Sunday, June 18, 2017

What *do* other Buddhists think of Falun Da Fa? And is it harming the reputation of predominantly white Buddhist Communities?



You don't have to look very far on my blog to know that I have been highly critical of the Portland Buddhist Peace Fellowship in recent years because of their unfortunate embrace of Falun Da Fa, aka Falun Gong at the Portland Buddhist Festival.

I'm not going to rehash all the reasons that I feel Falun Da Fa has no place at a meeting of Buddhists - or rather, they have as much a right to a place at a meeting of Buddhists as Evangelicals, Taoists, Muslims, and maybe Sam Harris. 

Falun Gong simply does not represent any kind of Buddhism within established traditions.  While it claims to be of "the Buddha School," it as as "Buddhist" as Frederick Lenz's "American Buddhism."

So I've said this for several years now.   Groups like the Buddhist Peace Fellowship, and other white liberal groups have tended to be reflexively anti-China.  China is a far from perfect country,  and has done things that I cannot condone, but the white liberal narrative of Buddhist politics and China is ridiculously over-simplified, and I cannot condone that either. 

But I'm curious as to how other Buddhist groups think about the presence of Falun Da Fa at these meetings - not simply Western-based sanghas, but also Asian Sanghas.   We in the Portland area have an abundance of temples nearby; - and we have temples in Vancouver WA as well.  There's also on-line Buddhists, representing Asian viewpoints as well as yes, white convert Buddhists.  I should also point out something about the Portland Buddhist Festival: It seems to have gotten whiter over the years.


I intend to ask members of the local Buddhist communities about Falun Da Fa. So, if you happen to be one of the people or temples I ask about this, I would deeply appreciate a response; but I would also deeply appreciate a thoughtful response. My question will be: How do you feel about Falun Da Fa represented as Buddhist given what is written in general in the Zhuan Falun, and especially the chapter on Falun Da Fa and Buddhism?

I'll publish whatever I wind up with. Hopefully together - including the Buddhist Peace Fellowship - we can come to some kind of closure as to what to do about Falun Da Fa in our Buddhist communities.

Thursday, June 08, 2017

Why the Heart Sutra?

Christians have, at times, touted the Lord's Prayer as the "perfect" prayer; it contains evidently all the stuff that monotheists want in a prayer.

The Heart Sutra, in my view, is substantially more profound than the Lord's Prayer, and, at the same time, is not a prayer.  It's more-or-less a sutra.

"Sutra" as Wikipedia helpfully explains, is a Sanskrit word that means string or thread; yes, it is equivalent to the English word "suture," which is what surgeons put in you when they stitch you up after surgery.  Yeah, humanity is that close that a sring or thread in Sanskrit is a string or thread for surgery in English.   Did I mention that the words "Zen" and "thank" also have a common origin?

The Lord's Prayer is a prayer directed to the Christian deity written in the second person. The Heart Sutra on the other hand, is said to be the words of the Buddha to his disciple Sariputra; thus, it is not meant to be addressed to anyone,  rather, it is the quote of the Buddha taken as a statement of fact.

The main point of the short sutra - with is the main point of the "wisdom" sutras in general - is that experiential phenomena - our apprehensions of the five "aggregates" of  form, feeling, volition, conciousness have no inherent essence; thus all is but a temporary co-existence of these aggregates.

This statement of fact by the Buddha includes that when the Bodhisattva of Compassion deeply saw the reality of the emptiness of the five aggregates that they obtained complete awakening. 

How can this be, or why is this so?

Sunday, April 16, 2017

The Heart Sutra

The Heart Sutra is a fundamental text of Mahayana Buddhism.   As most of my readers who have read my blog are Buddhist, they know about the Heart Sutra.  But I have never written much on it myself.  So I think I'll write a few blog posts on it, as I have the Lotus Sutra and the Lankavatara Sutra.   The Heart Sutra posts should be shorter though.

If you're Buddhist and are reading these posts, I hope my thoughts on the Heart Sutra will be of use to you.  If you're not Buddhist and are reading these posts,  I hope you will come to appreciate what the Heart Sutra captures.

The Heart Sutra,  is the "heart" of the "Perfection of Wisdom in 8000 Lines" or "Perfection of Wisdom" Sutra.  One version is here: http://huntingtonarchive.org/resources/downloads/sutras/02Prajnaparamita/Astasahasrika.pdf.

I hope in coming days to delve into Heart Sutra in depth and its import. 

Saturday, March 25, 2017

Identity Politics and Zen Buddhism

I'm using almost the exact same title of this post as one by Brad Warner, because a) it's roughly about the same topic, b) there isn't one single viewpoint on this, as you might expect, and c) Ven. Warner has of late posted a couple of rather strange things  (e.g., reposting this bit of creationist claptrap), that, in my view,  merit a response.  Regarding the creationist stuff, see my response to Ven. Warner on the comments section there.  This post, and Ven. Warner's post on identity politics,  should be read in light of the comments on Brad Warner's posting of a video of Jordan Peterson, who, with flimsy arguments, denies the existence of trans and intersex people in his refusal not to use non-traditional  3rd person singular pronouns.

I have written quite a bit on this site about identity politics before, and privilege.   Whatever I've written in the past few years, I generally still affirm as my views, although I freely admit that those posts probably adheres to Mumon's rule: In 20 years, posts about race, gender, sexuality, privilege and class will likely be cringe-worthy demonstrating some kind of form of disrespect. 

I've also written quite a few posts on this site indicating that I agree with Ven. Warner on a number of issues, and I do, and continue to do so, but here a critical response is merited. 

Ven Warner writes:

But what is identity anyhow? Lately a certain faction has emerged who believe that society has an obligation to accept and affirm whatever identity an individual has chosen for him / her / them / zem / em / hum / pehm / per / thon / ver / xem / yo / hir / mer / zhim-self (ref: https://en.wikipedia.org/wiki/Third-person_pronoun). But is that how identity actually works? 
For example, is Brad Warner an Enlightened Zen Master? Or is he a transphobic piece of shit who never should have been given a set of Buddhist robes? Or is he the bassist for Zero Defex (his preferred definition)? Is he white as most people assume? Or is he of mixed race, which he knows to be true given his family history? Is he an angry rebellious punk, like in his books? Or is he kind of a goofball, as he often comes across when you see him in person?


My first response is that while written language has evolved to where gender is expressed pretty much universally, it isn't uniformly so with spoken forms of the language; e.g., in Chinese, "He" is rendered  "他"  and "she" is rendered "她," and both are pronounced, in Pinyin encoding, "Tā."  For this reason native Chinese speakers speaking English often mix up "she" and "he." (The hànzì BTW, are a little sexist there, as happens in several hànzì/kanji but I digress.)  Chinese speakers mean no disrespect when they do this; they have to consciously remember to assign the right word to the right gender.  However, it's one thing to make a language error of this kind; it's another thing to be in-your-face about not calling someone as they wish to be called, because you fundamentally deny who they are as people "in the relative sense," in their flesh-and-blood quotidian existences.  I'll come back to that point.

Ven. Warner also writes:

What I think I am is often at odds with what other people think I am. Who is right? Is it useful to try to make everyone I encounter agree with the identity I have chosen for myself? Should there be a law requiring them to see me the way I see me? Or is that just a lot of wasted effort?

Ven. Warner, despite being Sōtō and all that, ought to be familiar with Bodhidharma's famous reply to Emperor Wu when he asked Bodhidharma who he was:  不識  - No knowing, often rendered in English as "I don't know."  Of course he's familiar with what Suzuki-roshi said: When you become you Zen becomes Zen.

Both Bodhidharma's and Suzuki-roshi's responses to "Who are you?" in effect point to the Absolute - Emptiness, as a response to the question, as to "keep the question" "Who are you?" is to affirm and express in a certain sense the Absolute or Emptiness.

But...I agree with these folks more or less.  It is a cop-out, a shirking of responsibility to appeal to the Absolute when there are things that need a response in the Relative world.  It is "banging the law" when one cannot bang the facts.   

I could cite a number of other kōans in this regard, which Ven. Warner must surely be aware.

But let me get to the point,  in particular regarding people who are in-your-face not calling someone as they see themselves, because you fundamentally deny who they are as people "in the relative sense," in their flesh-and-blood quotidian existences.  Ven Warner also writes:

Whenever I was unsuccessful at convincing someone else to see me as I saw myself I felt a terrible need to fix the situation. This often proved impossible and so I was left wondering if maybe I really was whatever they said I was, and if I was, in fact, wrong about myself. For me, the first step toward a more Buddhist sort of understanding of identity was seeing how much of a waste of effort it was to try to convince others to see me the way I saw myself. 

What Ven. Warner is doing is implying the appeal to the Absolute I mentioned earlier, as though the answer to the question  "How do I refer to Brad Warner's gender identity colloquially?" is 不識.  That's bullshit in the Relative sense.

We are being polite when we address people by the conventions of polite language. We are impolite when we refer to someone with profanities instead of by their names.   Ven. Warner or I may like some things a certain pundit might say, but if that pundit uses language to deny the existence of or otherwise denigrate an entire class of people then we fall short in not responding to such denigration,  and we fall even further short if our response is 不識.  

This is not to say that those who engage in identity politics don't make this same error; as noted on this blog, the folks at the Portland Buddhist festival have made the same error with respect to Falun Da Fa.   It's something we as Buddhists have to constantly be aware of: Are we shirking some view or responsibility by conflating Absolute and Relative? 

Sunday, January 08, 2017

The Karma of Spiritual Hucksterism



Sedona has no major churches, no relics, no established holy sites. But what it does have are “vortexes” – a series of unmarked points around Sedona’s various cliffs that locals and visitors alike imbue with new-age significance. 
Where that significance comes from – like the actual number of vortexes in Sedona, which varies from guide to guide – is subject to debate. Locals cite legends about the area’s sanctity to local Native American tribes. However, Sedona didn’t become America’s new age capital until the 1980s, when a US psychic named Page Bryant identified the vortexes after a vision. These vortexes were places where spiritual energy was at its highest point, where you could tap into the frequencies of the universe, where you could, by closing your eyes, start to change your life. Spiritual seekers across the country listened. In 1987, Sedona was host to one of the largest branches of the Harmonic Convergence – a new age synchronised meditation – when 5,000 pilgrims came to get in touch with the universe at the Bell Rock butte, believed by many to be a vortex. 
Now, among the juniper trees, you can find strip-malls full of crystal shops, aura-reading stations and psychics. At ChocolaTree Organic Eatery, shiva lingams – statues normally associated with Hindu temples – stand against the walls; next door, a UFO-themed diner called ET Encounter (formerly the Red Planet) serves Roswell-themed burgers and old Star Trek episodes play on the TV. Every other office along the state route running through town offers a “spiritual tour” of the vortexes. The national forests are full of small cairns people have left as spiritual offerings. These are regularly removed by forest service rangers in order to preserve the site’s ecological integrity. 
Near the centre of town, the McLean Meditation Institute avoids the language of what owner Sarah McLean calls the “woos” – those locals who take their magic and their crystals a bit too seriously – by offering mindfulness and meditation classes that, though influenced by eastern traditions, are geared toward the spiritual and the just-plain-stressed alike.


Now I always get intrigued by stuff like a "McLean Meditation Institute," as I've been doing the practice for about 25 years or so myself.   Mindfulness is a pretty marketable thing these days; it's bigger than Jazzercize was in the 1980s.  So if you haven't already clicked on over to there, let's see just who Sarah McLean is and what's with this "Institute." Her bio page states:



Sarah McLean is a contemporary meditation and mindfulness teacher who has been inspiring people to meditate for over 20 years. With kindness and humor, Sarah shares her secrets to creating a successful meditation practice and how the it can lead to increased self-compassion, clear communication, and a more peaceful life.

Sarah first learned about meditation while training in the U.S. Army as a Behavioral Specialist to help soldiers address Post-Traumatic Stress Disorder. After the Army and college, Sarah took a nine-month mountain bike journey from Europe to Asia seeking secrets to peace and fulfillment. When she returned, she began her daily meditation practice and studied mind/body health with Dr. Deepak Chopra. She worked with him as the Program Director for the Chopra Center for Wellbeing in California.

After eight years, Sarah took a sabbatical to seek the origins of meditation. She lived in a traditional ashram in South India for six months, and was a two-year resident at a remote Zen Buddhist monastery for two years. In 2001, she settled in Sedona, Arizona and founded the McLean Meditation Institute, a center which offers meditation and mindfulness classes, weekend meditation retreats, and a 200-hour teacher training program.  The Meditation Teacher Academy® is a licensed, post-secondary educational facility that trains meditation and mindfulness teachers worldwide.

Sarah is a popular facilitator at retreats for the Chopra Center, Esalen Institute, and many world-class destinations. She has been interviewed on national television, featured in a variety of award-winning movies, and her work has been touted in the New York Times, Chicago Tribune, Washington Post, and Los Angeles Times. Her best-seller, Soul-Centered: Transform Your Life in 8 Weeks with Meditation (Hay House), has inspired study groups worldwide. Her upcoming book, The Power of Attention: Awaken to Love and it’s Unlimited Potential with Meditation  (Hay House) is due out in February 2017.


So evidently Ms. McLean was a "Behavioral Specialist" in the Army, did a nine month bicycle  trip  in order to be "seeking secrets to peace and fulfillment," became "Program Director" for Deepak Chopra, and then did a two year residence at "a remote Zen Buddhist monastery." So many questions...at random:

  • Where is that "remote Zen Buddhist monastery?"  Presumably she must have taken vows, if indeed she attended said monastery. 

  • Why would there be "secrets" to peace and fulfillment?  A secret is something hidden from other people; but secrets in order to be secrets must have been hidden by someone.
  • What's the connection to Deepak Chopra, a wellspring of woo?


It's that last bit that intrigues me.   Chopra's wooishness and spiritual huckestering is well known, and has been well criticized, and deservedly so, over the years.  (Just look at his website!)  As a guy that's done Zen for about 25 years, Chopra's schtick bears as much similarity to my practice as "Professional wrestling" bears similarity to Greco-Roman wrestling.  That is to say, Deepak Chopra is woefully unqualified in the area of expounding on "spirituality" - which I'll take as a "way to live."

What about Sarah McLean?  Well, let's go back to the McLean Meditation Institute site.  I'm immediately put off by the corporate (stock?) photography.  I realize that's an esthetic criticism, but I would submit,  like 茶道,書道, 武士道, 生花 there is probably ウェブ道 - the Way of the Web.  Moreover, the imagery is conveying information: this looks like a white woman thing and the meditation thing looks dodgy.  It's fine that there's practices centered around women of course,  but I suspect it's more exploitive of women then benefitting them.   As for meditation the images do not seem to be practicing it in a way that we Zen folks can relate to, to put it mildly.  The models look fairly blissfully asleep.  That's not what we do.

Moreover,  there is the implicit quid pro quo of having "more peace" and "less stress" as a result of a meditation practice.  And there's the "guided meditations."   Now I know that a couple of Zen folks of reasonable repute (and ill repute) have done "guided meditations,"  but I remonstrate. The whole problem with these two things combined together is that if you're actually ever going to transcend the sufferings of conflict and "stress" you will have to clear your own path, and walk your own path, not some that hinted by some teacher.  A BIG part of Zen practice - and Zen practice, if practiced deeply enough is every damn thing you do - a BIG part of Zen practice is understanding and acting both in the understanding of Mind or Buddha Nature and having to urgently deal with diarrhea (or equivalent) at the same time.  A guided meditation won't do that for you.

Another issue with their "meditations" is the more peace and less stress pitch itself.   While with kōan practice the "point" is eventually to be able to convey an understanding of the relationship between the Absolute and Relative related to the  kōan,  you can't do that unless you're deeply focused on the kōan  itself and only the kōan, without any "gaining idea" as the Sōtō folks say.  You have to deal with the stress and lack of peace yourself.

I have many more things to say about this organization. (E.g., they seem to have swiped Deepak Chopra's swiping of Transcendental Meditation.)   But the main thing I would conclude is that they are probably doing damage to people by making them dependent on either their organization or teaching ineffective techniques and purposes or both.   I bet they are doing well though sucking the teat of the Corporate Mindfulness craze, and that's bad in the short term. 

But, here's what I'd like you to takeaway from all this: You don't need them.  You can do this yourself.  Thich Nhat Hanh's "The Miracle of Mindfulness" is a good start.  Save yourself time and money.  And if you get serious, seek out someone with longstanding credentials in a longstanding organization, which probably does, yes, mean you have to find an explicitly religious group.