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?
Lions Roar : July 2009
SHAMBHALA SUN JULY 2009 69 in peacework and positivity. But if you feel like a sellout or a has-been sometimes, stop and take stock of how the world has changed since you’ve been on the planet. Compassion is an everyday word these days. environmental responsibility is not just a dream but a legal principle. And we’d like to think you’ve turned out some pretty excellent kids. In fact, it might just be that no generation, even ours, has ever done more to make a better world. And you made it, pretty much, out of whole cloth. If that’s not enough for you, fine: no one’s gonna stop you from jumping back into the fray with us and getting more work done. you might be aging, but you’re not dead. And what’s more, you’ve got money, you’ve got influence, you’ve got power, and we know you’ve got soul. So if old Jerry rubin was able to change the world twice, we see no reason you can’t one-up him and go for three. All we ask is that you take a little pride if we go for four or five, knowing that we learned how to do it from you. Oh, and also this: enjoy life to the fullest. We’d like to be able to learn that from you, too. — MArCH, 2007 Killing the Buddha By SAM HArrIS The wisdom of the Buddha is currently trapped within the religion of Buddhism. even in the West, where scientists and Buddhist contemplatives now collaborate in studying the effects of meditation on the brain, Buddhism remains an utterly parochial concern. While it may be true enough to say (as many Buddhist practitioners allege) that “Buddhism is not a religion,” most Buddhists worldwide practice it as such, in many of the naive, petitionary, and superstitious ways in which all religions are practiced. Needless to say, all non-Buddhists believe Buddhism to be a religion—and, what is more, they are quite certain that it is the wrong religion. To talk about “Buddhism,” therefore, inevitably imparts a false sense of the Buddha’s teaching to others. So insofar as we maintain a discourse as “Buddhists,” we ensure that the wisdom of the Buddha will do little to inform the development of civilization in the twenty-first century.... What the world most needs at this moment is a means of convincing human beings to embrace the whole of the species as their moral community. For this we need to develop an utterly nonsectarian way of talking about the full spectrum of human experience and human aspiration. We need a discourse on ethics and spirituality that is every bit as unconstrained by dogma and cultural prejudice as the discourse of science is. What we need, in fact, is a contemplative science, a modern approach to exploring the furthest reaches of psychological well-being. It should go without saying that we will not develop such a science by attempting to spread “American Buddhism,” or “Western Buddhism,” or “engaged Buddhism.” If the methodology of Buddhism (ethical precepts and meditation) uncovers genuine truths about the mind and the phenomenal world—truths like emptiness, selflessness, and impermanence—these truths are not in the least “Buddhist.” No doubt, most serious practitioners of meditation realize this, but most Buddhists do not. Consequently, even if a person is aware of the timeless and non-contingent nature of the meditative insights described in the Buddhist literature, his identity as a Buddhist will tend to confuse the matter for others. —MArCH, 2006 The Suffering System By dAvId lOy Our basic frustration is due most of all to the fact that our sense of being a separate self, set apart from the world we are in, is an illusion. Another way to express this is that the ego-self is ungrounded, and as a result we experience an uncomfortable emptiness or hole at the very core of our being. We feel this problem as a sense of lack, of inadequacy, of unreality, and in compensation we usually spend our lives trying to accomplish things that we think will make us more real. But what does this have to do with social challenges? doesn’t it imply that social problems are just projections of our own dissatisfaction? Unfortunately, it’s not so easy. As social beings, we tend to group our sense of lack, even as we strive to compensate by creating collective senses of self. In fact, many of our social problems can be traced back to INKdrAWINGByKeITHABBOTTFrOMTHerUBINMUSeUMOFArT,Ny,C2004.21.1(HAr65356)