“Fixed” as in: permanent / unmoving / unchanging;
“Fixed” as in: repaired, made whole.
On this theme I present this timely and provocative conversation between Viveka and Paramananda. So much of what Viveka says (and not just in this podcast!) resonates with my experience, in particular:
Just because we’re physically together doesn’t mean we’re vibing together… Just recognizing that when we’re physically together doesn’t mean that all bodies are able to be there in the same way has been a huge teaching for me.
How can we actually co-create a space that everyone is genuinely able to be welcome with others, to be welcoming others? …There’s something about the beautifulness of our differentiation where we can actually welcome each other fully.
Their conversation takes as its springboard this poem by James Baldwin, which Paramananda recites beautifully (and from memory!) at 4:40:
For Nothing Is Fixed
by James Baldwin
For nothing is fixed,
forever, forever, forever,
it is not fixed;
the earth is always shifting,
the light is always changing,
the sea does not cease to grind down rock.
Generations do not cease to be born,
and we are responsible to them
because we are the only witnesses they have.
The sea rises, the light fails,
lovers cling to each other,
and children cling to us.
The moment we cease to hold each other,
the moment we break faith with one another,
the sea engulfs us and the light goes out.
Here’s another excerpt of a poem, which I heard for the first time this afternoon. Apparently it is stenciled on the streets of Salem, Massachussetts in such a way that it is only visible when it rains, and I wish I could find the poem in its entirety:
All around the globe, Right Now, people are busy filling in the cracks of our world with gold, and I’m deeply inspired.
The world today is very different from that in which Buddhism originated and flourished… The challenge Buddhists face today is to find ways of communicating and practising the Dharma that are truly effective in these new circumstances. The situation seems to call for renewal in the Buddhist world, faithful to the Buddha’s own teaching, yet addressing the circumstances we find ourselves in now.
A problem of the dharma today is that it has become so limited. It has become constricted inside of a kind of fear. We want to maintain control of it, so we resist it evolving as it always has…
…we miss the opportunity before us to liberate ourselves from the obscurations that keep us from knowing who we are, from knowing each other, from knowing that our birthright is exactly love.
Obscuring the path of liberation for us all, simply put, is race. And when I say race, I mean race and ethnicity and heritage and skin color and all of those things that we have conflated into it for hundreds of years.
I am currently training for Ordination in the Triratna Buddhist tradition. After years of of studying with a number of Tibetan Buddhist teachers in India, Sangharakshita, a man who was brilliant and British, insightful and white, brought his unique vision of the Dharma [= teachings of the Buddha] back to England. From there, this vision has spread throughout the so-called “Western” world and beyond.
The Buddhist movement Sangharakshita founded is the Triratna that I first encountered at the Auckland Buddhist Centre, after a decade+ of intermittent Buddhist study and practice. I may just as likely have encountered it at the San Francisco Buddhist Center, or any of the dozens of Triratna Buddhist Centers located around the world.
I am deeply grateful for the clarity and accessibility of the Triratna teachings, and even more so for the beautiful Sangha [=spiritual community] that makes the Triratna movement so unique amongst all the other Buddhist disciplines.
I struggle daily with several intersectional aspects of Triratna’s culture, as it manifests at the more-distributed-than-centralized global and local levels. The movement’s history stings of appropriation, colonialism, and patriarchy. Formal Dharma study groups and people training for ordination are separated by gender, with no formal support for people who do not identify as “male” or “female.” At my local Center, due to the availability of teachers, it’s a lot easier to join a study group if you identify as a man, while many women wait months — and must make formal commitments — before being assigned to a group.
There doesn’t seem to be an accepted path to Ordination for parents of young children or people who otherwise don’t have the ability to attend retreats for long periods of time. The retreat Centers we use are not accessible for people with limited mobility, which means that many of our older Sangha members, and those who use walkers or wheelchairs, cannot attend.
There is quite an openness to the queer community. On the male side of the gender divide, that openness has bordered on (crossed into?) concerning abuses of power over the course of Triratna’s history. All but one of the authors whose work is disseminated by the publishing company associated with Triratna appear to be male, though it’s possible I’ve missed someone.
There is subtle scorn (or is it simple racism?) directed at “cultural” Buddhists, a term used for those who were born into the tradition without having actively chosen to practice its teachings. “They’re doing it wrong; we’re doing it the right way, as the Buddha intended” is the not-so-subtle subtext.
Triratna is my spiritual home. The more I learn about Sangharakshita’s history, the lineage of his teachings, and the beautiful and diverse people who are the embodied continuation of that lineage, the more comfortable I become with the late founder of this movement.
I would like to keep my eyes wide open to the suffering that follows from the many issues I mentioned above, many of which stem from the culture he created.
I study, first and foremost, as I am encouraged to do, the Dharma as formulated by Sangharakshita and taught by Triratna teachers. Fortunately for all of us, there are far more recorded talks and videos from Triratna Order members of color than there are written works. I am deeply honored to be able to learn from teachers as insightful, skilled, and experienced in the importance of diversity and inclusion work as Vimalasara and Viveka.
To keep my cup full, I regularly seek out diverse Buddhist teachings from people who practice in traditions other than the Triratna community. There is so much amazing anti-racist work happening in the Insight Buddhist Community in North America that Buddhist of any affiliation can learn from, for instance. I share these resources in the hope that we all can benefit from — and see ourselves in — the many facets of the dazzling Dharma jewel.
To the extent that I have the energy — it takes a lot of emotional labor! — I am committed to actively working with my local Sangha to build a more inclusive approach to sharing the Dharma. This includes regularly engaging with my friends and teachers and Order members and fellow students in designing new ways to communicate with and learn from each other. It includes doing my best to stay engaged, even when it seems as though my concerns are being minimized or dismissed. I try to model the inclusive behavior I would like to see.
I regularly slide into anger, into indignation. I skip right over “the gap” [between feeling and wanting something to be different] more often than I can keep track of. I wonder how regularly I break the precepts that pertain to kindness, generosity, and mindfulness. I am overcome with feelings of Hrī [=remorse] when I reflect on the impact of my unskillful actions. I know that my tone has many times resulted in people feeling shut down or minimized themselves. The cycle of samskara [=habitual tendencies] continues.
I try to remember that all things arise based on conditions. I work to include in my compassion all the people who “aren’t racist” but who do not yet fully understand their privilege or the impact of their behavior on others less privileged… which I do not believe is their fault; rather, I see it as a function of their own conditioning.
I say the name of George Floyd aloud, and remind us about the importance of the Black Lives Matter movement, lest we carry on with our Dharma activities as if this moment of great suffering were not happening. Yes, all beings experience suffering. And we need to be clear that suffering is happening in a very specific way — murder, often at the hands of police! — for Black people right now. And that this suffering is related to the suffering of Māori at the hands of the NZ police, and the suffering of indigenous people around the world. And that this suffering is related to the climate crisis. And that our liberation is tied up in the liberation of Black people in the US, whether we choose to look at those connections or not.
This represents what is most alive in me today; tomorrow, I might say something completely different. May we all stay open to the possibility of holding multiple perspectives at once. That is, after all, the promise of liberation — of Enlightenment! — that inspires my practice.
Lately I’ve been wondering if my belief that I’m acting on behalf of other beings is actually a form of delusional spiritual bypassing.
How can we balance the energy needed to do our own work to address our own delusions, and the energy and work to support the liberation of all beings?
I posed the question above to Viveka during a talk she gave on The Buddha as Social Revolutionary; a month later, I feel even more strongly that we Buddhists could muster a bit more socially-engaged energy while we also use the tools for our own comfort and self care.
Check out her fantastic answer at 45:25 (thank you Viveka ❤ ) or for even more inspiration, watch the entire talk! It starts at 10:07 in this recording and continues for an hour: