DhammaWheel.com - A Case Study in Culture Wars and Divisive Speech

Days before the midterm election in the United States, culture wars have inflamed and divided the electorate.  Similarly, a deep divide is reflected in different ways throughout the world.  Just as all phenomena have their roots and causes, so does this pervasive divisiveness.  It is deeply rooted in unskillful speech.  The world witnesses this each day in the words and tweets of the United States President, who uses racially charged and violence-inducing comments for political gain.  Such speech divides, spreads fear, fuels anger, inflames.  Such speech also reflects broader cultural sentiments.  A prominent Buddhist discussion forum contributes to this divisiveness.  It is DhammaWheel.com, a board run primarily by its owner David N. Snyder, who appears to share Libertarian views, and Paul Davy, a right wing disc jockey who created DhammaWheel.com together with Mr. Snyder nearly a decade ago.

Over the years, these two have presided over a forum which facilitates discussion of Theravada Buddhism, but not without bickering, scapegoating, racially charged commentary, a backdrop of right wing politics, disparagement of other religions, and other forms of unskillful speech that are opposed to Dhamma.  In the age of Donald Trump with all of its incivility, false speech, fear mongering, and attacks on migrants, women, racial and ethnic minorities, journalists, political opponents, judges, independent investigators, Democrats and others, it is time to return to the foundational practice of Right Speech.  This is a call for those who love Dhamma to be mindful of those in our midst who participate in and facilitate politically popular false speech, politically popular harmful speech.  Some examples:

Anti-Semitism

There should be no disagreement that conspiracy theories that paint George Soros as a mastermind behind an alleged global plot are thinly disguised anti-Semitism.  The recent attempt on Mr. Soros' life, and the recent mass-slaying of 11 at a Jewish synagogue in the United States, illustrate just how dangerous such rhetoric can be.  Yet Mr. Davy uses DhammaWheel.com to support and spread George Soros conspiracy theories, and Mr. Snyder lets him.

Anti-Muslim and Anti-Rohingya

There should be no disagreement that the ethnic cleansing of the Rohingya population in northern Rakhine State in Myanmar, at the hands of the Buddhist majority, has been a crime against humanity.  Yet DhammaWheel.com facilitates anti-Rohingya sentiments.  More broadly, DhammaWheel.com repeatedly has attacked Islam and Islam-derived Bahai.  The DhammaWheel.com attacks on Bahai are hard to explain.  But they have received attention.

Anti-Civility

Donald Trump has been a contentious topic on DhammaWheel.com since his 2016 election.  Purported "threats to free speech" also have been a contentious topic.  All of this has resulted in wholehearted support on DhammaWheel.com for the idea that individuals are not accountable for their own spoken or written words, but rather that individuals are only accountable for their reactions to the hurtful words of others.  As a further result, name-calling, online bullying, and other forms of abusive conduct on DhammaWheel.com are encouraged by the example of the forum's administration.

Falsehoods and Disdain for Credible News Sources

Some forum members have tried to call out falsehoods, only to be shouted down.  DhammaWheel.com administration has, like Trump, sought to cast doubt on credible news sources, has attacked the so-called MSM, and has sought out opportunities to support Trump's version of reality.  What has any of this conduct on a Buddhism discussion forum to do with Dhamma, or truth?

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People who identify as "Buddhist" would be well-served to own their role in perpetuating the politics of fear and division, and the culture wars which now roil.  There should be no place for anti-Semitism, anti-Muslim views, bullying, spreading falsehoods, or other such harmful conduct -- especially on a discussion board that presents itself to the world as a place for Dhamma discussion.

"Whenever you want to do a verbal action, you should reflect on it: 'This verbal action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful verbal action with pleasant consequences, pleasant results, then any verbal action of that sort is fit for you to do.

"While you are doing a verbal action, you should reflect on it: 'This verbal action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

"Having done a verbal action, you should reflect on it: 'This verbal action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities."

"Ambalatthika-rahulovada Sutta: Instructions to Rahula at Mango Stone" (MN 61), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, 
http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html

There are these ten topics of [proper] conversation. Which ten? Talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects.

"Kathavatthu Sutta: Topics of Conversation (1)" (AN 10.69),

translated from the Pali by Thanissaro Bhikkhu.

 Access to Insight (BCBS Edition), 30 November 2013,

http://www.accesstoinsight.org/tipitaka/an/an10/an10.069.than.html

And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter: This, monks, is called right speech.

"Magga-vibhanga Sutta: An Analysis of the Path" (SN 45.8),
 translated from the Pali by Thanissaro Bhikkhu.
Access to Insight (BCBS Edition), 30 November 2013,
http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.008.than.html

He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. ... Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

"Apannaka Sutta: A Safe Bet" (MN 60), 

translated from the Pali by Thanissaro Bhikkhu. 

Access to Insight (BCBS Edition), 30 November 2013, 

http://www.accesstoinsight.org/tipitaka/mn/mn.060.than.html

With gratitude to S.N. Goenka

Several days have passed since the death of S.N. Goenka, who helped to make Dhamma accessible to many. I would like to express my gratitude.

Here are some links:
The Man Who Taught the World to Meditate
A Student's Appreciation
Changing lives
Biography
Q&A
Be happy

Are you missing the point of Buddhism?

The point of Buddhism is friendship.

That might sound trite, and it might conflict with the emphasis we think we have been taught. Isn't the point liberation, to be liberated from the bonds of greed, hate and delusion? Or, depending on one's perspective, to liberate all beings? Yes, you might say that. But in practice and in truth, it boils down to a deep, all-pervading friendliness.

The idea is portrayed in the movie Dersu Uzala, where a Mongolian guide on a Siberian expedition repeatedly and confusingly talks about the many "men" who come and go in the forest. Eventually it becomes clear he often means animals. He does what he can to take care of these "men," even if he never sees them directly. What wanders up, what presents itself, even what presents itself subtly, Dersu Uzala treats with friendship. He takes care.

Many people, even those well-versed in Buddhism, appear to miss that point. One look at how Buddhism is discussed on the Internet reveals a continuing drama of hardened ideology, confrontation, personalized comments, recriminations. Some of the "Buddhism" perpetrated on these sites is embarrassingly far, far from the Buddhadhamma. Some moderators unfortunately contribute to this spreading and pernicious misapplication of the teachings. "He is no friend who, anticipating conflict, is always alert in looking out for weaknesses." But it truly is this simple: If it is not friendly-minded, it is not Dhamma.

The Buddha taught: "Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life." ("Upaddha Sutta: Half (of the Holy Life)" (SN 45.2), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 1 July 2010, http://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.002.than.html . Retrieved on 3 January 2012.)

The message in that sutta is much deeper than merely to associate with others who are admirable. When we stop for a moment and consider the anatta, impersonal nature of reality, we can appreciate that Dersu Uzala had it right: Men -- people -- are all around us, and how we treat them is a reflection of the kamma we are working with, a reflection like in a mirror. Our thoughts are our companions. Our feelings are our companions. Our sensations are our companions. And so on. They are the "people" who populate this field of experience, and we make of it what we do.

We can ask ourselves whether these companions themselves are admirable. If we do so, however, we have to be careful, because it can be easy to answer, no, and to fall back on the habit pattern of aversion. Alternatively, we can ask ourselves whether that friendship is admirable, whether that companionship is admirable. If we do so, then it is about the relationship. And then we have a greater opportunity to grow. What relationship do you have with these thoughts, feelings, sensations, mental constructions, and all of the companions who happen to wander up? Is it admirable? Can you meet them with equanimity, allow them to be, and not attack or reject?

Equanimity is not a state of apathy, of not caring. Equanimity is engaged, aware, open, ready. One might assume that equanimity is neither friendly nor unfriendly, but that is not the case. Equanimity is friendly-minded, at its core. And so must be awareness.

Admirable friendship, admirable companionship, admirable camaraderie involves meeting whatever arises with awareness and equanimity, understanding its not-self nature, understanding its changing nature, and then maybe we will smile. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life.

Recognizing what is Dhamma and what is not

It's easy to get caught up in the Buddhism discussions that proliferate across the Internet. So many different kinds of Buddhism. So many different opinions. So many opportunities to compare oneself with others, to disagree, to speak out, to set things straight. Who's right? Who's even listening? Does anyone actually hear the words of Dhamma amid the din? Are the words even there?

The Buddha gave a wonderful teaching on how to recognize the Dhamma, found here at Access to Insight. Worth noting: the Dhamma is to be recognized by its qualities.

The Buddha tells Mahapajapati Gotami (who, incidentally, was his foster mother and also the first Buddhist nun) what is not the Dhamma:

'These qualities lead to passion, not to dispassion;
to being fettered, not to being unfettered;
to accumulating, not to shedding;
to self-aggrandizement, not to modesty;
to discontent, not to contentment;
to entanglement, not to seclusion;
to laziness, not to aroused persistence;
to being burdensome, not to being unburdensome'

And what the Dhamma is:

'These qualities lead to dispassion, not to passion;
to being unfettered, not to being fettered;
to shedding, not to accumulating;
to modesty, not to self-aggrandizement;
to contentment, not to discontent;
to seclusion, not to entanglement;
to aroused persistence, not to laziness;
to being unburdensome, not to being burdensome':

One wonderful thing about this teaching is that it tells us these are qualities that we may know. Also: These are qualities one discovers for oneself, with regard to one's own experience. That means the Dhamma is not a yardstick by which to measure others. Nor is it a weapon to be used in debates.

This creates a context for what it means to go for refuge in the Dhamma. It is a personal experience, dependent on causes and conditions, reflecting qualities that one discerns through direct knowledge.

When I start to get caught up in the discussion, when I feel misunderstood, or when I feel slighted, or when I feel smug, for example, then I can know: This is not the Dhamma, this is not the Teacher's instruction.

And in recognizing that, I can loosen my grip, understand what is going on, recognize the habit patterns at play. And smile. And then I can know: This is the Dhamma, this is the Teacher's instruction.

If you can practice even when distracted ...

My Twitter friend @_karmadorje has been tweeting each of the Lojong mind-training slogans, which I think is a wonderful exercise. Although they are from a very specific tradition within this Jackson Pollock landscape called "Buddhism," the slogans speak across traditions and even well beyond Buddhism. They are often surprising, usually challenging, gentle and firm at the same time, like a wacky parent who really loves you even though he seems to say crazy stuff. But when you really listen, it makes sense.

Each slogan could be a blog post of its own. I like this one:

If you can practice even when distracted, you are well trained.

According to tradition, when Atisha went to Tibet to bring the Dharma there, he decided to bring along his very annoying, very disagreeable Bengali tea boy, because he had heard the Tibetan people were so gentle and kind that he was afraid he would lose an opportunity for practice, being among such agreeable people. As it turned out, Atisha didn't need his Bengali tea boy.

Surprises are everywhere we turn. You'd think we'd know better, after all these years. But most of us don't. We sail along this daily life, bringing our expectations with us, often unconsciously. Maybe we think we've matured, maybe we think we've developed patience and wisdom. We pat ourselves on the back. And then it happens: The surprise.

That person at work says just the wrong thing at just the wrong moment, catching you off guard. And you snap back.

Or someone dings your door in the parking lot. Or the computer crashes before you've had a chance to save an hour's worth of work. Or you spill something on your clothes.

Sometimes the distractions are even more challenging. Your spouse is leaving you. A family member dies. You are in a serious accident.

You're dying.

It can be so easy to "practice" during times when there are no distractions. On retreats, in fact, that's exactly what we do: We seclude ourselves somewhere. We leave our phones at home. We observe noble silence. We might not even make eye contact for a period of many days. No distractions.

But the rubber hits the road in the real world, where distractions are the name of the game, where the baby cries at 3 a.m., where the telemarketer calls in the middle of dinner, where the electricity goes out just after dark and there are no candles or flashlights in the house. Where our spouse is upset, crying even, for whatever reason. Where total strangers walk up to us on the street and make incoherent demands. In this world, when our children are scared, or injured, and we're late, and we're out of money, and ... and ... how in the world are we supposed to practice then?

The truth is: If you can practice even when distracted, you are well trained.

Two things occur to me: We need our Bengali tea boy to fuel our practice in difficult times. What a wonderful thing it would be if we could recognize, in the midst of distraction, HERE, exactly right here and now, is my opportunity to practice.

And also: Training is vital. So we train when we are not distracted, just like an athlete does, developing lovingkindness and patience and determination and energy and generosity and all the other things we need in that moment when distraction rears its ugly, beautiful head.