Buddhist Training for Modern Life
A discussion with Segyu Rinpoche and Lawrence Levy of the Juniper School
In "Buddhist Training for Modern Life" (Interview, Spring 2012), Segyu Rinpoche, the founder of the Juniper School, discusses how Juniper is extending the lineage of Buddhist transmission in a way that is suited to a Western understanding. In this community discussion we will be exploring culturally appropriate ways to transmit Buddhist teachings to Westerners. How do we avoid, on one side, the danger of mimicking cultural artifacts that have little meaning in a new place and, on the other side, losing the potency of the tradition? What is the benefit of holding a lineage for ourselves and others, and how do we meet the responsibility of doing so?
Please share your thoughts and questions on this topic or any other topic in the interview. The discussion leaders are Segyu Rinpoche and Lawrence Levy of the Juniper School.
Very interesting! I too wonder where the line can be drawn between baby and bathwater. How do we keep from just leaving in what we like or what palettable? Thank you so much for your courageous ideas, Rinpoche, you seem like a far-seeing man!
DRAWING THE LINE
Thanks for the kind thoughts. You ask the right question. We have to put our trust somewhere. In Juniper's case that is in Segyu Rinpoche. Rinpoche is a lineage holder of a renowned Tibetan Buddhist lineage (called the "Segyu") and trained for over twenty-five years with his teacher, Kyabje Lati Rinpoche (1922-2010), one of Tibetan Buddhism’s most acclaimed masters of recent times and the former abbot of Gaden Shartse Monastery. Whenever we come close to throwing out the baby, or doing merely what we feel is palatable, he pulls us right back!
Thank you for sharing your thoughts everyone! There may be some cultural trappings in Buddhism, but for the most part I dont think there is much...I feel the contrary is true. As far as prostrations go, it is only off-putting to the egoic mind, so if people are truly prepared to engage in Dharma practice I feel prostrations would be even more effective and a potent form of practice in cultures where it is not customary. Where it is a cultural norm it is more likely to just be a "going through the motions" kind of practice that everyone does, where as if it truly highlights where we are getting stuck then it has great potential to transform and purify our minds. If people oppose it and are put off by it, then it is essential that one examines ones intentions for engaging in Dharma practice, otherwise it will only turn into a self-serving and ego-boosting hobby with no true depth and purity to ones practice, as it more than likely is for those who arrogantly oppose such a practice. We must look to the essence of practices, and not get hooked by our prideful thoughts that project our opinions of something being merely cultural, and thus ignoring the authentic practice embodied by what our negative minds repel. Any thoughts?
PROSTRATION
We are not against prostration by any means. However, we also feel it is not a condition for engaging the path of Buddhist training. Rather than impose a practice that might be off-putting, we would rather accomplish the same path of inner training in a way that is more inviting and culturally appropriate. When we elevate Buddhist methods to the status of inviolable doctrine, we run the risk of running afoul of its own insight teachings that direct us not to hold onto conventions as dogma. This includes Buddhist conventions. In this way, Buddhist thought continually challenges us to go beyond dogma and forge a path of growth, clarity and insight that works for all.
Irish, Where/when do you draw this line,the moment Buddhism came west? Should the Tibetans be faulted for the things in their practice that are different from the original Indian forms? What about Pure Land, a pretty radical departure from early Buddhism? Why are evolved Asian forms acceptable but not evolving western forms? Should Asian practitioners be looking for something "harder" than prostration, something to make them uncomfortable? Westerners who are uncomfortable with prostration are not necessarily "arrogant", they're just uncomfortable. I think the dharma is for everyone, regular people, not just mercilous ego-killers like yourself. The path starts where you are, and not everything about it should be difficult right from the beginning.
That said, bowing as is done in martial arts dojos is something we're all quite familiar with, and shows respect but isn't taken for worship. Perhaps it could be argued that we should replace the prostration with a bow, rather than no gesture at all.
arrogant wasn't needed nor was mercilous ego-killers :) lol...
thank you...i've just seen where lightness along with my directness will be beneficial to me when i get uptight on a position :) your lines made me laugh and i certainly feel lighter.
the soul sista nyc
Lol, It was meant to be amusing, but also a compliment! In the end it is important, as I understand it as a novice, not to reinforce dualistic thinking. But also I think it's important to have a way in, to be accesible to newcomers (and ones of all ages), some of whom will find it understandably difficult to absorb a new culture, much less "realize emptiness". Otherwise, what do you tell Joe Schmoe, the middle-class, middle-aged regular guy who's looking for a path? Just send him to the Presbyterians up the street?
RELAX
We tell Joe to relax, and not become overwhelmed by the philosophical musing about dualism, emptiness, and the like. Yes, Buddhist ideas are a rich - very rich - source of ideas and insight, but just like a new skier, we don't have to navigate the double black diamonds in order to enjoy the crisp air and beautiful scenery. Just buy a season pass and keep on skiing!
I like your approach! It's really interesting to see this happening within the Tibetan tradition. Seems like there are a lot of skillful means to be found that folks like me might overlook just because we can't countenance a literal view of rebirth or are uncomfortable with certain cultural accretions. Tantra, for instance. I'd love to get Stephen Batchelor's take on this.
a compliment how delightful! now i'm laughing even more :) i love it!
Impermanence, a state of constant change. Why should it be any different coming west. How easy it is to be stuck in old ideas and not accept change. Everywhere buddhism has traveled it has adapted to fit the enviroment. The basic tenents remain the same.
D
DOGMA
Agreed. The problem of adapting to new circumstances is shared by traditions of all shapes and sizes, spiritual and otherwise. Fear of change is a strong deterrent, and the tentacles of dogma have a long reach. It takes courage to yield to impermanence and to keep growing and moving with the flow. Buddhist methods have much to offer in this domain, but we have to embrace them in our own way, plant them in our culture, and see them flourish.
The Law has been successfully transmitted beyond its culture of origin due to the universality of the 4 sufferings: birth, aging, illness and death. Handled differently by the various belief systems, the practice of Buddhism manages these 4 aspects of life most directly and realistically.
I started in Buddhism in the Gelupa Tibetan tradition some 19 years ago (www.tibetanbuddhistsociety.com.au/) and stayed with it for 10 years.
I am very grateful to my Australian teacher who introduces me to Buddhism.
Meanwhile I was frustrated with several aspects:
- the Tibetan (I do love the Tibetan art and culture but it's not useful in the context of Buddhism in the West)
- the religious aspects and
- the Buddha being depicted almost as a god.
For me Buddhism is a practice and the Buddha just another human being.
After 10 years I discovered the Theravada tradition (www.bswa.org.au/) and suddenly the Buddha appeared as the simple human being he was.
He was like we all are and he was just looking for freedom from suffering as I am.
I also discovered that the message of the Buddha was readily available in the Pali Suttas and I'm pleased not to have to rely on someone else commentary (being Theravada and/or Mahayana).
With Metta to all.
Great response Bernay. I too agree with your 3 aspects of frustrations and I am also involved in the Theravada tradition. It makes the most sense to me as someone who does not believe in a deity, especially an all powerful deity...
Bernay...your frustrations are mine also...navigating through Tibetan Buddhism was hard for me to accept but finding Theravada has kept me going on my path. Thank you for your input, this whole discussion has been great learning.
I was born into a christian family and became christian more by defalt than choice. After many years of questioning I decided to switch to Buddhism. What I thought of as Buddhism was what I read about the original teachings of the Buddha and the example set by the Dalai Lama. Then I started to hear about all the types of Buddhism. It became almost overwhelming when asked "well what type of Buddhist are you". At that time I had to ask myself if I even wanted to be called Buddist. It was the that I went back to the basics. The answer was yes. This is a philosophy that I can follow. It encourages me to ask why. For now it's the basic that still draw me.
Dave
I would be interested in knowing if the Rimpoche still considers himself to be a reincarnated lama, and if so, how he squares this with Gotama's core teachings of impermanance and conditioned arising.
I came to practice through a mindfulness-based class at a local clinic, and practice with a mindfulness community associated with the integrative medicine department at a hospital. There is no metaphysics, no lineage, no rituals, no magic spells, no foreign terms. Yet we are focused on what Gotama called "fully knowing dukkha" and learning how to free ourselves from the reactivity of craving. In my experience, Buddhist teachings are only useful as they support this process -- everything else is bathwater, and is positively dangerous if it provides us with more opportunities for grasping, aversion and denial of the nature of our phenomenal reality. I am afraid much of the "power" of the traditional forms for Westerners comes from our innate desire to believe that their spiritual magic is more effective than our own traditions -- which is why New Age beliefs tend to seep into so much of Western Buddhism.
Good point. Reminds us that Shakyamuni himself rejected the "spiritual magic", et al. prevalent then.
Poet748 raises several great issues. Let me take them separately:
REINCARNATION
At Juniper we do not focus on reincarnation but on enhancing and transforming our minds now, and for the future. In the eyes of Segyu Rinpoche's Tibetan teachers, Rinpoche is a reincarnated lama. This is a recognition they bestowed on him long ago, and is one of the reason's Rinpoche has, such a closeness with his teachers. Rinpoche honors this recognition and relationship even though it is not part of how Juniper is bringing this tradition to modern culture. On a personal note, I would describe Rinpoche as a remarkably accomplished Buddhist master who is exceedingly warm, approachable and down to earth. He does not dwell on recognition or reincarnation at all.
MINDFULNESS
We are delighted to see the growth of mindfulness practices in the West. The difference between mindfulness training and Buddhist methods, however, is not so much about metaphysics, rituals, foreign terms and the like. It is about transmission. Generally speaking, the focus of mindfulness methods is technique - learning a meditation methodology. While technique is also vital in Buddhist training, as important is the transmission of insight that comes from an authentic school/lineage/teacher. A great Buddhist teacher is like a transformational force that meets us where we are and shows us where we can go. We are accustomed to this in other fields - learning sports from a great player or coach, for example - but we tend to be shy about it when it comes to our spiritual life.
NEW AGE BELIEFS
Couldn't agree more on the danger of spiritual magic. I'd only point out that Buddhist and other eastern ideas are the source of new age beliefs, so its come full circle to say new age beliefs are seeping into Buddhism! The main difference is that new age ideas tend to pick and choose individual elements of a path or teaching whereas Buddhist training presents a complete path for growing inwardly. In Juniper's case, for instance, the building blocks of this path are Meditation, Balancing Emotions, Cultivating Compassion and Developing Wisdom.
Making the analogy of a school/lineage/teacher to learning sports from a great player or coach could be misleading in that I anyway tend to need sports coaches for precisely what you you somewhat discount with regard to Buddhism -- technique. You say the real reason for the teacher in Buddhism is not technique but the transmission of insight. But I find just about anybody to be a potential source of insight, sometimes quite unexpectedly. In fact, the more I meditate, the more I find this to be true. In a recent mindfulness course I took, the single striking insight that most propelled me came from another student. While lineages and teachers can certainly be sources of insight -- they can also be sources of conservatism and institutional self-perpetuation. I'm not sure there are any unmixed blessings out there. Ultimately the recognition of and ability to act on any insight, whatever the source, comes from ourselves.
LINEAGE
Thanks, Dave and Bernay for your thoughts about returning to the simplicity of the original teachings. Your experiences are one of the driving forces behind our work at Juniper. The presentation of Buddhist methods in the West during the last thirty years or so produced a confusing array of ideas and rituals. It makes sense that Western practitioners would recoil from the confusion and find solace in the basics. But can we do more than this? If we look at history, we find Buddhist methods implemented in schools - lineages - that benefited entire cultures for generations upon generations. The importation of these lineages into a new culture creates confusion in part because initially so much effort goes into mimicking foreign forms to which we have a hard time relating. This does not mean we should abandon the possibility altogether, however. We see our task as extending a Buddhist teaching lineage into modern culture, one that offers the full scope of Buddhist teachings in an accessible, elegant form that is a reflection of who we are, and that we are proud to call our own.
I'm not suggesting abandoning lineages but rather saying that I choose to proceed cautiously. As I learn more about specific lineages I can make an informed discission. I've seen so many jump onto a passing band wagon only to jump off and get run over by said band wagon.
Dave
DEITY YOGA
Responding to earlier comments about deities and the Buddha depicted as a god, the depiction of deities in Buddhist tradition is one of its most misunderstood aspects. These are not all powerful beings with special powers. Rather, they are meditational methods - generally known as "deity yoga" - that, when used correctly, are a great tool of transformation, with tremendous potency to enhance our lives inwardly.
The practices of Buddhist training can be categorized into ‘causal’ practices and ‘resultant’ practices. Each comprises methods to bring about inner growth and well-being. Causal practices create the causes for inner growth through examining our emotions, cultivating compassion and insight, and so on. They work from the ground up so to speak. Resultant practices, in contrast, are practices in which we envision how we might ideally live and be, as if we had already rid ourselves of harmful inner patterns of thought and behavior. They work from the top down. Deity yoga, and the rituals associated with it, is a resultant practice in which we use an idealized representation of wisdom, healing, and so forth in order to embody these qualities ourselves. It is important to understand that ritual in this context is a method of self-transformation, not the reification of a deity.
Unfortunate baggage from when students of Buddhism after Shakyamuni's death elevated the man and his realization about life to the status of a supreme being above and beyond the common man or woman.
When I mentioned Buddha being presented almost as a god: in the Mahayana Tibetan tradition the Buddha is presented as omniscient almost omnipotent and with special characteristics such as long ears, marks all around his body, etc. This is not a person I can relate to and take as model.
About lineages I do aggree they are important when they are transmitting the true message of the Buddha and help in progressing on the path to liberation from suffering.
I am very grateful to all the monastics who for centuries (until it was put on leaves then paper) memorised the Suttas giving us the opportunities to read them today.
Ultimately as the Buddha said before his death, we have to become our own teacher.
Also it is important to let go of rituals (one of the conditions to the 1st step to liberation from suffering).
You may note that I do not use the word enlightement as it has no clear agreed definition.
The Buddha was only interested in teaching liberation from suffering and famously never answered questions on reincarnation and what will happen to him after his death: it seems that some people since the Buddha passed away have attempted to answer these questions for him.
With Metta
Alain Bernay
BUDDHA
Yes, Tibetan Mahayana tradition presents the Buddha as having omniscient qualities. But the same tradition also presents the insight teachings that say conventions, including Buddhist ones about the nature of the Buddha, are not to be taken as reality itself. In other words, if one ignores the insight aspect of Mahayana teachings, one is left with omniscient beings that can be decidedly god-like.
Because we can more easily grasp onto appearance, imagery etc., there is a danger in paying too much attention to outer appearance at the expense of overlooking the insight teachings that are, by their nature, more subtle. When this occurs, instead of helping us, the imagery becomes a hindrance. It is the insight teachings that "de-deify" the Buddha and return the practices to what they are meant to be - a methodology to overcome suffering and enable our inner potential to flourish.
Human beings are sentient. We calls 'em like we sees 'em. Unless informed otherwise, the appearance of objects tells the whole story.
ENLIGHTENMENT
Juniper wrote an article - "The Awakened State" - on the issue you raise about the meaning of enlightenment in which we describe it as a process rather than a state. Here's a quote, and a link to the full piece.
"Many describe the goal of Buddhist training as “awakening.” But does this refer to a state of being, or a process of inner development? The answer is important because it shapes how we relate to the idea of awakening. If awakening is a state, we speak of becoming awakened, enlightened, or liberated, and we define ourselves as occupying or not occupying this state. If it is a process, we speak of awakening as an active and ongoing undertaking. Juniper holds the latter view. Awakening is not a state we occupy or do not occupy but an active, continuous process of learning and inner growth."
http://www.juniperpath.org/articles/EF60A2/The%20Awakened%20State?
I agree. It's like the old teaching story about the person going up a mountain path and meeting an old monk carrying a bundle of stick. The person asked the monk what is enlightenment. The monk put down the bundle. The person then asked "well what happens after enlightenment. The monk picked the bundle up and carried on down the path. It's all about the path
Dave
When I discovered the Juniper web site yesterday, it was like a breath of fresh air. I am a student of religions, actually a professor of religious studies, and so my task is to try to understand religions in all their cultural diversity and try to appreciate them from the point of view of an insider. This is a very difficult, but necessary, task when the religion is presented in the clothing of a culture which is foreign to us. I have always been attracted to Buddhism, but have been put off by having to assimilate Japanese culture and language as in Zen, or Cambodian Buddhism, or Tibetan practices, or whatever. A modern, scientific, global approach is just what I have personally been looking for and developed for myself. One that doesn't reject the various manifestations that Buddhism has taken over the ages and in different places, but attempts to adapt them to our modern, dare I say, "American" culture. Thank you Juniper.
COLLABORATION
Thank you for this feedback. It is also great to hear some perspective from the academic side. We believe that the "modern, scientific, global" approach you describe will include cross-pollination between academic research and Buddhist methodology. As examples, scientific research is now demonstrating that meditation brings about beneficial physiological changes in the brain; and modern knowledge about emotions can be used to enhance our meditation practices. Similarly, we believe that the meditation and healing practices of Buddhist tradition have much to offer the fields of medicine and psychiatry, and we look forward to forging collaborations based on our work at the recently opened Juniper Integrative Care Clinic (http://www.juniperpath.org/programs/clinic/).
greetings ----------------------
Buddhism has to much baggage i think, much to be discarded -
the title of Buddha is in its self is misleading it almost implies some
kind of mystical knowledge , but Gautama him self claimed that he
taught only one thing the freedom from suffering - through the
process of meditation and the fact that we confuse that
which is impermanent as permanent - which arise
the four noble truths this and only this is Gautama realization -
a perfect remedy for the illusion existing in the mind -
Blessings ------------------
I applaud what Juniper is doing to free Buddhism of cultural trappings that may impede the spread of Dharma in the West. There are other traditions, though, that have retained Tibetan cultural/ritualistic aspects, yet have made their overall approach and orientation very applicable and practical for us modern, Western folk who wish to incorporate Dharma into their lives 24/7 besides when we're sitting on our cushion. That's been my experience and ongoing spiritual evolution with the New Kadampa Tradition.
May holy Dharma flourish....
MODERN TEACHER RELATIONSHIPS
A healthy relationship with a teacher has tremendous potential to bring about inner growth and transformation. In some cultures, Buddhist teachers take on an almost omniscient status, heralded as enlightened beings whose words are beyond question. This ferments a top-down, submissive structure, one that is not always conducive to one’s growth. As we plant a lineage in modern soil, we must wrestle with whether to mimic these traditional structures, or whether to forge teacher relationships that match our norms and psychological profile. The qualities of such a relationship might include mutual respect - without reifying the teacher as godlike; the capacity for healthy questioning and debate; the openness to hear guidance with thought, discernment, and self-reliance; and the enhancement of one's dignity and self-respect.
We invite your thoughts on how we might best shape teacher relationships in our culture and time.
What I personally feel hungry for in this area are teachers or communities who will actively engage with the social science research related to authority and group dynamics. I think looking to a teacher or master for spiritual guidance can be important--and healthy--if power dynamics are understood and openly discussed. It is not just a matter of teachers keeping the precepts, but whole communities committing to self-reflection and transparency at all levels.
Where are the groups who have read Cialdindi's "Influence" or Zimbaro's "The Lucifer Effect" and contemplated what that means for their sangha? I think this incorporation of western science into Buddhism communities could have a much more powerful, helpful impact that what were are learning through brain scans of practitioners.
One Western tradition has been that of mentor and student/intern. Rather than Wizard-like keeper of secrets, a mentor is on equal footing with the student, encouraging him or her as an example of how to correctly practice Buddhism.
I greatly appreciate the Juniper approach to Buddhism, recognizing some of the Tibetan traditions as being more historical/cultural than the religious essense of Buddhism. Raised a Presbyterian, my first contact with Buddism, unbeknownst to me at the time, was my reading as a teenager of the German psychologist Eric Fromm, who left me with the realization that to avoid a terror of being all alone, we establish identities for ourselves (male/female; young/old; American; Democrat etc) and magnify their significance to the point that there are we/them dualities in our lives where, generally "we" is more important, better and the "they" can be belittled or even killed in battle. The way out of this morass, I found was the "Universal We" where we are all connected, are all one. Buddha, then gives a wonderful perspective to this in his: "We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world." And back to the protection of the small "we", we create and agree to a group think and a group reality which is not "REAL" and is often quite destructive.
INNER STORIES
Well said. One can think of Buddhism as a path to slowly undo the inner stories that have us in their grip, so our potential is free to flourish. We can describe this as occurring in three phases, or moments, of one's inner development. The first is "dogma" where the inner stories are in full control (even inner stories about Buddhist ideas such as karma and the like). The second is critical analysis, where we examine the inner constructs on which our experience is based. And the third is "intuitive wisdom" where we are no longer trapped by self-limiting stories and understand that no idea or convention is the ultimate expression of the way things have to be. These ideas are captured in a short paper Juniper wrote called The Three Moments, available here: http://www.juniperpath.org/library/DDA991/The+Three+Moments
The Universal We is buddha nature. You are a Buddha. So is everyone else in the world. Shouldn't it seem horrific for Buddhas to kill other Buddhas?
I often recall what someone once said "around the simple act of meditation more horseshit and nonsense, natter and chatter has evolved than the Buddha could ever have imagined."
SIMPLICITY AND DEPTH
Good point, although I suspect the Buddha well understood our propensity to make "natter and chatter" out of great ideas.
There is also a danger, I think, of over-simplification. The Buddha did not just talk about meditation. As far as we know, he talked about the mind, emotions, how we perceive reality, and so on. The fact is, the human mind is complex. Much as we might like one, we have no simple formula to free the mind from hardship and allow our hearts and spirits to soar. We need a path that is simple enough to not overwhelm us, yet deep enough to address our inner needs. Our view is that we can accomplish this by, on the one side, cultivating a teaching lineage that serves as a catalyst for one's inner growth - a transformational energy or force if you will - and, on the other side, presenting the path in a manner and style that makes it accessible to us.
Thank you.
You mention building blocks of the path (Meditation, Balancing Emotions, Cultivating Compassion and Developing Wisdom). It seems like meditation is a technique that can be taught and then practiced (and the Juniper website has class "Meditation for Modern Life" and weekly meditations scheduled). The other blocks sound less simple to learn. How does Juniper "teach" Balancing Emotions, Cultivating Compassion and Developing Wisdom?
TEACHING METHODOLOGY
That's a good question. Thank you. We teach Balancing Emotions, Cultivating Compassion and Developing Wisdom with three methods: meditation, review & discussion, and guidance:
Meditation: We practice two types of meditation, concentration and analytical. Concentration meditation is focusing the mind on an object to build focus, stability and mental strength. Analytical meditation is applying the mind to a particular topic and contemplating that topic during meditation. These are guided meditation topics from the emotions, compassion and wisdom content. The idea is to familiarize ourselves with the ideas and slowly integrate them to enhance our lives.
Review & Discussion: We encourage review and discussion of these topics. We always have a discussion component in our Tuesday and Saturday group meditations, for example. The goal of the discussion is not to find the "right answer" but to work with the material, as it relates to each of us. Invariably we find everyone has something important to add, and the process deepens our understanding.
Guidance: We offer individual guidance that addresses how to integrate these ideas specifically into our lives.
We are now examining ways to do this at a distance. Using live streaming and online communication tools we would like to make the same methodology available anywhere.
What about Ethics? The Eigth Fold Path has this very important component called Sila.
I experienced over the years that without Sila in my daily life my meditation (and my life in general) does not go very far in term of peace and equanimity.
With Metta
Alain
Qualities that define humanity are not a given just because we are born humans. They are learned from those around us and need to be excercised to be retained.
ETHICS
Thank you for raising this important topic. We do focus on ethics, but ethics is also the root of dogma, so we need to be careful. Rather than prescribe a set of rules, we favor the natural arising of positive conduct that happens as individuals engage a path of self-development.
It is a quick slide from ethics to dogma. For example, the ethical conventions of yesterday may fail us in a world grappling with stem cell research, morning after pills, safe sex, medical marijuana, same-sex marriage, and so on. One person's ethics may be another person's prison, and ethics that are too constrained put us at risk of religiosity, paranoia, and self-punishment.
Buddhist insight philosophy tells us not to get stuck—that ideas, including ethical standards, are conventions that are the product of time and circumstance. This is not an excuse to treat our conduct loosely. On the contrary, understanding our emotions, cultivating concern for others, and developing deeper levels of insight - all central to Buddhist training - put us in touch with the consequences of our actions, sensitizing us to consider and work on ethical challenges. If we apply these tools for training the mind, we believe ethics will follow. Thus, rather than advocate ethical precepts that apply to everyone, we feel these are choices to be made by each one of us.
This does not mean we avoid taking positions, however. We want to see human rights and decency everywhere, free from the burdens of political or religious dogma. Check out our article, A Buddhist Vote for Same Sex Marriage, for example (link below). In short, rather than the application of a black and white set of precepts, we see ethics as an ongoing exercise in discernment.
(http://www.juniperpath.org/articles/D3EE18/A%20Buddhist%20Vote%20for%20S...)
The line between good and evil runs through a persons heart. Which side we are on is up to us. Within each of us is Hitler and Ghandi. When we say us and them we are forgetting this basic truth. It's all about discissions and consequences. My most important lessons were from people who were mirrors reflecting back the parts of me I don't like. When I have a strong reaction towards a person I ask myself why. Usually it's because they are teaching me a lesson.Dave
It is the heart that is important. And our environment is the perfect reflection of it. To clearly see this is called enlightenment.