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Habitats of Mind: Dhamma, the World, and Mindful Activism

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Habitats of Mind: Dhamma, the World, and Mindful Activism HABITATS OF MIND: DHAMMA, THE WORLD, AND MINDFUL ACTIVISM By Michael Masinter A Thesis Presented to The Faculty of Humboldt State University In Partial Fulfillment of the Requirements for the Degree Master of Arts in Social Science: Environment & Community Committee Membership Dr. Anthony Silvaggio, Committee Chair Dr. Erin Kelly, Committee Member Dr. Janelle Adsit, Committee Member Ven. Ajahn Pasanno, Committee Member Dr. Yvonne Everett, Program Graduate Coordinator July 2018 ABSTRACT HABITATS OF MIND: DHAMMA, THE WORLD, AND MINDFUL ACTIVISM Michael Masinter As a Buddhist, teacher, and a graduate student, coming to know the conflicts and misconceptions that stem from partial views and experiences, I have found it difficult to locate where to stand and how to engage. Buddhist teaching and practice (Buddhadhamma) offers a pragmatic approach to an overarching series of questions and a method of practice designed to address them: What is suffering, its origin, its cessation, and the way leading to its cessation? These are the Ariya-sacca, the four noble truths (or four ennobling realities), which can be applied to the arising of suffering anywhere in nature—whether internal (mind/culture) or external (environment). This study is situated within the conversation on socially engaged Buddhism. It is a Theravada Buddhist response to ecological degradation and social suffering and the forces that proliferate these conditions, which I call the consumer narrative. I look at examples of Buddhist social action, and how the Eightfold Path applies as a framework for it. Utilizing an immersive, practice-led research, interviews and textual interpretations, arising from a grounded theory methodology, I explore how the application of central Buddhist teachings and practices lead to social action. ii I conclude that Buddhadhamma, the teachings and practices, cultivate a mind and heart that is clear, open, and responsive to suffering as it arises, enabling individuals or communities to engage in ways appropriate to the problem as well as the means, ability, and inclination of the individual or community—the Dhamma of each person or group. This conclusion is made evident in the diversity of activisms demonstrated by the individuals interviewed in this study, as well as in my own experiences and insights when immersing my daily life in the teachings and trainings of Buddhadhamma. In addition, I conclude the Buddhist way of life, properly developed, is itself a form of activism, resisting the trends of selfishness and consumerism that form the roots of social and ecological suffering. The personal way of life and its consequent expression in social action form a mutually benefiting, interdependent social transformation. iii ACKNOWLEDGEMENTS The heart of the Buddha’s teaching is the understanding that all things arise interdependently. This thesis is no exception. I would like to thank everyone who contributed to the success of this research. Thank you to my committee Chair, Anthony Silvaggio, and to my three committee members, Dr. Erin Kelly, Dr. Janelle Adsit, and Venerable Ajahn Pasanno. I am grateful for your support and for your nuanced, critical feedback. I would like to thank the late Ajahn Buddhadasa, and the legacy he left behind, Wat Suan Mokkh, as well as Abhayagiri Buddhist Monastery, and the Forest Sangha in general, for the invaluable insight and guidance that gave life to this research—and for providing genuine places of practice for the knowing and seeing of Buddhadhamma, for the benefit of all beings. I would also like to thank all my research participants and readers for their insights and guidance in this study. Ajahn Pasanno, abbot of Abhayagiri Forest Monetary, and Santikaro Upasaka, thank you both for taking the time to read and give feedback on my thesis, providing invaluable perspective. It is impossible to express enough appreciation to my parents who have always supported my way of approaching a question, encouraging independent thought and confidence in my ideas. And finally, my gratitude is immeasurable to my wife, Krystal, who supports and guides me in everything I do. I would not have finished this research without you. Your guidance, your intelligence, your patience, grace, and wisdom pervades all that is good in me. When I have doubts or self-criticism, all I have to do is remind myself that I must have done iv something beyond reward to have deserved you in my life. I love you with all my heart and soul. v TABLE OF CONTENTS ABSTRACT ........................................................................................................................ ii ACKNOWLEGMENTS .................................................................................................... iv USE OF PALI TERMS .................................................................................................... viii INTRODUCTION ..............................................................................................................1 STRUCTURE OF THESIS .................................................................................................9 REVIEW OF LITERATURE ...........................................................................................13 Socially Engaged Buddhism .........................................................................................15 Roots of Social Action ..................................................................................................21 Understanding Dukkha, its Cause, and its Cessation ....................................................24 Nature, Natural Law, and Duty .....................................................................................28 Paths of Action ..............................................................................................................30 A BUDDHIST DECONSTRUCTION OF THE CONSUMER NARRATIVE ...............33 Conceptual Framework: The World and The Dhamma ................................................34 Dependent Origination ...............................................................................................35 Dhamma Language .....................................................................................................37 Silent Mind (excerpt) ..................................................................................................39 A Storyline that Supports Capitalism ............................................................................43 Global Effects of the Consumer Narrative ....................................................................46 vi Buddhist Social and Environmental Ethics ...................................................................49 RESEARCH DESIGN ......................................................................................................53 Methodology .................................................................................................................53 Methods .........................................................................................................................54 Magga-Bhāvana (Development of the Path) as Practice-led Research ......................54 Semi-Structured Interviews ........................................................................................56 Research Participants ....................................................................................................57 RESULTS AND ANALYSIS: MINDFUL ACTIVISM ..................................................61 Problems with Activism ................................................................................................62 The Preta Loka (Realm of Hungry Ghosts), The Consumer Self, and Consumer Culture ........................................................................................................................................65 The Root Defilements, Interdependency, and Systemic Change ..................................70 Responsivity over Reactivity and Mutual Transformation ...........................................76 The Sangha as a Model .................................................................................................81 CONCLUSION .................................................................................................................86 The Eightfold Path as a Framework for Mindful Activism ...........................................87 REFERENCES .................................................................................................................95 APPENDIX: INTERVIEW QUESTIONS .......................................................................99 vii USE OF PALI TERMS Pāli is the original scriptural language of Theravada Buddhism. These teachings are contained within a collection called the Tipitaka (Triple Basket), referred to as the Pāli Canon. The texts containing the discourses of the Buddha are called suttas (threads). Texts referenced in this work are cited in text as follows: (Translator, publication date: sutta chapter and number or verse). For example, the Buddha once summarized the teachings of all Buddhas (awakened ones) as “to avoid all evil, to cultivate good, and to cleanse one’s mind” (Thanisarro, 2013: Dhp 188). Citing in this way maintains consistency with the suttas while giving credit to the translators. The separate volumes in the Tipitaka are abbreviated as follows: DN…Digha Nikaya The Long Discourses of the Buddha MN…Majjhima Nikaya The Middle Length Discourses of the Buddha SN…Samyutta Nikaya The Discourses Related by Subject AN…Anguttara Nikaya The Discourses
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