xenologer: (Lisbeth)
Been hurting a lot lately. This comes out sometimes as depression and other times as anger. Mostly I just have a much lower tolerance right now for certain things. When it comes to callousness, I'm a little more raw right now. I've invested a lot of energy and made sacrifices for the sake of being the kind of person I can respect, of being the kind of person who didn't leave me to fight and endure alone out of ignorance or apathy.

It's important to me not to be those people, because those people do more damage than they'll ever know, and I don't want to be them. I know I'll never be perfect, but there is a degree to which I am sort of obsessively ethical (look up Compulsive Vowing in a GURPS book) to try and keep an eye on everything and minimize the harm I do without thinking.

Obligatory Proof That I Understand Humans

I know everybody does what they think is right. I know that everybody--whether they're demonstrably wrong or right--believes that the choices they are making are appropriate. Most people who consider the question of whether they are good people conclude that they are. So I know that most people are generally doing their best, even though blindness can get in the way ofeven the most earnestly good-hearted.

What I am having trouble dealing with right now is the idea that there are people who can be presented with a great gaping wound in the world and treat it like a thought experiment, like there are no real people involved and so it's not serious.

We don't all have infinite energy. We just don't. We also don't all have infinite capability. The world isn't going to fall apart because one person needs to recharge so that they can sustainably tap the finite resource that is their very self. That's not what I'm talking about.

I am talking about people who can shut a certain type of person out of their ethical considerations entirely. I am talking about people whose personal integrity comes with a list of exceptions for people whose experiences aren't really real.

Right now I am not dealing with it as well as I sometimes can.

So I'm touchy.

Just to be Clear, "Touchy" is a Euphemism for "Ready to Eat Some Fool's Home Planet"

I am so angry right now. I have a right to that anger. I have a right to be angry on behalf of people who are suffering from entirely preventable and addressable injustices, because that is an anger founded in love.

I am not wrong to be angry that some of my so-called friends don't believe they should be expected to worry about trivial matters of "political correctness" like referring to racial or ethnic groups by the names they choose. I am not wrong to be angry that my trans friends are being gaslit on a daily basis, told that they don't understand themselves or the world and that they are too insane for their self-assessments to have weight. I am not wrong to be angry that I know men who are angry that women get so up in arms about sexual harassment because these men aren't willing to learn to approach women in ways that won't frighten us.

I am right to be angry, especially if it motivates me to do the necessary work to solve the problems that are hurting so many of us.

Now Begins the Me-Specific and Not-to-be-Used-to-Bludgeon-Other-People-for-their-Anger Section

I need some more sustainable fuel than this, though. I used to fuel myself on anger when I canvassed, and while I knew that I was right to be angry because it was a sign that I was still invested in the fates of my fellow human beings, I also knew that if my anger was grounded in love... shouldn't I be able to just motivate myself with that love?

Anger's a quick-burning fuel, and I can use it to excellent effect. I know what's right, though, and I will do it even if I am not angry.

I need to find my way back to that inner peace that lets me fight because I love and not lash out like a wounded animal. I am not doing this because the people who are pissing me off and receiving the verbal flamethrower don't deserve it. They probably do! I am doing this because I hurt. Anger is a great motivator, but as strengthening and liberating as it can be to people who are just realizing the legitimacy of their pain... anger also is pain.

I've done work with dharma practice before, specifically with anger. I have gotten pretty good at stepping back a bit and saying, "This is a mind experiencing anger." I have gotten pretty good at saying that I am experiencing anger and not that I am angry, because my anger is not what defines me. It is an experience I am having, and how I respond to that experience is up to me.

I need to get back to that project, because this anger is hurting again.

Kind Enemies

One thing that has helped me is looking at people who are behaving terribly as an opportunity to practice patience that I didn't ask for and still don't want, but am getting anyway.

In fact enemies are kinder to us than Buddha. That's almost inconceivable. "What do you mean my enemy is kinder to me than Buddha? The Buddha has perfect compassion for everyone. The Buddha doesn't harm a fly! How can my enemy who is such a beep beep beep be kinder than Buddha?

...to become Buddhas, we need to practice patience. ... Who gives us the opportunity to practice patience? Who is so kind and helps us develop that infinitely good quality of patience? Only the person who harms us. Only our enemy. So, the enemy is much kinder to us than Buddha. - Thubten Chodron

I had an employer once who was sort of obnoxious, and what I ended up telling myself (sarcastically at first, as an office-friendly euphemism), "So and so has decided to provide me with a lot of opportunities to practice patience today." Eventually the sarcasm faded and I really did see it that way. I was getting opportunities to apply some of what I was reading and deciding about my own anger, and those opportunities to practice wouldn't happen if I didn't have somebody pissing me off at least some of the time.

This is not to say that people who are being oppressed should stop fighting and respond always with "thank you sir may I have another." It's sort of the "someone is being an asshole" version of what I do when I have been an asshole. When I've been an asshole and someone tells me so, that is an opportunity for me to prove to them that I am a safe person to talk to and that it is okay to be honest with me. It's the best chance I will ever get to prove to another human being that my integrity and my interest in their well-being are priorities for me.

I don't want these opportunities because they mean I have screwed up and likely hurt someone. I don't seek them out. But you know what? I am not perfect and I will get these chances to prove myself whether I want them or not. What's important for me to remember, then, is that these are my only chances to earn real trust. Until then all they know is that I am nice when there's no conflict. They don't know if I'll flip out and act a fuckin' fool the moment I hear something I won't like. They won't know until they take that risk. So I make a point to take that opportunity as my chance to earn real trust, because without this opportunity--however undesirable--we were never going to be friends. It's painful for basically everybody involved, but until all parties involved have seen how the others handle it... there will never be trust.

So it's like that, only with other people making me angry. I don't want them to, and I'm not even saying that their behavior should be excused. Sometimes the training exercise in question is solving a problem--including setting and enforcing boundaries--without giving over control of myself to my emotions.

tl;dr: Anger Can Be Legitimate and Still Not Be Helpful

I guess what I am trying to say is that I am getting a lot of opportunities to practice patience, a lot of training exercises for maintaining mental equilibrium, and I need to make the conscious decision to use them.

Right now that means that I need to pull together some tools and techniques to practice with. I need to get on this and not put it off, because I am sure that the world will be kind enough to offer me some more opportunities to practice very soon.
xenologer: (transhuman)
Defining "faith" here as "the belief in something without needing or even in spite of a persuasive empirical case." Therefore believing in Germ Theory is not an article of faith, but believing in a God, or ghosts, or reincarnation, or heaven, or karma, is.

(Notable aside: I've seen it suggested that the word "saddha" which often gets translated "faith" in English is closer to "confirmed confidence" in meaning. This means that "saddha" refers to the kind of faith we have that rain is caused by condensing water vapor, rather than the kind of faith we have that rain is caused by cracks in the firmament.)

Dharma practice is good, because it's a set of tools to accomplish certain things. The rest is there basically for explanations and examples. Dharma practice is a process that can do some good for just about anybody. However, the things that Buddha taught which are actually tools to advance and improve oneself (4NT and the 8FP) don't require the practitioner to believe anything that flies in the face of evidence.

Lots of Buddhists say that Buddhism requires faith (in reincarnation, in metaphysical "what goes around comes around"-style karma, in bodhisattvas, etc.) but doesn't require blind faith. Frankly I've heard the same statement from followers of the big monotheist traditions which nevertheless require adherents to build their lives around assertions like "there's a wish-granting moody man in the sky who likes you best." People who believe this don't believe they're being irrational or believing things which fly in the face of evidence, and I don't see the people who believe in things like karma or rebirth as being all that much different.

Not everybody who has an opinion about a subject has an opinion because of "faith," but everybody who believes something supernatural, superstitious, or otherwise metaphysical most certainly does, because there's no empirical support for the existence of those things (or it wouldn't require faith to believe in them). As a result, "faith" (which is always blind wishful thinking, imo) plays a large role in a lot of people's dharma practice, but not in mine.

After I explain this, I often run into a few questions/objections (more the latter, since people of faith seldom think to ask me anything), and rather than go through this conversation again for the millionth time, I'm just gonna post the FAQ and hope that it saves a little labor for all of us.

OBJECTION ONE: "But there is no truth but personal truth, and nobody has the REAL answers, so one answer is as good as another, right?" (AKA Argument from Postmodernism)
The common question at this point is "what is evidence?" "What kind of evidence can you find which isn't subjective and on some level taken on faith?" I say it's a common question because I've had some of the same conversations with Buddhists now that I have had with Christians on this subject, and since it always comes up eventually, I'd better just address it.

It's occasionally an interesting thought experiment to say "nothing is objectively true, there is no reality outside of our perception of it, and there's no such thing as truth," but it's not particularly useful in the here and now. When I ask my doctor whether I'm sick because of a bacterium or a virus, this viewpoint is not useful. When I ask my partner whether we have enough money to cover our expenses, this viewpoint is not useful. Why? Because these are practical questions.

Questions of suffering are practical questions. This is why I often refer to my particular path as "dharma practice" and not "Buddhism." I've seen too much suffering caused by belief systems that come packaged with beliefs that must be taken on faith for it to seem plausible that yet another one is the solution.

Until anybody who believes in karma or rebirth fulfils their burden of proof and persuades me, I'm not going to live as though they're true. Why? Because I have actual problems to solve in my actual life, and I can't do this unless I'm only factoring in things which are likely to be true. Considering that the tools of dharma practice that Buddha laid out deal with actual problems for my actual life, I see no reason to distract myself by clinging to past lives or yearning for future ones. I see no reason to worry about them at all. Aren't we, as Buddhists, supposed to be living in the present and aware of what's going on around us now?

OBJECTION TWO: "But everybody has faith in something." (AKA Argument from I Know You Are But What Am I)
First off, see the beginning of this little ramble. If my answer to this isn't already clear, then I'll elaborate, becaue this one is actually a big pet peeve of mine.

On a personal level, I honestly find it rather distasteful to muddy the discussion by referring to everything that everybody gives weight to as "faith." I don't have "faith" in Germ Theory the way my dad has faith in Jesus. I don't have "faith" in natural selection the way some people I know have "faith" in Young Earth Creationism. By the same token, I don't have "faith" that I'm capable of disciplining my own mind the way that some Buddhists have "faith" that praying to a Bodhisattva will acquire them merit.

I think the difference between "faith in Jesus/reincarnation/etc." and "faith that gravity pulls objects toward the center of the Earth when we are standing on its surface" has been adequately covered earlier in the thread. After a while discussing this issue with various people in various places, it's starting to seem to me that the people who say, "well, everybody has something they take on faith" are either deliberately fudging the way evidence-based beliefs are formed so that they cease to seem different from articles of faith, or they don't actually understand how people form opinions without faith-based assumptions.

I'm going to argue again that belief in things without (or even despite) evidence is a bad idea, because we have more than enough problems in the real world to think we're going to solve anything by starting with a misapprehension of the conditions around us. We're not going to solve human suffering by inventing superstitious ideas about the sources or implications of suffering any more than we can cure disease by inventing superstitious ideas about how it spreads or its symptoms.

I don't mean to be harsh, but it's sort of a pet peeve of mine when people say, "Oh, well, everybody takes things on faith." It may serve to smooth over differences by implying that we're all doing the same thing when it comes down to it, but it's unfortunately demonstrably untrue, and lasting peace and tolerance can't be built on that sort of friendly dishonesty. I'd much rather believers think I'm strange and overintellectualizing and missing the point than have them be friends with a figment of me and my path that I don't really recognize.

Again. A lot of people make use of faith. However, it is extremely important to note that not everybody does. Assertions to the contrary don't help people get along despite their differences any more than misapprehensions about any other part of our human experience. Faith plays a large role in many peoples' Buddhist practice, but not in mine.

OBJECTION THREE: "Well, there are just some questions that aren't for reason and rationality to solve." (AKA Argument from Inapplicability of Arguments)
Dear Humanity: Stop conflating faith and confirmed confidence. These two things can only be conflated if you do one of the following things:

A. Create separate categories for things which may be decided upon with faith-based reasoning, and which must be decided upon with empirical thinking. For example: Most people (though not all) place medicine in this category. They'll pray for recovery, but they'll take antibiotics as well.

B. Allow faith to subvert empirical reasoning all the time. The Church of Christian Science is one big one. They'll pray for recovery, and be insulted by the suggestion that they need antibiotics as much as they need the protection of the Lord.

Option A seems to imply that there are questions which are "safe" to apply limited critical thinking and empirical examination to, and questions for which that's not good enough. I say that even that much faith is too much faith, because if you have to exclude something from the most important decisions, then it probably isn't helping the lesser ones either.
 
Again. Finally. In summary. Etcetera. Faith is wishful thinking. Period dot. Nothing I've read of the Buddha suggests that he thought very much of wishful thinking as a problem-solving tool. This doesn't mean that it has no place in Buddhist religions or cultures, but it does mean that it's probably something of a departure from what Buddha himself actually suggested. Furthermore, Buddha's opinion aside, there's nothing that suggests to me that it'd be worth including at all, which is why (once again) I don't.
xenologer: (transhuman)
Whom are you unwilling to forgive? Is it a person? A political group? If forgiveness is letting go of painful hostile feelings and not the excusing of past grievances, are there still people or groups that you don't want to do that with?

Why? Why this particular object for your feelings, and why don't you want to let those feelings go?

It really says something about whether I really want to let go of certain kinds of suffering that I keep making excuses for why I shouldn't let go of my hostilities toward this or that.

This is something that I've been thinking about lately, and comments are screened (mainly because something personal might come up for someone and I don't want people passing judgement on each other or offering unsolicited advice).
xenologer: (Default)
The Gratitude Project was begun several years ago by a LiveJournal user called estaratshirai . The rules are simple. Every day between Lammas (August 1st) and Mabon (the Autumnal Equinox) one must find something to be grateful for in life. No repeats - one can be grateful to people more than once, but it has to be for different reasons.

Wednesday:

I'm grateful for the people who share my hobbies, and keep me from getting bored or lonely while Brian takes a vacation in California and I take an involuntary vacation from work due to health problems. Having people to connect with and have fun with without being out and doing harm to myself... it's good, and has been particularly useful this week.

Thursday:

I'm grateful to Stephen Batchelor, for writing honestly about dharma practice which doesn't include--and doesn't need to include--specious claims that fly in the face of established knowledge about our world. The fact that dharma practice can be taken and used as Siddhartha Gautama intended without accepting the assumptions of Hinduism which colored those lessons... it's given me a lot of room to grow, and it took a long time for anybody to really come out and say that this was okay.

Friday:

I'm grateful to Gmail for having a good spam blocker. I laugh at your Hotmail! Ha!
xenologer: (Default)
The Gratitude Project was begun several years ago by a LiveJournal user called estaratshirai . The rules are simple. Every day between Lammas (August 1st) and Mabon (the Autumnal Equinox) one must find something to be grateful for in life. No repeats - one can be grateful to people more than once, but it has to be for different reasons.

Wednesday:

I'm grateful for the people who share my hobbies, and keep me from getting bored or lonely while Brian takes a vacation in California and I take an involuntary vacation from work due to health problems. Having people to connect with and have fun with without being out and doing harm to myself... it's good, and has been particularly useful this week.

Thursday:

I'm grateful to Stephen Batchelor, for writing honestly about dharma practice which doesn't include--and doesn't need to include--specious claims that fly in the face of established knowledge about our world. The fact that dharma practice can be taken and used as Siddhartha Gautama intended without accepting the assumptions of Hinduism which colored those lessons... it's given me a lot of room to grow, and it took a long time for anybody to really come out and say that this was okay.

Friday:

I'm grateful to Gmail for having a good spam blocker. I laugh at your Hotmail! Ha!
xenologer: (Default)
The Gratitude Project was begun several years ago by a LiveJournal user called estaratshirai . The rules are simple. Every day between Lammas (August 1st) and Mabon (the Autumnal Equinox) one must find something to be grateful for in life. No repeats - one can be grateful to people more than once, but it has to be for different reasons.

Wednesday:

I'm grateful for the people who share my hobbies, and keep me from getting bored or lonely while Brian takes a vacation in California and I take an involuntary vacation from work due to health problems. Having people to connect with and have fun with without being out and doing harm to myself... it's good, and has been particularly useful this week.

Thursday:

I'm grateful to Stephen Batchelor, for writing honestly about dharma practice which doesn't include--and doesn't need to include--specious claims that fly in the face of established knowledge about our world. The fact that dharma practice can be taken and used as Siddhartha Gautama intended without accepting the assumptions of Hinduism which colored those lessons... it's given me a lot of room to grow, and it took a long time for anybody to really come out and say that this was okay.

Friday:

I'm grateful to Gmail for having a good spam blocker. I laugh at your Hotmail! Ha!

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