This title sounds like an inspiring metaphor for some simple holiness possible in the midst of our complex, fallen world. And that’s not a bad potential topic. But this morning it’s an image that arrived unbidden as I continue to contemplate, synthesize, and come to terms with how it is American Soto Zen Buddhism has (to borrow a crude line from a very funny movie) gone “full retard”. This is to say that they recently went right ahead and declared themselves the spiritual vanguard of the neo-Marxist cultural revolution. In practice, this means they have outed themselves as a Maoist brainwashing cult.￼￼
Go to any given Soto Zen center today and, after you are sufficiently softened up by some hours of mind-opening meditation and ritual activity, you are more likely than not to be subjected to an alarming lecture, sensitively delivered in dulcet tones, about ecocidal human-caused climate change, the civilization-ending evils of fracking, spooky but invisible white supremacy, the threat of male toxicity, the rise of Trumpian fascism, the need to abolish border enforcement and capitalism, and the overwhelming moral obligation to #resist. Om Mani Padme Hum. All the standard, unquestionable socialist gobbledygook; a uniform code of the in turns bullying/nah nah nah I can’t hear you contemporary left, carved deep into the proverbial gates.
I’ve been thinking about God a lot lately. This isn’t such a novel state of affairs. Although a “serious Zen practitioner” now for decades, I was raised Christian; I continue to marvel at the tenaciousness of these roots in my own psyche, and keep considering its influences on the culture I’m inextricably bound to. After another intense, decade-long deep dive into the floral Mahayana Buddhist universe, I just reread the New Testament for the first time in at least 20 years. As you’d expect, it was by turns challenging and comforting, and so familiar I struggle to believe it’s been that long. Continue reading “God: an Appreciation”→
Note, 11.9.18: I wrote this 6 or 7 months ago. I’ve made a couple of addenda to the text since then, some notated. My concerns have only compounded, leading me to resign as a Zen priest. I hear from people all the time who share my concerns, who have severed ties with Zen groups, left centers, and lost faith. It is a real crisis, and my reasonableness and careful considerations, in some evidence in the article, have been replaced by a traverse through stages of grief for what I consider the likely end of a valid Zen experiment in America.
“When you come to a fork in the road, take it.” Yogi Berra
The United States and much of the modern world stand at a political crossroads. The stakes feel extremely high, the threats potentially the most catastrophic since the fall of the Soviet Empire. Autocrats consolidate power in the most powerful nations on earth. The greatness of unprecedented collective human success and well being casts dark shadows on natural environments worldwide. New technologies emerge and permeate our minds and lives, amplifying every mistake and human foible; corruption gets painfully revealed, emotions get played, and this often results in drastically skewed perspectives. In this pressured atmosphere a kind of cultic fundamentalism has overwhelmed American public dialogue – at least the fundamentalists have. College professors are shouted down, biased pundits troll each other, orchestrated riots eliminate rational discussion, angrily hurled slogans replace dialectic. Politics in this country has always been a contact sport. It is qualitatively different now, and we all feel it.
For a host of possible reasons, many visible American Buddhist teachers and organizations have made their political affiliations increasingly overt. Rather than seeking nuanced methods of reasoned inquiry toward grounded solutions for complex problems – or more importantly, the maintenance of a space for the cultivation of a sound personal foundation for that potential – many clergy and community leaders are enthusiastically adding their force at one ideological extreme. It might be considered the working end of sharp red wedge. Obviously motivated by a sympathetic impulse to counteract the abusive tendencies of those in power and support the citizenry’s most disenfranchised members, more and more these and other cultural leaders overcompensate by aligning themselves and the traditions they represent with outmoded political and destructive social views that are at times antithetical to the received spirit of those traditions: prejudicial, tribalist, victimized, scientifically unsound, and vociferously illiberal. There are no commonly visible exceptions, critics, or voices of dissent, and I’ve come to wonder if all light between American Buddhism and radical leftism has been eclipsed.