When should Buddhist communities take public stands on issues that could be seen as political? If politics is about how we make decisions in groups (local communities, towns, cities, states, nations), are Sanghas really be free from politics when they are embedded in these larger groups? Silence can function as tacit approval, so is maintaining neutrality in keeping with our Buddhist values? On the other hand, there are many good reasons for Sanghas to avoid bringing discussions of politics in their places of practice, and I discuss them.

Since the Buddha’s time, certain practitioners have chosen to leave the household life to dedicate themselves completely to formal Buddhist training. Undergoing a ceremony of ordination in which they took monastic vows, these monks and nuns lived the remainder of their lives within a Sangha – community – of other ordained people. In modern Western Zen, you will find a thoroughly confusing situation where ordained people who live fully monastic lives are rare, most ordained people are called “priests” and live householder lives, and practitioners who are not ordained often teach the Dharma and lead lay Sanghas (functions historically reserved for ordained people). What is the use – if any – of continuing with a tradition of “ordination?” I discuss the value of monks, priests, and lay practitioners in the context of Zen as it is currently manifesting in the United States.

I am on sabbatical for the month of August, so this episode is a live talk* I gave at Bright Way Zen, “Talking about Politics as a Buddhist.” This is, of course, a very timely topic with a major election coming up in the U.S. in just over two months. How can we engage in conversations about what we should do as a group, institution, organization, community, state, nation, or species, while remaining centered in our practice and true to our aspirations as Buddhists? (*Most of my episodes are produced specifically for podcast listeners.)

Recently, someone submitted a Dharma question for me to address: “I wonder what Buddha would say to us about the crises facing humanity, particularly the suffering of our own making?” I can't know, but I dare to put some words in the Buddha's mouth and then present follow-up questions.

It's natural to feel some eco-anxiety as the earth’s natural life-support systems break down. Buddhism clearly admonishes us to refrain from killing, to actively care for all life, and see ourselves as being in the “same boat” with all beings. In what ways can our practice help us stay strong, and how can it help us respond to our climate and ecological crisis in a way that’s consistent with our Buddhist values?

Eco-anxiety is fear that our earth’s natural life-support systems are in the process of a collapse that will be catastrophic to life as we know it. This fear may range in intensity between a vague, pervasive sense of worry to a debilitating condition. What does Buddhism have to say about eco-anxiety, and what does it offer us if we want to be responsible citizens and true to our aspirations as Buddhists – but we also want to avoid being overwhelmed with fear, despair, or a sense of powerlessness?

In the last episode, I talked about the new phenomenon of a virtual space for practice, including its merits and benefits. In this episode, I talk about the merits of practicing in a "Dirt Zendo" - a physical practice space, in-the-flesh. I then describe, at Bright Way Zen, we are attempting to create a sense of Sangha that connects and includes anyone who practices with us, regardless of whether they participate in-the-flesh, online (in our Cloud Zendo), or both.

Since COVID lockdown, Buddhist communities have greatly expanded their online practice opportunities. Virtual spaces are surprisingly effective for practice and building a sense of Sangha. Many Buddhist and Zen centers are now facing the prospect of permanently including options for virtual participation, which brings many opportunities but also many challenges. I discuss how the virtual and physical practice spaces look at my Zen center, and how we structure hybrid meetings. Then I talk about the merits of what we call the “Cloud Zendo.” In my next episode, I’ll discuss the merits of a good old-fashioned physical practice space, which we call the “Dirt Zendo,” and the ways my Zen center is trying to integrate and care for both of our Zendos and create a sense of being one Sangha.

It may seem strange for a Buddhist to suggest we declare war on anything, but I think it is the most natural and constructive way for us to shift into the mindset we need. In Buddhism, we wage war on the three poisons of greed, hate, and delusion, not on people. We wage war out of love for all beings. In wartime we come together for the common good. We sacrifice with dignity, and help one another summon all the strength and hope we can. We all contribute to the war effort, whether it is by serving on the frontlines, darning socks for those on the frontlines, or broadcasting messages to keep up morale.