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 : November 2016
People aren’t going to deal with things like racial injustice and white supremacy because they’re not affected by it personally. We need to solve this. We can’t let such a powerful tool as meditation be limited by people’s personal circumstances. We don’t have the numbers to move this country toward greater social justice if the only driving force is whether or not people are feeling the pain personally. I think there’s something in our social order that contributes to this. There’s something in the way we are practicing Bud- dhism that actually seems to make us more insulated. Even this practice that is supposed to be about how we relate to the world and to the people around us becomes hyper-individualized. It’s time for us to cut through that. What is social justice about? What is contemplative practice about? What joins them or aligns them so we’re not only look- ing to our own set of circumstances to orient ourselves? How do we speak about these things differently so love for everyone is what drives us? Question: Rev. angel, I liked what you had to say about not neces- sarily liking people. For me, there’s aversion attached to that, so I don’t know how you bring in the love. I am very distressed by vio- lence toward women and children, especially child brides who are sold to men at a young age. I feel, essentially, hatred for people who do that and I don’t know how to get in touch with equanimity. Rev. angel Kyodo williams: I think the critical piece is learning the difference between aversion toward the injustice and not loving the person. My experience is that it actually has to do with the relationship we have to ourselves. The path to loving everyone is loving ourselves, and loving ourselves completely. So we have to investigate what is not fully accepted in our- selves, what feels unworkable, untenable, and needs to be left behind. I hate that I can’t do anything about violence against women and children, and that makes me hate the perpetra- tors. But I don’t even know them, so generating hate for them is, I think, almost impossible. What I actually hate is that I feel helpless. I don’t feel despair. I think that there is significant movement happening, the beginning of many things. That goes for the activists too. They say, “Oh, I don’t have the time, money, energy to do contemplative practice.” They only look at their current circumstances. And on the privileged side people say, “Oh, I’m not touched by education issues, access to water, systemic racism.” For me, the behavior of individuals is an indication of the failure of society. When I sit with a sense of the human being there, I don’t actually feel hatred at all. I feel a kind of grief for their circumstance and for the society that allows injustice to happen. They’re just as caught up in it as every other person who allows this to be the social order. It’s hard to accept, and it’s a really, really deep practice, but I haven’t discovered anything else to be true and actually workable. Sharon Salzberg: I think that truth is contained in the Bud- dha’s teaching. One time the Buddha told a king, “You should be just, you should be fair, and you should be generous.” But the king forgot to be generous and so people started going hungry and they started stealing. Then the Buddha said to the king, “The point is not to start making laws against theft. The point is to look at why people are hungry.” LION’S ROAR | NOVEMBER 2016 58