Fear is a natural response that helps us protect ourselves and our loved ones, but it can also be inappropriate and debilitating. Buddhist practice offers many ways to help us manage our fear. We start with mindfulness of fear in and of itself, and then become mindful of what feeds it versus what decreases it. We then act in ways that increase our equanimity. We also let go of expectations, assumptions, and narratives in order to decrease suffering and ground ourselves in the absolute aspect of reality.
Taking Action is the second area of practice in Crisis Buddhism. It means working to help alleviate or prevent the suffering we witness in the world by leaving our homes, interacting with others, and engaging in bodhisattva activity in an active, tangible way. In this episode I begin addressing three reasons we resist Taking Action: We don’t think it’s “our thing,” we don’t have the time or energy, or we don’t see anything we do that’s also worth doing.
Crisis Buddhism requires us to mindfully balance three essential areas of practice: Bearing Witness, Taking Action, and Taking Care. In this episode I discuss Bearing Witness, or exposing ourselves to the suffering of the world in all its forms in order to make wise decisions, activate our natural compassion, and awaken a sense of urgency. How do we Bear Witness without becoming overwhelmed, depressed, or despairing? We embrace it as a noble practice of compassion and wisdom.
Crisis Buddhism is a new formulation of Buddhist practice I’ve come up with that I hope will help you navigate your everyday life as we face ecological and climate breakdown. It asks us to mindfully balance three essential areas of practice: Bearing Witness, or learning about the suffering of the world in all its forms in order to make wise decisions, activate our natural compassion, and awaken a sense of urgency; Taking Action, or participating in a tangible way to help alleviate or prevent the suffering we witness, and Taking Care, or engaging in activities, relationships, and practices that sustain us.
Our practical, lived response to our ecological and climate emergency – as individuals, Sanghas, and Dharma teachers – is inseparable from our Dharma practice. As Greta Thunberg has said, “Change is coming whether we like it or not.” Also, as Buddhists we’re morally compelled to act for the welfare of other beings. Finally, the eco-crisis is a profound and difficult koan, whether we choose to engage it that way or not – and therefore, it’s an opportunity to grow in understanding, compassion, and manifestation.
Watch or listen to my Dharma Talk given at San Francisco Zen Center. Thanks to SFZC for the opportunity!
What does Buddhism have to say about mass shootings? Of course, traditional Buddhism doesn’t say anything about mass shootings per se, but it does present teachings on human nature, behavior, and choices. In this episode I discuss the Buddhist of view of how and why people do horrible things, pointing out how Buddhism is realistic but also optimistic, and how a Buddhist view can help relieve some of our fear and despair.
Most western convert Buddhist communities have had the luxury of regarding “activism” for social or environmental justice as an optional or supplemental activity some people take up because they have the time, kind of like a hobby. The truth is, many of us are so busy it’s difficult to imagine finding time for activism regarding the climate emergency. However, we may not have a choice – at least not if we hope to avoid extinction. And if there are no sentient beings, there are no buddhas.
The list of supposedly-highly-realized Buddhist teachers who have abused their power and acted in harmful ways – particularly in the realm of sex – is long, and getting longer all the time. Unethical and selfish behavior is incompatible with our Buddhist ideal of true enlightenment, and transgressing teachers are often exactly those held up as especially inspiring examples of realization and practice, so what does all of this say about realization and practice? Were the teachers ever really enlightened?
This episode is the second part of a two-part series I’m calling “Western Zen Grows Up and Faces the Koan of Race.” It’s the story of my particular school, Soto Zen, in America, but even if you identify with a different type of Buddhism you may find it interesting because so many forms of Buddhism face a similar lack of racial diversity in the west – despite the diversity of our surrounding communities. Even if you’re not particularly interested in the development of western Buddhism, this is also the story of facing collective karma, and of a group questioning its collective “self-nature.”