Article Swap Part 3

It's time again for the Article Swap Part 3, brainchild of Nate DeMontigny at the blog Precious Metal. Writing for my blog today is Emily Breder, author of the blog Peace Ground Zero. My post for the swap is appearing at Tanya McGinnity's blog Full Contact Enlightenment.

Sometimes we encounter passages in the canon that don't immediately fit into how we know the world today. Emily takes such a passage from the Digha Nikaya and shows us that even in some of the most arcane passages, the Buddha's lessons and guidance continue to have relevance today. Thank you Emily for this wonderful post! Read on!

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It started before we were in grade school and the first one was released. The boys began to disappear from the playgrounds and bicycles, changed somehow into shadows of their former selves. When the hormones became intense, they would flee their darkened lairs and pursue the teenaged girls (or boys) that existed outside, only to retreat back to their dungeons once the novelty of a new relationship had worn off. Nothing was more fascinating than their flickering worlds contained in those little electronic boxes, offering all the adventure and excitement that was stifled in suburbia.

The gaming culture was born.

It was just a phase, right? Once adulthood came along, bringing with it adult responsibilities and cares, the childish escapism that home gaming systems offered would lose their appeal. Little did we know how tempting the next game would be; new stories, weapons, graphics and voice-overs to draw them in again and again. So willingly they march to the local store for midnight releases, sometimes in full costume (!!!) of their favorite character, even when well into their thirties.

Escapism… thoughtlessness… excessive leisure… all in the name of being occupied and entertained, without a goal or purpose in sight. Moreover, the very nature of the activity provides a temporary distraction to the pointlessness that they themselves present, feeding back into itself. Just finish this level, then the next game, then maybe get the better version, and then I’ll be satisfied. Just one more try… meanwhile, the cat’s in the cradle and the precious moments of life are passing by unnoticed. Some of these games are even marketed as time-wasters.

The Sigalovada Sutta refers to the ‘unwholesome dissipation of wealth’. It may seem strange to discuss ‘dissipating wealth’ when we live in such economically trying times, but this has more to do with behaviors that promote happiness in yourself and others than money itself.

"What are the six channels for dissipating wealth which he does not pursue?

(a) "indulgence in intoxicants which cause infatuation and heedlessness; (b) sauntering in streets at unseemly hours; (c) frequenting theatrical shows; (d) indulgence in gambling which causes heedlessness; (e) association with evil companions; (f) the habit of idleness.

From the Sigalovada Sutta: Layperson’s Code of Discipline (DN 31)

Gaming culture would fit into the ‘frequenting theatrical shows’ section, which is further described as the constant participation in these activities, and waiting and searching for the next event and discussing past and future participation. Every moment of the day is enthusiastically consumed by these activities or the obsessive thinking about them. Sports mania, cosplay (sorry) and other frenzies are also a symptom of not being in touch with real life- they are completely conceptual, entities of the mind. We build and subtract in our minds around these ideas endlessly.

The brain consumes so much energy when involved in these tight loops of thought that there is little left over for productive activity and the illusory sense of not being active can even make them feel that any time not playing should be spent working- leaving no actual rest time (meaning time without obsessive thinking or work). Humans need rest; rest from playing as well as working. Online communication can’t replace being face-to-face, and sitting on your butt all day playing games does not count as restful activity.

While we can’t give meaning to others, the best way to help is to set a good example and offer alternatives to our loved ones. Game if you like, but life exists outside of the virtual world, and time doesn’t stop for anyone.

In every moment, we have a choice. We may live in a way that we don’t prefer, and due to things that we can’t change, but that doesn’t mean we have to care for our lives and homes in a way that is consistent with the lowest possible standard- even a closet-sized place in the city can be an oasis if we put our actions where our minds ought to be. Likewise, in regards to our care for our self and mind can take ultimate priority, only it doesn’t have to be bound by the strictures of money- only of time.

The replacement of the time lost in endlessly completing programmed storylines with pointed training of the mind seems like a win-win. It’s actually far more interesting, too. Most people don’t realize what a deep well each and every mind is, like a living painting. Even people you may consider hopelessly shallow and materialistic have the potential to wake up to their real potential as human beings. All it takes is a choice, each and every minute, to embody the qualities of the best person they can imagine and never letting the attention sway from the mindful awareness of each passing moment. It takes practice, lots of it.

Here we are in this life and with limited time, but our situation in being human is an extremely fortunate one. Don’t be afraid to use it. Immersing yourself in another world is a way to avoid this one, and the moments are rushing by faster than it seems.

His Holliness on Homo-ness

Here is another post that is part of the Great Article Swap among us Buddhist bloggers, this one from the Rev. Danny Fisher. If you're not familiar with him and his blog, you ought to be. Here it is.

First, many thanks to Richard for hosting my comments here, and to Nate for making this whole Buddhist blog swap happen.

When Richard and I got in touch, he suggested as possible topic the confusion among gay Buddhists and straight allies “by what we perceive as the Dalai Lama’s waffling on the gay issue in Buddhism.” In addition, he suggested clarification about “what is more important for gays as they approach Buddhism: personal acceptance of who we are prior to taking up Buddhism, or using Buddhism as a vehicle for self acceptance.”

I’ve examined the first issue, His Holiness the Dalai Lama’s stance on homosexuality, in some depth in a past post at my blog. Richard suggested that I rework some of what I said there and elsewhere, though, so I will begin by doing that.

In my post, I concluded that it would be difficult to characterize His Holiness as homophobic. If we’re defining a homophobe as someone who demonstrates an “irrational fear of, aversion to, or discrimination against homosexuality or homosexuals,” then His Holiness does not qualify: statements like those he made to the XXIII World Conference of the International Lesbian and Gay Association, as well as his willingness to meet and listen to gay Buddhists like the late Steve Peskind, demonstrate a much more open mind and heart than that, I think.

Still, other things he has said (in the context of conversations about sexual misconduct “according to the Buddhist tradition”) have been less than satisfying and even confusing. Additionally, there are things His Holiness could say that he’s not saying. In my post, I suggested that while he is right to remind us that he’s not the pope of all Buddhists, I think Peskind too is right to note that he could do more to “commit himself to helping correct harmful Buddhist teachings still on the books–including the conduct codes which can fuel homophobic behavior among Buddhist teachers and students.” While His Holiness can’t change the tradition, I suspect certain kinds of statements would be enormously influential coming from him. Imagine if he said, “According to the Buddhist tradition, homosexuality is sexual misconduct…but that’s an idea that’s a product of the time of the tradition’s origins and we should throw it away.” Call me overly optimistic, but I think that would have a pretty big ripple effect. He’s not a Buddhist pope, but, when this Dalai Lama speaks, a lot of people–a lot of Buddhists in the world–listen. With all due respect, it doesn’t quite do to say “According to the Buddhist tradition…” and leave it at that.

Holding to these Buddhist sexual ethics suggest that being a “good Buddhist” and being gay are mutually exclusive. (You can have heterosexual sex and still be a good Buddhist, but you can’t ever have homosexual sex and be a good Buddhist it seems.) And to keep saying “According to the Buddhist tradition…” with no postmodern, critical, scientific reflection is problematic in that it can (intentionally or unintentionally) enable homophobic behavior. His Holiness has frequently said that if modern scientific findings contradict our beliefs—even our most deeply held Buddhist beliefs—we must change. I would agree. On that point, the American Psychological Association has rightly noted that there have been many compelling studies about the biological and psychological origins of homosexuality and that “most people experience little or no sense of choice about their sexual orientation.” The sciences are speaking loudly and clearly to us, and we have a responsibility to respond.

In addition, great compassion and loving-kindness are important values in every Buddhist tradition. Is it not an extraordinarily uncompassionate, unloving, and unkind thing to (grossly or subtly) dehumanize others and (implicitly or explicitly) deny them their civil rights? I would certainly not like it if I were denied equal protection under the law. How about you?

Consider this: Civil unions offer many of the same rights and privileges of marriage, but exclusively at the state-level—they are not recognized by the United States Federal Government the way that marriages are. Furthermore, under the U.S. Defense of Marriage Act of 1996 (DOMA), other U.S. states are not obliged to recognize these unions (nor are they required to recognize legal gay marriages in other states). The General Accounting Office lists over 1,100 benefits and protections for married couples–which relate to things like Social Security and VA benefits, health insurance and visitation rights, family leave, immigration law, taxes, and more–and civil unions protect only some of these rights. Because civil unions are not recognized by the federal government, this means, among many other things:

• gay couples cannot file joint-tax returns and enjoy some of the same tax protections as married couples;
• a United States citizen cannot sponsor a non-American for immigration through a civil union the way he or she could through marriage;
• if someone in a civil union receives benefits through their employer for their partner and/or children from that union, they must report the entire premium—including the share he or she paid and the share the employer paid—as income on his or her federal tax return.

Where is there love and compassion in allowing our fellow human beings to be treated in such an unjust way?

There have been powerful words and gestures of support for the gay community in the past couple of years from such Buddhists as B.P.F. Executive Director Zenju Earthlyn Manuel, Jodo Shinshu priest William Briones, Chaplain Mikel Monnett, and others. There need to be more. For my part, I am committed to serving the LGBTQ community as a straight ally. I hope more of my fellow Buddhists will join me. For resources on being an ally, I refer readers to Safe Zone For All.

The Great Article Swap

Today's post is brought to you by Kyle at The Reformed Buddhist, part of the Article Swap concept, the brainchild of Nate at Precious Metal. The second part to my earlier post Let's Talk About Sex is appearing over at Shane's blog, zenfant's home for dirty Dharma. I will also be posting another guest article later, this one provided by the Rev. Danny Fisher. We're all sending our links to Nate so he can publish them and that way you can see all the blog swaps and maybe even get yourself exposed to some new bloggers in the process.

For this blog, Kyle tackeled the knotty and convoluted issue of Buddhism in the West, revealing the resiliency of the Buddha's teachings despite how they may appear to be modified by local culture. And not only that, I got a squirrel photo too!


The Brutal Trials of Buddhism’s Growth in the West

It certainly comes as no surprise to see that we have entered into a new era, a new generation of Buddhism in the West; not only in terms of the actual new practitioners and how their personalities and traits affect their view of the religion, but more importantly the state of the practice itself. The hard work that much of the baby-boomer generation, who put so much faith and effort into the nourishment and raising of Buddhism in the West from its infancy, with their tireless dedication and devotion, is indeed moving into much more of an adolescent stage of development. The turmoil and trials of being a teenager is not all that different than the state of Buddhism here in the West today. We have come a long way since the Beatnik’s of the 1950’s and the Counter-Culture Movement of the 1960’s, yet we have miles and miles of hard, determined work ahead of us if this living tradition is to grow and flourish into a much more mature and cohesive structure.

Unexpectedly, due to the explosion of the Internet and the proliferation of all the different Buddhist teachings displayed for all to see, a swarm of interested people have begun to take heart in the teachings, gathering around the dharma like moths attracted to a flame. However, many of these people don’t feel comfortable or don’t wish to pick one path or one particular tradition, and this has created much havoc around the Buddhist community. Many see Buddhism as a type of cross over practice, one that fits within the confines of science and logic, practicality and the profound insight of reason, honesty of self and a bridge that helps to look into the true nature of our existence. They are turned off by words like dogma, blind faith and belief and are more drawn to the essence of what the Buddha taught in tandem with the light and knowledge of a modern perspective. Through books and blogs, through the Internet and word of mouth, this entangled view of what the Buddha taught has become no less authentic than any of the existing traditional forms of Buddhism that are in existence today. However this has come at the cost of great conflict and heated emotions.

In addition, we as a community are dealing with some extremely difficult and painful obstacles, whose roots are founded in the greed and ego of men. This is nothing new in history, as all cultures and religions have experienced this kind of conflict. However, many differences stand out from history in this new struggle, as a multitude of factions have splintered to stake what they feel is their claim to the direction of Buddhism in the West. There are those who desperately grasp on to the status quo and refuse to acknowledge the rights of others to explore change; There are some whose goal is nothing less than that time tested motive of profit making, and will spare no punches to protect what they feel is their beautiful and endless cash cow; And worse, there are some who’s drive is much more nefarious in nature, who’s motives are as simple, but so utterly destructive, such as sexual misconduct, predatory fraud, racism and even just pure ego. Here is a brief, but I feel fairly concise list of these major obstacles and challenges we face as a community today. Some of these are negatives that we must endeavor to root out and some are challenges that can offer either great benefit or great conflict.

The defiling of Buddhism for the purposes of Commercialization

Lack of or denial of access to Buddhist resources for poor, middle class and rural people

Sexual Exploitation, Monetary Fraud and Counterfeit Credentials by some so-called ‘teachers’

The fantastic, yet chaotic collision of the multitudes of different Buddhist traditions online

Secularization, Science and Crossover Religions such as a Buddhist/Christian Mix

Racism, Classism and Sexism

Cultural and Intellectual Snobbery – “My Buddhism is more authentic than your Buddhism.”


This last point has been a subject of great debate online lately, which has lead to a few constructive discussions but also has seen some very disrespectful and downright ugly articles and comments aimed at belittling how others choose to practice their faith and religion. Authentic Buddhism to me is the unquestionable commitment to oneself to explore, test and understand the teachings that have been passed down from the Buddha from generation to generation. It is an exploration of nature and heart, and not necessarily limited to the traditional forms of Buddhist worship. The authentic expression of how the Buddha Dharma exists are unlimited and unending, with various manifestations, and while there are multitudes of ‘wrong paths’ one may take, Westerners are no less capable than any other people to find their own true way. As well, Buddhism has spread far beyond the stereotype of the rich white urban liberal and now encompasses people from all ethnic, political and cultural persuasions. There are liberals, conservatives, non-vegetarians, Christians, atheists, blue collar workers and yes, even us Rednecks who now are seriously looking at the Buddhist teachings as a bright shining way, away from blind faith and away from dogma, away from the un-testable supernatural, and indeed many are finding a spiritual path worth exploring.

Many are even finding the integration of Buddhist philosophy with scientific topics such as biology, psychology and perhaps most importantly physics to be one of the keys to a positive and mass reception in Western culture, and is helping greatly with the basic understandings of the fundamentals such as impermanence, anatta and dukkha. We must realize, however, the way we transmit the teachings must not exclude the thousands of years of past cultural heritage and techniques, but, however is taught in a way that neither confusing nor difficult to comprehend, and is incorporated in both new and old traditions.

It is amazing for me to know I live in a time such as this, a time where traditions collide, new ways of seeing Buddhism are formed and the extraordinary enthusiasm that all those who are new to the practice are showing us all a different way. What we want, we cannot explain, what we seek, we cannot describe. What we’ve been told doesn’t always fit and what we think doesn’t always match what we see. The power of the people’s will is sweeping down the newly formed valley of practice here in the West, like a glacial mass, growing in every moment, feed by the streams of discontent from the mountains of impure dogma, wicked greed and the ego driven contempt, condescension and intolerance of change.

This journey of inward soul searching our community has already begun to undertake is indeed a radical, colossal and prodigious event that cannot be stopped by the mere motives of a few scoundrels, profiteers or deviants. Sorry Noah, it’s too late to build the Ark, I’m waist deep in water and the only way out is to keep swimming.