Don't be political as a Buddhist?

I've become radicalized by the past few years in the USA. The following is a check to expressing my opinion as a Buddhist. I respect Ratnaguna's 2 books on reflection and Pure Land Buddhism, so I must consider what he says even if it feels retrograde to my current feelings.

Message from Ratnaguna of the TBO:

"I have noticed that in the last few years political ideologies have found their way into our sangha. I think for the most part those who are doing this are not aware that they are doing so. That is, I think they assume that their political ideologies are in accordance with Dharma, inherently ethical and actually an expression of the dharma.

Political ideologies are systems of thought. As systems, they are different from the Dharma. They might seem consistent with the Dharma in one person’s sincere judgement, but not in another’s. As private citizens, we are free to vote, campaign, etc. for various political parties or causes. But as a sangha – when, for example, we make use of Triratna institutions – we are united on the basis of the Buddha and the Dharma. The importation of political ideology into what we say and do as a sangha is a threat to that unity.

I am in touch with a few people in our movement who are very unhappy that political ideologies are being expressed in their local Centres as if they were Dharma, and some of them feel quite alone, in that their political opinions differ from what the most vocal people - some of them Order members - are expressing.

So my reason for making this announcement is to encourage anyone who is not happy about this development to contact me. I would like to get an idea of how prevalent it is, to offer support to anyone who feels alone in their dislike of political ideology in the sangha, and perhaps to discuss what we can do to combat it."

One person online wrote, "...will his effort itself be politicised? E.g if you want the movement to be less 'left wing', perhaps you'll see this as an opportunity to, actually, raise the flag for your own views and claim others are too often heard."

Vishvapani has a video entitled "Bringing The Dharma to Politics and Society" (40 minutes)

Vishvapani's father was a refuge from Nazi Germany. His father wanted to act on what he'd learned about the world, he wanted to create a better society.

He talks about the current Covid pandemic, the issues of the environment, and he talks about the crisis in the USA.

He says getting involved in fixing society is a distraction. We're never going to fix society. Then he says, "that's one point of view." That can point to seclusion and point people to their own self development. The Bodhisattva idea expresses an alternative. There's questions of what ways you interpret the Bodhisattva Ideal. A compassionate response to suffering. The world isn't irrelevant to our life, we use it to develop ourselves, and enact our growth. We turn from selfishness towards compassion.

We can't really turn to the texts because it was such a different world that the Buddha lived in. 

He admits that the creation of a new society Sangharakshita suggests, alongside society, hasn't really come about. It is a way of addressing the problems, but there are limitations. He thinks the example of having non-materialist values has had an effect on society. We can't fundamentally change mainstream culture. It lacks the vertical dimension, there is no higher evolution.

Vishvapani says a lot of things, including that someone in the government that is conservative is a mitra in the TBC.

We think as Buddhist our views are therefore the Buddhist view, and yet, there are other Buddhist who come to a different conclusion.

"Most Buddhists are left leaning." But a mitra is a conservative minister, and Sangharakshita voted for Thatcher. 

Can we really say you shouldn't be a conservative or a Republican Buddhist? The Buddha warned about being drawn into a thicket of views where the debates are endless, and it's difficult to create an objective truth.

Rather than giving up on a Dharmic view about society, Vishvapani has continued to think along these lines. He does "thought of the day" on BBC radio. Can you say anything that is valuable that isn't just a platitude? There are all kinds of rules about what he can say. Also the mindfulness world has attracted political attention.

Some ideas in Buddhism: "Pasture" in Buddhism implies mind your own business. Not making claims beyond what you know is important. Knowing about your mind helps you to see that what is going on out there, in your description is often what is about going on in your mind. 

He talks about how the mindfulness movement is widely present in various levels in his society (Wales). He talks about the mindfulness movement has be denuded from much of the Buddhism that is valuable. The schools have a idea of fostering emotional wellbeing, and that leads to mindfulness.

He talks about Karuna and Metta, and asks where does it become real?

Does being a Buddhist in a helping profession help? 

What about nationalism? He has friends who are into Scottish nationalism. He distinguishes between a nationalism that includes and frees people, versus one that is restrictive and negative.

The Well Being of Future Generations Act: They are trying to force government to think about the impact on future generations.

The modern discourse has to be evidence based, and not slavishly to scientific evidence, but also avoiding some quacky ideas, like conspiracies that are out there. He feels tracing causes in conditions in a way that you can demonstrate will helps us avoid this.

Non Instrumentality argument: Are we instruments of oppression? Do we help people unknowingly.

He talks a lot about the vertical dimension, valuing people who are further on the path and we admire, that is harder to measure. 

Skillful communication is very important. Vishvapani is often surprised by his political expressions, and he feels our society is in danger through polarization. I've been really struggling with this idea. (See below).

"Nobody cares my views about Brexit." He doesn't feel he has any special expertise. How we communicate about our vision and how we want to 

Vishvapani sometimes goes in a direction I sometimes go, which is to leave a lot of open questions.

My thoughts: The above views contradict engaged Buddhism? 

My question is: How is it not compassion for all beings to preserve the earth for future generations instead of trashing it? How is it not compassionate to try to curb the 35 children each year sacrificed to patchwork of lax gun restrictions in the USA. How is it not compassionate to hold people accountable to the laws of the land?

Does the fact that my politics is partially connected to my history and psychology--is that necessarily a bad thing? I mean can you say anything? 

Have I been drawn out of Buddhism, by being polarized in the current political climate? 

Is my response reactive? Can't we use our emointion? Of course we do, but not reactively, we need to be mindful, rooted in conditionality and the mind.

How we communicate is something that really hit me. I can get passionate and rude. Of course I think it's rude to sacrifice 35 children every year for the love of guns, so I'm conflicted.

Being drawn into a thicket of speculative views also hit me.

It is true that I have argued more passionately in an intractable argument when I've been more upset about my life, and therefore engaged because my mind seemed to need that.

I had this wrenching self examination and then I came across this:

Parami talks about a compassionate revolution in India by Ambedkar. He utilized the 4 noble truths to help analyse the caste system and other social ills. She says the Bodhisattva Ideal is a primary drive to her attraction and interest in Buddhism.

Sangharakshita talks about prejudice based on the color of one's skin and working to help children to grow up healthy. This spurred Parami.

Ambedkar says "educate, agitate, organize." "Or "educate, agitate, liberate." ? She references David Loy. She talks about how delusion operates in mass media, and quotes Chomsky. "the media is to inculcate people into society." She talks about the "antics of the mainstream media". She watches a presentation and then looks at the distortions in the media. Parami admits she's an "old commie. I do believe the whole is greater than the sum of its parts." She talks about understanding our influence. Even if you don't have money, which bank you choose might influence things. She hopes we've learned to simplify during the pandemic. 

Someone told me you could find an order member for and against any issue in the TBO. In the end you have to make up your own mind. Live the questions, I guess.

Avoid delusions:

Almost irrelevant, I had enough of cool aid drinking apologists for murder cult, and unfriended 5 people from high school. I have been unfriended by at least one childhood friend for my evidence based utilitarian politics, son of a Cuban immigrant who still drives on public roads, gets his trash taken away and all the other commie perks in the USA.

Links:

Reddit post suggesting monks should not support the military in Myanmar.