Accessibility & inclusiveness of the Buddhist path.
So let us begin, or in the recognition of interbeing let us continue.
Background:
A small insight into my path leading to & connecting with Buddhism, Venerable Thich Nhat Hanh (Thay) & Plum Village. I have a background in engineering in both civilian and military life, in which I served for over nine years in the Infantry & Royal Engineers. Upon leaving the army I experienced some challenges which were later diagnosed as Post Traumatic Stress Disorder (PTSD), a result of operations in Northern Ireland and the Bosnian conflicts. The challenges I faced through PTSD brought about my introduction to Buddhism. A friend wanting to support my healing gifted me a ticket to enjoy a three-day teaching by His Holiness 14th Dalai Lama on mind training (lojong), in the UK during the late nineties.
The experience of the Dalai Lama’s teachings helped me tremendously in learning the possibility of healing using the mind. However, my interest in Buddhism took a back burner when I moved to Glastonbury UK, where I explored other spiritual paths, becoming a Reiki Master/Teacher. I also connected with my Pictish roots through studying pagan healing and craft, enjoying practising as a Pagan priest; but there was still something missing for me spiritually.
My life and ability to practice changed when I broke my back in Jan 2008; fracturing my L1 & L2 vertebrae and prolapsing three discs which caused permanent trauma to my central nervous system. During my recovery I became severely depressed and struggled spiritually.
After a deeply challenging and upsetting conversation initiated by my then wife, we examined how the disability I share a body with, had taken away our marital relationship and had slowly debilitated my physical abilities and mental health; I could not be touched, even to hug and she felt her role was more as carer than wife. She asked me what direction I would have taken my life in if I had not have met her, I replied that I would have liked to have ordained as a Buddhist monk, which I had made some moves towards previously before we met. She replied by asking me “Well why don’t you?” She offered to divorce me, remain as my carer and support my spiritual path. This act and expression of deep compassion from her rocked me to my core but also brought such gratitude through my tears. An offering of accessibility to my path ahead. As a result of researching the possibility of ordaining I found holding on to this aspiration as a disabled person, held its own challenges! Possibly food for another talk?
Previous to this, I undertook a three-year home study course offered jointly by Kagyu Samye Ling Monastery and Dharmacharya Ken Holmes, which reopened me up to the Buddhas teachings & path. This led to me taking my first trip to Samye ling in 2010 but more on that later.
How this affects me daily:
So coming back to the catalyst of the disability that I share a body with. After approximately three months into my recovery the spine healed and I went back to work in heavy industry, however I was experiencing difficulties with manual dexterity, pain, seizures and standing. After 18 months it was finally diagnosed as degenerative Central Pain Syndrome (CPS). This was due to the trauma the accident caused to my central nervous system, to which, as of yet, there is no cure & minimal treatment. Consequently, due to dealing with chronic daily unrelenting pain and seizures; which may have impacted upon some mental difficulties too….? I had to leave work as my body had its own agenda.
How the practice supports me:
After a few years, through the support of the Dharma, family & friends I came to a good understanding as to how I can respond to the disability and pain. This I find is better accomplished by focusing on simple practices when enduring a spike in symptoms i.e.
· Coming back to the breath there by reducing the focus away from the pain, I find this supports me both physically & mentally. This practice for me is from Thay’s teachings made accessible by having the choice to study online via teachings, meditations, practices, books & a couple of apps etc…
· The practice of Impermanence is present in all dharmas even pain, practicing the understanding that this pain will only last a day, hour, minute dependant on severity.
· I find the 5 remembrances an enriching dharma practice as support in this.
· Three Doors of Liberation, of Emptiness, Signlessness, and Aimlessness.
· By not creating a battle against pain & disability within me, this is part of my life.
Accessibility & inclusiveness (kshanti/upeksha paramita)of the Buddhist path.
Though upon reflection when I put this title out into the ether, I initially experienced feelings of anxiety about the enormity of the subject, and my ability to cover it in its entirety giving it all the attention it deserves! Over the next few days I began to reflect on these themes & see the complexity within them that could be spoken about, especially as there are many communities, practitioners and prospective practitioners that should receive inclusiveness and could prosper in the dharma if accessibility is increased for them! I say subjects, but it’s apparent to me that ‘accessibility & inclusiveness’ do not mean the same thing but inter-are. Ideally ensuring all 84,000 dharma doors spoken of in classic Buddhism, are unlocked to all beings, & on a personal note also if we could install a few more mobility ramps to these doors please😉
When I invited my anxiety concerning this subject forward to view it clearly, I recognised some seeds of its propagation residing in my store consciousness (Alaya Vijnana in sanskrit). Seeds of Neuro diversity (mental health); I was tested in the 70’s for ASD (Autistic Spectrum Disorder) and also members of my family: a son, daughter, grandson & ex-wife are all on the ASD spectrum. I recognise my reflection in them, coupled with the PTSD from military experiences, and the trauma of the accident, all of which reinforce my reluctance to speak publicly. Even though in the military I was very proficient instructor, I feel that was a result of the disciplined framework in place for communicating a teaching.
Recognising these seeds brought me to the point of inviting my inner Thay to come forward and offer me support in the practice through his teachings. Thay often reiterated about keeping the practice simple, I may say accessible. Unfortunately, In fact, I’ve witnessed this perceived simplicity being spoken of in a derogatory way online, but for me, the beauty is there in the simple way these practices are communicated. To coin a phrase ‘if we only have the eyes to see’ they hold so much depth of insight & understanding. The simplicity that Thay offers the teachings/reflections, brought me to the understanding that I should bring this simplicity to this talk & subject. I need to start with recognising & offering myself Inclusiveness and engaging with personal accessibility to.
Mahatma Gandhi is often mis quoted as saying ‘Be the change you want to see in the world’ but I find the origin of this paraphrasing holds more meaning for me, he’s quoted saying “We but mirror the world. All the tendencies present in the outer world are to be found in the world of our body (mind). If we could change ourselves, the tendencies in the world would also change. As a person changes their own nature, so does the attitude of the world change towards them. This is the divine mystery supreme. A wonderful thing it is and the source of our happiness. We need not wait to see what others do.” — Mahatma Gandhi
When I looked for the word inclusiveness in Buddhist text & books, I found it a challenge to find the word overtly offered. But I came across it in Thays commentary within the teachings of the 6 paramitas. The 3rd of the 6 paramita’s is generally described or known as Patience or Forbearance in the Kagyu teachings however, Thay translates & describes it as inclusiveness (Kshanti) in his book ‘Heart of the Buddhas teaching’ as “the capacity to receive, bear, and transform the pain inflicted upon you by your enemies, and also by those who love you.” This I have added to by including ‘illness & disability’.
This path of offering inclusiveness begins by extending & experiencing inclusiveness to/for oneself. In the same vein as Thay conveyed ‘to offer peace, you need to be peace’ I say ‘to offer Inclusiveness, you need to know Inclusiveness’ the same is true for accessibility, all of which to me are ‘a work in progress’ I find 😉. I feel this can be experienced, moment by moment as internal inclusivity challenges arise, & gently pass. As with many, many of Buddha’s teachings the paramitas are inter-woven/ inter-are, with the other 5 offered from the Buddhas instruction, them being:
(1) dana paramita — giving, offering, generosity.
(2) shila paramita — precepts or mindfulness trainings.
(3) kshanti paramita — equanimity or Thay offers it as inclusiveness, Patience, forbearance.
(4) virya paramita — diligence, energy, perseverance.
(5) dhyana paramita — meditation.
(6) prajña paramita — wisdom, insight, understanding.
This interbeing/inter wovenness I find especially connects to dana paramita, prajna paramita, virya paramita But I am not a dharma teacher so will not expand on them but invite you to explore them yourselves.
Experiences of Inclusiveness & accessibility
So, this leads me to a brief insight into my experiences of Inclusiveness & accessibility within the Buddhist community. Initially, this came about with the opportunity of the home study course offered by Samye Ling & Ken Holmes, and from my first trip to Kagyu Samye Ling ,Eskdalemuir, Scotland.
Over the next few years & a few more trips ‘up the road to Scotland’, I had the opportunity to take refuge & bodhisattva vows with Cholje Lama Yeshe Losal Rinpoche in 2014. From 2010 up until 2019 I had the opportunity to enjoy 1–2 retreat visits each year. At all times I have been given wonderful support both physically & spiritually, from the monastic and lay Sangha there, with ramps to accommodation and temple, lifts and stair lifts. But I did have problems accessing teachings and transmissions, this due to distance and funds, additionally, my chosen Kagyu lineage is mainly an oral tradition. So, with some research to further my Buddhist learning and practice, I came across the YouTube channel of the Venerable Thich Nhat Hanh & Plum Village, which I found to be open and nourishing, like a refreshing breeze of Dharma air & accessibility.
In early 2017 I wrote to Thay and the brothers, sisters & siblings of Plum Village, explaining my physical situation plus my aspiration to ordain, including some background of my previous life. Subsequently, on November 30th, 2017, I enjoyed self-ordination, supported by dear Thay’s books ‘Stepping Into Freedom’ & ‘Freedom Wherever We Go’. This happened at home, in front of my altar with the support of my dearest friend to bear witness and gifting me my robes. I vowed to live the rest of my days as a Buddhist monastic, living my life by the Vinaya & pratimoksha. Though I did not receive a direct response to the letter I did enjoy a mention in Br Phap Huu’s New Year’s Dharma talk, which was so encouraging for me and so nurturing.
For a couple of years, I practiced the life of a very solitary monastic. However, in early 2020 I replied to an advert requesting for volunteers by Plum Village UK (PVUK), to which I was successful and became a volunteer in March 2020 into the comms team, which involves helping in producing a weekly E-Dharma mail out & being part of the PVUK social media team. The inclusivity in Plum village has encouraged me to extend my offerings out into my community via online meditations every Friday morning and through supporting a PTSD charity as a graphic designer (another interest & therapy used). I help facilitate various Facebook groups in the Buddhist virtual world and offered support in a 90 day Lay Rain’s Retreat. I am about to hold meditation sessions within a local homelessness rehabilitation centre and with young people on the Autistic spectrum. I am also fortunate to be part of the LGBTQIA+ community enjoying connection to the Rainbow Sanghas in Plum Village tradition & beyond.
Having had the good fortune to enjoy a few online retreats with Plum Village & being received by the Brothers, Sisters & Siblings with open arms & hearts. They have offered gracious support & inclusion in all aspects of the retreats to ensure I am able to enjoy them as physically possible, for which I am wholeheartedly grateful & humbled.
Ableism
I can not & do not propose to speak for all disabled practitioners in Plum Village and Buddhism, as the umbrella term ‘disabled’ holds many forms & ways of being. Through research I’ve discovered some friends have enjoyed wholesome & some experienced unwholesome challenges regarding disablism or ableism within Buddhist communities.
The main ableism challenge I’ve come across is that of a seemingly closed door to practitioners with disability becoming monastics.
I had the opportunity to broach the issues regarding disabled monastic inclusion, in a one-to-one conversation with Cholje Lama Yeshe Losal Rinpoche, one of my root teachers.
He expressed that it can be an issue traditionally, however, personally he felt if the mind is still sharp then that’s all that matters. Samye Ling is very supportive with disability; however, my issue was the inability across all traditions to ordain as a monk/nun/sibling. I have researched some other Buddhist traditions, as much as is possible online, but all seem to have a closed door to disabled practitioners ordaining. But I look forward to being corrected in this understanding. Though there have been some instances of terminally ill practitioners being able to ordain, which is wonderful to hear, yet there are still instances of Monastics with disabilities being disrobed. Consequently, I investigated the possibility of self-ordination, as I had no other options open to me. Even this I have found is a controversial and discouraged route. However, a good friend reminded me that Buddha was all compassionate and accepted all, asking him would be the way, therefore, I meditated and focused on what Buddha truly wanted for me.
How I adapt practices to work for me and my situation:
Be diligent but don’t push to where pain & harm may be caused, so if not able to sit, then laydown & practice. So perhaps inclusivity of disabled practitioners being given spaces within practice rooms, halls & temples allowing them to lie down if needed.
I am usually awake from 2am onwards, unless sleep is elusive; which I experience regularly a few times a month for days at a time. So I am able to enjoy sitting & rolling/walking meditations & practice sessions only throughout the mornings.
I find it difficult to practice in the afternoons but will attend Dharma sharing’s in retreats etc lying in bed, so I’m able to offer my presence & support to the Sangha. I spoke about this possibility with Br Pham Ham on a retreat last year before the Dharma sharing as was unsure this was appropriate, he opened the door of inclusiveness to me; inviting me to join in in whichever way is comfortable for me to do so. As I write this, I recognise the self-ableism or self-restricting I was experiencing. But I also need to recognise my lmits; Interacting when I’m feeling well enough. Not to over stress my body?
The positives of practicing in my situation:
I consider myself so fortunate to have received the practice from our spiritual ancestors which have given me clarity in the darkest of times. Allowing me to clearly see there is a path, which when practiced diligently, can offer more & more wholesomeness to life.
Before the accident, I did not possess the skills to communicate with loved ones, friends or almost anyone in a compassionate manner. But through Buddha, Thay & my spiritual ancestor’s teachings, I am learning the attributes that bring about Right Speech, view, thinking and understanding etc. All of which have opened my life & heart to embrace opportunities when offered, as much as possible.
All practices help with pain reduction & mental health. Because of the teachings offered I can see & enjoy the small beauties throughout the day. Most times with concentration being able to cultivate a heart and mind of happiness.
This has opened my horizons in many ways not least igniting the feeling of being useful again, so that I may be of service in some small way to my loved ones, friends & sangha. This sense of lack, of constructive use is quite common I feel; a means of enabling the dis-abled to experience feeling abled.
Global points for the sangha to consider:
According to a report from The World Health Organisation & the World Bank: One billion people around the world live with some form of disability, making up around 15% of the global population. So with my rudimentary maths skills; There are apx 500 million buddhist globally so 15% means there could be 75 million disabled practitioners.
So how can we increase: Accessibility, Inclusion & Interbeing nature of all.
What barriers cause practitioners who experience differences, to feel physically and mentally excluded within Buddhism, and what can be done to remove them. Are the practice spaces inclusive? Is the use of language inclusive?
Have any of you experienced barriers to practice?
Supporting Pain Meditation:
For further reading:
Ableism & Disability in the Mindfulness Practice Community
https://docs.google.com/document/d/1hJid9zIeKPJA37XRgJ8DSCkFKv3DwTtvVx3GbWaxAh0/edit
