By Raymond Lam
As I write this postcard to you, we are in the midst of international convulsions hitherto unseen. As the global order since the Cold War seemingly disintegrates in front of our eyes, the Dharma provides a refuge of constancy and comfort. Unlike the fleeting things of this impermanent world, the Buddha’s dispensation reveals something that transcends existence and non-existence. It is good, beautiful, and true. But the dispensation itself, like all human-shaped things, is a fragile thing, and vigilance is required in order for it to be sustained in all its forms. Hence one of our editorials from April outlines how generosity and giving will always reinforce the work of the Dharma, whether it is for cultivating understanding of the Buddhist tradition or saving lives. We highlight how Buddhist organizations could make a bigger difference through humanitarian work, and how Buddhist Studies in the US needs urgent attention and vigilance due to the potentially devastating cuts to academic programs by the current administration.
The danger faced by academic programs and institutions was brought into sharp focus by Prof. Jack Chia of the National University of Singapore, who was in the US in March and shared with us some of his thoughts and observations. Various planned or impending federal cuts to certain programs are feared to affect Buddhist Studies one way or the other, reflecting a broader assault on critical thinking and the arts and humanities.
The Indian government, along with collaborative bodies like Vivekananda International Foundation (VIF) and International Buddhist Confederation (IBC), has correctly identified the Dharmic spiritual values as providing a source of inspiration for restoring bilateral harmony, conflict avoidance, and environmental consciousness. Apart from February’s Samvad IV conclave, Indian prime minister Narendra Modi’s overtures to Thailand and Sri Lanka this month (which we detail in a blog post) highlight an increasingly important role for Buddhist diplomacy to play in Asia—particularly as the continent’s nations rise to the forefront of the world economy and therefore international diplomacy.
Due to the urgency and gravity of the present global situation, none of us can deceive ourselves about living in a vacuum. Our independent existence, free from any kind of interconnectedness, was always an illusion that we could sometimes indulge in, but in this era, we must connect with what Coastline Meditations columnist Nina Müller calls, “social mindfulness,” which is a transformative reframing of mindfulness as a “collective practice,” blending meditation with social learning that “cultivates community connection, empathy, and prosocial behavior.” I believe this understanding of mindfulness is the new paradigm through which the Buddhist and mindfulness communities (they are not one and the same) can come together in a new project of renewal for a suffering world.
One of the most important things I have learned about Buddhist practice is that the ritual traditions in all three Vehicles all share a common heritage in the practice of magic. As Mandala Butterfly columnist Rebecca Wong highlights in her interview with Dr. Sam van Schaik (head of the Endangered Archives Programme at the British Library), “Buddhist magic” is not a contradictory term. Dr. van Schaik’s translation of a Tibetan spellbook from Dunhuang, along with Rebecca’s meticulous, passionate study of magic across the ages in Buddhist regions, makes for a vivid and, I daresay, magical foray into the mystic arts. And we certainly need the assistance of the bodhisattvas in this time of volatility.
Magic and meditation have both been with Buddhist practice since the beginning. In an interview with us, Sri Lankan Theravada teacher Ven. Seeladassana, founder of Sihanada International Meditation Community, has made attaining the jhanas as taught in Buddhaghosa’s Visuddhimagga as one of the core rubrics of his meditation guidance. The jhanas, far from being fabled states of mind that were only relevant in the Buddha-era, are practicable and attainable meditations that are uniquely relevant in our increasingly chaotic and unsettled world.
The world, in just a few short weeks, has changed. This is not only my humble, subjective opinion, but the sober judgment of secular and spiritual leaders around the world. But the Dharma will always be with us. The bodhisattvas still watch over us, and our calling to compassion and wisdom remains unchanged and constant. As Rebecca writes, we need the power of Buddhist magic, which is not about escaping reality, but rather engaging with it more deeply. It is the transformation of fear into love and pain into hope.
The diffusion of the Buddha’s Dharma has never been more important.
Raymond Lam
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Buddhistdoor View: Reinforcing Dharma Work Through Generosity and Giving
Buddhist Studies is in Danger of Decimation in the US
Indian PM Narendra Modi is on a flurry of Buddhist diplomacy
Beyond the Self: Healing Divides and Building Resilience through Social Mindfulness
The Spellbound Path: Unravelling Buddhist Magic, from Ancient Rituals to Modern Miracles
Attaining the Jhanas in the Modern World: An Interview with Ven. Seeladassana
