A great column that goes far to explain why these Christians have pushed to such extreme positions on abotion, and showing just how un-Christian it really is. And how anti-life they really are.
Most of the problematic tendencies in our disaster-prone society seem to be aspects of one simple principle: being willing to use your power to gain more power is the way to success and general approbation.
I suppose this is an unsupported generalization, and that I’m painting things with a broad brush. I’d certainly be hard-pressed to come up with a large array of supporting instances of this principle, but it is an idea that’s been growing in my mind for some time now.
The most recent events on the national stage that have brought this up for me are the Republican tax bill, which they’ve finally managed to pass–an act of pure power in itself–and the flurry of defensive rationalizations around the men who’ve been accused of sexual predation. Though these two things seem to be unrelated, they share an etiology: abuse of power.
The tax bill is essentially a bold, crass move by the people who hold the reigns of power in the U.S. (the wealthy owner class, not the pathetic politicians who do their bidding for the crumbs from the table) to consolidate their gains as they become more and more in control of everything. They don’t really need more money, but they have an insatiable need for power, and that’s what control of so much of our national wealth gives them: nearly unlimited power. Including the power to keep us convinced that it’s in our interest.
Why they want this power is a question for deeper psycho-social analysis than I’m equipped to make, but it seems to be a product of some pretty deep-seated emotional hurt and fear that just grows as it is fed. I’ve long been convinced that most anger and hatred and evil-doing is based in fear, which usually has come from some kind of hurt. Like most of our negative psychological states, when we feed it the emotional poison of exerting our will over that of another, the negative state grows and requires bigger and bigger doses of power to assuage the pain.
In the same way, the sexual predators are not really interested in sex, they’re much more into the wielding of power over others, because that’s what seems to satisfy the need for self-reification and aggrandizement that drives them. Since sex is, in some ways, the ultimate thing one can give another person, it’s also the ultimate thing one can forcibly take from another person when one has some kind of power over them.
I can’t imagine how such so-called sex could actually bring the kind of gratification that sex does, because in these kinds of forced sex, one would be aware that the only reason it was happening was because of the power relationship. The truly bonding and gratifying aspects of sex, the source of the happiness it brings, are that it is freely engaged in between people who love and appreciate each other and who give of themselves to each other. Willingly. Elements which are totally lacking in forced sex.
Whether the power is physical, as in the normal idea of rape, or some kind of control over the conditions of the others’ life, as with bosses or directors or such relationships, it’s still power, and it’s the abuse of that power that is wrong.
Putting the other person in the position of having to make a difficult decision… assent or lose a vital job, role, or other aspect of ones life, that is the crux of what makes this behavior wrong. Saying, as some defenders have, that the victim should have ‘just said no’ or some other facile notion of resistance and refusal, ignores the true nature of the power relationship between the perpetrator and the victim in these cases.
Digging into this national pathology is painful, but it seems necessary if we are to grow and develop in constructive ways as a society.
It was the Fall of 1994 and Claire had just returned from a visit to Atlanta where she had been reintroduced to old friends in the Atlanta Soto Zen Center and had spent a few hours meditating there over the weekend. Her description of and enthusiasm for the newly-discovered Zen Center dropped like a hot coal in my mind.
Giana and I had been living in Jesup, Georgia for some five years then, and we had been friends with Claire since she and her husband Neill had moved to Jesup about a year after we did. We had hit it off immediately and become best friends, especially as Claire became our doctor and delivered our daughter, Liana.
We shared lots of interests and values with Claire and Neill, but somehow the topic of Buddhism had never come up –we didn’t talk about religion or spirituality at all as I recall. We were all pretty much socialist and materialist in our life philosophies — one reason we hit it off so well in a small south Georgia town where to express such ideas was a sure path to social ostracism. In fact, in Jesup, the first question you’re most likely to be asked upon being introduced to someone is: Where do you go to church?
So we had become fast friends with Claire and Neill, and no one had ever noticed my half-carved Buddha statue sitting in the living room, nor had my quiet interest in Buddhism ever come up in conversation.
But when Claire told me about re-connecting with a friend from Emory University days who had for several years been leading a Zen meditation center in the Candler Park area of Atlanta, I pointed out my rude sculpture to her and told her of my early Buddhist experiences in Thailand, and my continuing interest in Zen. I think I was in the midst of reading Suzuki Roshi’s little book at the time, and was still trying to sit every now and then, so I was ready for the news that there was somewhere I could go for serious Zen.
And more than ready for someone to share it with. Claire had brought home chant sheets from Zen Center, and she and I began doing little meditation sessions in the under-construction second floor of their house, which I was helping Neill build. Of course, I didn’t journal during much of this, so the details and sequence are pretty cloudy for me now 24 years later. I did write in August of 1993: “…I know clearly that I am on the Path now. Consistent sitting (inspired by Claire’s jump into Zen and the legitimization in Giana’s eyes that Claire gives it) has made me sure of the Buddhism that I embraced those years ago when my Thai friend said, ‘Buddha say, just enough!’”
And it wasn’t long before I went with Claire to Atlanta for a weekend sesshin. That first day in the little Candler Park zendo, October 2, 1993, sitting on those black cushions facing the old granite walls of the converted gas station, is very clear in my memory. I remember the slight apprehension as I removed my shoes in the tiny, quiet foyer formed by old windows with white panes, the smell of the incense, and the black backs of the motionless meditators around the walls as I followed Claire to a vacant cushion.
Settling in to my cushion I remember a deep sense of gratitude and wonder at the opportunity to be there, actually sitting with a group of people doing Zen meditation.
For years, I had assumed that such things only happened in faraway places, and that seven years in a monastery in Japan was pretty much the only model for finding enlightenment. Now here I was in the midst of clearly serious Zen practice, only a few hours from home.
I spent most of that first day with tears rolling down my cheeks as I sat and breathed, walked and chanted. In my journal that night, I wrote: “I have wanted to do this for so long, and despaired of ever having the opportunity, so the reality is very sweet.”
I also discovered the Heart Sutra and quickly came to love it. The group chanting, and later my own chanting of it, seemed to open up meaning in the ancient words that a simple reading of it might not reveal. I had long loved the Buddhist sutras, since my introduction to them in the university class in Kansas City, but this was my first experience with how their use in meditative chanting revealed deeper meanings.
So the Heart Sutra and other chants became a part of my regular practice, one that has held up through the years since as a profound comfort through the difficult times of my life.
I think the most important effect from finding Zen Center and a zen buddy was that I began, really for the first time, consistent sitting. I began sitting on our screen porch, because there I could set up my cushion and a little altar and it wasn’t in anyone’s way — or in anyone’s face. I could pop in, sit for a few minutes, and move on with little wasted time. I was teaching school then, so I had a regular daily schedule and could work in one or two sittings each day fairly easily. I found that even a few minutes in the morning helped my school day — engaging with middle schoolers is not easy — go much more smoothly and I was much less affected by the stress of the job.
Surprisingly, my entry into open Zen practice also proved to be a very positive influence in the development of a better spiritual relationship with my mother.
As I mentioned in the chapter on Daddy and the problems we had surrounding my resistance to the Vietnam War, my mother and I had long been on a close spiritual path in many ways, and she understood my pacifism and the need to part ways with the Air Force. But she never had been able to accept my negative ideas about Christianity and my refusal through the years — despite the brief flirtation with the church in Missouri — to find an adult acceptance of “Jesus as my savior”. My mother’s personal faith was a profoundly spiritual version of Christianity, one that I deeply respected, and she was never a “hide-bound” Christian, to use a term she employed. She would have likely been run out of the southern Baptist church she attended had the folks there known the depth to which her differences with their theology extended, but her faith and love were so strong, shone out so clearly from her great, great soul, that no one ever suspected her heresies.
Because she was able to transcend what she saw as the human limitations in the Christian religion, she thought I should be able to do the same, and we had never quite seen eye-to-eye on any of it, especially as she was so acutely aware of the suffering I experienced without a truly liberating spiritual life.
My formal, open entry into Buddhism, while not what she would have preferred for me, was positive for Mother because it made me a happier and more balanced person. She could see that, and for her that was strong evidence in its favor, despite her differences with the beliefs and practices. So our relationship steadily began to improve and we began to be able to have meaningful discussion about spiritual matters.
Though I didn’t really talk about it a lot, I did “come out” as Buddhist to my family — and eventually to my students — with no negative responses. I even made it through that first Christmas with my siblings at Mom’s house smoothly, despite the fact that some of my siblings are toward the fundamentalist side of the Christian religion.
My wife, Giana, was supportive of all these changes, though she wasn’t too sure about it all, and didn’t have any interest at the time in Buddhism or in taking up the practice of meditation. She was, to my great relief, fine with my going off on weekends with our friend Claire for retreats, and fine with holding meditations in the loft of her pottery shop, even supportive of my setting up meditation areas in the bedroom when it got too cold out on the screen porch for sitting.
The next summer, I went off for a week-long retreat at Southern Dharma, this time by myself, and she was very supportive of that as well.
She was fine with most of it because she too could see that it was good for me. I was easier to get along with and less prone to the depression and anger that plagued me after beginning the regular practice.
But it didn’t fix everything.
(This post also appears here as a Page in the sequential section as 17.)
Maia Duerr, who does the online sangha — Waking Up to Your Life — I’m associated with, sends out a message each full moon, sharing Zen insights and life advice. This month’s message is particularly helpful and wonderful to me, so am sharing here. Hope others find it helpful also.
This is her message for the Full Pink Moon (which isn’t pink, by the way — its name comes from the herb “moss pink” which is coming out this time of year):
Full moon / April 2017
When I was in Vietnam, so many of our villages were being bombed. Along with my monastic brothers and sisters, I had to decide what to do. Should we continue to practice in our monasteries, or should we leave the meditation halls in order to help people who were suffering under the bombs? After careful reflection we decided to do both – to go out and help people and to do so in mindfulness. We called it engaged Buddhism. Mindfulness must be engaged. Once there is seeing, there must be acting. Otherwise, what is the use of seeing?
We must be aware of the real problems of the world. Then, with mindfulness, we will know what to do and what not to do to be of help. If we maintain awareness of our breathing and continue to practice smiling, even in difficult situations, many people, animals, and plants will benefit from our way of doing things.
[Continuing with the theme No Hope, from the last entry]
In the teachings of Chogyam Trungpa, and the presentations on those teachings that we have from his student Pema Chodron, one of the great themes is that an essential element in walking the ‘spiritual’ path, the path of radical compassion, radical acceptance, as it has come down to us through the centuries from those who have followed and interpreted the teachings of Gotama the Buddha, is that there is no escape.
The first noble truth of classical Buddhist teachings is “Life is suffering.” Though this idea is widely misunderstood by most of the Western translators and interpreters of the Buddha’s teachings – the sense of the original is better translated as “All clinging to life involves or creates suffering” – it is essentially just an observation about the reality of human experience: we can’t escape these feelings of dissatisfaction, this sense of lack that permeates our lives.
This is the “hopelessness” that Pema holds out as a positive thing, much to the dismay and confusion of most of us. The reactions I get to suggestions that hope is not something to cling to range from shock to outright anger:
What? Give up hope? Never! Hope is all we have! Never give up! Believe in the ultimate wonderfulness that we can achieve and never stop hoping for better, more, never abandon the quest for perfection.
That may be overstated, but it catches up much of what passes for wisdom in popular self-help psychology. And it sells. For some, it seems to work, at least temporarily. But it misses some really profound understandings of our human situation.
What we tend to do when things get tough, when things aren’t going the way we should like them to, is look for some escape from this unpleasantness. Much of what fills the world today, materiality, activity, religion, philosophy – any realm really – is nothing but some highly refined and developed effort to escape from reality, to fill that void with something.
We seek sensual and intellectual pleasures to escape that gnawing sense of dread, and we find all manner of sophisticated means to avoid the pain that comes from too much reality.
But in the end, there is no escape.
Whatever we do, it always ends. There’s always something happening that we wish would go away, or something we wish would happen that just won’t. And when we get something we want, we know that it could be lost in a heartbeat.
This is the truth of life that the Buddhist teachers speak of as “impermanence” or “emptiness”. The Buddhist path involves, at heart, being willing to bang into that truth over and over again until it comes clear to one that this is the nature of our life. “Sampajanna” is the Sanskrit term, which means something like ‘constant and thorough understanding of the truth of impermanence.’ Everything changes. It’s an obvious truth that we spend most of our energy denying.
It is this sense of no escape that is intended in the teachings of hopelessness, in the idea that our only salvation lies in giving up hope. Radical acceptance. Coming to terms with reality.
There’s nothing wrong with the hope that lets us undertake a new journey toward a goal that is clearly and simply a way to get beyond some thing in one’s life, or in society at large, that is problematic. When you see a problem, you address that problem in clear-eyed ways, and the ‘hope’ needed there is simply to see that yes, it is possible that I can do this. It’s not some unrealistic goal, and there aren’t insurmountable obstacles to realizing it. It’s possible. That’s a positive, human kind of hope.
It is when hope is used as an escape from the reality of our lives that it becomes a block to development of contentment and joy. It is when hope becomes an unrealistic quest for lasting, permanent security and grounding that it leads us down a dead end road.
Impermanence is a fact of life. It is as unavoidable as death itself. Finding any kind of contentment in this life necessarily involves acceptance of that truth, else we go from disappointment to disappointment, careening along leaving a trail of disasters, and never find peace.
A poem of sorts from August 16, 2016:
Here. Take this lash.
Whip it across my face. Draw blood.
I prefer that to these words which cut
deep into my heart
and bury themselves in my mind,
waking me in the night with their pain,
manifesting as a dream of the cedar
I found long ago at the corner of Orange and Wayne,
mourned in my dreams alone.
Or in the quiet sleepless hours
I roam about in the house, in the cosmos,
once again feeling the loss of the old forests
as if it were my own.
My life and the cedar’s are not so far apart.
Hmmm. Reality. Interesting concept, but do we have a clue as to what it really is?
Well, actually, no. All we have is this consensus. We all agree that things are pretty much as they seem. But, it could be, as George Musser says, that
The universe we see playing out in space may be just the surface level, where we float like little boats while leviathans stir in the deep. [from: Musser, George. Spooky Action at a Distance: The Phenomenon That Reimagines Space and Time–and What It Means for Black Holes, the Big Bang, and Theories of Everything (p. 182). Farrar, Straus and Giroux. Kindle Edition.]
Mosser says that many of the leading researchers and theorists in physics and the related fields of quantum mechanics and such question the very ground of assumptions that science has made for the past several centuries. “Localism” or the idea that things have a position in space – pretty basic assumption, right? — is no longer held to be a valid scientific idea.
Which is confirmed by recent, high-level experiments reported in this Atlantic article, and is increasingly becoming the consensus opinion of scientists in the field. Borrowing a very telling metaphor from physicist and philosopher Jenann Ismael, Musser says:
Today we know that the universe has more to it than things situated within space. Nonlocal phenomena leap out of space; they have no place in its confines. They hint at a level of reality deeper than space, where the concept of distance ceases to apply, where things that appear to lie far apart are actually nearby or perhaps are the same thing manifested in more than one place, like multiple images of a single shard of kaleidoscopic glass. When we think in terms of such a level, the connections between subatomic particles across a lab bench, between the inside and the outside of a black hole, and between opposite sides of the universe don’t seem so spooky anymore.
Ismael says that like a kaleidoscope, where a single bead of glass is “redundantly represented” in different parts of the view screen of the device, what we are learning about the nature of reality means
…seeing space as we know it— everyday space in which we view measurement events located at different parts of space— as an emergent structure. Maybe when we’re looking at two parts, we’re seeing the same event. We’re interacting with the same bit of reality from different parts of space.
In other words, space – in fact, the so-called “space-time continuum” – doesn’t really ‘exist’ in the way we usually think of that term. We are seeing effects from some deeper level of whose nature we have no notion. Physicists are just beginning to suggest various ways of thinking about this, ideas for ideas, that may eventually lead to an understanding of at least a theory of what it actually is, even though it’s very unlikely we’ll ever have evidence or experience of that actuality itself. An emergent structure. A reality that is emerging from some other, unknown, level. Spacetime is an experience that we have, but that manifestation is coming from some other more basic reality.
Bogles the mind really. But that’s because we’re trying to think of these things in terms of space, in terms of locality, in terms of our experience. Because that’s the only way our mind works. So scientists engaging this question are looking for a completely new way of conceiving of reality. Pretty challenging.
As Musser says, “This thinking completely inverts physics. Nonlocality is no longer the mystery; it’s the way things really are, and locality becomes the puzzle. When we can no longer take space for granted, we have to explain what it is and how it arises, either on its own or in union with time.”
These building blocks of spacetime would have neither size nor location, much as a molecule of water is not “wet”. Only the combination of the molecules produces the phenomena we know as water, with all it’s attendant properties. Or like building a model of the Eiffle Tower with popsicle sticks.
In this approach, space is thought of as a notion that explains, or organizes in a convenient way, what we experience. That we might eventually develop a theory that explains that notion in a more causal, existential way is pretty exciting to me.
I intend to try to keep up with the progress in this area, and try to understand it. Which is what leads me to blog about it, creating a new category here, “Quantum Reality” to help me follow and develop my own understanding. Hope some of you find that interesting and will join me in this fascinating quest.
A quite insightful little article from Patricia Pearce, Your Spiritual Teacher in Disguise, portrays the T-man as a symbol of ego, and contains this wonderful paragraph:
In the world’s dream, the United States is the Donald Trump of nations, and our spiritual teacher is helping us see how we must appear to others—believing we are better than they are, and that our wealth, influence, and military force make us great. Is it any wonder that such bravado would evoke attack from others who are caught up in the ego’s inverted world of hatred, division and violence?*
Clearly, there are lessons we need to learn from the ascendance of a fascistic leader in American politics, and none is more important than that one! We will continue to be the victim of terrorist attacks as long as we go around in the world in this way.
(Thanks to my friend Don at www.remember-to-breathe.org for sharing this article!)
This is not a political essay. This is an effort to see beyond what’s happening on the surface and align my intentions with a clearer perspective. I begin with the political only because the moment is so full of the political.
The DNC is over and the expected outcome manifested. Some of it was good, some of it was really inspiring, but taking a moment to reflect on all the rhetoric, it is clear that though there’s a huge difference in the perspective of the two parties, there is not a lot of real understanding in either of them. While I clearly will do all I can to ensure the election of Clinton, given the alternative, I kinda admit to the clothespin analogy the Bernie supporter invoked last night. But let me be clear on that: I don’t really think even Bernie would be that much different.
I know, there are “yuge”, even VAST, differences, and significant impacts on millions of people, but I’m taking a longer view here. What all of it, including the fascist impulses rampant in our society today, arises from is a profound disconnect that has buried itself in our consciousness so deeply that we are generally unaware of it.
As many of the speakers pounded home in the last few nights, ‘this is about more than party differences, it’s about people’! Yes, it’s about people, how people live and think, this dualistic mindset that insists on breaking everything down into a “battle” that must be “won”. Like Merle Haggard’s “White Line Fever”, it’s a sickness born down deep within our souls.
Beneath all the philosophical and religious views and all our notions of right vs. wrong, there’s this one thing we agree on, and that is that there is such a thing as right and wrong, us and them, good and bad. It’s only in the definitions that we differ, only in the who is what, which usually means “they” are wrong and “we” are right.
And therein lies our essential problem.
Although in Buddhism as a religion there is as much dualism and right vs. wrong as most anywhere else, somehow there’s a core there, somehow the process of meditation itself – and this core is probably to be found in many other places as well, it’s just that Buddhism is where I found it – helps one break through the surface and experience things that make it clear – in a way that words can’t truly express and ideas can’t negate – that this ongoing process that I identify as “me” or “us” is just a point of light in great explosion that has likely been going on forever and will continue forever, because that’s really all there is –forever.
This deeper level of experience (wherever one finds it), replicated and deepened throughout life, tends to snap all this political/social bullshit into some kind of relief. Tends to reveal it all as a transparent, shimmering facade.
Because really, in some way that’s impossible for me to explain or show outside of the experiencing of it, everything is all connected to everything else. Truly. Deeply. All the things we do in denial, or ignorance, or in spite of, this connectedness — all the insanity, the delusion, is the real reason for human suffering and ecosystem destruction, the real reason for all the fucked-uped-ness of this world.
Thus the great, egregious monstrosity that is American Empire and all that entails is built on the foundation of the monstrous way that humans have constructed “civilization” on top of the ruins of billions of lives, and that edifice itself is built on the notion that each individual human is somehow discrete. Separate. Disconnected.
Until we find ways to help everyone heal from that profound disconnect, born in the illusion that “I” am a real, discrete separate individual and what I do only affects me, we will go on making war on ourselves, on the rest of life, and on the entire inanimate cosmos.
Charles Eisenstein lays out this case much better than I, and in a recent essay – Of Horseshoe Crabs and Empathy – makes a brilliant argument that the implications of all this are that our energies are better directed toward the development of love for the world and action at local levels than great political or even environmental battles.
It’s in those experiences of love for the particulars of the world that we know the truth about the whole of the cosmos, he argues, and only in those kinds of “seeing” do we come to understand the connection we have lost. Feeling those losses, rather than following some set of rules or beliefs, is what can motivate and guide us to authentic action.
If everyone focused their love, care, and commitment on protecting and regenerating their local places, while respecting the local places of others, then a side effect would be the resolution of the climate crisis. If we strove to restore every estuary, every forest, every wetlands, every piece of damaged and desertified land, every coral reef, every lake, and every mountain, not only would most drilling, fracking, and pipelining have to stop, but the biosphere would become far more resilient too.
Charles Eisenstein, my go-to guy for understanding what’s happening in this crazy world, for making sense of it – at least the sense of seeing clearly what the causes and implications of it all are – has written another gem. Whatever he writes about, it seems that he’s able to clarify everything and bring a beautiful, open perspective to the world as he explicates the question at hand.
This one is on ‘Brexit’ – and by extension Trumpism.
He says that the conventional interpretations of the motives of the anti-elitist sentiment as expressed in both these current phenomena are flawed and patronizing to the extreme, blaming it all on the ignorant xenophobia and racist attitudes of the ‘yahoos’. He notes that there are deep and legitimate reasons behind both the anti-EU vote and Trump supporters’ anger.
We don’t agree on what to do, but more and more of us have lost faith in the system and its stewards. When right-wing populists blame our problems on dark-skinned people or immigrants, the response they arouse draws its power from real and justifiable dissatisfaction. Racism is its symptom, not its cause.
It’s the underlying assumptions and attitudes that are creating all of these problems, the ideas that drive people to fear, anger and hatred against someone – who depending on one’s social analysis.
The right-wing populists incite hatred and anger at the blacks, the immigrants, the Muslims, the gays, the transgender, the “libtards,” etc. The mainstream liberals stir up outrage against the bigots, the nationalists, the contemptible narrow-minded over-entitled “crazy” (a common adjective) climate-change-denying Bible-thumpers. Further left, the critics of neoliberal imperialism follow the same formula by invoking images of heartless corporate executives, greedy bankers, cowardly political elites, and drone-like bureaucrats and technocrats who should surely know better.
Understanding the causes of all this – and then communicating with each other about how to solve it – is the only way our world will come to find a way through all this that leads to a livable world for all.
Charles says the underlying issue is the mindset of modernity, the belief that we as humans are separate and set apart from the rest of life, and from each other.
…it is part of a mindset that is integral to modernity and has roots going back to the first mass societies. It is fundamentally the mindset of war, in which progress consists in defeating the enemy: weeds or locusts, barbarians or communists; germs or cholesterol; gun nuts or traitors. And that mindset rests on a foundation more basic still: the Story of Separation that holds us as discrete, separate individuals in a world of other, in opposition to random forces and arbitrary events of nature, and in competition with the rest of life. Well-being comes, in this story, through domination and control: glyphosate, antibiotics, GMOs, SSRIs, surveillance systems, border fences, kill lists, prisons, curfews…
–Which pretty much describes most of the nasty stuff going on around us!
It is from this story too that neoliberal capitalism sources its power. It depends on the idealization of competition, encoded in “free markets,” as a law of nature and primary driver of progress; on the sanctity of private property (which is a primal form of domination) and, most of all, on exercising control over others through the creation and enforcement of debt.
At some point, Brexit, Trump, or worse will shake us out of our trance, break our fascination with this world story, and force us to confront the beliefs that underpin it all. Maybe then humanity will embrace the interbeing that is our true home, and we can all live in this world together.