..續本文上一頁rds that because one of the developments of a spiritual life is a movement to maturity and the taking of responsibility for one”s community. That includes the family and all our associations.

　　Often the problems of society are pronounced in terms of a global or national problem. But there are no national problems, just inpidual problems. It”s always inpiduals disagreeing or inpiduals fighting. That can be a national problem if the whole national psyche is geared towards that. But the solutions are always inpidual. They are about you and I working together with each other. People often say ”well I”m gonna wait for the other guy to recycle the plastic and then I”ll start”. But why wait

　　 Why not begin oneself

　　 The Buddhist teaching around compassion and empathy and affectionate participation in life puts up strong mirrors. We try to have universal empathy but it can be a challenge. The first monk I met said to me ”don”t worry about the parts of Buddhism you agree with. It is the bits you find difficult to follow which are the tough ones”. These are like mirrors which present a challenge to the mind. So if I have a disagreement with someone or if I hate the polluters and I dwell in continual hatred for even that which is evil, then the Buddha”s teaching says ”no that”s not my teaching. You can call yourself a Buddhist but that”s not what I”m teaching”. Then we can look inwards and ask ”why can”t I live up to those high standards, what is it about my life that I am unable to do that

　　” Participation in the difficulties of the community as a spiritual practice is the great challenge. To use the committee meeting as your monastery or to use your adversary as your teacher is a way of introducing spiritual practice into problem solving. This is very rewarding. It”s hard work. It”s much easier to slope off and say ”well let them do it I”m going to watch the ball game tonight”. Sometimes we need to do that but that kind of participation in community where we think we”ll let someone else take care of the trees or the water, doesn”t bring many rewards.

　　Sometimes Buddhism can seem to involve an attitude of ”leave me alone I”m trying to get enlightened”. Even metta practice can be like that. You can be sitting there saying ”may all beings be well, may they be free from suffering”, when someone interrupts your meditation and you snap at them. It”s easier to idealise universal compassion than to actually live it. To be in a relationship with someone who really presses your buttons and to be aware of that is a spiritual practice. Now that doesn”t mean that we don”t feel alienation, resentments, anger or fear. These are natural conditions of the human heart. But to take alienation or resentment as my refuge or as something that I pursue, of course defeats community. It also defeats my own spiritual practice.

　　So what does a Buddhist have faith in

　　 A Buddhist has faith in goodness and in virtue. You might say I didn”t have to become a monk to do that. But to witness that which is unwholesome and unskilful in an affectionate way is the Buddhist path. Because we have both in our hearts; that which is pisive and that which is unifying. We have both because we”re human beings and to have affection for one”s inner worlds means to take responsibility for the whole business. But we don”t have to take refuge in it all.

　　Sometimes when we do metta bhavana practices of loving kindness we begin with ourselves and our loved ones, then we radiate that love outwards to more neutral kinds of people and then we try to bring up into consciousness beings we think are our enemies. That can be hard because it”s tied into memory. It”s very interesting how memory works. When you mention someone who has harmed you, your memory pattern goes right to that doesn”t it

　　 To …

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