Wednesday, July 23, 2014

People are actually asking this question?

I find it very difficult to think that in this day and age people have to address these issues, though I'm kind of glad Warner did - though I did not read all the way through.

Though any reference to Eckart Tolle should tell you enough (though again I am supportive of the sentiments of the author of that last linked piece too.)

But...Eckart Tolle is not what Zen Buddhism is about.   As to the author of that piece writing this:

This was the case with Zen Buddhism in Japan during and before WWII, the cultivation of stillness, compassion and love can co-exist with the worst fascism and imperialism. The entire institution of Zen Buddhism – the masters, monks and professors supported the cruel and colonizing efforts of the state and emperor. They defended the “wars of compassion,” gorged themselves in killing and advocated merging the small self with the larger self of the state. This was all done within the monastical, academic and ethical systems of Zen Buddhism.

Some of it was.   Some of those folks lacked ethics and some did not.   This does not mean those who lacked a practice of ethics were not Zen Buddhists; but the ethics is a real thing with Zen Buddhism.

But let's put it this way: when one has understanding - which is one way in which awakening is put - one really can move about the world in a way to more effectively help people - or hurt them if one lacks an ethical practice.

If you're relying on Eckart Tolle for any kind of "wisdom" you already have difficulties.  Not only because of what Warner & Ms. Scofield say, but rather because things like what Tolle is saying have nothing to do with awakening, as far as I can tell.

I disagree with Warner though - meditation by itself won't save the world.   It can help, for sure, but it's in the day-to-day conscious life practice that world changing actually happens.

Monday, June 30, 2014

I'm still around...Let True Dharma Continue

It's been a while since I posted something here; there's been major "life" stuff happening of late.

I am hoping to have a substantial post next week about My Experience with Federal Jury Duty, but that won't appear before Wednesday.  But it might be a few days later.

I think there's still a need for a blog like this.  In some Rinzai based temples in the United States they still chant "Let true Dharma Continue.  [ Temple name ] become complete.  The fact that some abbots have become discredited because of scandal does not mean the invocation is a bad idea, but instead underscores the need for wholeness. 

Too, there are still points to be made about clarifying practice given the predominance of certain practices in the West and some of the statements by some of their prominent "teachers."  Not to mention points to be made in response to certain superficial "Buddhist" publications in the West.  (On the lower right hand corner of my version of the Tricycle website, there's still an ad shilling Frederick Lenz's dreck.)

And then there are the big mistakes I make and sometimes make and bake into this blog.  There's a need to get past them.

Let true Dharma Continue.

Saturday, June 07, 2014

I'm wasn't a big fan of Neil deGrasse Tyson anyway, but...

I guess there is a place for Prof. Tyson in explaining The Science to everyone.  I get that.

And I really should stop reading Salon.  But, alas, today I did:

It’s also worth noting the difference between a full conception of philosophy and the caricature of it that Tyson has in mind. When Tyson, in the Nerdist podcast, laments the fact that philosophy seems to be overly concerned with deep questions, he cites the old Zen koan, “What is the sound of one hand clapping?”
This reductio ad absurdum of the spirit of philosophy may be the root of his own ignorance of the importance of the discipline, as well as his open hostility toward it. (None of this is even to mention that he’s confusing Western philosophy with an Eastern spiritual practice.) But the perspectivism and nuance of full-strength philosophy provide the catalyst that can transmute the lead of knowledge into the gold of flourishing.

I think I will try to contact him and explain something about Zen to him...if I can't get a hold of him I will publish a response to him here.

Thursday, May 29, 2014

Sort of Buddhist, you know...

John Steinbeck: some people didn't quite like his politics in the day...

Yeah," said Tom. "He didn' duck quick enough. He wasn' doing nothin' against the
law, Ma. I been thinkin' a hell of a lot, thinkin' about our people livin' like pigs, an' the good rich lan' layin' fallow, or maybe one fella with a million acres, while a hunderd thousan' good farmers is starvin'. An' I been wonderin' if all our folks got together an' yelled, like them fellas yelled, only a few of 'em at the Hooper ranch—"
Ma said, "Tom, they'll drive you, an' cut you down like they done to young Floyd." "They gonna drive me anyways. They drivin' all our people."
"You don't aim to kill nobody, Tom?"
"No. I been thinkin', long as I'm a outlaw anyways, maybe I could—Hell, I ain't
thought it out clear, Ma. Don' worry me now. Don' worry me."
They sat silent in the coal-black cave of vines. Ma said, "How'm I gonna know 'bout you? They might kill ya an' I wouldn' know. They might hurt ya. How'm I gonna know?" 
Tom laughed uneasily, "Well, maybe like Casy says, a fella ain't got a soul of his own, but on'y a piece of a big one—an' then—"
"Then what, Tom?"
"Then it don' matter. Then I'll be all aroun' in the dark. I'll be ever'where—wherever you look. Wherever they's a fight so hungry people can eat, I'll be there. Wherever they's a cop beatin' up a guy, I'll be there. If Casy knowed, why, I'll be in the way guys yell when they're mad an'—I'll be in the way kids laugh when they're hungry an' they know supper's ready. An' when our folks eat the stuff they raise an' live in the houses they build—why, I'll be there. See? God, I'm talkin' like Casy. Comes of thinkin' about him so much. Seems like I can see him sometimes."
"I don' un'erstan'," Ma said. "I don' really know."
"Me neither," said Tom. "It's jus' stuff I been thinkin' about. Get thinkin' a lot when you ain't movin' aroun'. You got to get back, Ma."
"You take the money then."
He was silent for a moment. "Awright," he said.

Then again sometimes doing the right thing leaves with choices that you wouldn't make if you just went along with society.  

Monday, April 21, 2014

Watch where you're aiming that thing. You could hurt yourself.

One of the best things about the internet is that it is possible to juxtapose things that in their "native" contexts would not be against one another; you can contextualize almost anything with anything.

Here's a few links today:

I could link more, but I have enough links here to make my point, or rather points:

  • Inviting the wealthy to tread a path that transforms greed, hatred, and ignorance into wisdom, generosity and love is not a harmful or bad thing.
  • That said, that path needs to involve ethical behavior.  That includes concepts of great compassion (大悲, だいじ ),  and benevolence 慈悲心 (じひしん) or  (仁、じん ).
  • I haven't taken any polls, and have no demographic information per se, but I would wager the folks who are going to those Wisdom 2.0 conferences as well as the large majority of folks working in that imaginary Oz called "Silicon Valley"  are in agreement with the above points, as well as their critics.   Why do I say this? Well, for one thing,  though I'm not "in the Valley," I am not doing badly relative to most of the country and I agree with most of the critics.  Yeah, I'm one data point, but I know other people too, evidently.    Plus, in the "Wisdom 2.0" link above there's a quote from New Age person Marianne Williamson - I suspect her tirade about wealth was not badly received, at least because the article doesn't mention an adverse reaction on the part of her audience.
Which brings me to my main point: the real, ultimate issue in the wealth disparity issue is not addressed by attacking your natural allies, just as racism, religious bigotry,  and sexual identity oppression are not addressed by attacking one's natural allies either.  It benefits an oligarch to have those who are not in the club squabbling with each other,  and I'd suspect the folks at Wisdom 2.0 aren't in that club.  That club goes to Davos, or elsewhere. They would not  stand for having the usual mindfulness suspects hawking their "wisdom."  Don't get me wrong, I fully agree; a lot of that "Wisdom" stuff is shallow, and if it takes Marianne Williamson to make a dancing monkey remark, you know there's problems.  But I don't see the point of assuming that the folks at Wisdom 2.0 are responsible for the conditions under which electronics are manufactured, at least any more than anyone else.

And even in the case of a Steve Jobs (who gets way too much credit and blame for everything, even now),  as flawed as he was, not budging an millimeter from a position seeking care and justice for all, we should not wallow in the "No true Scotsman" fallacy.  Jobs was a Buddhist.  Maybe Jobs didn't move the world in a direction that produced utopia (Nicholas Kristof has an opposing view that I don't think needs expounding here, other than to point out that  such views exist, and I abhor them, frankly.)   But that did not mean he was not a Buddhist.

And if you're a Buddhist, chances are you're still suffering as well. There's always a potential that class enemies can be identified a little too close to home, if we're in the business of hunting down class enemies who are called that because they're not the poorest of the poor, or the most marginalized of the marginalized.  

I applaud Nathan's views about the commodification of mindfulness (though he should change the word "gates" in his post to "entrances.")   I would go in a slightly different direction, and not want to posit an "us versus them" scenario, but at the same time I, too, insist that progressives actually make progress, which is what I would expect of myself in my own life. 

Sunday, April 20, 2014

Evolution and Buddhism?

Someone on the Twitter asked me about whether I knew any references regarding Buddhism and Darwin/Evolution.  It was mentioned that natural selection was kind of like karma.

Well, I'm not sure about that.  Or to put it another way, taking one aspect of science, and "comparing" it to Buddhism seems somewhat odd to me.   Contemporaneously with the question I received (more or less) there were articles in Salon about "Charles Darwin's tragic error"  and "Science doesn't disprove God: Where Richard Dawkins and the New Atheists go wrong." Every now and then Salon goes right off the deep end with junk such as this.   

I tend to be wary of the metaphors where "science" "proves" some aspect about religion.  I am also skeptical of religions that make falsifiable claims about which we don't have answers, although I suspect as well that some ethical and behavioral claims that Buddhism makes can be observed, tested, etc.  Recent activities on Twitter, especially in regards to racists and witch hunts, seem to practically shout such observability.   In the latter article in Salon above, there is a dash of anthropocentrism mixed with a lack of understanding of the nature of consciousness. 

The former article is perhaps more relevant to the question at hand.   Again, I view questions like, "How does Darwinian evolution relate to Buddhism?" along the lines of "How do Maxwell's Equations relate to Buddhism?"  Which is to say,  the science might explain some observables  about who and what's around, but, um, so what? 

The former article about Charles Darwin's "error" I think is more telling here, and more illustrative of the problem of imputing ideology to scientific observations:

Modern racism had several different intellectual sources, and only with difficulty could one say which of these was most important. I will focus here on the “scientific” strand of racism, which drew its inspiration from Charles Darwin’s theory of evolution through natural selection. Several factors dictate  this emphasis on Darwinian racism. First, Darwinist racism explicitly motivated Hitler and many other leading perpetrators of the Holocaust. Second, Darwin inspired the researchers, most notably in biology and anthropology, who gave racism its aura of scientific certainty.  Third, Darwinian thought may well have been more popular in Germany  than anywhere  else during these years, in part because Germany was the world’s leading center of biological research before World War I and the Germans were exceptionally literate. Finally, Darwinist racism was the brand of racism most easily understood by the widest number of people, in part because Darwin’s theory was astonishingly simple and easy to explain. 
As Darwin’s theory gained widespread acceptance, thinkers of every stripe began to find lessons in it for understanding the politics and  society of their time, using Darwinian thought to support their own agendas. This so-called  Social Darwinism ran in many different political directions. The right-wing branch of Social Darwinism—which was not necessarily the most popular strand of it—promoted racism, justified social and political inequality, and glorified war. It also inspired Adolf Hitler and his ardent supporters to launch a world war and exterminate the Jews of Europe. 
Right-wing Social Darwinism produced several ideas that were attractive and convenient to the ruling classes of Europe and North America, and especially to Germany’s warlike and antidemocratic elites. The most important idea may have been “struggle,” the notion that all relations between individuals and between nations were defined by a merciless battle for survival. Struggle followed inevitably from the laws of nature as discovered by Darwin, and therefore had no moral significance.  The Christian injunctions to “love your neighbor” and “love your enemies”  had no place in the animal  kingdom;  neither should they control the behavior  of human beings, who were not made  in the image of God,  but rather counted  as nothing more than an especially clever type of animal. 
From these assumptions about struggle followed the argument that extreme social inequality was natural and permanent. The poor were poor because they were less fit than the rich. Charity for the poor blocked humanity from evolving to a higher plane, because it kept unfit members of society alive, allowing them to reproduce and pollute the gene pool with their inferior intelligence and moral weaknesses.  The belief in permanent struggle  also supported  a bias  toward violence  between nations, a glorification  of warfare. “Superior” peoples had every right  to conquer, exploit, and even exterminate “inferior” ones. If such aggression let superior peoples expand and become more numerous, the entire human race would  improve in the long run;  the extinction of lesser races was a cause for celebration rather than pity. In international relations, might made right: by winning a war, the victor showed that he deserved his victory, because his people were more fit to survive than were the losers...

Several points here are worth noting:

1. The author has at best a superficial understanding of Darwinian evolution; "love your neighbor," for example,  as well as other forms of altruism are indeed aligned with the notion of the "selfish gene" as Dawkins has put it.

2.  People co-opted Darwin's models outside of Darwin's field of discourse becomes "Darwin inspired" and therefore "Darwin is responsible."  This is dishonest.  If you want to put the fig-leaf of "intellectual" in front of that,  fine, but it is dishonest.  Yet people did do that. 

3. Social Darwinism is not biological evolution.  And even though Darwin's work was polluted with such co-option, it doesn't invalidate what Darwin wrote! 

The laws of natural selection are facts; to impute them as "proof" of a way of thinking is as useful as saying "it is raining now" therefore Buddhism is true.   There are a myriad of conditions, including some of which we have contributed, for which  the current weather can be explained.   Darwinian evolution, as observed, is a reflection of events transpired in environments, but it, too, is not the way. 

I will say this though: I think the two articles in Salon are an example of a certain type of greed and attachment: we want to believe we are special; we want to believe that our chosen practice is in accord with the universe(s) and by Jove, we've really got it!

Maybe we don't.   I think any good practice of the Way ought incorporate such a disclaimer, including any practice of the way associated with the writing of this post.  I.e., I might be wrong.

Wednesday, March 26, 2014

On 仁 and rudeness based on perceived difference

The Confucian notion of 仁 - close enough to Buddhist compassion here - can lead one to understand why a) I need to model 仁  in my day to day life, b) nobody should use rudeness towards them as a reason to escalate conflict, and  c) those who have been harmed and inclined towards rudeness and abusiveness, especially on matters of difference between  groups of people are not exempt from manifesting 仁 - they have an added burden to cultivate the expression of  仁 but they are not exempt.

I can't seem to find the quote on line verbatim and you can look it up yourself.  The quote I'm looking for is from the movie Ip Man,  where in an off-camera soliloquy before fighting General Mura, Ip Man explains why he won't teach the Japanese 詠春券.  The quote goes something to the effect of, "Although martial arts involve armed force, the Chinese martial arts are Confucian in sprit. The virtue of kung fu is benevolence. You Japanese will never understand the principle of treating others as you would yourself because you abuse military power. You turn it into violence and oppress others. You don't deserve to learn Chinese martial arts."

There is a real and profound truth to the claim that the point of 功夫 is benevolence - 仁 as would be rendered in Japanese and Chinese.  It just simply is not possible to practice or use 詠春券 if one is hostile and tense.

Benevolence as meant here is more or less a term from Confucianism  but, at least to me, at least in English,  it is very close to the concept of loving-kindness (慈, じ ), and my on-line dictionary lists 慈悲心 (じひしん) as synonymous with benevolence.  Buddhism came to China after Confucianism became established, and perhaps this explains why  仁 is more associated with Confucianism than Buddhism and concerning the relative differences between Confucian 仁 and  Buddhist 慈悲心 suffice to say that there are such differences, but it's not really the main subject here, and for our intent we can say they're close enough. Also I note in passing there has been historically some friction between Confucian adherents and Buddhist adherents in China (visit Qufu, Confucius' home town for more) which is only to say that nobody's particularly close or far from the angels here.  So perhaps being rude to both traditions as only someone without enough knowledge can be I will consider  仁 and  Buddhist 慈悲心  close enough  to render either as benevolence.

The structure of the character 仁 though is interesting, and is like many characters in that its radical (人, the character for person) has the same pronunciation  as the character itself. The rest of  仁 might be taken to be the character for two.  Person - two, two people,  Wikipedia notes though that while it's tempting to  consider 仁 is about people together it's about humaneness as well as benevolence.  Wikipedia explains:

人+二=仁 (rén) man on left two on right, the relationship between two human beings, means humanity, benevolence, seed. Originally the character was just written as丨二 representing yin yang, the vertical line is yang (male, penis, heaven, odd numbers), the two horizontal lines are yin (female, vagina, earth, even numbers), 仁 is the seed and core of everything. The character 人 (man, rén) and 仁 have the same pronunciation. When a human is unable to be humane, he or she does not qualify to be a human but an animal. But when a human is able to be humane, for example, when Buddhism first introduced to China in the Han Dynasty the Chinese people translated the Buddha's name into "able to be human" or someone with ”ability and humanity" (能人,能仁) because Confucius's teachings and Buddha's teachings are "one to two, two to one."

 The Wikipedia goes further in its discussion of 仁 in Confucian teaching; from the Wikipedia article (仁 is romanized from Mandarin as rén):

Rén relies heavily on the relationships between two people, but at the same time encompasses much more than that. It represents an inner development towards an altruistic goal, while simultaneously realizing that one is never alone, and that everyone has these relationships to fall back on, being a member of a family, the state, and the world.[9]
Rén is not a concept that is learned; it is innate, that is to say, everyone is born with the sense of Rén. Confucius believed that the key to long-lasting integrity was to constantly think, since the world is continually changing at a rapid pace.
There have been a variety of definitions for the term Rén. Rén has been translated as "benevolence", "perfect virtue", "goodness" or even "human-heartedness".[10] When asked, Confucius defined it by the ordinary Chinese word for love, ai, saying that it meant to "love others".[11]
Rén also has a political dimension. Confucianism says that if the ruler lacks Rén, it will be difficult for his subjects to behave humanely. Rén is the basis of Confucian political theory; the ruler is exhorted to refrain from acting inhumanely towards his subjects. An inhumane ruler runs the risk of losing the Mandate of Heaven or, in other words, the right to rule. A ruler lacking such a mandate need not be obeyed, but a ruler who reigns humanely and takes care of the people is to be obeyed, for the benevolence of his dominion shows that he has been mandated by heaven. Confucius himself had little to say on the active will of the people, though he believed the ruler should definitely pay attention to the wants and needs of the people and take good care of them. Mencius, however, did state that the people's opinion on certain weighty matters should be polled.
Rén also includes traits that are a part of being righteous, such as hsin, meaning to make one's words compliment his actions; li, which means to properly participate in everyday rituals; ching, or "seriousness"; and yi, which means right action. When all these qualities are present, then one can truly be identified as a chün tzu (君子), or "superior man," which means a morally superior human being. Confucians basically held the view that government should be run by ethically superior human beings who concentrate solely on the welfare of the people they govern.

I think one can see the differences with Buddhism  are in spirit not much - 仁  being innate is one aspect of Confucian philosophy that seems different from Buddhism.  On the other hand there are people who appear to be truly pathological narcissists but at any rate, from a Buddhist perspective, doing a little bit of violence to the concepts, I  think it stands that one should cultivate 仁 to be able to be a human being.

Wikipedia also states that the parental love for a child is among the purest manifestations of 仁 .

Now that I've put forth how I'm using 仁 and its notions I'd like to point to related series of thoughts I've seen in discussions on perceived difference:

  • It's unrealistic to expect that someone who has been harmed by another is going to be voluntarily  polite to that person.
  • Some people generalize this concept to classes of people.
  • And generalizing this lack of politeness to a perceived dominant class of people is justified because of past acts by members of a dominant class of people
  • And if questioned those who employ a lack of politeness toward the perceived dominant class of people the rejoinder, "I learned not to complain when it's done to me, so why are you complaining?" or some such thing.
  • If this sequence is even politely remonstrated against  or the behavior's  ineffectiveness logically pointed out one might be called  the name "tone police" as an attempt to distract from the rudeness.
  • And some people from supporters of the dominant class will use this to "prove" that "they" are "racist", "sexist" or whatever.

Now let me consider these points in light of 仁 :

  • 仁  has often been expressed as "not doing to others what you wouldn't want done to yourself." While it may be unrealistic to expect that one demonstrate 仁 towards a perceived oppressor, the expression of 仁 itself is an expression of freedom from oppression.   To be able to express 仁  in the face of a perceived difference in power or social standing is truly the mark of a person of accomplishment, and such a person is able to achieve much in this world; bringing much of the world along with them. 
  • On line I have seen some real abuse directed towards people who have experience more oppression as a perceived member of a dominant class than some members of some "underclasses" might ever receive. 
  • The above point, notice applies to behavior towards a perceived harming person or a class of people.   Like most people, I've been one of those harmed people.  It's had an effect on me.  But point is, to be able to act from 仁  in spite of being harmed is really to act from a position of more fundamentally human power than any oppressor can ever cook up.
  • As a Buddhist, I think 仁  needs to be taught and modeled, and is innate to the same degree in everyone.  I think though some have not been taught that.   What I'm saying here applies ten-fold to myself: I need to model 仁  better in my interactions with people.  
The last two points really sum it up for what I'm trying  to express here: the harm done to one's self or group should be the basis of the germination of a seed of compassion which we - I especially - have an obligation to  cultivate the expression of  仁 in my day to day dealings with people.

Now I haven't even touched the subject of how this relates to the expression of Buddhist right speech, but rather considered such speech from the aspects of precious metal rules.  The reason I approached it this way had to do with some particularly harsh on-line speech I'd seen from an avowed Buddhist, which involved a denigration of Confucian ideals mixed in with rudeness directed towards individual  members of perceived dominant classes.  In another case I saw though, an attack on a person in relatively dire straits was met with hostility and a complete lack of empathy.

Such people have every right to be impotent and ineffective, and perfect entitlement to be rude and even express hostility towards members of dominant classes. Such people have a right to ignore what others - such as me - would point out is an ethical oblgation here.

But being having a right to do something does not make it wise to do it, and does not demonstrate any kind of skill in dealing with people.  Or as John Lennon put it, "If you go carrying pictures of Chairman Mao/ you ain't gonna make it with anyone anyhow."  Or, as the scriptwriter for Ip Man would put it,  activists who do not understand and practice the principle of treating others as they would themselves abuse the notions of activism and liberation, and  turn those notions into violence and oppression of others. Such folks desperately need to  learn the true meaning and practice  of  功夫 and 仁, and will marginalize themselves.

People like me don't need to do anything if people like them are attacking me - they are attacking only themselves. 

Tuesday, March 25, 2014

Once upon a time I was going to write a book called "Why the revolution hasn't come"

It's name was taken from the title of a show on WBAI a long time ago, hosted early Saturday mornings by a guy named Simon Loekle.   The show morphed into "As I Please," which was very literature-centric.

Ah that was then.

I knew why the revolution hadn't come: the revolution hadn't come because the revolution was a manifestation, a projection of what we thought we were lacking in ourselves.  What I didn't see is why the revolution hadn't come was what I was not seeing and living from in my own life; or to put it another way, we included me.  And I certainly couldn't put in motion anything like a revolution because it wasn't operative in my own life. The revolution happens when the Wheel turns.  If you are personally stuck no wheel is turning.

Emma Goldman might not have said, "If I can't dance, it's not my revolution!" Apparently she did say,  "I want freedom, the right to self-expression, everybody's right to beautiful, radiant things."  But it's not clear that her revolution ever really came.

Somehow, somewhere along the way I lived a life and met some remarkable people, and somehow somewhere along the way I actually did participate in a revolution, and you may have benefited from my participation in that revolution.

Some folks are still stuck.  Some folks may not know what Mazu was talking about, and think that cultivation is unnecessary.  Some folks may be too concerned with polishing a tile or not polishing a tile.  It's possible to get stuck in the notion that you're complete as you are without X, because it seems so good, right, on the side of the angels.   But of course having that expression is still attachment.  And what I wrote is still attachment.  Take the I out, or replace it with you or some other noun; play Mad-Libs with it, and it's still 90º off target.

I don't know about anyone else (though I have conjectures), but as for me, the encounter with my own suffering, and the idea that this suffering could be everyone's (see last paragraph) was useful for me to get beyond that. And beyond that is something wonderful.  

There is a heck of a lot of suffering out there.  Some people are in a particularly difficult place; they feel (often with justification) that they have been marginalized, and feel impotent to act with those who are seen as marginalizers.   

The revolution comes when the First Noble Truth is begun to be apprehended.  

Friday, March 21, 2014

Alliance, from a European-Descended Male Buddhist Perspective...

First, I'd put other qualifiers in if I could...but I can't, because I don't think I can abide those other qualifiers frankly, whatever they are.  I really can't.  And that's a subject for a whole other post dealing with leftist moral panics. And I'll use the term "European-descended" here because I think it's  a) more accurate, and b) is not based on outward appearances leading to a dualism.  I haven't even started writing this and I'm digressing.  I'm like that.

In the course of recent social media discussions on gender and ethnicity,  and what seems to be to me to be characteristic of what has been called a moral panic,  I came across this article by Rachel Safeek, which I found rather helpful to engage in a conversation.  I am grateful to her for a reasoned view of the situation.  I have stated earlier that I am ready, willing and able to ally with those who are ready to empower themselves, and will offer help if needed based on what I've learned.  I have also said to her that I would have more comments, so here goes.

Rachel writes:

When members of minority/oppressed groups call out allies for being insensitive, overshadowing minority groups, or overlooking certain things because of their privilege, allies can oftentimes become offended and get defensive...

It happens - it has happened in my case - that despite my background, and my immersion into Asian society and culture (maybe more than some of my critics; I can point out sexism in the structure of  East Asian languages some of them can't read, and I've probably lived in Asia longer than they have ), and other things (see my reservations about other qualifiers), that I've been reduced to a category.  In fact, I was reduced to a category into which I can't rightly put myself, in fact.

Sorry, but that is offensive.   

I note with understanding that of course I have been the recipient of privilege.  But I also note that I have been marginalized, as have people in my family.

Rachel tweeted:

I agree with the profound importance of listening.  Listening is hard work. Let me repeat that: Listening is hard work.  Whether you read what someone is saying or listen to what someone is speaking you should listen in the same sense that you might "listen" to fine incense.  It's the only way peace and harmony can be approached. I'm being serious as a heart attack here.

Now let me say something else: Nobody, but nobody, is exempt from listening.

If you, as  a relatively privileged group are not listening, of course you will offend the less privileged group, hurt them, hurt yourself, propagate division, give fodder to rightists who want to continue the game and thus be extremely counterproductive.   But if you as a rightly perceived less privileged group are not listening to someone you believe is from a more privileged group, and you respond with a mapping of that person to the "Other," you're no better than those to whom you're trying to ... to what? To get them to convince you to join them in a fight for equality? OK, let's say that. just might be that your supposition is wrong.  There are so, so many variables that might demolish one's preconceptions about things.

I was aghast at some of the things I was reading on Twitter recently; a complete ignorance of how, for example,  at least one of the (IIRC)  #notyourasiansidekick tweets might be seen by Asians who were adopted or have step-parentage of European-descended folks.   This is not theoretical; being in my position in society I know some of them well.  That was disgusting, and there's no sugar coating or justifying it.  They are part of the oppressed too.

I was also aghast at how some of the situations I've dealt with first hand were dismissed as irrelevant, which I've had to respond to facts on the ground first hand,  were minimized; these were situations involving my wife and son and mother in - law.  I don't need to be given a primer or lecture on how "insensitive" I am to certain groups frankly, when I have fought for them (with at least one success)  against the strongest political force on earth, and they're doing... what, "hashtag activism?"

On the other hand, there are ethnic groups, for whom I have not had nearly enough interaction and sensitivity...until recently.  But with regard to that, let me put it this way: I think some of those hashtag activists would have a real epiphany  practicing a sparring-centered martial art with an African American or Latino.  I have, and when I did I realized how profoundly deep my own inclinations to  racism are, and how profoundly important it is to overcome it, and how grateful I was to have a space where I could practice overcoming it.

I have spoken before as well that I have been "in-between" in some way or another, excluded some way or another, all my life.   Yeah, I've been privileged,  but marginalization is ubiquitous.  Reification of people who are perceived as privileged to ethnic classes categories, and using denigrating language to describe such people is harmful; it's harmful to all, and it's harmful to overcoming oppression.   If someone wants to overcome oppression I can help, but if someone's engaging in (especially unwarranted)  personal attacks they're not achieving their objective.  To put it politely, they're wasting their lives.  We should be working towards overcome oppression, rather than reifying others.

Like I said, I will gladly ally myself with anyone willing to consider and study themselves, to cultivate themselves to develop the power and skill to help themselves and others. And I will help if asked, and I won't provide help if not asked.  If one wants to ignore people because of perception, or disconfirm or mystify people because of their perception as being in a category, they are hurting us all, and (preview of future post) engaging in a leftist moral panic about it only plays into the hands of the real problem.   It is foolish and disempowering to think that listening is a one way street.  It sure as hell is not.

Wednesday, March 19, 2014

The 道 of patriarchy, whiteness and privilege

Warning: This post may contain ideas that are not what people want to read.  I apologize in advance,  and am willing to revise my views, but not out of coercion.  I'm nobody's guilt-ridden white liberal. 

I, like many people of European descent, come from a background of privilege, compared to people of color, and African Americans especially, though it certainly does not seem like it on a day to day basis.   

But compared to any other number of groups I'm in and depending on the time and place, I'm not privileged at all (e.g., being an American in a foreign country).    And because I am married to a woman of Asian descent, well I'm in an interesting place.  Sometimes in the in-between place nobody will have you.   I have heard remarks from European-descended people that were as rude as things I've read from those of Asian descent.  I have seen and been collaterally involved with racial profiling, but there are those who would deny me a voice, even when it's my immediate family involved.  That, by the way will not happen, whatever your politics, class, identity group or whatever. 
Call it a vestige of patriarchy if you will, but the instinct to protect one's family is primal.   And if you minimize overlook, or are in any way involved in anything that hurts my family, whether it's some random fool on a social network on the United States government,  I will speak and act appropriately. 

But there is privilege, and it really can't be denied. Being born at a particular time, working in a particular field, and being reasonably successful at that has improved my lot financially.  I have been involved in technologies that changed the world.   But privilege is distributed like wealth, and put in those ways (and much of wealth is privilege).

Sometimes in the in-between place nobody will have you.  My parents grew up poor in the Great Depression, and I was raised as though we were poor, even though we were not.   Both my parents, despite being descended from Europeans, were discriminated against by groups with self-perceived higher social standing, and by "higher social standing" I mean the class of folks that only years before had its members perish in the Triangle Shirtwaist Factory fire.

My parents would have made excellent Reagan Democrats, except for the fact that  they were too right-wing to have ever been Democrats in the  first place.

My parents' privilege had to do with a confluence of things, not the least of which was America's opportunism in World War II,  civil rights and Communist revolutions, etc. etc.   They worked hard and suffered and would never have used the term "privileged" to describe themselves.

Much of my life has been a response to all of this, especially as I, a middle child, an ethnic minority white person in an all-white school,  has been in-between for pretty much my whole life.  And yes, yes, yes, I've seen some of the horrors of class and divisiveness and marginalization, things I can't talk about here, but suffice it to say I've seen the effects of marginalization of people of color, sexual minorities,  and known people who were affected, and have been on a first-name basis with a few of them.  And, as for me, I have not always been privileged with wealth myself;   I have been in my own financial state rather precarious for a while.  I was unemployed for the better part of a year while in graduate school with bills piling up and no health insurance.

Anybody who tries to deny, marginalize mystify or disconfirm my experience does the same, in part to their own experience, and holds themselves down as a result.  

I also, from my life's experience am firmly committed to acknowledging that yes, there is privilege or lack of it due to ethnic background, and this privilege should be subverted and deconstructed, but in a way that, like good 功夫, moves with the forces of things, not to reinforce power structures that exist, but to erode them.  ("Be like water my friend.")  And yes, to do that one needs a certain amount of power one's self - it's not for nothing that the 功 in 功夫 contains the character 力, which means "power," "strength," "proficiency," and "ability."

I wish for all to develop 功夫, without regard to status, gender,  class, rank, or any other category.   But I cannot - nobody can - help all to develop 功夫 without developing it myself, without cultivating 気 and hence 力 myself.  Nobody can help others if one is powerless, and nobody who is trying to cultivate such in the service of all beings has anything for which to apologize.

So here's a few points on the 道 of patriarchy, whiteness and privilege:

  • Privilege exists, especially the privilege of being descended from Europeans, at least in the current era.   Those who have it have a moral obligation to do what they can to help others, and to change the system to help others, if they give a damn about helping all beings transcend suffering.  And that includes the erosion of privilege so that more people can help other people.
  • Nearly everyone is marginalized somehow.  Some people who you might put into class ethno-demographic or other boxes might have suffered  tremendously, and you just might know about from superficial interactions. And as a result one should strive to treat all without regard to rank but as you would be treated, you who are like a prince that was denied his kingdom, if I'm referencing Blaise Pascal correctly.
  • Patriarchy exists, and it exists in a Confucian form amongst Asian cultures that Europeans might not recognize as such.  
  • Privilege is truly is like a 太极 - everyone has some in some in some areas and contexts, and even the most privileged can and are marginalized from time to time.  Nobody consciously created that, but despite that structure we're obligated to help others.
Much of this is impermanent, to say the least:  For much of recorded history Europeans were highly marginalized.   But this is the way things are now.

If you think you are marginalized, disempowered, and unprivileged, you'd do well to consider and study yourself, to cultivate yourself to develop the power and skill to help yourself and others.   I will gladly ally myself with anyone committed to that, but alliance is a two way street; it's not capitulation, and I can't compromise what in my conscience is the best way I'm learning to help others.   And this isn't theoretical.  It's the way things get done.

Saturday, March 08, 2014

座禅 hiatus...

I have had to try to move my practice to other areas of my life, as "sitting zen" has been a problem for me of late, since it was extremely painful to set in any of the positions for a long time.  Yes, including a chair.

I have now had surgery to repair a torn meniscus.  It is amazing that this is a relatively straightforward operation these days (costing about as much as a first class intercontinental air fare, in case you're interested).  Hopefully within a few weeks I'll be right as rain.

If you have such  an operation  it gives that whole merit thing a whole new perspective.  Look, if you can sit, great.  If you can penetrate through the Great Matter, great.  But don't pretend that any merit you'd gain this way is better than those for whom such effort is a real tribulation because of physical limitations or economic limitations or family commitments.  It just isn't.

There is a Great Matter to be penetrated, there is a world hurting  to be in the midst of a practice of deep love and compassion, but please don't pretend your practice is better than any greedy person's shiny new toys bought with alienated labor, because you're just making that practice into a shiny new toy.

Wednesday, February 05, 2014

Rape Culture and Right Conduct, Continued...

Now, recently an "open letter from Dylan Farrow" appeared in the NY Times.  It was accompanied by an op-ed from Nicholas Kristof, whom I quote thusly:

Look, none of us can be certain what happened. The standard to send someone to prison is guilt beyond a reasonable doubt, but shouldn’t the standard to honor someone be that they are unimpeachably, well, honorable?
Yet the Golden Globes sided with Allen, in effect accusing Dylan either of lying or of not mattering. That’s the message that celebrities in film, music and sports too often send to abuse victims.
“I know it’s ‘he said, she said,’ ” Dylan told me. “But, to me, it’s black and white, because I was there.”
I asked her why she’s speaking out now. She said she wants to set the record straight and give courage to victims: “I was thinking, if I don’t speak out, I’ll regret it on my death bed.”
These are extremely tough issues, and certainty isn’t available. But hundreds of thousands of boys and girls are abused each year, and they deserve support and sensitivity. When evidence is ambiguous, do we really need to leap to our feet and lionize an alleged molester?

Just how far do we wish to take this argument?  

So far much of the comment around the 'net that I've heard is about "if you question Dylan's story you're for rape culture."   I myself see the situation differently: if you don't put things in the right perspective about issues like this you might be enabling rape culture because you might be trivializing  justice itself.

But let's go back to Kristof's question: When there are allegations just how do you treat a person?  

We have, shortly after Kristof's op-ed appeared, there was an article in the Daily Beast from a guy who might be considered a friend of Woody Allen, who brings up a lot of relevant things (and some irrelevant things) related to these allegations that didn't make it into Kristof's column.  I quote thusly:

A brief but chilling synopsis of the accusation is as follows: On August 4, 1992, almost four months after the revelation about Woody and Soon-Yi’s relationship understandably ignited a firestorm within the Farrow household, Woody was visiting Frog Hollow, the Farrow country home in Bridgewater, Connecticut, where Mia and several of her kids were staying. During an unsupervised moment, Woody allegedly took Dylan into the attic and, shall we say, “touched her inappropriately.” Later in the day, it was alleged that the child was wearing her sundress, but that her underpants were missing. The following day, Mia’s daughter allegedly told her mother what had happened, and Mia put the child’s recounting of the story on videotape as evidence...

Let’s back up a bit: Mia’s allegations of molestation automatically triggered a criminal investigation by the Connecticut State Police, who brought in an investigative team from the Yale-New Haven Hospital, whose six-month long inquiry (which included medical examinations) concluded that Dylan had not been molested. I’ve since read a recurring canard that Woody “chose” the investigative team. Yet nobody has suggested how or why Mia’s team would ever outsource the investigation to a team “chosen” by Woody. Others have said that the investigators talked to psychiatrists “on Allen’s payroll” before letting him off the hook. The only way I can explain this is that the investigators, naturally, would have spoken with Woody’s shrinks before giving him a clean bill of health. So technically, yeah, Woody’s shrinks would have been paid a lot of money by Woody over the years. (Let’s even call it an annuity.) The same would be true of his dentist, his eye doctor, and his internist. 
As for the evidentiary videotape of young Dylan’s claims, it’s been noted that there were several starts and stops in the recording, essentially creating in-camera “edits” to the young girl’s commentary. This raises questions as to what was happening when the tape wasn’t running. Was Mia “coaching” her daughter off-camera, as suggested by the investigators? Mia says no—she merely turned the camera on whenever Dylan starting talking about what Daddy did. Maybe we should take Mia at her word on this. Since I wasn’t there, I think it’s good policy not to presume what took place. 
The videotape and the medical exams weren’t the only problems Mia faced in bringing abuse charges against her former lover. There were problems with inconsistencies in her daughter’s off-camera narrative as well. A New York Times article dated March 26, 1993, quotes from Mia’s own testimony, during which she recalled taking the child to a doctor on the same day as the alleged incident. Farrow recalled, “I think (Dylan) said (Allen) touched her, but when asked where, she just looked around and went like this,” at which point Mia patted her shoulders. Farrow recalls she took Dylan to another doctor, four days later. On the stand, Allen’s attorney asked Mia about the second doctor’s findings: “There was no evidence of injury to the anal or vaginal area, is that correct?” Farrow answered, “Yes.”
I won't go into the more irrelevant details of Robert B. Weide's piece I've quoted; but I think this information above is relevant to the question Mr. Kristof asks.  Let's slightly reframe Kristof's question: When there are allegations as well as exculpatory evidence  just how do you treat a person?  

Mr. Kristof apparently gave a forum to someone who might have been coached to the point where to this day she truly believes events took place that didn't happen.   (And no that doesn't make her a liar; it merely makes her possibly mistaken*.)   Mr. Kristof did not go into any detail about the exculpatory evidence that exists, and pointed out that he is not an impartial observer.   Mr. Kristof's behavior in some ways is more clear-cut in terms of its professional implications than the question Kristof asked, as it goes to journalistic  ethics, though it is an opinion piece.   Should Mr. Kristof give back his awards?   Frankly I think he should do that for his pro-sweatshop writing.  The fact that the context of events like the McMartin preschool affair are left out to me is damning though.  

It has been considered ethical in our society where there are allegations and exculpatory evidence that we don't treat a person as though they committed a crime.  So most readers of this blog would agree that Edward Snowden not be charged with a crime.  Edward Snowden of course is a far more attractive figure than Woody Allen, and I for one am not all that enamored with Hollywood awards.  

To answer Mr. Kristof's question though, if someone loses a civil case, in which allegations of criminal acts aren't developed into findings of fact, it seems morally questionable to sanction such a person in their career.   Right conduct would be to demonstrate graciousness towards them.   I wouldn't necessarily give such a person an award though, especially one who has not really had an impact outside of New York and Hollywood for decades.

Everyone I have quoted here, and myself included, is against the alleged crimes committed.  We differ in how the evidence is viewed and presented.

It does not enable rape culture to point out exculpatory evidence in cases where sexual abuse has been alleged.  Rather, I would submit, to ignore exculpatory evidence would enable rape culture more, as it would minimize those cases where there isn't exculpatory evidence - because it creates an equivalence between the two classes of cases!

So no, I wouldn't have given Mr. Allen an award, and I wouldn't have published Mr. Kristof's piece in the form it was presented, and I'd have doubts about publishing Dylan Farrow's letter without additional context.  It's probably why their public editor pointed to Mr. Weide's piece.

* This to me is one of the most potentially ghastly aspects of what I've seen written about this, and Kristof's writing.   Kristof  - and the other writers I've quoted, though Mr. Weide goes near the point - downplay in large extent the issue of the malleability of a child's mind.  See also here for more context.   The Allen - Farrow case is precisely the type of case in which it is most likely that false allegations might be made.  Kristof ought to have known this, and ought to have considered that there was a real possibility that he was not so much helping Dylan Farrow as enabling what possibly was Mia Farrow's abuse.   And again, it is to me the opposite of rape culture to bring up this point, and enables abuse culture to downplay or minimize or ignore it!

Tuesday, February 04, 2014

Rape Culture and Right Conduct...

I recently had a Twitter exchange with someone who I respect greatly about the whole Dylan Farrow/Woody Allen issue.  I found Woody Allen funny for many years - and still do watching his earlier movies, but that wasn't hardly the motivation  for my comments entreating a larger perspective on the issue.

It was the McMartin preschool affair that did that.

In the 1980s and 1990s, crazy things happened in the American justice system, besides the Woody Allen sexual abuse charges: Eric and Lyle Menendez, the McMartin preschool trials, the Roxanne Pulitizer divorce trial, the William Kennedy Smith rape trial,  etc., etc., leading up to the O.J. Simpson trials and finally, the Bill Clinton affair.

The thing that sticks in my mind is the McMartin preschool trial.  People paid with years of their lives for what we learned from that, and we're fools if we don't put those lessons into practice. 

The McMartin preschool trial was a day care sexual abuse case of the 1980s. Members of the McMartin family, who operated a preschool in California, were charged with numerous acts of sexual abuse of children in their care. Accusations were made in 1983. Arrests and the pretrial investigation ran from 1984 to 1987, and the trial ran from 1987 to 1990. After six years of criminal trials, no convictions were obtained, and all charges were dropped in 1990. When the trial ended in 1990 it had been the longest and most expensive criminal trial in American history.[1] The case was part of day care sex abuse hysteria, a moral panic over alleged Satanic ritual abuse in the 1980s and early 1990s.

Read the whole thing...people had their lives destroyed over false testimony.  IT HAPPENS.  I, for one do not want that to happen to anyone.  More to come...

Saturday, January 25, 2014


I find it really easy to look over what some other folks are doing and say "NO THEY'RE WRONG!!!"

It's really  easy.

I see stuff on the 'net... heck this happens all the time if you read stuff on line... that really misapprehend this 公案  (kōan) or that one.  Sometimes with USDA certified "teachers" of Zen.

I see people get stuff wrong all the time...

Some folks approach on-line information and reporting by writing with facts and questions, like in this piece from Justin.  But does that style of communication help things? Mais ces gens-là sont toujours aussi ignorants que les moutons.  Obviously wrong.   Oozing Dunning-Kruger slip-on-a-bannana-peel wrong. 

(This post is not about Justin's post by the way, just in case the casual reader didn't get that. )  It might be about my reaction to a guy like Teacher X, accused and probably guilty about sexual might also be about my reaction to folks who react one way or another to Teacher X.  It might be about my reaction to the long line of hucksters that populate the "spiritual" space...or it may just be all about me - an exercise in narcissism disguised as compassion.  I hope it's not that...but it might be.

I hope it's about the finding what is the best reaction to finding wrong.  The skill in encountering wrongfulness might not be to ask a question only.   But there certainly are questions.  Among them, is, given that we find wrong,  just what do we want to do about it?   It's really easy to be attached to one's moral superiority and do something that makes us feel good or puffs us up but really doesn't address the idea of going beyond the wrongfulness. 

It's freakin' trivially easy  to find wrong in others.  Can we see it in ourselves? Can we do something about it?  Can we get  better at seeing it in ourselves and doing something about it? 

I myself need to continually keep in mind that when "NO THEY'RE WRONG!!!" goes through my mind that it should be a trigger to take a step back, and observe in a relaxed, calm manner. Then consider what,  if anything to do.  Because I'm really not very good at doing that...and I'm often rather  wrongful and wrong.

Saturday, January 11, 2014

Online harassment and precepts...

And I thought... how could people be this way?  How ignorant or wounded or what could these people be to stalk someone like this?

And then I thought of the situation of  the inability of people to deal with some of the issues affecting the Buddhist community in their on-line presence; some of these incapable people are said to be teachers of Zen, too! 

I would hope that all beings experience relief and transcendence from any wrongful actions towards them, including wrongful speech.

Wednesday, January 08, 2014

"-isms," narratives, and Zen Buddhism

TLDR: Sweeping Zen seems to be more personality driven than teaching and practice driven.  Moreover,  a lot of what's on that blog doesn't even seem to be informed by strong teaching and practice.  One post there by Herb Deer illustrates this, especially compared with what we know from the patriarchs.  I can't justify giving them linkshare, even if a teacher, such as Genjo Marinello might have an article there now and then.

There's been a bit of hubbub lately in the Buddhist blogosphere about the abuse of power sexually with a few zen "teachers," and what this means for "Zen Buddhism" in "the West."  Due to some of this hubbub I've decided to not promote the Sweeping Zen blog, but not for the hubbub that you might think; not for the issues I've alluded to in the past few days, although I think the post today might be identifying more of a root cause of those other posts.

The root cause is that a heck of a lot of people don't seem to be demonstrating in their verbal communication at least what Zen Buddhism is - people who seem to include some signed, sealed, and delivered "authorized" "teachers" of "Zen."  And Sweeping Zen, (a "who's who of Zen") is more personality driven than teaching and practice driven.

Tuesday, January 07, 2014

I've updated the list of blogs I follow...

I realize that a couple of the blogs mentioned I wouldn't recommend to the casual visiter to this site.   I've had specific reservations - rather deep reservations about some of the stuff posted on some of the sites on my list.  I've added a couple too.  In case you didn't know, one of the ancestors of my part of the Rinzai school, Soen Shaku, spent a significant portion of time with Theravadin monks; I definitely feel an affinity to a lot of what they put forth (though not everything in all cases).  Soen Shaku, contrary to narratives of Japanese Zen adepts whose heirs and teachers reached the West, namely  Nyogen Senzaki and Ryobo-an Sokatsu  were scandal-free.

I think it's better to not promote those questionable blogs in my own way.   In two cases especially it appeared that what was being promoted was so at variance with Zen Buddhism as I've apprehended it that it's better not to promote it as a blog I recommend, even if listing it only as "one I follow." Barry Ritholtz is a more reliable Zen guide, even if he never blogs about Zen (and I recommend his writings, even when I disagree with them if you're tasked with managing your retirement).   I will probably have a more in-depth post on it later, but to make a long story short (for now), there's a lot of people that want to "make Zen better,"  and they're not doing sentient beings many favors in doing so.

You know, Buddhist blogosphere, there's a bunch of other precepts besides the sex ones...

Sexual harassment and other misuse of sexuality is unacceptable.

Speaking ill of whole classes of people is unacceptable.

In fact wrongful speech is unacceptable.

Not endeavoring to understand is unacceptable.

Misusing intoxicants is unacceptable.

Taking what's not given is unacceptable.

Mindlessly killing is unacceptable.

I haven't gotten into the good having compassion for all beings, cultivating wisdom and generosity, etc.

There's a lot more to Buddhism, and hence Zen Buddhism, than a) sitting on cushions, and b) going into internet outrages over some "reporting."

Monday, January 06, 2014

Is there a fundamental difference between your teacher and Eido Shimano? And what does that mean for our own conduct?

Beyond, of course whether one should be in a position of authority or not.  At least one of the above should not be, that would be at least the latter should not be.  Of course if your teacher by this point is Eido Shimano, you've got  bigger problems than I can address here; I would suggest an alternative.

That's not my point here, or rather everyone stipulates to the point that these sexual abusers don't belong in a position of authority.

My point is that there may be some people who think that beyond the authority question, there is a fundamental difference between Teacher X (insert your teacher here) and Eido Shimano or Sasaki etc.

Or me. Or you.  If someone's Teacher X says they are fundamentally different from Eido Shimano,  I can't imagine who would have authorized them.  If someone's Teacher X says they are not fundamentally different from Eido Shimano, then what does that say about how we conduct ourselves with regard to the wrongful behavior of Shimano?

Sunday, January 05, 2014

Right Speech, Right Livelihood, and the Exploitation of Zen Sexual Abusers for Profit and Leisure

The problem of leisure
What to do for pleasure
Ideal love a new purchase
A market of the senses
Dream of the perfect life
Economic circumstances
The body is good business
Sell out, maintain the interest
Remember Lot's wife
Renounce all sin and vice
Dream of the perfect life
This heaven gives me migraine
The problem of leisure
What to do for pleasure

Coercion of the senses
We are not so gullible
Our great expectations
A future for the good
Fornication makes you happy
No escape from society
Natural is not in it
Your relations are of power
We all have good intentions
But all with strings attached

Repackaged sex keeps your interest
Repackaged sex keeps your interest
Repackaged sex keeps your interest
Repackaged sex keeps your interest
Repackaged sex keeps your interest
Repackaged sex keeps your interest

The problem of leisure
What to do for pleasure
Ideal love a new purchase
A market of the senses
Dream of the perfect life
Economic circumstances
The body is good business
Sell out maintain the interest
Remember Lot's wife
Renounce all sin and vice
Dream of the perfect life
This heaven gives me migraine
This heaven gives me migraine
This heaven gives me migraine
                          - Gang of Four

I had an interesting exchange yesterday  regarding Sweeping Zen and whatever Adam's latest scandal du jour.  They've become Adam's scandals as much as Sasaki's or Shimano's scandals by now, because of his association with his propensity to propagate these stories.  

To what end?