth, they expelled him and he lived as a naked ascetic, practising all kinds of austerities and accepting no offerings save butter and honey placed on the tip of his tongue with the point of a blade of grass. His fame spread far. When he was fifty-five years old, the Buddha visited him and spent the night in a cave near his abode. During the night, Jambuka saw mighty gods come to pay homage to the Buddha and was so impressed that the next day he sought the Buddha's counsel. The Buddha told him of his past evil deeds which had condemned him to practise austerities for so long and counselled him to give up his evil ways. In the course of the sermon, Jambuka grew ashamed of his nakedness and the Buddha gave him a bath-robe. At the end of the discourse Jambuka became an arahant, and when the inhabitants of Anga and Magadha came to him with their offerings, he performed a miracle before them and paid homage to the Buddha, acknowledging him as his teacher.
In the time of Kassapa Buddha, Jambuka was a monk and had a lay patron who looked after him. One day a pious monk came to his vihāra, and the layman, being pleased with him, showed him much attention. The resident monk, very jealous, reviled the visitor, saying, "It would be better for you to eat filth than food in this layman's house, to tear your hair with a palmyra comb than let his barber cut it for you, to go naked than wear robes given by him, to lie on the ground than on a bed provided by him." The Elder, not wishing to be the cause of his sinning, left the monastery the next day. Because of this act, the meditations practised by Jambuka for twenty thousand years were of no avail, and he was born in Avīci, where he suffered torments during an interval between two Buddhas. In this last life, too, he was condemned to suffer in many ways, as related above (DhA.ii.52-63; Thag.283-6; ThagA.i.386f).
In the time of Tissa Buddha he was a householder and made offerings at the Buddha's Bodhi-tree, fanning the Buddha's seat with a fan. He is probably identical with Sīhāsanavījanīya of the Apadāna (Ap.ii.403).
It is said (Mil.350; AA.i.57) that when the Buddha preached to Jambuka, eighty-four thousand others realised the Truth.


http://vipassana.info/j/jambuka.htm

Ways of public speaking for practice

1. The value of a course in public speaking.

A. What is communications? How many people does it take to communicate (intracommunications-one person)? Communication can be defined as the transactional process of creating meaning. Transactional means: the persons communicating are responsible for what occurs.
B. Why is public speaking so important?  1)for the grade..it's a required course. 2)It helps us succeed in nearly all professions. Five skills employers look for are: 1)Verbal skills 2)Interpersonal skills 3)Decision-making skills. The other two are: 4)Responsibility 5)Initiative.
C. Public speaking also helps you: 1)organize your ideas and thoughts. 2)develop information-gathering ideas. 3)present ideas to others. 4)listen critically to the ideas of others.
2. The similarities between public speaking and everyday conversation. (Identify the major similarities and differences between public speaking and everyday conversation)
A. Three goals shared by public speaking and conversation. 1)Inform people. 2)Persuade people (your idea, believe, to take action). 3)Entertain.
B. Skills public speaking and conversation share. (same as 1-C). 1)oOganize your ideas and thoughts. 2)Gathering ideas. 3)Audience-centered approach (tailor the message to audience). 4)Listen critically to the ideas of others (feedback).
Key differences between public speaking and everyday conversation. (Identify the major similarities and differences between public speaking and everyday conversation).
C. Public speaking is more structured. 1)Time limits on a speech...you have "rules." 2)Listeners don't interrupt (captured audience).
D. Public speaking requires formal language. 1)no slang, jargon, bad grammar. 2)The speech is "polished" we practice it.
E. Public speaking has a different delivery method. 1)You know, like, ahhhhh, really. 2)No distracting manners (hands) and verbal habits.
3-4. Nervousness is normal and how to Control it. (Discuss methods of controlling nervousness and of making it work for, rather than against, a speaker.)
A. It is normal to feel nervous (give examples).
B. Two major ways to develop confidence 1)take a speech class (coach). 2)practice.
C. Tips speakers use to control stage fright. 1)think positive. 2)concentrate on the audience and speech rather than being nervous. 3)take a deep breath before doing your speech. 4)work hard on the introduction. 5)use eye contact (be careful,,,choose the right one). 6)use visual aids to help occupy the audience. 7)get a good night sleep. 8)remember...the audience doesn't really know you. (listeners usually cannot tell how tense a speaker really is...). 9)don't worry about mistakes. 10)don't think about stopping or anything else.
5. The speech communication process (identify the basic elements of the speech communication process).
A. Speaker.
B. Message-the goal-the intended message must be the message that is actually communicated. 1)meanings (ideas and feelings 2)symbols (words and actions that communicate meaning
C. Channel. 1)radio, tv, microphone, letter, combination of... 2)in speech class it will be more direct (see/hear).
D. The listener (person receiving the message). E. Feedback (that speaker gets from listeners. 1)verbal and/or non-verbal.
F. Noise (interference). 1)External noise (traffic, microphone feedback, baby cries, telephone ringing, coughing). 2)Internal noise (within the audience- lack of listening or concentration, daydreaming, thinking of something else).
G. Situation - time and place when speech occurs. 1)Candlelight dinner or loud bar or convention center.
6. Beware of cultural diversity when preparing speeches
A. Diversity and multiculturalism may affect speeches. 1)Audiences are often different cultural, racial and ethnic backgrounds. 2)Be ware of the cultural differences
B. Avoid ethnocentrism 1)The belief that one's own culture or group is superior to all others. 2)Respect other ideas and cultures 3)When preparing...keep in mind the different ideas and cultures. 4)Bridge the gaps in language and cultural background 5)Be alert to the feedback you get from your audience.
C. Listeners also need to avoid ethnocentrism. 1)Listen without being critical 2)Don't reject speakers based on background.
4)Divide a sheet of paper into two columns. Label one side "Characteristics of an Effective Public Speaker. The other side label it "Characteristics of an Ineffective Public Speaker.
Circle your own strengths and weaknesses as a speaker.

(2)Characteristics of an Ineffective Public Speaker

Craft a speech that is likely to be well-received.

1. Lack of Preparation
• Ineffective speakers are unprepared for the speech they need to give. Audiences will surely notice if you are not prepared. No one expects your speech to be flawless or perfect, but if you are fumbling with notes that you have not organized ahead of time, this will be noticed. Likewise, if you refer your audience to handouts that are unfamiliar to you, this will not go unnoticed. Lack of preparation takes attention away from your words and instead focuses it on your fidgeting and fumbling.

Reading Rather Than Speaking

• Reading exclusively from your notes is a mistake. Notes in and of themselves are not necessarily a negative in public speaking. Notes can help you maintain your train of thought and make sure you don't forget important points, but don't make them into a crutch that you never stray from.

Constantly Apologizing

• Apologizing brings attention to things that your audience likely did not even notice. Unless something outrageous happens, apologizing for being nervous only serves to make you and the audience more aware of mistakes.

Poor Delivery

• Droning on and on in a monotone level of voice will not win you any fans in the audience. Standing perfectly still and talking while staring at the floor is another way to deliver your words in such a way that bores people and makes your content less interesting. You don't have to be flawless in how you present your material, but an impersonal and robotic presentation is not appealing for listeners.

Absent or Misused Humour

• Poorly delivered humor can offend your listeners and make place them in an adversarial position. Too many unfunny or overly corny jokes can fall flat and make you appear pitiable or buffoonish.

Not Practicing

Without practice, your presentation is not likely to find a natural rhythm with logical pausing points for questions or passing around handouts. If you have not read through the material ahead of time, Without practice, your presentation is not likely to find a natural rhythm with logical pausing points for questions or passing around handouts. If you have not read through the material ahead of time,

(3) CHARACTERISTICS OF EFECTIVE PUBLIC SPEAKING

• Some effective speakers are born communicators---they can break all the rules and still hit a home run every time. But anyone can adopt a few characteristics of great speakers to deliver effective remarks. Powerful speaking is an acquired skill---really a synergy of many skills, practiced until they are second nature.

Be Prepared

• First-rate speakers leave nothing to chance. They evaluate the event and the audience, decide on their message and objective, craft a great speech and rehearse it out loud until it is second nature. A trick known to the best speakers: read the speech when rehearsing from the exact copy---the actual pages---you will use at the event. And ask for a run-through if you will be using a teleprompter.

Know Your Stuff

• Effective speakers are masters of their subject. They know far more than a single speech can reveal. They are able to take the most relevant information---and improvise knowledgeably in a pinch. This is the secret to supreme confidence and the sense of authority that reassures an audience. Deliver this information in a clear and logical progression. Tell them what you are going to tell them, then tell them. Remind them of what you just told them. Give your audience plenty of opportunities to absorb your message.

Be Easy on the Eye and Ear

• The orators everyone pays attention to speak in pleasing, moderate, conversational tones, enunciate clearly and project comfortably into the mic or to the back of the room. Work on your vocal quality and make sure you are breathing in a relaxed manner. Practice with a microphone so you can use it like a pro. Wear clothing appropriate to the occasion and be sure it's not too tight, too short, too bright or too patterned (for TV cameras---some checks and stripes don't tape well). Check your posture and develop a secure, confident stance that does not involve slouching or leaning on the podium.

Love Your Subject, Laugh at Yourself

• Show your enthusiasm for the event and for your subject. Passion is persuasive. The best speakers convert people with the power of their own belief. But they balance that intensity with mild, self-deprecating humor. A humorous opening remark puts an audience at ease and that audience is primed to believe the message they hear.

(4) Elements of Effective & Ineffective Public Speaking

According to author and speaker John Maxwell, effective communication is all about connecting with an audience. Maxwell wrote the book "Everyone Communicates, Few Connect: What the Most Effective People Do Differently." Connecting is less about words than it is about emotional openness, genuinely caring for an audience, and communicating with the audience in a way that goes beyond words. Speakers who follow a few principles connect well.


Read more: Elements of Effective & Ineffective Public Speaking | eHow.co.uk http://www.ehow.co.uk/info_8153703_elements-effective-ineffective-public-speaking.html#ixzz1UOwEaqkc

1.     Be an Expert

o    Preparation creates confidence in a presentation, and in the presenter. A presenter is selected because of expertise. Demonstrating high levels of expertise is essential to holding an audience's attention and connecting with them. A public speaker who fails to prepare, or appears disorganized, will not connect well with his audience.

Humor and Stories

o    Humans are genetically designed to connect with one another's thoughts and feelings through humorous and vivid stories. Many great religious and political leaders use parables to implant lessons in their hearers. Along the same lines, many great speakers use humorous stories to connect their audience's mind and the heart and thus make a memorable impression. One mistake some ineffective public speakers make is relying on facts, figures and lists of accomplishments to impress their audience.

Speech Construction

o    A speaker should use verbal signposts through his presentation to direct the listener along the informational path. Using keywords such as: moving on, turn to, to elaborate, or digressing for a moment instruct the listeners as to what they are about to hear. Sales trainers advise their staff to follow this pattern: tell your listeners what you will tell them, tell them the information, and then tell them what you just told them. An inexperienced public speaker can drown listeners with information by moving through a topic too quickly.

Personal Interaction

o    If at all possible, a speaker should arrange his presentation to leave adequate time for personal interaction and audience questions. By leaving time for personal interaction, the speaker demonstrates his concern for his audience. Speakers who do not leave room for personal interaction might appear aloof or distant.

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