Kamalashila - Community, Nature and Reality

Kamalashila: Community, Nature, and Reality

BUDDHAFIELD DHARMA SERIES I: FESTIVAL TALKS 2009-10

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 Buddhafield Dharma Series I: Festival Talks 2009-10 An introduction These booklets have come out of the Dharma teaching on the Buddhafield Festival , and the wider Buddhafield project.

Originally posted as audio talks on FreeBuddhistAudio (www.freebuddhistaudio.com/browse?p=Buddhafield), they’ve now been edited and published on-line to reach a wider audience. You’ll find the rest of the series online at issuu.com/buddhafield .

Buddhafield itself is at www.buddhafield.com or on Facebook - and in a field in the West of England!

Thanks to Akasati for most of the work in preparing and editing them for publication. Her essay introducing the series is available at issuu.com/buddhafield/docs/akasati-ecology_buddhism_and_buddhafield

December 2010

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 Kamalashila - Community, Nature, and Reality Creating effective and satisfying community is perhaps the most urgent and difficult challenge facing our individualistic, disconnected world. Maybe something can be learned from Western Buddhists who have been experimenting with various solutions since the 60s.

Solitude: the beginning My own interest in community life comes out of experiences in solitude, which is really not as peculiar as it sounds. Some years ago I spent eighteen months on retreat in some woods on a hill in southwest Wales. It was the most inspiring time of my life and years later I am still assimilating its effects. I passed my time happily alone in my dome tent burning wood, drawing water from the hillside – and discovering that being close to nature provides wings for my fledgling understanding of things. Afterwards it seemed to me that rather than spending the rest of my life in continued busy-ness and travel I should stay in one place and continue exploring the dharma in natural surroundings – this time with others.

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 My dream was of an ecologically aware Buddhist community. Yet when I started my retreat, I was not at all interested in ecology. My reason for going to the countryside was to escape the distraction of other human beings. I expected insights and realizations to arise in meditation, not out of my surroundings. I knew I would learn about lighting fires, tying knots, chopping wood and conserving water, but I never expected natural things themselves to give insights into the dharma. Yet in the event every single insight came from these things. You could say they were instigated by the elements and local spirits, for whose teachings thirty years of traditional Buddhist training had prepared me.

As I lived, alone and simple, I became sharply aware of events around me: seasons changing, the opening flowers, birds, grasshoppers, frosts and dews. Getting connected with so much living, interacting variety was like entering a timeless sacred community, as in the famous Navaho chant: …All day long may I walk Through the returning seasons may I walk…

Beautifully joyful birds KAMALASHILA - COMMUNITY, NATURE, AND REALITY

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 On the trail marked with pollen …

With grasshoppers…(and) dew about my feet may I walk…

With beauty before me … behind me … above me … all around me …

In old age, wandering on a trail of beauty, lively, may I walk…

It is finished in beauty.

As you may be thinking, solitary life was not always marked by beauty and joy. I managed several dozen times to get myself trapped in some very unsettling situations, like the night I got completely lost until the small hours in a fog, or the time I slipped knee deep into my toilet. However because I had unrestricted time to deal with such events, and there was no one else around to confuse me with their scorn, disgust or anxiety, I could experience each situation much more thoroughly, and the outcomes were always transforming and positive. Through accepting my situation again and again came a growing rapport with the surrounding natural world in which dharma (by which I mean the true nature of existence and the conditions necessary for seeing it), was far more evident to me than usual. Moreover such experiences gradually undermined my natural human pride and rigidity, leading to a series

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 of experiences in which my idea of myself collapsed along with the world I assumed I was living in. I remember that this illuminating period especially transformed the way I felt about others. I loved people before with the usual variations, but now my love came from somewhere deeper; and despite the isolation from the human world I felt an immediate connection with all life that I had never experienced before.

As all practitioners reading this will understand, the conditions for such transformation were many and various. No doubt the main influence was a daily commitment to hours of meditation and reflection. But I am sure an equal part was played by the surrounding landscape, which constantly reminded me in the most uncompromising ways of the purpose of my retreat. Along with my inconstant moods nature appeared variously beautiful, ugly, gentle or harsh; but there was never any escape from the reality of it.

Whatever the weather or my state of health, if I needed to urinate or get water and firewood I was forced go outside. I was in my mid fifties, never in the best of health, and my retreat started in December. Over the freezing winter months of 2001 (during which fell a record number of days’ rainfall), whenever I felt very cold or ill

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 I longed for the convenience of piped water and mains electricity. I sometimes became impatient with practical matters, cursing the need to tie a knot or split logs with frozen fingers. However as I got used to my situation my tetchiness and anxiety dissolved. I began feeling at home in it all; I began to love it. I saw increasingly that my resistance to any painful experience – to the irritated person experiencing pain, and the direct experience of pain itself – were actually quite unfixed things that would teach me everything about the dharma… if only I could let the smokescreen of my outrage disperse and become curious about what was really happening.

Little insights like this enabled me eventually to become a real local, a native who easily inhabits his environmental niche. And from that point, I came into a creative and dharma-inspired relationship with every local plant and animal.

Nature-based Dharma community I sense that my delusions have been re-establishing themselves in the years since leaving my retreat, which inevitably happens with any incomplete insight experience. However I am sure their dissolution was real at the time, and I am inspired at the possibility that others could make the same kind of shift. Even more

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 importantly, a community of practitioners can help each other absorb such experiences into ordinary life. This is what has aroused my interest in a nature-based dharma community. Insight is not so hard to achieve – the real work is in its integration and continuance over the months and years, and the possibility of doing that in company appeals deeply to me.

I imagine us establishing something large and land based with a diverse population; a community who would eventually evolve its own ways of dharma teaching. It would be lively, even controversial in some respects, yet helpful to society and attractive of visitors.

People would come and attend retreats, meditate, and explore the Dharma from the point of view of nature and deep ecology.

Nature must have informed the Buddha’s own feeling for the Dharma. He chose to live in nature even though, after his Awakening, no one would have thought any the less had he returned to a conventional indoor life as his basis for teaching. His decision to remain in the wild seems to indicate that it supported his realisation better. The Buddha became as considerate of the needs of non-human beings and plants as his own kind, teaching his disciples how to cultivate love for snakes and other fear-inspiring KAMALASHILA - COMMUNITY, NATURE, AND REALITY

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 creatures. And his central teaching of vipashyana is a revelation of the vastness and profundity of Nature as it is beyond all concepts of space, time, location, and relationship – yet is applicable right here in the so-called real world, in ethics, love, and helpful activity. A new, nature-based approach to Dharma would come from this essential revelation. It would need considerable articulating. It is not enough to live in nature with mindfulness and curiosity; we also need to gain some realisation of vipashyana, talk about the experience, study others’ writings on it, reflect on it, write, and argue.

Though spiritual practice is always something individual, in an ecologically aware culture personal relationships are a very important aspect of Dharma practice. Nature is an infinite field of relationship and awakening to reality must involve insight into its meaning. Reality is personal, even though in the Buddhist vision people are seen not to be permanent entities. Each being has a personal history that is unique and inalterable. The connections made with others are inescapable, and are reinforced in every meeting, thought, and decision. These connections live vividly in all minds, whether awake or asleep. It is a core aspect of reality.

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The ideal eco-dharma community Because ecological awareness is about relationship, the ideal ecodharma community would include families and partners as well as single individuals. It will also be an excellent situation for the monastic or single-sex communities that have provided the usual model in our tradition, but the emblematic ecological community is a mixed-sex environment reflecting the whole of life. Up until now, because the Triratna Buddhist Order is non-monastic, single sex situations have tended to provide its setting for intensive dharma practice. They offer its younger unattached members in particular a working ground that is clearer, less distracted by the powerful forces of affairs and relationships.

However in the last two decades hundreds of seasoned practitioners have left these environments to live alone or with a partner. They were not simply blown off-track by the winds of the world. Single sex communities are usually geared to the needs of newer and younger people, and that emphasis can gradually taper

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 down the interest of more experienced practitioners. Even though the absence of the opposite sex often fosters deeper, more relaxed friendships, not everyone experiences such environments as friendly. I have personally benefited greatly from many years in single sex communities and would do most of it all over again, yet I also know the experience for a significant number of long-term practitioners has overall been disappointing.

Inevitably, mixed sex Dharma practice communities will involve big challenges. Family and sexual ties involve strong attachment and it will take considerable collective experience to manage these well.

Since we have yet to acquire this experience there will be difficult lessons to learn. There have been spectacular failures in mixed sex religious communes (especially, for some reason, in the 1980s). No doubt it helps if the mixture contains many trusted elders living close by; I think of Dhardo Rinpoche, Sangharakshita’s friend and teacher in 1950s, whose community in Kalimpong included a large school for Tibetan refugee children. We have in fact learned a lot about community dynamics in our formative years, especially about the relationship between the ideal of spiritual community and the tendency to fall into group patterns.

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ď ’ Ideally, each member of a spiritual community consciously works on him or herself. They reflect, meditate, practise the precepts, and thereby come to understand essential truths about themselves.

Unfortunately in a real life situation people can lose interest in such truths, cease to cultivate meditation and ethical principles, and become insensitive to the thoughts and feelings motivating their actions. When that happens it strengthens the tendency to negative group behaviours like bullying, deference, favouritism, and competition. These arise within a group when over-dependence on others obscures the capacity to take initiative in communication.

We may be unconsciously relating to a perceived pecking order. We might be over-compliant, unwittingly afraid of offending some authority, or have an unnoticed tendency to manipulate those who put us in that position. Everyone is subject to group patterns like these, but the whole purpose of spiritual community is to allow its members the freedom to reject them and to relate as an individual.

Challenges and needs In practice, this is a challenge. In families and sexual partnerships especially, it is not easy to be so free. The attachment we feel towards a lover, parent, or child can enclose us in a kind of bubble.

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 A couple beginning their relationship may look to one another for emotional support in such an exclusive way that they disengage from community life. Or parents, feeling intensely protective of their children, may keep them away from other community members. Group-based feelings are natural enough, yet they can undermine community life: when others react, we may start feeling isolated and unable to share. In our disconnected state of society, where increasing numbers live lonely and die alone, it seems worth making the effort to form communities of all kinds. As Sangha members get older, the possibility of sharing with like-minded friends offers a richer quality of life, not to mention the mutual inspiration to practise. The alternative is hardly attractive: people living isolated from the Sangha in old age will easily lose their vision of Dharma.

Mahayana Buddhism and Deep Ecology unite around the point that all biological organisms have needs. All beings whatsoever need others to support their existence. The ideal Mahayana practitioner – the Bodhisattva –appreciates this. He or she knows the need of everyone in the web of life, and especially what is needed most of all: enlightenment. Very few are able to see that enlightenment is a

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 need. The majority of humans, not to mention other organisms, have to occupy themselves with needs that are far more basic. And they certainly need attending to; indeed our accumulated neglect of the needs found in nature is a terrible disaster. It is most unfortunate that we have so naïvely and so appallingly exploited the earth and its peoples. Yet there is no point descending into despondency. A Buddhist ecological community can easily educate itself about these needs, practise Dharma, help wherever possible, and avoid doing further damage. We can generate as much of our own power as possible, eat mainly local, organic food and be more politically active. In short, we can set a much-needed example of how everyone will need to start living in a sustainable future.

The need for such an example is very great. The privileged westernised portion of the human race, entertained as we are in our comfortable homes, have come to feel that nature hardly touches us and even that we are more powerful than nature or are a race beyond it. Yet one only has to consider the effect of normal events like volcanic eruptions, orbital shifts, and global weather patterns to see the foolish arrogance of this. Nature can never be something outside our lives; it is simply everything, from Buddhas to

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 barcodes, Birkenstocks and bee-eaters. And as Frank Egler famously expressed it, ecosystems may not only be more complex than we think, but more so than we can think.

We must cooperate and find a solution to the mess we have made.

The Buddhist approach is to consider the causes, especially those embedded in our own minds, fixed deep in our attitudes, relationships and views. Arguably for example our perfectionism – our apparently bottomless desire for convenience, safety and orderliness – has been an important condition for humans’ abuse of the natural world. And in our inward justifications for that misuse we are influenced by the embedded idea that nature is evil.

European culture is still, after two thousand and more years, adjusting to the authoritarian suppression of pagan values containing far more positive understandings of nature. For millennia nature has been seen as something to be mastered and risen above, to be transcended if we wish to make spiritual progress. We were told that the world was made for the benefit of humankind and that nature is for our use and profit. Accepting this idea has done little good, it seems. the environment as home BUDDHAFIELD DHARMA SERIES I: FESTIVAL TALKS 2009-10

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 It would be constructive now, rather than viewing the environment as our enemy, a slave or somewhere we do not belong, to recognise it as our precious community – as our home. For as ecological science has shown, all beings and all things are in relationship. By ignoring this we have gradually fallen into a tragic mess of family betrayal. The world we have all been busily creating has been intended, basically, just for ourselves. All other beings have been regarded as expendable, second class, mere commodities. And the very few of us benefiting from this stratification (i.e. those in the privileged richer nations) seem increasingly disconnected from the natural world from which we have been creating distance. It is hardly surprising. We are also getting more and more disconnected from one another, preferring to live in increasingly smaller units – often just a couple or entirely alone. We are even becoming increasingly disconnected from ourselves, as our busy lives afford less and less time for reflection. We tend to identify as ‘me’ our shifting surface awareness with its endless complexes of likes and dislikes, perceptions and prejudices. As a result the deeper inner world of feeling, empathy, ethical sensibility, clear thinking and heartfelt communication is becoming unavailable to many people.

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 Community, aloneness, and all beings Is a certain atomisation in society – and a disengagement from the group – not desirable from a Buddhist point of view? A popular view of Buddhism is a path for the lone individual, more or less separate and disconnected from others. It is true and important that the training helps individual people struggle with and transcend their particular conditioning, including social conditioning. Yet at the same time its methods continually refer to, learn from, give to, collaborate and share with others. Buddhism speaks to the individual yet is not an individualistic, narcissistic teaching. It is lived at least as much for others as oneself.

This implies community; relationships with others are vital if the practices are to work. The Buddha himself went forth on his quest for awakening because of other people. It was having seen that sickness, aging, and death are inescapable, and then encountering a spiritual practitioner, that prompted him so radically to change his way of life. We need something of that motivation, too.

No doubt what originally moved us to start meditating and seek insight was our own suffering, not that of others. However as we practice, personal suffering reduces. And sooner or later we come BUDDHAFIELD DHARMA SERIES I: FESTIVAL TALKS 2009-10

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 to terms with the reality not only that others exist, but that their sufferings and perceptions of things are as valid, at least, as our own. This is an opening to the beginnings of compassion, which for Buddhism is completely inseparable from insight.

Hence the value of extending our idea of our community to include all that lives. In Mahayana Buddhist countries spiritual practice is always dedicated ‘for the sake of all beings’. And for indigenous peoples generally, it is considered civilised to be sensitive to the existence of non-humans: it reduces our pride and arrogance and makes us better people. Witnessing animals’ and insects’ special concerns, troubles and joys brings us down to earth, reminding us of our responsibilities and our proper place in this world. As animals we may be at the top of the tree evolutionarily speaking (along with chimpanzees), but many others are intelligent. Certain others moreover are far stronger, more sensitive, more industrious and much more persistent than most humans. Traditional tales like Aesop’s Fables entertain us with stories about the special qualities of nonhuman beings – as in the race between the hare and the tortoise, which is surely instructive in the present context. In observing how others live there is much we can learn, but first we

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 must acknowledge them as brothers and sisters in need of our care.

One of the worst effects of our ignoring the lives of other beings – human as well as non-human – is how that maintains our own considerable ignorance. Conversely, if we were to cultivate more awareness of others’ individual lives, however apparently simple they may be, our understanding of life generally would surely be transformed.

Shrines: ancestors and beyond-ness There is a play of reciprocity between ourselves and those we are in community with. It also takes place across time, as the influence of our ancestors offers lessons to us in the present. All human communities have evolved ways to hold their ancestors in memory.

Shrines are often set up for the purpose, as when an offering table is set for the Buddha in a meditation room, a kitchen shelf is specially dedicated to the local spirits, a mossy log under a tree functions as a nature shrine, or some hero’s monument is erected at the centre of town. All these give their communities a focus for their highest values. Dedicating a special location to those we respect provides a medium for connecting to and celebrating them as part of our community, enhancing everyone’s appreciation of the

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 community culture. This can be seen in war memorials and graves – community shrines at which people often make offerings as a way of expressing appreciation of their connection. Again one often sees by the dusty roadside bunches of flowers poignantly tied, still in their cellophane or in honour of someone whose life has sadly ended at that spot.

Such shrines are beautiful despite being disorganised, dirty and untidy, because they are expressing something beyond this world.

Beyond-ness is what makes a true shine. We can enhance the simple beauty with lovely arrangements of flowers, skilful woodwork, silk hangings and golden images, and the devotion thus expressed can be deeply inspiring. Yet we can overdo the aesthetics and lose the connection with the other world. A real shrine is never merely a decorative feature or an art object. It has to be a portal to another world: it must give actual access to the world of the Buddhas, the spirits, our ancestors or all three.

In the past, ancestors have played a prominent part in community awareness, whereas a component in modern alienation seems to be our loss of a sense of ancestry. How do we feel about our own ancestors? It is common for modern people to feel virtually KAMALASHILA - COMMUNITY, NATURE, AND REALITY

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 nothing, which is surely indicative, and would be considered a great impoverishment in any indigenous culture.

In many Buddhist meditations one imagines not only the Buddha in front, but to the surrounding horizons all beings, starting with one’s own mother and father. It seems important to connect our feeling for the Buddha with our sense of having grown up into the world. I once led a month-long retreat during which the participants, as an experiment, dedicated a large outdoor shrine to ‘the ancestors’, which could mean whatever anyone wanted. In the course of developing the Buddhist loving-kindness meditation (mettabhavana – often connected with gratitude), we began reflecting on the many influences we had received in our lives, especially those (like the Buddha’s) that had brought us to practising the dharma. We all came to realise how strong an influence (positive and negative) our own family has been – and from there, all our forebears going back into history. The connections and memories are intensely, sometimes painfully alive – and of their nature likely to continue so, though awareness can transform associated feelings and their sometimes devastating effects. In creating this shrine we wanted to

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 acknowledge these influences on us, and bring them not only into our sense of community, but also into our spiritual practice.

Though their influences from the past are fascinatingly powerful, we often know very little about our own families. If we all lived together in some West African village as members of a tribe who had inhabited that area for millennia – or if we were part of an indigenous Buddhist community in Burma or Tibet – we would all share the same ancestors, and their memory would be evocative for everyone in the village. Life’s dimensionality is far blunter for most of us in the West. Since billions of us have dispersed in migrations throughout the world we usually have scant knowledge of previous generations and often scant interest, too. There is even a strange tendency to feel that life began with our own generation. The impressions we have, even of the recent past, can seem quaintly irrelevant, like fading sepia-toned photographs.

This really quite severe loss, of a sense of the past’s living influence on us now, increases our disconnection. How lonely many of us are these days. Yet the ancestors remain as influences and memorial facts, even amidst the complexity of modern life, and offer a rich wellspring of inspiration. Spiritual practitioners always have the KAMALASHILA - COMMUNITY, NATURE, AND REALITY

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 great teachers of the past available for recall. And even if we know nothing whatever of our great-great-grandparents, our culture yet possesses a rich array of myth and written history. Reading myth, or listening to it, opens a channel for the influence of our ancestors.

In the opinion of Malidoma Some, a West African shamanic teacher, we in the west need to acknowledge as ancestors major cultural figures like Shakespeare and Socrates as well as other poets, writers, philosophers, teachers, artists and social activists.

I did not grasp the importance of any of this until I noticed how profoundly our retreatants were moved by the shrine we were building. It began with hardly more than a mossy tree trunk, but soon people added appreciations of deceased family members written on wood and then all kinds of offerings started appearing – flowers, stones, branches, grasses, drawings and carvings – until after a day or so someone dug a well and filled it with water. A model boat and some paper fish then appeared, after which inscribed stones and even money was seen lying on the well bottom. The well seemed to symbolise the possibility of drawing refreshment up from the depth of the past. Everyone including me

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 found they wanted to sit by the ancestors’ shrine. It drew you with its evocative, slightly eerie atmosphere.

After witnessing the feelings involved, I saw how much we need to feel proud of our human inheritance, and that our own life is worthwhile. Honouring the ancestors reminds us that people in the past (like our parents) had strong faith in us and the lives we would live after them. The ancestors in a way act as mentors, encouraging us to activate the good and creative within us. Remembering them, we wish for their blessing. the blessings of the living We need the blessing of the living too. How tragically wasteful it seems, from this perspective, that we have become so uneasy in our dealings with the elderly. For indigenous peoples the knowledge of the elders may be vital for survival. No one else may remember how to survive a set of conditions that last appeared fifty years ago.

The elders are a precious resource. So it is sad to see, in our own society, how readily the elderly can be dismissed by the less experienced. It is even sadder to see how fearful men and women now become at the onset of aging, afraid they will increasingly be seen as unattractive or irrelevant. The characterising of seniors as KAMALASHILA - COMMUNITY, NATURE, AND REALITY

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 useless, distasteful, slow and expensive is our culture’s second great family betrayal, following that of our environmental relations.

Yet all of us are on our way ourselves to becoming elders, just as our elders are on their way to becoming ancestors. Any elders’ life experience is invaluable. Elders are by and large good company, and their wisdom and experience has a potential to profoundly change lives. If this is valued, their memory will stay alive after death as they join the ‘world’ of the ancestors.

We can speak of family, cultural and spiritual ancestry. Connecting to the latter is considered vital in spiritual traditions worldwide, but is not an easy idea for us in the west. In ethnic forms of Buddhism throughout Asia some kind of recollection of the school's line of influence, perhaps a visualisation of a ‘refuge tree’ displaying upon its branches the lineal teachers, is considered fundamental to a spiritual path. Its necessity is unclear to us, but amongst people who live in a nature-connected world it is understood without a thought that in order to be a community, all must share their lives with the ancestors, elders and mentors. This brings the blessing of happiness. Indeed the primary function of community could be said to be its ability to channel the blessing of the ancestors, since that BUDDHAFIELD DHARMA SERIES I: FESTIVAL TALKS 2009-10

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 connection is what keeps its spirit and culture alive. In Buddhist terminology this is adhisthana, the blessing or ‘grace-waves’ of the tradition and the culture of dharma stemming from the life of ancestral Buddhas like Sakyamuni – who actually existed in history and whose teachings many present readers will have actually received.

We clearly need some time to develop a realistic appreciation of our ancestors, elders and mentors. Spiritual groups in the west generally are discovering they need to adapt the customs they inherit from eastern lineages to the very different attitudes here. Take for example the common expectation that a spiritual teacher should be perfect – and the outrage people frequently seem to feel on discovering they are not. Yet it seems obvious that teachers will inevitably be imperfect, and therefore disappointing, in one way or another. Malidoma Some has some amusing stories about his relationship with his own spiritual mentor, Uncle Guisso, and how irritating he found him. ‘I remember more vividly the times when I yearned to kill him than… when I wanted him.. for my own sake.

Almost every time I was with him, something he did or said, something he did not do or failed to say, irritated me profoundly

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 and stole …curses out of my mouth. I must confess that though he is still alive, I can’t stand seeing him because our conversation is almost always a slippery journey into the sticky mud of disappointment. Yet I love my mentor beyond what I can say.’

This mixed emotion rings very true. It reminds me of Buddhist mentoring, where the teacher sometimes seems engaged constantly in challenging students, often causing them embarrassment, irritation and humiliation. Yet evoking these reactions is not the teacher’s intention - they are the natural consequence of the ignorance of the student making contact with the teacher’s wisdom. Feeling that disparity can be difficult and challenging.

In Tibetan tradition the lama is the root of all blessings. In the ordination ceremony the preceptor’s crucial act is to pour drops of consecrated water on the crown that flow down and fill the initiate with the water of adhisthana. Yet the extraordinary ceremony only draws attention to something that, from the perspective of the ancestors, could happen all the time. For we are already in the presence of the Buddhas, the lineage of teachers, and our ancestors; we are moreover literally surrounded by all beings on BUDDHAFIELD DHARMA SERIES I: FESTIVAL TALKS 2009-10

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 this earth. Their blessings flow from above, below and all directions.

If we are mindful of our relationship to them, we feel our practice witnessed by all, from unawakened beings to the Buddhas.

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 Appendix

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