Good morning, everyone. Good morning. Happy Interdependence Day weekend. I don't know if there's people online. I see people online from Michigan and Cleveland and New Mexico and the Bay Area and California. I don't know if you can hear, but there's rain falling all around us here in Chicago. Can you hear it? So, the Lotus Sutra says this is the Dharma rain. The rain falls universally on all beings, universally on all beings. So, we are blessed by this rain. So I want to talk today, usually every year, around the Fourth of July, to talk about interdependence day.

[01:10]

Life, liberty, and pursuit of happiness. And life continues. Last Monday I gave a talk about positive stories to encourage us. about the earth and the rain and nature and our connections, so as that we connect us to this world. So for example, there's now with the scientific knowledge that forests are intelligent beings, organisms, who and communicate, feast and communicate with each other through the mycorrhizal networks under the ground and share nutrition and share warnings and support each other in various ways. There's also our story from the Bodhisattva's springing forth from under the ground.

[02:21]

among the viewers. And we know that there are many beings, many people all around the Earth who are working to help, caring for each other and for the planet. Are you hearing okay, Ahmad? It's a bit frozen. Okay, well, I'll keep talking. Can you hear me now? Good. Okay. Thank you. So, of course, I'm reported mostly by the mainstream media. There are many people who are looking to help. And on Independence Day, I feel like the ideals of freedom and liberty and justice for all

[03:25]

in our country, the ideals of freedom are quite congruent with the ideals of liberation and Buddhism. So there's a way in which liberation involves acknowledging our interconnectedness, acknowledging interdependence, enjoying and expressing the possibilities for all of us for healing our world through the practice of samba and the interrelatedness of samba. But on this, on Interdependence Day, I feel some responsibility as a clergy person to talk about some of the obstacles that we are facing as part of Realizing the possibilities is also realizing the difficulties. So.

[04:30]

Here in Chicago we had. Very bad, dangerous, unhealthy air quality. And also in the Northeast and other parts of the Midwest, and this is to the Canadian. Wildfires destroying. forest, destroying the intelligent beings of forest. We know that the fossil fuel corporations knew about this back in the 1970s. They did scientific research and they knew that their business plan was going to lead to this kind of binary catastrophe. but they promoted denial and they promoted the climate damage because it was been through that work of profit. So this is one reality that the fossil fuel companies bring us these disasters and affect many people.

[05:47]

Heatwaves in the deep south. This isn't something that's going to happen in the future. This is happening now. So, you know, it may feel like I'm going to be talking about politics today, but it's not about Democrat or Republican or left or right. I think it's about policies being promoted either of Cruelty or policies of caring. Caring for people and beings and for our world. Or policies that increase cruelty and harm to people and to our environment. So many things to say about this. I don't want to just give a laundry list of issues, but I want to talk about how we can be aware of both the possibilities and the difficulties.

[06:57]

You start somewhere and there's a massive attack on living self-matter, self-kill, the so-called anti-choice work rulings, really promoting cruelty and damage to many women in our culture. If this was truly pro-life, movement, there would be measures for good childcare and to protect newborns and to promote the health of mothers and childcare and good public education for post-fetus children. But that's not what's happening. Anti-socialist movements now talking about outlawing contraception So this is not about, this is, again, a policy of cruelty.

[08:10]

And of course, what about the right to life of endangered species? We're in the middle of a mass extinction. There are also massive attacks on LGBT people's rights. around the world. There's American so-called Christian evangelicals who are working actively in Africa as a laboratory for what they're locked in here to attack the rights of gay people, in fact, the lives of gay people. Now, thanks to these so-called Christians, People in Uganda, gay people in Uganda, are being jailed and executed. So how do we take care of people?

[09:15]

How do we recognize people? Again, there's massive voter suppression in our country. working to obliterate delights to even know about a country's history. So our practice is a practice of awareness and working for caring and benefiting beings requires us to understand history requires us to understand the cultural karma that leads to situations now. There are also class wars, class war promoted

[10:23]

Maybe this goes back into our history, but certainly in the last few decades and increasingly recently, war is taking from the many and ultimately bringing it here in the last one. where the poverty is the number four killer out of the six, ahead of guns and abilities. Each of these things, of course, we could talk about in much more detail. And I'm interested to say, Independence Day on the 4th of July, our country celebrates the values of freedom and justice.

[11:30]

So just to have those values in place, whether or not they're followed, is valuable. But we should know what is actually happening. One of the, I feel, one of the things that's dangerous to our country now and to the world is military standard. Weapons makers and more profiteers control a lot of the United States government policy. The United States has over 800 military bases outside our borders around the world compared to eight in Russia. in all of the countries, much less than them. So the amount of money, the budget of our country, over 53% or more now in the United States annual national budget goes to the military.

[12:43]

And much of this goes to developing weapons and the weapons makers are making a huge profit now. Of course, the Ukraine war is terrible. The invasion of Russia is terrible. War crimes there. But how do we actually protect the Ukrainian people? I understand that there have been opportunities. for peace talks between Ukraine and Russia, broken by various people from various other countries. And always the United States government has been blocking them because the worst part of this is it's good for the world. So just to name a few of them right now, Northrop Grumman, Boeing, Lockheed, Honeywell, You should know the names of a few companies.

[13:52]

War crimes are huge. And we talk about Putin's war crimes. And yes, war is always war crimes. But more and more, during Assange, in Australia and now in prison in England, is a prisoner and threatening to extradition to the United States to face espionage charges basically because he must be a truth teller and exposed to the United States war crimes in Iraq and Afghanistan. So there are lots of war crimes to go around. If Julian Assange is that what practice existing are certain. Well, he did it by publishing information about.

[14:57]

What's going on? Will also endanger free speech in journalism. In Europe, times in the Washington Post, not just in some. So the Fourth of July is celebrated often in the memory of Thomas Jefferson, who I used to think of as a great hero. His writings are brilliant and inspiring. A couple of quotes from Thomas Jefferson. In 1816, he said, I hope we shall, I think this was after his president, I hope we shall crush against birth the aristocracy of our money corporations, which dare already to challenge our government to a trial by strength and give the bias to the laws of our country.

[16:10]

That was in 1860. Now we have money corporations. who already were lost for a century. In 1791, Jefferson said, if there be one principle more deeply rooted than any other in the mind of every American, it is that we should have nothing to do with conquest. So this was before he was president, after the revolution. In this century, of course, or in the 20th century, and this century, of course, American government has followed policies of conquest. Jefferson's, you know, in some ways inspiring, but also a very problematic character. I feel like he embodies the pro-life of America and the United States. He said we should have no, nothing to do with conquest, and yet he created the Louisiana Purchase,

[17:14]

and which led to the conquest of many, many, many Native American peoples. Some of them and some of their spiritual traditions still survives, fortunately for all of us. But this is, you know, it's celebrating the Fourth of July. We can see the collective karma of our country. on that to slavery and racism, obviously continues, and destruction of indigenous people. So this is a collective situation. We need to understand what our collective partner is. Of course, it affects us all personally, and it's not separate from the personal karma that we all are involved with, each of us individually.

[18:24]

How do we work for Aaron, whatever he calls him? This is a real problem. We're all connected to this. This is not something separate from evil people out there. This is something that's part of our lives too. How do we understand our individual karma and our collective karma? So interdependence, liberation, involves working for for the world, for all beings, as board of soccer practitioners, but also to see our own capacity for cruelty or for terror and how do we turn our lives towards terror. This is the challenge of interdependency.

[19:28]

How do we understand all this? So just going back to the challenges to our country now, there's this massive book battle expunging our history so that we can't understand the collective problem. It affects us all. The problem of slavery, racism, murdering indigenous people, That affects us all, whether or not we are so-called white, so-called colored or the other. We're all affected by this. So to try and destroy history with banned books is to keep people, our citizens, ignorant. Just to speak of all this now, to remember history, to remember our literature, is now a radical act, an act of freedom, an act of liberation, to talk about history, study history, study literature.

[20:51]

So one of my three favorite novels has been that, Henry Morrison's Beloved. amazing book, which really, you know, I think all Americans should have to read, should be assigned to read. Of course, there are many other great works of literature, but to have this banned in the United States now is about denying our humanity, denying freedom, denying liberation and justice for all. So again, just to speak of these books, to do what librarians now are doing. We have a librarian in the audience. Librarians are promoting, trying to promote knowledge in books in the face of oppression. And then maybe the biggest problem we have now is dangers of nuclear war, which

[21:57]

grew up back when we had our mom girls in school, from grade school. We'd go down to the basement. Some places they had you duck under the desk, but that would protect us. But now, our country and other countries are developing new technologies Expanded map. And we threaten more stamp. We threaten our wars or expanded wars with. Russia and China. Other nuclear nation, so very dangerous. And I feel called to mention this to speak about this. We Daniel Alstert's book. We do the same about peace with the war planner. part of the American nuclear policy is that we will use first-use nuclear weapons. And we are the only country that's done that.

[23:00]

And you actually know about the socket. So, coming up next month, I'll do that. I'm actually going to have a ceremony in Chicago, and I'll talk about that in a little bit. Okay, so how do we practice with this? to all of these realities that are around us, as well as the realities of all the people who are working for care as opposed to cruelty. So one thing is just what is up for resolve. Pay attention. Pay attention to the world and also to see that we are not separate from the world. And part of this work is to be mindful of our own part in all of this. the whole situation. How do we see our own tendencies towards cruelty?

[24:02]

How do we talk intimately with that and not act on it? This is a practice that all government officials should do. How do we see our own tendencies towards terror? And how do we see practices that we can do and express care. This isn't just, you know, social or political. How do we see caring for the people around us? How do we look at the whole situation? We're not separate from any of this. And then there's the message which I have heard that, you know, in terms of the Mahayana Bodhisattva scriptures, it talks about many real systems of Buddhas and Bodhisattvas.

[25:07]

Many Buddhas on the tip of my staff, many Bodhisattvas. Many Buddhas and Bodhisattvas on the tip of each hair of all of you active. Buddhism Bodhisattvas in every atom. This is one way that the Bodhisattva teachings see the world. And it said that right now is the best time to be alive for a Bodhisattva. And that Bodhisattvas from other world systems, other solar systems, other Buddha fields, are lined up waiting to be born here, now. Because this is the time, such a time as this is the best time to actually make a difference. We can change our situation and the situation of the world.

[26:13]

We can change our, we can really become intimate with our own personal connotations and see how to act for caring. And we can do that in our world. Our actions in body, speech, and mind can make a big, most consequential difference in this typical challenging world now. And we're most needed now. In whatever way each of us can express care and kindness rather than cruelty. In whatever way we can each respond to any of these issues, support some nonprofit that is doing good work on the issue that calls you. There are many things that we can do now.

[27:15]

We can actually face the challenges of our world and of our own lives. We can face the history. So people are banning books, you know, saying that their children will be made uncomfortable if they hear about slavery or racism or other kinds of cruelty. We shouldn't let them be uncomfortable. Well, the Bodhisattva practice is about going beyond our comfort zone. So she noticed that sometime in the first day or the third day or whatever, she becomes uncomfortable. How do we keep going? How do we speak upright, steadfast, still, quiet, and see the arising of situations in our life, in our world, and respond? Be present. Pay attention. So also our personal transformation has to do with this inter-detectives.

[28:29]

Life, liberty, the pursuit of happiness. Look at what is happiness. It's just not a pleasure. What is true happiness in the context of what is suffocating? How do we study the self? How do we receive support and sangha? Study the self in that context. How intimate with the self, the self that is not separate from the oppression of women or gay people or all the other problems in our world now. How do we see our own attachments, patterns of reaction? Even patterns of cruelty, tendencies towards cruelty.

[29:35]

If we pay attention, through these patterns of ourselves and the world, we have the possibility of not being caught by attachments, not being caught by these patterns. We can feel anger and not act out, not name call. We can feel outrage at some of the things going on and say, okay, how can I help with this? What can I do? to express kindness and care. So this American holiday, Independence Day, work in July, you know, can be celebrated with fireworks and all kinds of other ways, but also it's a chance, it's an opportunity to actually study the self and study our world, study our country and study

[30:55]

what is happening around us, and to respond. And it doesn't necessarily have to be a dramatic response, although, you know, that happens, right? How do we, this involves being patient, paying attention, not just reacting to some anger inside and running around and screaming or whatever. In our own lives or in the world, but to actually keep attention. This is what's difficult about Zen practice. And this is what we learn out in Soshin from all the students, to continue to maintain awareness, to continue to be sane, upright, still. Okay, attention. Pay attention. Pay attention. What's going on? Seeing patterns of cruelty, seeing patterns of caring, and how do we support the caring?

[32:02]

How do we impose the cruelty? And this requires regular patients to see how to act straightforward and to make mistakes, to try and work on trying to make good mistakes. and to be a force of care in the world, in our own lives, in the lives of those around us, and in our society. So, I could keep having all of these things, but I'll stop now and give time for discussion and comments. responses. So online or here in this person, please feel free.

[33:08]

I'm looking at you to help me. People are left. Yes, David Gray. Thank you, Tanya. I think I've asked a short version of this question before, but it's about this more cruelty that I'm hearing in your talking more and more, and it sounds like the opposite of cruelty is caring. And I'm hearing you talk about things happening in the world. Sometimes it's, you know... making a decision based on profit and knowing that it will cause great harm and even suffering and even death in the world. That's one thing. And then another set of actions might be like preserving a set of ideologies or, you know, cultural norms that are prejudicial and, you know, and so on.

[34:27]

And so I'm wondering why you're using the word cruelty. And I'll say that in my sort of personal lesson time, cruelty as doing harm to somebody for the sake of doing harm. And it's clear that that's not what you're describing, right? I take it that, you know, the, the, the war profiteers and the, and the, the fossil fuel companies are not like twirling the mustaches delight at the door somewhere and die. They're going for the money. And so, so my question is about cruelty and why do you use that word and what it means for me? Well, You know, I've been thinking about all this stuff for a long time. I'm talking about the effects of consequences, not necessarily the relevation and retention. But the effects of, you know, the war profiteers and the fossil fuel corporations who knew that

[35:34]

that their business plan was going to create the climate catastrophes that we are seeing now and worse coming and continue and promoted it. Now, you bring up motivation. So intention is very important in all of this. What is our intention? Is our intention to be caring? Is our intention to create harm? But I think if the intention is to make money, but the war profiteers, but they know that, you know, in our country, I'm not speaking about soldiers who volunteer to go and at least to leave their protected country, but they're not being taken care of by the government, the veterans. or not adequately, even close, what are the effects?

[36:40]

So I'm thinking of cruelty not in terms of intention and motivation. And yes, there are times when the intention and motivation of people is just to enjoy the same as you enjoy the same as you can. But in the bigger picture, what is the effect of of some of his actions, and it's cruel. And, you know, maybe there's a better word. Harm makers, I don't know. But I think, you know, cruelty feels visceral, and I think it's the effects of these kinds of policies. And sometimes the effects of unthinking actions. You know, I'm aware that there have been times in my life when I said something unthinkingly, that had an effect that was true. We all have this capacity to intentionally or unintentionally take things that are hurtful, to take actions that are hurtful.

[37:42]

How do we look at this? Yes, everyone. Bringing it to our practice. For me, what's important, and yet is very difficult, is remembering the sixth precept and remembering the three poisons. And if I dwell on the falsehood of others forever, I have to realize that I'm not fulfilling the six presa. And it's important to realize that many people are acting, whether we agree with their actions or not, they're acting out of ignorance.

[38:50]

They may be acting out of hate, in some cases, hate or anger, or greed, as the oil companies do. But it's really out of ignorance. And what is hard for us, and but I think what is very important is to remember that it's not about finding fault with others. It's not about praising ourselves. Oh, we know the truth. And so we're better than they are. Which is, you know, seven precepts, you know, not praising self. but to just have consciousness and care for those people as well and try to, in our own way, understand, accompany them and bring them with us as we go towards further knowledge and out of ignorance. And I think that's one thing that's important. If we set up a we-they, we are committing the same thing.

[39:54]

We're perpetrating it. And it's important to, I think, I feel, especially from a practice point of view, to maintain an us attitude and see people acting out of ignorance. Your thoughts? Thank you very much. Yes. Name card. calling and blaming and shaming others is not particularly helpful. Trying to convert others to our perspective is not so helpful. And yes, to see that this is a function of ignorance. But things change. So, I'll throw in another word, along with caring, to respect, to respect all beings.

[41:01]

It's not that people who are causing harm, knowingly or unknowingly, are evil and we have to kind of get rid of them all. That's how it works for people change. There are many, many stories of people who did very terrible things Changing for perspective. What's the name of? We're just to cycle this serial killer. I mean, I'm your mother. Yes. He was a serial killer. And one of the stories about him is that he was frustrated by somebody, some psychic or whatever, that if he killed 100 people, his family would do well or something like that.

[42:06]

And he had Mala with 99 fingers, not a different English from different people from New York. Murdered. And we saw the Buddha. And he sort of wanted to get the 10th, the 100th. The Buddha was walking ahead of us. No matter how fast I walked, all of us could walk, could run. Couldn't catch up with him. He'd yell, stop. And the Buddha turned around and said, no, you stop. He did. And it became aha to me. He had to suffer the consequences of . Anyway, that's just an old story. But there are historical stories of people who and then changed their viewpoint. There's a few stories of people in white supremacist hate groups or Ku Klux Klan who changed their retort.

[43:26]

I forget their names, but there's someone who met a black woman and started talking to people in Ku Klux Klan. So this is possible. This happens. So to not dismiss, to not ignore anyone because of their actions or views. And one way I see this is caring or just respecting all beings. And not, you know, the precept you were referring to, not speaking of the faults of others, to not solve or speak ill of particular people But to look at the situation, to be attentive and present on when you see something to say, one can change their perspective. It might travel. But thank you for your question.

[44:28]

Other comments, responses, reflections? If I may, I just want to add one little folk saying to that. You know, when we look at the different people in the world who we think are causing harm, there's the old folk saying you catch more flies with sugar than with vinegar. And if I come out with vinegar and vial against somebody, I'm not necessarily going to be able to have them soften their abuse. Right. And, you know, I think people do get caught up in trying to convert people from damaging views. And sometimes that's worse than damaging, you know. There are a bunch of people in Assam who have family members who disagree with their political perspectives.

[45:35]

I encourage them not to try and other comments. This is difficult stuff. And you know, I really do appreciate the ideals of this country. Liberty and justice for all. life, liberty, and absolute happiness. The ideal of, here we go, if we go to chance, you know, personal responsibility. So this is a, this is a great situation for Bodhisattva practice. Not that we've, not that this country has ever perfectly enacted all those ideals, but the fact of having those ideals is really important.

[46:45]

For many Buddhist Asian cultures, such ideals did not exist.

[46:51]

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