Modern Contradictions

Over on The Huffington Post, Deborah Jiang Stein asks whether a Buddhist skateboarding monk is “a contradiction or a product of the modern age.” She’s referring to the image of a monk on a caster board at Mount Emei that sparked criticism in China (“Monks should seek quietness and riding a skateboard is such a contradictory thing to Buddhist life”) and humorous applause elsewhere (“What could be a better example of the middle way than balancing on a skateboard?”). You’ve probably already seen this news pop up on the Buddhist blogs (like here, here, here and here). The contradictory aspect of this episode isn’t the monk, but rather the Buddhist community—as evidenced by the range of reactions that appear online.

Boycotting Buddhists

Several Buddhist boycotts have been bubbling up over the past few months. In August, Ethan Nichtern announced his resolution to boycott Whole Foods to protest the CEO’s stance on healthcare reform. Burmese monks announced a potential pattanikkujjana, a boycott on alms from the undeserving in the military. Thich Quang Do, leader of GHPGVNTN (Unified Buddhist Church of Vietnam) pressed for Vietnamese at home and abroad to boycott Chinese goods in response to “the grave effects of poor quality and toxic Chinese goods on the health and environment of Vietnamese consumers.” More recently, Ajahn Sujato reports of boycotts on monasteries that oppose bhikkhuni ordination—and also provides his tacit support. And the dismay over the Tricycle article “Dharma Wars” has prompted others to talk of boycotting Tricycle itself.

Buddha Sighting! – The Daily Show

So as I was watching a Daily Show clip my friend posted on Facebook, I realized that the next clip on the video player included Jack’s Mannequin (official website), a band I liked back in high school.  Jack’s Mannequin has recently come out with a new album called The Glass Passenger as well as a DVD called Dear Jack. The DVD is a documentary that focuses on Andrew McMahon’s, the lead singer, battle with leukemia.

What I found interesting with Jack’s Mannequin’s performance on The Daily Show is that on top of the piano, there is a miniature statue of the Buddha. It’s in plain sight and I wished Jon Stewart asked about it, but it was never pointed out.

more about “Video: Jack’s Mannequin – Swim | The …“, posted with vodpod

Burma VJ: Reporting from a Closed Country

This past Friday, I had the opportunity to watch a free screening of Burma VJ: Reporting from a Closed Country. I saw the trailer last year. I’ve read reviews and heard other people talk and blog about it. It’s one of those films that you go in watching with high expectations because of all the hype generated from those that have already seen it. Yet, I still left the theater with mixed feelings of sadness and shock. The movie is intense and emotional. I encourage everyone to see it. Here are some of the screening locations and dates.

Image from Oscilloscope Laboratories.

An Attitude Toward Precepts

Bhante Sukha Sambodhi of TTVMC in Riverside, CA, found an odd quirk among many of his American born practitioners. He mentioned this to myself and two friends while we were spending a weekend meditating at his meditation center. The quirk was in the ordering of the teachings, which were reversed from the MO of Buddhist practice in his native Burma. Precepts always came first before people committed to sitting. Instead, many of Bhante Sukha’s American students dived right into meditating without a solid teaching and experience with the precepts. This has been variously noted by other meditation teachers as well.

I myself have not formally taken on precepts, my own reasoning being that I may inevitably take life, steal, philander, lie, or use intoxicants and would be unable to hold myself to that standard of conduct. If after finding a community of practitioners close enough to home and heart, I may consider otherwise. They could keep me honest. This attitude however, could be to everybody’s detriment.

A community of Buddhists who hold precepts up high would help its own members hold onto their precepts, perhaps for dear life. The example of shunning has been used in other groups with mixed results. Good results being that more of its members could stand straight in line, and bad being a simple, inflexible and hard-line brutality towards complex actions in life.

My own practice would be put at jeopardy as well. I could be the best sitter in the group, but would do little more than vegetate if I depended entirely on others for my own ethics and well-being. And maybe that is what it comes down to: my own well-being. Rather than being a sole object while meditating, breathing while sitting would provide but one more distraction from dealing with past negative actions and would do little to prevent future transgressions. Maybe some restraints aren’t so bad.

Is Western Buddhism White?

Some Buddhist writers have an unquenchable fascination with Western Buddhism. Perhaps it’s due to a flaming sense of entitlement, zealous evangelism or cultural elitism. Regardless, I unfortunately seem to have an undying fascination with these people.

Barbara O’Brien addresses Stuff White People Like, a blog and book by Christian Lander, noting that “Lander mentions Buddhism as a popular choice.” She then writes that “[w]hile Lander’s description of western Buddhists is exaggerated, I think it reflects how most westerners view western Buddhists.” But Landers was writing about white people, not Western Buddhists.

After all, Western Buddhism isn’t white—or is it?

The Buddhas’ Wager

I was introduced to Pascal’s Wager by my college statistics professor. An evangelical Christian, she placed a short version of the wager not-so-discretely on her professional website: “If God does not exist, one will lose nothing by believing in him, while if he does exist, one will lose everything by not believing.”

Something Old, Something New

This weekend I had the pleasure of listening to Dr. Lancaster, the brilliant and pioneering professor of Buddhist Studies, who gave a lecture at Hsi Lai Temple in Hacienda Heights. The title of his talk was “How Religions Learn,” though in the same way as many of my favorite speakers he used the talk as an opportunity to weave together his most recent thoughts and questions.

But Dr. Lancaster’s topic is a point of interest for me. It points to an uneasy contradiction in any religion’s self-composed history: religions must learn and change to respond to the spiritual needs of the people, but one of these fundamental needs is to have an absolute and unchanging truth to anchor ourselves to.

I worry that this contradiction is becoming increasingly insurmountable, and that religion is entering a place where it can no longer learn.

Time for a Tonic

A wonderful post by Karen Maezen Miller has been circulating in my ring of friends, and it still puts a huge smile on my face.

It’s the time to reach for a tonic.

For fatigue: Be tired.
For impatience: Be still
For inflammation: Chill.
For despair: Empty completely.
For fear of getting nothing done: Get nothing done.
For having no time: Take time.
For lack of love: Love.
For disappointment: Dance.
For inadequacy: Give.
For no reason: Be unreasonable.
For others, pray.

For these and all other symptoms, exhale.

Well-worn Words: The Brahma-viharas

I’ve found that the hardest Buddhist concepts to understand are those which predate Buddhism in one way or another. One of these is the Buddha’s teaching on the four Brahma-viharas: metta, karuna, mudita, and upekkha.

In the Pali suttas they are almost always mentioned as a set without additional descriptions, such that it is hard to know where each begins and ends.

Thanissaro Bhikkhu’s article Head and Heart Together: Bringing Wisdom to the Brahma-viharas does a really great job of explaining the Brahma-viharas and their interrelationships in a way this hapless practitioner can understand:

Of these four emotions, goodwill (metta) is the most fundamental. It’s the wish for true happiness, a wish you can direct to yourself or to others. [...] The next two emotions in the list are essentially applications of goodwill. Compassion (karuna) is what goodwill feels when it encounters suffering: It wants the suffering to stop. Empathetic joy (mudita) is what goodwill feels when it encounters happiness: It wants the happiness to continue. Equanimity (upekkha) is a different emotion, in that it acts as an aid to and a check on the other three. When you encounter suffering that you can’t stop no matter how hard you try, you need equanimity to avoid creating additional suffering and to channel your energies to areas where you can be of help.