Morning. It's really nice to see all of you out here on this fine spring day. And we're very honored to have Devatran Sulak Sivaraksa here again at Berkeley Zen Center. Sulak has been coming here off and on since 1991. When he stayed with us, he was in exile in one of his periodic legal encounters with the Thai authorities for being a troublemaker, a Dharma troublemaker. And for some of you who don't know him, he's a prolific author. I think one of really the key figures in socially engaged Buddhism in the world, who has transmitted these principles to many of us over period of maybe four or five decades. He's here today celebrating the release of his brand new book, The Wisdom of Sustainability, which is published by Koa Books, and his editor-publisher Arnold Kotler is here.

[01:16]

Where's Arnie? Where are you? And I believe that copies of this book And several others of Sulak's will be available for purchase and signing after the talk. And I think Arnie is quite happy to make you a deal to buy in bulk or multiples of these books. And they're rare. They're hard to get in this country. But I think it will be less hard now that this book is out. I consider Sulak to be one of my main teachers, and we've been close for close to 20 years now. So we're going to do something a little different. He's going to make a presentation for a short while, and then I'm going to ask some leading questions for a time. And then you all have a chance to get questions and engage.

[02:17]

And also, you can engage with Subhak as your as you're out there having tea and approaching the book table. So with that, I turn to luck. Thank you. This time I am not at its side. Is that yours? I am on bail. I think he did my text. You have my notebook here. I just read very, very, very short piece in practice from this book, but I summarized it.

[03:19]

For most people, we tend to have more than enough programs, organizations, parties, and strategies. But we still put all our faith in the power of action alone, especially political action, to alleviate suffering and injustice. Activists and secular intellectuals tend to see all malevolence as being caused by others or the system without appreciating how these negative factors also operate within themselves. They approach global problems as though social engineering will solve them. That personal virtue will inevitably result from of societies.

[04:23]

The opposing view, that transforming society requires personal and spiritual change first, or at least simultaneously, has been accepted by religious adherents for millennia. Those who want to change society must understand the inner dimensions of change. Valuing the spiritual dimension gives voice to humanity's depth. All descriptions of the existence come down to being less selfish. As personal transformation is achieved, we acquire a greater sense of moral responsibility. Social change and spiritual considerations cannot be separated. Religion is at the heart of social change, and social change is the essence of religion.

[05:34]

We cannot overcome the limits of the individual self in hermetically sealed environment. The Four Noble Truths can be skillfully applied to social activism. The teaching of the Buddha transcends individual salvation. The Buddha described three root causes of evil, greed, loba, hatred, dosa, and ignorant, moha. Understanding this helps us recognize the causes of suffering and hints at how suffering can be overcome. Today, the dominant form of greed is consumerism. We try to overcome the emptiness of our lives by increased consuming.

[06:47]

We are at the mercy of advertisers. and individually we are exploited. The lust for power and for hatred can lure us to defend unjust social systems. Ignorance is caused first and foremost by inadequate education. When students are trained only with the skills needed to become employees, And when our children are exposed to news only through television and computer games, ignorance prevails. We memorize and compartmentalize and do not develop critical thinking. Suffering can be mitigated by right understanding. Buddhist practice

[07:50]

Beginning with mindful breathing permeates mind activism. Mindful breathing helps build up awareness, and with awareness we realize we cannot solve problems alone. Employing critical self-awareness, we see that we need friends for our actions to be effective. Sometimes we need to confront Sometimes we need to dialogue. If the Buddha had returned to his spiritual, saying he regretted those people getting old and dying, but that he was sorry. There was nothing he could do to help. There would be no Buddhism. We have to meet individuals who work at the World Bank, IMF, multinational corporations, governments, and empires with empathy and compassion.

[08:56]

Buddhism is not a religion of blind faith, but of practice and experience. We have to taste the truth for ourselves. Aesthetic satisfaction goes hand in hand with activism. Appreciating our artistic traditions and using culture and the arts to help us achieve social and political goals. Culture is not limited by natural boundaries. We can appreciate the chaos of all traditions. Indigenous people know how to live simply and have time to enjoy themselves in community. We must find lifestyles that bring us happiness without causing harm to others and the environment. I was privileged to work with the late Venerable Maha Kosaranta in the Khmer refugee camps after the American abandoned Cambodia to the Khmer Rouge and later to the Vietnamese.

[10:04]

He was trying to establish peace among the rival factions. It was difficult, but his determination was unstoppable. He invited me to conduct reconciliation workshops among right-wing Khmer Monks and their people. Buddhist societies tend to view things in the long run. Since I am, great tragedies hardly merit the bling of an eyelid, perhaps except the recent one. Even that, no real understanding of the events in my country. These attitudes we have to have good understanding, strengthen patience and perspective. The essence of the Buddhist tradition is to overcome selfishness and transform greed into generosity, hatred into loving kindness, and ignorance into wisdom.

[11:08]

The root of the word Buddha means to be awake. When we are awakened to simplicity and humility, and aware of the suffering and danger by greed, hate and delusion, our consciousness is restructured. We become mindful about ourselves and others, and naturally try to restructure society. Restructuring individual consciousness and restructuring society are complementary activities, and both are desperately needed The Buddha was a simple and humble monk. His teachings provide a unique way of seeing the world, and if properly understood and practiced, can lead us to a noble life. The Dalai Lama also a simple monk, a guiding man for us to follow in his compassion, wisdom, and skillful means to create a hopeful future.

[12:18]

If I were to go to the Buddha and ask for a simple formula to resolve our modern dilemmas, he might say, I breathe, therefore I am. Breathing is the most important element in our lives and in the life of every living being. Without breathing, we die. Breathing goes on day and night, 24 hours a day, seven days a week. I think we should learn to breathe properly. Breathing in, I calm my body. Breathing out, I smile. Breathing in, let us dwell in the present moment. I know this is a wonderful moment. This technique in Derewala Tradition is called Samatha Bhavana. help us maintain calmness.

[13:22]

Once we have mastered this simple exercise, we are ready to practice Insight Meditation, Vipassana Bhavana, to create a critical awareness of the Self and to avoid taking ourselves too seriously. In this way, we become less and less selfish and begin to seek peace and justice based on real understanding of ourselves and the world. We are no longer ruled by our greed, hate and delusion. Let us meditate for world peace, social justice and environmental balance, beginning with our own breathing. I breathe in calmly and breathe out mindfully. When I have seeds of peace and happiness within me, I will reduce my selfish desire. and reconstitute my consciousness. With less attachment to self, I will try to understand the structure of violence in the world.

[14:31]

Thinking my heart with my head, I see the world holistically as a sphere filled with living beings who are all related to me. I expand my understanding with love to help build a more non-violent world. I vow to live simply and offer myself to serve those who are oppressed. By the grace of the compassionate ones, with the help of good friends, may I be partner in all, in alleviating the suffering of the world, so it will become a wholesome place for all beings to dwell in harmony. May all beings be happy. May all beings be free from suffering. May all beings, there will be peace. Thank you very much, Ajahn Sula.

[15:34]

Maybe I'll ask a few questions to begin with. Like all good Buddhist teachers, you raise the questions and then you don't answer them. You leave us to answer them. What I was thinking was in the years since I've been coming to your country, Siam, I've seen it more and more developed in line with Western consumerism, Western development. My interest is not in sort of what's wrong with Thailand or Siam, but in What is our responsibility? How do you see our responsibility in the West? And how do you particularly see our responsibility as Buddhist practitioners to what is occurring in the world, this sort of virus of modernity?

[16:40]

Very good question. My late teacher, Bhikkhu Buddhadasa, said that we have been following the West blindly for the last 150 years. And he said, perhaps we may follow the West wisely now, because the West has now embraced mindfulness practice, embraced socially engaged Buddhism. And this is widespread in this country. I remember when I first came to this country, There were very few Buddhists. And nobody cared for social in case. The Buddhist physicality is one. And of course, we also have dialogue with non-Buddhists. And I think all agree with His Holiness the Dalai Lama, who said, world peace will not be possible unless each of us cultivate peace within.

[17:45]

It's very difficult, he said, but the only way. I think this has been taken seriously by more and more people in this country, in Europe. And I think people in this country are also now aware of the suffering in Burma, India, and elsewhere. And also, the people in the West have now also learned that they are not going to go out to Asia to solve the problems, but go to learn. to build up friendship, build up kalyanamitra, be critical to each other and together facing the suffering of the poor who are the majority. And yet those poor have been much empowered spiritually because they still live in nature, Buddhism is still deep in their hearts, but they need perhaps Western friends to show them, to understand structural violence, to have dialogue.

[18:47]

I think things are moving in a positive way, in my opinion. Even my country, you look superficially, it's full of consumerism. Mainstream Buddhist Sangha also embracing consumerism. But we have the Santya Asoka movement, widespread at the grassroots, alternative consumerism. And we have a lot of young people, very well educated, now taking mindfulness breathing seriously. Not only for personal gain, but for social well-being. And these people in my countries are now working with people in Burma, in Laos, Sri Lanka, India. The origin of Buddhism has also been dead for 1000 years. But the untouchable, the poorest of the poor have now embraced Buddhism. And with us, together, we are learning from each other.

[19:50]

When they became Buddhist, they were still full of hatred of the Brahmins, of the upper caste, but now they've learned to become more compassionate. So I want to show you that these are hopeful signs that Western Buddhists, Eastern non-Buddhists, and so on, we should work together. And last but not least, let me say, in the world, economists tend to feel that they are the top people. They can direct us to the wrong path. But now, Last year, at the top economist meeting in Switzerland, they invite a French monk in the Tibetan tradition to address them about cross-national happiness. Even my country, you know, blindly follow the West.

[20:51]

Last year, we organized cross-national happiness internationally. I was the chair. And the Prime Minister came, not only formally, he came to listen. to us all day. So I think there's much hope that we can work together as friends. Thank you. Could you explain, because I don't think it's a commonly held idea, say something about structural violence and how you see that from a Buddhist understanding. I think the best thing is read my book. It's very deep, full explanation there. It would take too long a time. I think we only have to eliminate mid-o'clock, right? But read only two pages. It's worth your money. I'm not in support of capitalism consumerism, but this is not consumerism. We all need to consume, so let's book. With humidity.

[21:53]

When you talk about the poor in an international context, you usually talk about rural people, people in the country, in the countryside. In our country, and in a lot of the developed world, and more and more in the developing world, people are displaced from the land, and the poverty is an urban experience. And It's very interesting, I know that your book is related to the ideas of E.F. Schumacher, as small as beautiful, but how does that apply in a setting in which we have these large cultural structures? We have these mass societies that call for large distribution systems, large kind of interdependence. What do we do? with that, rather than not idealizing kind of rural life for small all the time.

[23:08]

I could only speak from my own experiences. You see, I know even one fifth of Bangkok is now slum areas. But in our case, those people who live in the slums have come from the rural areas. If you can alert them of their roots, There's a chance, even in some areas. But I don't know about the West. I don't know your situation here. I cannot pretend to give you an answer. And I don't think I can solve the problems of the world. Have give me time, I may. Thank you. Let's open up to questions from the floor. And it's just open if Sulok can point to you. Yes? Thank you very much for coming and for your teaching. I'm a social worker and I work with young people.

[24:12]

And you mentioned about working in the Cambodian camps and reconciliation. One of the things that I work with a lot is young people who are involved in gangs and violence. And they're looking for community. They're looking for belonging because they're not getting that from their families, from their local communities. And yet the way they find community is through violence. And I'm just wondering, your lessons of working in the camps, how can we work with these children and bring them to a better understanding? experience with Mahakosananda, one has to learn to be peaceful ourselves, develop loving kindness, and listen to the young, use compassion like a mother to them.

[25:21]

I think things change. In my own country, you know, we have a village school full of orphans. come from broken homes. Sometimes they even saw their father being killed by the soldiers. Their father was supposed to be a communist. And full of foul language, full of hatred. Luckily, this school was in the rural setting, and the headmistress regarded herself as mother to all. No rules, no regulations, but together in community. And each child had one vote, equal to the teacher. They are empowered. Things are changing. This school is now 30 years old. Just one example. And likewise, you know, in New England, just outside Cambridge, Massachusetts, there are such large Cambodian communities, full of violence.

[26:24]

Some of them come from Cameroon's background, some of them come from... And I happen to know a young man He was adopted by an American. He was a Khmer Rouge. He killed people when he was seven years old. Porn. His American adopted father's name was Peter Porn. Now, you know, if you work with all these young people, with songs, with music, things are changing. You see, I think first we have to be have their peace, respect the others, and once they respect you, we become friends. Things will change. But in this day and age, we have no friends. We become too friendly with computers and television. We should be friends with our people. People with different culture, different age, different gender. That's my limited experience.

[27:27]

It works. Chancellor Locke, good to see you. Good to see you too. I just wanted to ask you to speak about some of your projects of the last few years. Maybe a little bit about some of the projects you're working on now in the last year or two maybe. The International Network of Engaged Buddhists will be 20 years old this year. If I may say so, it works. It works because we confront suffering and understand structural violence, whereas the Buddhist peace fellowships, much larger, much older, doesn't work. because they say how wonderful we Buddhists are. World Fellowship of Buddhists. That's right. Yeah, you said Buddhist Peace Fellowship. I'm sorry. I'm sorry. Let's get it straight.

[28:29]

Buddhist Peace Fellowship also wonderful. Every year, the World Fellowship of Buddhists is much older, much bigger. But I think, again, to be fair to them, that's not changing. It's changing. Even Japanese Buddhism, dealing with funeral services, These are the temples. They're not changing. Care for the sick, care for the poor, and also try to understand structural violence. So I think one internet network in Cambodia that I'm involved with, worldwide. The other one is education movement. I started this in 1995. I used the money I received from the Ryan W. Award. Alternative education. put in contemplation, more important than contemplation. But this contemplative education also sets people to understand suffering. Teachers and students are trained learning from each other.

[29:34]

We don't need structure, we don't need building, we can learn under the trees, we can use temples and so on. Now it's spreading to laos, spreading to Burma, Cambodia. You see, I can't tell you all, you know, just two examples. Otherwise, it sounds like advertising. But of course, everything is not perfect. But the good thing is that you have young people taking touch. Young Thai, young Cambodian, young Laotian, and they all become kind of Yanameter. And now, you see, I'm retired. So I'm now watching them happily, sometimes critically. Thank you. Yes? Could you just say a little more about gross national happiness? I'm not sure how many people are even familiar with that. Well, in fact, I gave a lecture at the UC Berkeley the other night, and there was a man came to me.

[30:42]

He said there were four Bhutanese came to Eugene Berkeley, talk on God's natural happiness, and have a film. And he is going to send me a copy. If you are interested, get a copy from there. Because, in fact, the concept came from His Holiness the Dalai Lama. But the King of Bhutan took it. And now I think it becomes something, something wonderful. They are having a meeting in Bhutan right now. the year before last, they had in my country. The idea is that using the Buddhist contentedness, use of the Buddhist approach to servilence, using the Buddhist concept of dāna, giving, mindfulness, as the main guideline.

[31:44]

You don't measure how many you have, and so on, and become... People are now taking more and more seriously, even the World Bank, IMF, they are now taking seriously, because they realize now, you see, the mainstream economic order doesn't work anymore. Thank you very much for your message and your book and your life. I know you've worked in both Burma and Tibet with the people there that are working for a peaceful resolution of those conflicts. And I was wondering if you could share a little bit about your thinking about what are the possibilities for peaceful resolution, both in Burma and Tibet, and how Buddhists and other concerned people around the world can be helpfully involved in those struggles.

[32:51]

Wonderful. If you look for the short term, it looks very black, very dark. But we Buddhists are encouraged to look for the long term. Again, you see, I mean, His Holiness is here today in Berkeley. A lot of people go to him, listen to him. But mostly for persons and formation. Many Tibetan teachers also. But if people realize, particular people in this country, when they realize that to preserve Tibetan cultures is not only for Buddhism. You preserve the rule of the world. You preserve the soul of peace. It will be something great. I have talked to the Tibetan also, that they have been very successful coming to the West. The West have now learned so much. for Tibetan Buddhism. But the Chinese don't take the West seriously, because they feel with the West, you know, the main interest in the West is money, market.

[33:59]

I think if the West change that, not challenging the Chinese, but become good friend of the Chinese, and have good dialogues, Because China is also changing. You know, you have to realize that the Chinese have great wisdom, great religious tradition, spiritual, Taoism, Buddhism, Confucianism, but it was all thrown away to Maoism. And from Maoism, it got straight now into Consumism, Capitalism. But I see it emerging now in China. People are probing for something spiritually. I think they need socially concern, not only personal concern. I think give them a chance, the Chinese may change and they may take Tibet much more seriously. Likewise with Burma.

[35:00]

The West take Burma as dreadful dictatorship, sanction them, condemn them. which make the Burmese are closer to the Chinese. I think we should learn to be more skillful, talk to the Burmese more seriously, and accept the fact that dictatorship, militarism, may have to go on, but they will change to be more gentle. Even my country, supposed to be democratic, the military is still there. Indonesia, Suharto Korn, The misery is still there, but let the misery become less violent. But they would become less violent if they feel no threat, if they feel that the people talk them seriously. I think we need more skillful means in dealing with others, particularly those who suffer so much like the Burmese, not only the Burmese minorities and Tibetans.

[36:04]

I think we need the West and perhaps social NGOs, Buddhists in the West can help. Because I think these people could be wonderful, you know. Do you know why His Holiness received the gold medal from the Congress and the Senate? Because those young Buddhists who work for senators, who work for congressmen. The congressmen, although they're not believing in any religion, or they may be selfish, but they see these young people dedicated. That's why they're moving, to see that perhaps the future need non-violence, the future need different from the past, and I think perhaps Mr. Obama is being on the right track also. We should encourage him at the same time, be critical. So maybe we have time for one more question, and then we'll give Lugo outside.

[37:06]

Yes. Thank you for your talk. My question is for this question. If you want to bring the peace to Middle East, what is your suggestion to open this dialogue between Muslim and Jewish or between Iran and United States? See, Iran and Iraq is not quite my field. I don't know them. So I can't speak on anything I don't know. But for young people, I don't know all the young people, but I have some, some young people. I have some, some minorities. And my experience is coming from friendship with them, respect them. In my country, you know, we have in the southern provinces, more than five million Muslims. And they are Malay. That's why they don't mind the word Thailand. They're not Thai. But they accept me, you know.

[38:10]

I talk with them. I understand them. They understand me. And I also see that to solve the minority issue there is not only within the country. You have to link with the Muslim world. You have to link with Malaya, Indonesia, Pakistan. So only network of friends can help to change. Anything else? Pressing? All of this is pressing. Before we close, any other? Oh, one more. Please. Ajahn, you mentioned Shanti Asop. I was not familiar with that. Could you explain that briefly? Shanti Asop is 30 years old now. He started off by trying to be puritanical. Buddhism, and they regard themselves to be the only ones who have the right interpretation of Buddhism.

[39:17]

And I criticize them, and they criticize the mainstream saṅkhāra. So the mainstream saṅkhāra also criticize them, not regard them as monks either. But they have changed these thirty years. I told them, yes. I criticize them because I am their good friend. And now they listen. Apart from that, they spread this class movement, alternative education, alternative lifestyle, different from consumerism, capitalism. Marvelous work. They have, of course, drawbacks and so on. There is also one or two books in English about them. If you are interested, I can recommend you to read some of those books. And they were involved with the the Yellow Shirt Movement against the government. Because of their involvement, that's why the Yellow Shirt Movement was non-violent. They used violent language, but never violent action.

[40:21]

But I even warned them that to use violent language is also wrong, and they're changing. Thank you very much. Acharn Sulak will be outside and There are books available for you if you'd like to purchase and also continue the conversation. So thank you.

[40:44]

@Text_v004
@Score_JJ