Generation X Inheriting American Buddhism.

PHOTO CREDIT: Buddha Statue in Thailand by chok photo

From, "The Buddhist Channel": Buddhism in America is at a crossroads. The best-known Buddhist leaders, mostly white converts who emerged from the counterculture and protest movements of the Vietnam era, are nearing retirement or dying. Charlotte Joko Beck, a pioneer of Zen practice in America, passed away in June.

The next generation of teachers is pushing in new directions, shaped by the do-it-yourself ethos of the Internet age and a desire to make Buddhism more accessible. Unsettled elders worry that the changes could go too far and lose touch with tradition.

James: I understand the concern of the elders, but I had to chuckle a bit at the irony of their concerns, considering one of the core teachings of Buddhism is that change is inevitable, even drastic change. Younger Buddhists might have tattoos and spend more time meeting up with other Buddhists online, but the core teachings remain fairly unchanged. It's not like the "Hippie Generation" that many elders of Buddhism in America today emerged from wasn't considered radical and perhaps even dangerous by some of their Asian teachers. Yet, the "Hippie Buddhists" didn't cause the downfall of Buddhism in America. So, if Buddhism in America could survive the "hippie generation's" experiments with the Dharma and sex, drugs and rock n' roll, then it can surely survive the Internet Age.

Monkhood is a timeless calling. So long as suffering endures, there will always be those who seek to relieve it by deepening their Dharma practice through monasticism, regardless of their generation's predilections. Karma has a pull that is stronger than the internet, and when a person is called to take up monasticism, no amount of change will stop them. When I look upon the monastics of my tradition, Zen as taught by Thich Nhat Hanh, I am inspired to see so many faces from my generation. And, with Buddhism growing in America, there are likely to be plenty of teachers to come. It's an exciting time, so rather than fear change, let us embrace it and learn to adapt that change for another generation of Buddhists on this marvelous planet.

-JRU

~I bow to the Buddha within all beings in the Universe~

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The Buddha in the Classroom: Zen Wisdom to Inspire Teachers.

"The Buddha in the Classroom: Zen Wisdom to Inspire Teachers," by Donna Quesada is primarily a book that long-time teachers, new teachers and students studying for a teaching job will find helpful. I must say, however, that while there are some helpful Buddhist tips for anyone, they are fairly basic and can be found in greater depth in books that are primarily about Buddhism in general. But, for less ardent students of Buddhism, it might just be the right amount of Dharma mixed with career advice.

This book is really geared toward the teaching community, and how they can use mindfulness techniques to keep teaching fresh for both teacher and student. The book advertises itself as helpful to anyone and while that it's true, you have to read through a lot of specific advice to teachers. Still, I can see how the tips the author gives would be helpful to anyone who feels stuck in a rut with their career.

I get a lot of books and this one wasn't horrible but it wasn't great, either. I'm probably give it a 6 out of 10 rating; one being worst on that scale and ten being best.

~Peace to all beings~

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The Dalai Lama, Science, Buddhism and the Kalama Sutra.

One of the reasons I am a Buddhist, is in how the DL answers the first question about science and Buddhism. He is asked, "What if science confirms something that contradicts your faith?"*Note: Sutta and Sutra refer to the same thing but are from two different ancient languages.

James: How many belief systems out there are willing to adapt when new scientific proof contradicts their teachings? Not many. The Dalai Lama's sane and realistic response echoes one of my favorite sutras, the Kalama Sutra. It also happens to be a large chunk of the foundation of my Buddhist belief. In short, it is a sutra that echoes the scientific method of testing and observation. It is the Buddha talking about doubt, but not in the pejorative way that some religions do. He was asked by villagers in an Indian town, how do we know which teachers to believe? He told them not to believe teachers simply because they are teachers, or traditions simply because they are long held ones, nor from sutras simply because they are said to be beneficial. At the same time, we shouldn't trust either our own preferences because they are almost always based on wrong perceptions of what is helpful and less helpful.

So, how does he advise us to know if we should practice Dharma? After hearing or reading about the Dharma, he advises that we put the teachings into practice for a time and contemplate on how they affect our lives. I feel this is best explained in the Ambalatthika-rahulovada Sutta:

Whenever you want to do a bodily action, you should reflect on it: 'This bodily action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do. -From the Ambalatthika-rahulovada Sutta: Instructions to Rahula at Mango Stone. Translated by Thanissaro Bhikkhu

This same sutta instructs us further on the matter and I encourage you to read its entirety; it's not that long, really, I promise). However, since we can't always rely upon our mind and practice to interpret actions as either skillful or unskillful, we should check the conclusions we reached from contemplation against the experiences of wise ones. How do you know if said, "wise ones" are indeed, wise and trustworthy? Well, try investigating the Cula-punnama Sutta for answers, which says:

And how is a person of no integrity endowed with qualities of no integrity? There is the case where a person of no integrity is lacking in conviction, lacking in conscience, lacking in concern [for the results of unskillful actions]; he is unlearned, lazy, of muddled mindfulness, & poor discernment. This is how a person of no integrity is endowed with qualities of no integrity. -From the Cula-punnama Sutta: The Shorter Discourse on the Full-moon Night. Translated by Thanissaro Bhikkhu.

Keep in mind, however, that the Kalama Sutta isn't Buddha saying to go out and do whatever you want because the "Buddha said I didn't have to listen to anyone." That is not what he is saying. This sutta doesn't replace doctrines like the Four Noble Truths, the Three Jewels and the Eightfold Path, but it does give us a realistic blueprint for how to practice spirituality without being duped by charlatans and zealots.

***By the way, "wise ones" aren't automatically Buddhist teachers or spiritual teachers, at all. The Cula-punnama Sutta goes on further to speak of other qualities of a wise person you can trust. It is quite exhaustive with examples, so if you want further details, I encourage reading the entire sutta. It's another short one, so please don't be daunted by the fact that these are ancient suttas. They are extremely understandable and approachable thanks to the tireless efforts of the great Theravada monk Thanissaro Bikkhu. All the quotes I've used in this post come from his greatly appreciated translations. I am also grateful to the Shambhala SunSpace who posted this video on their excellent blog. Thanks for the idea!!

(bowing)

~Peace to all beings~

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Having the Kalama Sutra as a Foundation.

My last post mentioned the Kalama Sutra and a discussion in the comment section had me analyzing this fundamental sutra further. Doug commented how the Kalama Sutra hit him like a bolt and is aiding him in gaining a deeper, and wider awareness of the Dharma.

I have mentioned here before that I have been (and still am) deeply influenced by science. I don't agree with some Buddhists who say the Dharma and science have nothing in common, or shouldn't in fact interact. I think the Kalama Sutra teaches otherwise. That is because it is an early form of the scientific method. It's similar in my mind to a, "scientific control" which allows one to access a particular process (Dharma practice) without too much bias from other influences. In Buddhist practice we're talking about such biases as our ego, an overly controlling teacher or peer pressure.

The Kalama Sutra gives us a framework to judge teachings by to see if they work. Including all the other sutras. In my opinion, it is the jumping off point for continued analysis of the other sutras. Others encourage starting from the Heart Sutra or the Diamond Sutra. I adore the Heart Sutra, and the others but I find that understanding the Kalama Sutra first to be a great help in understanding the others. But I digress. Do the teachings help me and the people around me suffer less? Do they help bring happiness and peace into life? The Buddha is advising us to test his teachings and those of all teachers that come after him because otherwise we are simply parroting someone else. It doesn't end suffering to simply be able to parrot someone else and recite all the teachings ever written or committed to memory. That's simple obedience and memorization. That takes you nowhere but back into the arms of the ego.

We have to experience it for ourselves. We have to let our minds marinate in their essence and observe how they affect our daily lives and interactions. If the teachings help us be nicer, happier and much more peaceful people; and if they help us suffer less than we know that what has been taught to us is beneficial and worth continuing to learn from. If, however, a teacher makes us feel worse about ourselves or contradicts our direct experience on the matter then you can know that the teacher is leading you astray.

The Buddha didn't want people to follow him or worship him but rather he wanted his fellow siblings (us) to experience the peace and relief from suffering that he experienced. Thus, because of this humble sharing of a sincere person he shows us that he is not Buddha because of some desire for self-aggrandizement or other stroking of the ego. Encouraging people to test his teachings and those who claim to follow in his tradition is the exact opposite of the blind obedience that some religious traditions engender. Where others want to tell you what to think, (and what to ignore) Buddha invites us to follow his map and see for ourselves if it leads anywhere beneficial. It's in our own hands and any teacher who won't encourage or allow for direct experience in their teachings is not one who would seem to fully understand the Buddha's invitation.

~Peace to all beings~

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Putting Buddhist Leaders on a Pedestal.

It isn't a secret that some in the west have an infatuation with Buddhism. It is still relatively new to the majority of Americans, having only really been absorbed by the white populations that make up most of the country since the 1950s. So, it still is in a bit of a honeymoon phase where for some in these white populations put the teachers on pedestals. For my non-American readers that means thinking that a certain person is perfect, so much so that you're willing to look past obvious faults because you're blinded by hero worship.

This is fueled I believe in large part by the false perception by some in the west that Buddhist teachers are all enlightened and that thus, they can do nothing wrong. This leads to schisms in some Buddhist communities between those who are deluded by the charm and title of a monk, and those who see that same teacher's obvious bad behavior. I won't go into the particulars but a prime example of this in the Zen Buddhist community is the case of Eido Shimano.

Since Buddhism in Asia has been around for millennia, it seems a healthy dose of skepticism and discernment has fermented. Take for example the case of the morally bankrupt monk, Osel Tendzin as brought to us by Katy Butler's great article titled, "Encountering the Shadow in Buddhist America," Pressure from the community is very important in controlling behavior in Tibetan communities," said Dr. Barbara Aziz, an internationally known social . . . who has spent 20 years doing fieldwork among Tibetans. . . . "In Tibetan society, they expect more of the guy they put on the pedes­tal . . . if such a scandal [as Osel Tendzin's] had happened in Tibet [he] might have been driven from the valley."

Furthermore, Tibetans may "demonstrate all kinds of reverence to a [teacher], but they won't necessarily do what he says. I see far more discernment among my Tibetan and Nepali friends," (said Dr. Aziz, in the Butler article), "than among Westerners."

These quotes were used in an excellent article by Russ Wellen found on The Buddhist Channel website. Ms. Butler goes onto add a quote by the Dalai Lama about Sangha teachers and monks that I think should be read by all western Buddhists, "I recommend never adopting the attitude toward one's Spiritual teacher of seeing his or her every action as divine or noble. . . . if one has a teacher who is not qualified, who is engaging in unsuitable or wrong behavior, then it is appropriate for the student to criticize that behavior."

I am reminded yet again here of the beautiful, yet simple and widely applicable Kalama Sutra that forms the foundation of my Buddhist practice. In particular, Buddha's charter on free inquiry. It is what grounds me when I find myself getting too caught up in the dogma and cult of personalities that sometimes form in Buddhist circles:

It is proper for you, Kalamas, [the people Buddha was addressing were the Kalamas] to doubt, to be uncertain; uncertainty has arisen in you about what is doubtful. Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them.(emphasis added by James).

Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them.

The commentary from the Sinahlese monk, Soma Thero, that prefaces the charter adds additional reasoning as to why the Kalama Sutra is so fundamental for myself and many Buddhists today who come to the practice from a tradition of the scientific method. For it is difficult sometimes to access the validity of a belief system without a standard to judge it by. The charter in the Kalama Sutra provides just that to seekers:

"The Kalama Sutta, which sets forth the principles that should be followed by a seeker of truth, and which contains a standard things are judged by, belongs to a framework of the Dhamma; the four solaces taught in the sutta point out the extent to which the Buddha permits suspense of judgment in matters beyond normal cognition. The solaces show that the reason for a virtuous life does not necessarily depend on belief in rebirth or retribution, but on mental well-being acquired through the overcoming of greed, hate, and delusion."

UPDATE: Of course, this is not to say that we shouldn't expect our leaders to adhere to moral standards but that we shouldn't allow the misdeeds of some leaders to drive us away from the Buddhadharma. It is the Dharma that is enlightened--not necessarily teachers and monks. It is a reminder as well to maintain a healthy degree of skepticism when evaluating Dharma teachers before we submit to their advice and authority.

~Peace to all beings~

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Clinging to a Moment in Time.

I wanted to add some additional thoughts about the current discussion bubbling up to the surface in the Buddhoblogosphere about sanghas and teachers, which I addressed in my last post found here. As you know I support both online sanghas and interactions with teachers as well as the traditional sanghas and teacher environments. I am somewhat bewildered by those who refuse to acknowledge the usefulness of iSanghas (online sanghas). Especially when there are those, which are run and administered by ordained monks!! We have to let go of this idea which bubbles up from time to time that online sanghas and teaching environments are always inadequate.

So if I show up in person and talk to an ordained teacher at the agreed upon building I will get a "better" Dharma than if I interact with the same teacher via chat, phone or video-conferencing? Is the "specialness" (that some "purists" claim comes with physical presence of a teacher) the smell they give off? Is the trick being your smell mixing with their smell? I know that's silly sounding and that's the point because purists are being silly with this issue in my view. Whatever happened to the idea of 84,000 different ways of teaching the Dharma? I fully support traditional sanghas and a lot of other Buddhist traditions. However, we practice a belief system that was developed by a man who had NO Roshi or other Buddhist "Master" to help him. Even ordained teachers who wander the temples and meditation centers will tell you that no amount of interaction with a teacher will enlighten you. In the end it is each one of us who has to do the work. It doesn't matter if a Zen Master stands on his head while chanting unless you do the work yourself. That's not to say that interaction with an ordained teach is WRONG--It's not wrong AT ALL. It's very important and should remain intact but there is plently of room and elasticity in Buddhism to allow for iSanghas.

However, at what point are we clinging to something simply because "that's the way it's always been done?" Isn't being a "purist" in this case attaching way too much importance to the ritual of the student/teacher relationship? As well as the ritual of formal buildings and temples? Don't get me wrong I want to maintain these wonderful buildings and tradition of having a teacher to work with in person. However, I don't see "iSanghas" as a disease that will ruin Buddhism, which is an attitude I see behind much of this hyperventilation over these new developments in Buddhism. The original "temples" were forests. So was the change that would come with the advent of more formal temples with ornate carvings, golden statues and beautiful artwork poisoning the "traditional forest sangha" set-up? What about the great masters who left the temples after a time to study alone in a cave? Were they not "credible teachers?"

Were those caves hindrances to their practice? Tell that to all the great teachers who have come from that tradition, which is especially strong in Tibetan Buddhism. Tell Buddhadharma that the meditation he was doing in that cave wasn't "the real Dharma" because there was no teacher right there to constantly whack him on the back. So my point is that change is inevitable and we seem to be able to see that in our daily lives with learning to adapt to changes at work, in relationships and in all areas of life. Yet I have seen a strange stubborn streak in some practitioners when it comes to change in Buddhism seen here with the virtual sanghas and online interactions with a teacher. Hell, there are STILL people who say that Mahayanist Buddhists aren't TRUE Buddhists!! Some people are still fighting that change, which was a difference that arose ages ago.

~Peace to all beings~

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My Nephew Ethan.

My brother and his son Ethan are here visiting for the holidays and it has been fun to spend time with them both but especially the little guy. He is so sweet, innocent and brimming full of happiness. He is two years old and full of life, joy and full belly laughs.

<---(James with Ethan in his red pajamas).

He refers to himself as "Ethan" rather then, "me" or "I." For example, "Ethan like milk," or "Ethan do it." He still hasn't grasped the whole duality delusion and so it is beautiful to watch a pure being like himself who hasn't made the distinction between his name, himself and the world around him yet.

He sees things as nameless right now, a reality that we adults spend hours meditating to redevelop. He is starting to understand though that he is being forced into a world that is obsessed with distinctions, labels, perceptions and the worship of the individual.

Therefore he keeps asking what objects are "named" and feels frustrated when he can't figure out our complex language of parsing words and splitting the reality of oneness into trillions of pieces. (Above: Ethan playing with this toy helicopter)

I think that one of the reasons that we enjoy children and need them around (besides keeping humanity going) is that they are some of the best teachers around. They remind us to take pleasure in that little bug crawling along in the dirt, to laugh a lot and not be afraid to act silly. They remind us to accept people for who they are rather than feeling we have to change everyone to fit our model of, "How people should act/live."

Ethan, I love you buddy.

~Peace to all beings~

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Merry Christmas from Buddha Santa!!

I hope you all had a peaceful, serene day.

Today on Christmas I was thinking about Jesus and how in the Buddhist tradition he would probably be a Bodhisattva, and that is exactly how I see him--a great, wise and wonderfully compassionate teacher. Or perhaps a Buddha. It's another way for me to feel apart of the season with my Christians brothers and sisters. It's a time to celebrate common ideals such a peace on Earth and good will toward every man, woman and child.

He did so much for the poor and down trodden seeing the clear importance of taking care of one's brother like oneself. Just as the Buddha lived and taught. Let's hope that by this time next year the present giving tradition will be replaced with donating money to charities that others support. Or at least reduced to only giving a few simple gifts in addition to donations.

It is sad to see such a sacred tradition of celebrating the serene and glorious birth of one of the greatest spiritual leaders on planet Earth stripped and warped into the commercial, materialistic orgy it has become today.

~Peace to all beings~

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My Teachers, the Leaves

The last few weeks have been very difficult for me and my wife. Things have been very stressful with a lot of problems swirling around our minds from financial problems due to my schizo-affective illness, Medicare dropping my insurance plan and trouble with my medications. I have found myself having bad reactions to my new medicine, Wellbutrin. It has been making me too stimulated and left me bordering on full blown mania. I have been quick to anger while taking it, to the point of being enraged over the littlest things. I wanted to give the Wellbutrin (or Hellbutrin as I call it) some extra time to work itself out because it has less side effects than other anti-depressants

That uncontrolled rage scared me since I haven't experienced that for years as I've been relatively stable with my long-time drug regiment. It was a major red flag that signaled the end of my patience toward the newly introduced drug. My psychiatrist wasn't convinced at first that I should go off the medicine but my therapist/councilor persuaded him to change his mind. So today is the fourth day off Wellbutrin and I feel much better. I feel much more stable emotionally and better prepared to deal with the stressful matters in my life mentioned above.

The other issue is that I got out of my meditation routine and haven't sat on the cushion in weeks. So right after I post this I am going to get back on track and meditate. I am going to do a metta meditation for others and myself to help heal and recover from the devastating events of the last few weeks. As well as help me win some breathing room to better deal with the continuing problems. That being said, sometimes meditation can make things worse if you're engaging in it out of a feeling of obligation, guilt or force. Sometimes it is better when you are feeling really angry to try and calm down through taking a walk/other exercise, read a peaceful book or other activities then meditate with the wrong intention. You don't want to come to resent the practice.

I have let the weight of the weeks events crush my happiness and it has left me in a place where I have been vulnerable and given in to self-pity. So today I began to dig myself out of the pit of defeatism by doing something for someone else. This time of year in Colorado, USA we experience a season called fall/autumn which sees a drop in temperature and crisp, dead, golden and auburn colored leaves falling off the trees, piling up to create drifts. So I tied on my shoes, went outside and began to rake up the leaves scattered across our lawn and my two neighbors lawns. We live in small houses that are all connected with a shared tract of land in the back but three separate, little front yards. Our neighbors are all elderly and the one man is very sick and needs oxygen.

It felt really good to forget myself and just clear up the lawns of the leaves. The minute I stepped outside, the fresh air invigorated my body and mind and brought the present moment sharp into focus. There was a slight breeze blowing around, making the vividly colored leaves dance in front of me. I smiled watching the performance and began to mindfully rake the fallen foliage. As I pulled the rake back and forth across the ground my self-pity began to fade away to be replaced by love of the beautiful nature just meters outside my front door. Then I felt gratitude fill my heart that I have decent health to help my neighbors with the yard work. I delighted in the soothing sound of the light, fluffy, rustling leaves being constructed into orderly piles. I breathed deeply and mindfully as I picked up clusters of leaves and placed them into the waste container.
How funny I thought that we call dead leaves, "waste" when they are still very useful. When piled up they are great fun for children, dogs (and fun loving adults) to jump into. It is like jumping into a large heap of feathers or what I imagine jumping into a large heap of feathers would be like.
Leaves also make great fertilizer in the spring, so no, they are not "waste." The wasteful activity in regards to dead leaves would be not to recycle them for plant fuel. Luckily our city picks up the "yard waste" and deposits it into a large compost pile at a recycling center where the finished fertilizer can be bought in the spring.

I gave of myself freely today and yet I feel like I gained much more. I am always pleasantly surprised at how many teachers there are waiting to help us if we just open our eyes through mindfulness and see with honest awareness. So many times over the last few weeks I was so self-absorbed that I didn't realize I was walking right over the top of my patiently waiting helpers and teachers, the leaves. It is like going on a great trek to the top of a mountain to visit a great teacher for wisdom, advice and peace while in the mean time we become annoyed by the rocks, tree branches, streams and leaves that seem to block our path on the way to the top.

Finally when we reach the top we tell the great teacher how hard our journey was and how difficult it was to reach him. Telling him how annoying the branches and rocks were on the way up making our trip more difficult. And maybe we would even get angry at him for not maintaining the path to make visiting easier. How silly we would look to the great teacher that we became annoyed with the leaves that we saw as blocking our path and slowing us down on our route to the top of the mountain to see the "real teacher!!" Surely that wise teacher would smile, perhaps laugh and tell us that we passed many great teachers that we could learn just as much, if not more from on the way up to see him!! And maybe we'd look confused and say, "I did not pass anyone old man!! You must be senile!! Do you take me for a fool?!! I see now that my journey up here as been a waste." To which he'd mostly likely respond, "Did you not pass many tree branches, rocks, streams and leaves?" "Well yes, of course and I already told you they were quite annoying!!" we'd respond. "Well then, you did indeed pass many great teachers!! I can not offer you anything up here. Go back and talk to the trees and the streams and you will find your answers and peace.

I bow to the leaves that helped me return to myself while assisting others at the same time. And while the leaves will clutter up the lawns again in a few days, I won't whine but rather smile, knowing their return is their commitment to teach me Oneness yet again. I am so grateful for my patient teachers who return again and again as many times as needed to help me understand.

What a beautiful world we are blessed to live in!!

A second post for today is below this one (gassho) _/I\_

~peace to all beings~

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