using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Spring 2012
with was how large is the sangha? Coming in at that angle reminded us of what our focus is. Even though there was dis- agreement about what we should do and how we should do it, we had a good conversation by framing it like that. MUSHIM IKEDA: We do need Buddhist theory and goals to guide us, but people’s motivation for political engagement is in direct correlation to their economic security and access to societal resources. For those who are more privileged, whether they’re considering how to vote or whether to get involved in political action, their survival or civil rights don’t depend on whether they get engaged. I recently went through Martin Luther King Jr.-inspired nonviolence training, and it made me consider how different my relationship to the bus boycott might have been based on what race I was. Whether I wanted to disrupt my everyday activities to advance the cause of civil rights for all surely would have been based first on how it would affect my life and then on that realization of interconnection. DAVID LOY: Politics in the broad sense involves engagement with lots of people, most of whom are not interested in Buddhist practice. We have to acknowledge that we’re dealing with many different types of ego and ego-based institutions. Bud- dhists like to emphasize being in the here and now and we want to focus on the process rather than a goal. But if we get involved in politics, it’s because we’re trying to achieve some- thing. That can give one a future orientation that tends to lose the here and now. There’s always going to be some tension between thinking in terms of means and ends—causality—and really enriched my own Zen practice of gratitude. However, when I was in the monastery for eight months in South Korea, it was really tough. It had produced brilliant nuns, and the monastery was known for its high attrition rate. Because of its hierarchical system, it was one of the most savage, bru- tally political places I have ever been. I did not see immense amounts of gratitude or generosity arising as much as politi- cal leveraging, people trying to play the system so they could get their needs met. I was steamrolled any number of times because I came in as a sort of quasi-naive American person with democratic values and did not have the cultural know- how to succeed politically in that system. BUDDHADHARMA: You’ve all described political engagement as a result of being interconnected. How is this different from politics that’s about fighting over limited resources or the kind of politics Mushim just described—something dirty and ter- ritorial that’s about asserting one’s place at the expense of someone else, such as office politics or electoral politics? JOAN SUTHERLAND: One of the offerings we can make to the world at large is the practices that have developed within Bud- dhism, and one of these practices is to ask questions rather than make statements. Approaching political engagement as a series of questions and explorations is very different from approaching it with position papers or assumptions that you already know what something means. For example, we recently had a discussion in our community about whether we would support Occupy Santa Fe. The question we began MUSHIM (PATRICIA) IKEDA is a core teacher at the East Bay Meditation Center in Oakland, California, a Buddhist community that emphasizes social justice and diversity. She leads retreats nationally for people of color, women, and social justice activists, and works as a consultant on diversity issues. JOAN SUTHERLAND, Roshi is a teacher in the koan tradition of Zen Buddhism and the founder of The Open Source, a network of communities in the western U.S. She holds meditation, koan, and artist retreats, and is based in Santa Fe, New Mexico, where she teaches through Awakened Life. She is also a scholar and is currently working on a new trans- lation of three major Chinese koan collections. DAVID R. LOY is teacher in the Sanbo Kyodan tradition of Japanese Zen Buddhism and the author of several books, including The Great Awakening: A Buddhist Social Theory and Money, Sex, War, Karma. His most recent book is The World Is Made of Stories. PHOTOS(LEFT—RIGHT):JERUSALEMUNIVERSITY;SYLVIALA;MARGOCONOVER 54 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY SPRING 2 0 1 2