Transforming Anger Through Mindfulness and Compassion

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I suspect most people have experienced anger. Most recognize it as an undesirable emotion. At least they used to. In the last few years it seems as if rage and anger are being encouraged as desirable qualities. Most of my life I was content not to act on anger. As I’ve gotten older, I have hopefully grown wiser. I have learned to think about anger when I feel it. I hope to understand it. Then, I work to let go of the anger as part of my practice.

In Buddhist teaching, anger is not treated as a moral failure. Instead, it is viewed as a mental state. This state can be understood, examined, and transformed. It is considered one of the three unwholesome roots. Greed and delusion are the others. These roots give rise to suffering for oneself and others.

"I vow to abstain from the harboring of hatred, malice, or ill will."

What is the nature of anger? Anger arises when experience clashes with expectation: when things do not go as hoped, desired, or believed to be “fair.” Buddhism frames this not as an external problem caused by others. Instead, it sees anger as an internal reaction shaped by attachment and misunderstanding. Anger is impermanent, conditioned, and dependent on causes. Because it is conditioned, it can change.

Zen master Eihei Dōgen emphasized careful attention to mind states as they arise. In Shōbōgenzō, he writes that practice requires intimate awareness of cause and effect. It includes those mental states that appear small or passing. Yet, they carry far-reaching consequences. Anger, when left unexamined, becomes one such cause with enduring effects. The effects can spread beyond the immediate moment and have far reaching impact that are unseen.

The Buddha consistently taught that anger harms the one who carries it most. It clouds perception, narrows judgment, and fuels actions that often lead to regret. The Dhammapada famously observes that hatred is never ended by hatred. It is only ended by non-hatred or compassion. This is an empirical claim grounded in human experience rather than moral exhortation.

A parallel teaching appears in Jewish scripture. In Deuteronomy 28:47–48, the text warns that when one serves out of distress and inner turmoil rather than clarity and purpose, the result is bondage rather than freedom. Rabbinic tradition interprets unchecked anger and hatred as forms of inner enslavement. A person is no longer acting freely. They are ruled by destructive emotions. Thus, the person is enslaved by anger.

Rather than suppressing anger or acting it out, Buddhism emphasizes that mindful awareness is the appropriate response. When anger arises, practitioners are encouraged to notice it directly: its physical sensations, emotional tone, and accompanying thoughts. Naming it, “anger is present,” creates a small but meaningful distance between the feeling and the self. This space allows wisdom to replace the reactive nature of anger.

Loving-kindness (metta) and compassion are presented as direct treatments for anger. Importantly, these practices begin with oneself. Recognizing one’s own suffering reduces the tendency to project blame outward. From this foundation, compassion can extend to others, including those who may have triggered the anger. This does not mean excusing harm; it means responding without hatred.

Buddhist teachings on anger are basically pragmatic. Anger is not condemned, but it is not indulged either. Dōgen taught that freedom lies in seeing clearly how suffering is created moment by moment and choosing not to perpetuate it. Jewish ethical teaching similarly holds that mastery over anger is essential to human dignity and moral freedom.

Across traditions, anger is understood not simply as an emotion, but as a condition that, if left unchecked, binds the individual. Awareness, discipline, and compassion are crucial tools. These tools help one return to freedom internally and ethically. They do so without denying the realities that provoke anger in the first place.

Some practice approaches may include:

  1. Pause and Sit with the Body
    When anger arises, stop before responding. Notice where it manifests physically—tightness in the jaw, heat in the chest, contraction in the abdomen. In Soto Zen, returning to the body anchors the mind and interrupts escalation. This is not analysis; it is direct observation.
  2. Name the State Precisely
  3. Silently acknowledge: “Anger is present.” Avoid narratives such as “I am angry because…” Naming the state without ownership creates space between awareness and reaction. This aligns with non-identification rather than suppression.
  4. Cultivate Loving-Kindness After Clarity Returns
    Once the feeling of anger has softened, extend simple wishes of well-being to yourself first. Then, if possible, extend them to others involved. This is a practice of repair, not excuse.
  5. Commit to Non-Transmission
    A practical vow: “I will not pass this anger on.” Even when anger is justified, one can choose not to perpetuate it through words or actions. This is freedom expressed in conduct.

I always remind myself to return to the breath and not the story. Allowing attention to rest on breathing as it is. I do not attempt to calm anger away. I simply stay with inhalation and exhalation until the intensity naturally shifts. In Soto Zen, stability precedes insight. The practice has been helpful to me.

In Soto Zen practice, freedom is not defined by the absence of anger. It is defined by the capacity to meet anger without being compelled by it. Dōgen taught that each moment of mind is a time of cause and effect. Even small, unexamined reactions can shape far-reaching consequences. When anger arises and is met with awareness, restraint, and compassion, the chain of suffering is interrupted rather than extended. This is not passivity or denial; it is disciplined clarity. Across Buddhist and other religious ethical traditions alike, mastery of anger is seen as a practice of dignity. It restores moral agency by allowing individuals to act from wisdom rather than impulse. It helps individuals choose freedom even when provoked.

I wrote this blog post. I was still considering whether to post it on Facebook by Luang Phor Jaran Thitathammo https://www.facebook.com/share/p/1Ah2QMPsXK/. This is a person I would like to share a cup of tea with. I would love to have a long conversation or maybe just sit together.

May all be at peace

Vows in a Time of Violence

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The last few days have been filled with pain and violence:
the shootings at Brown University, the attack in Australia on people celebrating Hanukkah, the murder of our soldiers in Syria, the murder of Rob Rhiner, and the ongoing deaths and injuries from gun violence across the United States including 13,956 deaths and 31,803 injuries this year.

When I see face suffering, I turn to the my vows not as a way to escape the world, but as a way to stay present with it and with those who are suffering.

From the Three Refuges I remember:

  • I take refuge in the Buddha – in the possibility of awakening of all beings, including those caught in hatred and fear.
  • I take refuge in the Dharma – in teachings that show another way besides violence and revenge.
  • I take refuge in the Sangha – in community, knowing we can hold grief together and act together.

From the Three Pure Precepts, I remember:

  • I vow to abstain from the unwholesome – from words and actions that add more fear, hatred, or division.
  • I vow to do the wholesome – to comfort the wounded, listen deeply, and stand with those who are targeted.
  • I vow to benefit all beings – including victims, families, first responders, and even those who cause harm, recognizing that all are caught in webs of causes and conditions.

From the Ten Great Precepts, I remember especially:

  • I vow to abstain from the willful taking of life.
  • I vow to abstain from indulging in harmful intoxicants, including the intoxication of rage and “us versus them” thinking.
  • I vow to abstain from speaking ill of others and from telling lies, knowing that careless words can fuel the climate in which violence grows.
  • I vow to abstain from harboring hatred, malice, or ill will, even as I work to prevent harm.

Holding these vows, I mourn every life lost and every body and spirit wounded by violence and hate. I refuse to let these deaths become numbers or headlines that quickly fade. Each person is a whole world.

May we use our grief as a vow:

  • to look honestly at the conditions that allow such violence to flourish,
  • to support wise and compassionate policies that protect life,
  • and to cultivate in our own hearts the peace we wish to see in our communities.

May those who have died be at peace.
May those who are wounded find healing.
May those who mourn be held in love.
May we who remain renew our commitment: not to turn away, and not to add to the violence in thought, word, or deed.

ABQ crime lab

From Violence to Peace: A Personal Journey

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Today, I brought ten guns, once part of my family’s life, to the Albuquerque Crime Lab for safe disposal. The officers I met were kind, respectful, and professional. I am grateful to know these weapons will never harm another being. Instead, they will be transformed, perhaps into art. They might become something entirely new and useful.

Acts of violence leave deep, lasting trauma. For those directly harmed, the pain may last a lifetime; for those who lose loved ones, the grief never fully fades. Mine has not. While most gun owners are responsible, circumstances can change in an instant. A moment of lost control, careless handling, or theft can lead to irreparable tragedy.

We need reasonable solutions to reduce violence. These include policies that protect the public and offer compassionate services for victims. We need environments of safety and love as well as education that nurtures emotional resilience. True prevention is not just about rules. It’s about fostering the ability to face strong emotions. This helps ensure individuals do not harm themselves or others.

Soto Zen offers a simple yet profound precept: “I vow not to kill.” Dōgen Zenji might suggest we go further and cherish all life.

“To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be enlightened by all beings.” –Dogen

When we see ourselves reflected in all beings, the thought of harm becomes unthinkable. Our practice is to live in a way that protects life, human and non-human, through wisdom, compassion, and mindful action.

The guns are gone now. In their absence, I feel a quiet space. A space where violence does not have the last word. My hope is that we each find our own way to lay down the tools of harm and take up the tools of care, healing, and peace. Laying down guns is important to me. I have seen the devastation they can bring, not only in the moment of violence but in the long shadows that follow. I know what it is to live with that grief, and I will always make time for anyone who has experienced violence and needs a safe place to talk. My door and my heart will remain open, because healing begins when we are heard without judgment and held in compassion.

Guns

Family Guns, Memories, and a Culture of Violence

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My grandmother kept a shotgun on the back porch. It was not a weapon of war, nor a tool of intimidation. It was a farmer’s tool, loaded with rock salt to drive away predators from her pigs and chickens. That old shotgun, now rusted and unsafe, sits with me today. It is more relic than firearm, a reminder of a life tied to the land and the rhythms of rural survival.

On August 5, 2025, my oldest brother died. In his house, I found ten guns. There was one shotgun and six rifles. One rifle looked like it was meant for shooting from a distance and was complete with a scope. There were also three handguns. I handled them the way you handle something both dangerous and heavy with meaning. I had my husband check each one to ensure it was unloaded. Then, I left each open so it was clear it was unloaded. After that, I drove them across the country in the trunk of our car.

After a quiet drive across the country, I laid them out on my garage floor. I considered keeping them, perhaps even melting them down into a single piece of steel I could hold as a symbolic gesture against violence. But that, I realized, would be attachment, clinging to the form of something I had already chosen to release. Instead, I made arrangements to turn them in to the Albuquerque crime lab which will destroy them and give the scrape metal to local artist to repurpose into something beautiful. “Do not chase after the past, do not seek the future. The past is gone; the future has not yet come.” —Bhaddekaratta Sutta (MN 131) in the Pali Canon

Guns have been part of my family’s story for generations. But they are not part of my identity. I do not hunt. I do not shoot. I do not find comfort or pride in owning them. For me, their presence is a reminder of a broader American story, one of a culture where firearms are more than tools; they are symbols, sometimes of independence, sometimes of fear, sometimes of dominance.

We live in a country where gun ownership is often woven into ideas of personal freedom, family tradition, and self-reliance. Yet alongside those values exists an undeniable truth: our nation’s relationship with guns feeds cycles of violence. We revere the object and avoid the harder questions about why we feel we need them, about the cost in human lives, and about the other ways safety could be achieved.

I hold my grandmother’s shotgun and my brother’s rifles not as weapons, but as artifacts. They are pieces of history, both personal and cultural. But I also hold a conviction that the worth of a life is greater than the worth of any gun. We must evaluate the values that prioritize the gun over the person. If we do not, we will keep living in a culture that quietly accepts violence as the price of tradition.

Everyone fears punishment; everyone holds their life dear. Putting oneself in another’s place, one should not beat or kill others. Him I call a brahmin who has put aside weapons and renounced violence toward all creatures. He neither kills nor helps others to kill. —Dhammapada, Chapter 10 and Chapter 26








          

      





							

  

    
        
    

      
Remembering My Brother, Calvin A. Proffitt III
    

    
        

      

                                
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The summer before I started first grade, my first clear memory of my oldest brother Calvin was watching him leave for the Navy. My mother cried; my father beamed with pride. It was the era of the Vietnam War, though Calvin never went to Vietnam and instead served in the Mediterranean. I became the lucky recipient of dolls from the countries he visited. His leaving marked the beginning of a quiet admiration I carried for him all my life.







“All conditioned things are impermanent—when one sees this with wisdom, one turns away from suffering.” — Dhammapada, verse 277







Calvin gave me experiences I’ll never forget – my first motorcycle ride, taking me to my first concert, to see Steve Martin live, and into the laughter of shared adventures of the disco era. My college friends loved him for his warmth and generosity – he always picked up the bill when we went out. They knew that time with him meant good company, free drinks and food,  and a generous heart.





He had quirks that made us smile—standing in his underwear while Mom hemmed his pants, certain she’d finish faster that way. He was that at ease, that sure of his place in the family.





He loved deeply, especially his stepdaughters and the grandchildren they brought into his life. As guardian to three of the grandchildren, he cared for them until just weeks before he passed. Perhaps he sensed the end and didn’t want them to see it. He told them to stay with their mother “until school starts,” hoping to have the air conditioner fixed for their return. Even then, his thoughts were for their comfort.





After his death, I walked through his home and saw pieces of him, orderly tax returns, a habit from our mother including the habit of never throwing any of them out. You don’t need to keep a lifetime of tax returns. But the sketchbooks once filled with his beautiful pencil drawings were gone. The guns, mostly our father’s, were neglected. The house was in disrepair, and the estate paperwork unfinished. Yet what remained most vividly was not the state of his possessions, but the memories of the man he was.





I remember the striking young man with wavy blond hair, blue eyes, and a strong frame. I grieve that his wife had moved out last year and that he died alone. My heart aches for his grandchildren, who lost both their home and the one person who loved them without condition. When they came for school clothes and supplies he had already set aside, I wished I could give them the security and love he gave so freely. I wish I could fix the house for them and give them the keys. I walked through my parents’ home one last time, cherished the sight of my mother’s china, and locked the door behind me. It was a sad goodbye to my parents’ home and my last brother.





I wish I had called him one more time.





Rest well, Calvin. I carry your memory with love.





Cicadas still sing
Death on a hot summer night
No end—not no love

















          

      





							

  

    
        
    

      
Is UNM Prepared for Campus Emergencies? A Critical Review
    

    
        

      

                                
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Today the Albuquerque Journal reported, “UNM exploring why 14-year-old was on campus, says it plans to upgrade emergency alert system.” But this response barely scratches the surface of the deep safety issues facing our campus. 





The problem is not just communication. It’s the pervasive lack of prevention and physical protection. Many campus buildings lack panic buttons, secure hiding spaces, and structural safety features. Many offices in newer buildings are encased in glass. Suite entrances also feature glass, leaving no place to shelter during an active shooter situation. Desks offer no concealment, and there are too few emergency call boxes to rely on. Meanwhile, the campus is poorly lit, and police presence seems minimal; I can go weeks without seeing an officer.





These issues are compounded by the reality that the campus is wide open. Almost anyone can walk into nearly any building. Ironically, the administration building requires badge access, while the rest of us remain exposed. Training resident assistants in dorms and police won’t change the fact that by the time help arrives, the harm is often already done.





The widely promoted “Run, Hide, Fight” strategy for active shooter situations assumes that individuals have access to concealed, secure areas where they can safely hide if escape is not possible. However, on much of the UNM campus, particularly in newer or renovated buildings, this guidance becomes nearly impossible to follow. Glass-fronted offices and open-layout suites provide no visual barriers or physical protection. Hiding behind a desk in a glass room offers no concealmenant. An assailant can see directly inside. Even interior office doors are often glass-paneled, and few spaces can be locked quickly. Without opaque walls, secure locks, and protected shelter areas, the “hide” piece of “Run, Hide, Fight” becomes a dangerous illusion. Occupants are left fully exposed and vulnerable while waiting for help that may arrive too late. In a recent incident, campus police were called multiple times before anyone answered. There was never an alert sent out. 





Beyond campus borders, safety continues to deteriorate. Central Avenue has become a corridor of unchecked violence. Murder and crime rates are rising, and the city has failed to address them. And yet, no physical barriers, no controlled entry points, and no substantive improvements have been made to protect those who study and work here.





Consider these alarming facts:





    

  • In 2023, UNM’s Clery Report documented 609 Clery‑reportable crimes, roughly 12.5 incidents per 1,000 students, placing UNM among the highest overall crime rates for four‑year universities in the U.S., according to Dailylobo.com and SafeHome.org. Violent crime alone at UNM occurred at a rate of 5.19 per 1,000 students, also among the highest in the nation, according to SafeHome.org.
    • 




  • Bernalillo County’s violent crime rate hovered around 1,266 incidents per 100,000 residents in 2022—more than triple the national average (~381)—and while it dipped slightly from its 2021 peak, it remains persistently high KOAT+2New Mexico Legislature+2abqraw.com+2.
    • 




  • In 2024, the Albuquerque metro area averaged about 11 homicides per month, with over 100 shooting deaths reported in the year abqraw.com.
    • 






Despite these statistics and the city’s well‑publicized crime emergency declaration in April 2025 and deployment of National Guard assistance, the UNM alert system remains slower than Albuquerque Police alerts. This delay leaves campus community members relying on dated systems after violence has occurred.





We deserve better than alerts. We deserve secure spaces, not glass facades.
We deserve prevention, controlled access, rapid response, and infrastructure that keeps people alive, not upgrades that arrive after tragedy.





Some suggestions for safety





    

  1. Secure building access to all dorms and student housing, including a desk where IDs are checked, and only students have access.
    2. 




  2. Enhance visibility and surveillance by increasing campus police presence and installing cameras at the entrances of all buildings.
    3. 




  3. Install panic buttons in dorms, classrooms, and reception areas.
    4. 




  4. Improve campus lighting and install more call boxes.
    5. 




  5. Enhance the communication alert system by synchronizing it with APD, which seems to be faster and more timely. 
    6. 




  6. Conduct realistic safety drills specific to areas of campus. There is no need to teach “hide” when that isn’t possible in glass offices. 
    7. 




  7. Consider having APD be the first call and not campus police for violent crime.
    8. 






These actions do not require new legislation or major infrastructure projects. They depend on administrative will, cross-departmental coordination, and community pressure. Immediate steps should prioritize deterrence and rapid communication, which are the core principles of physical security.





**Albuquerque Journal – a 14-year-old is not a man. He was a child.





*Views are my own as a private citizen who thinks we must address violence. 







          

      





							

  

    
        
    

      
When Violence Is Too Close to Home
    

    
        

      

                                
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Yesterday, violence came too close to home.





Yesterday, I posted my story of gun violence, and a few hours later, I deleted it. I didn’t want to talk about myself then, but rather the people today. Now, I would like to speak as a private citizen who also happens to be a faculty member. As I read the story in the Albuquerque Journal this morning, I was not pleased with the university’s response. This is the second murder of a student on campus in the five years I’ve been here, and nothing seems to have changed. It has been 23 years since my twin brother was murdered, and nothing has changed. It is time for each of us to be the change we want to see.





Honestly, every time I think I’ve put the past behind me, something brings it back. Not every one of the 16,576 deaths by gun did, but the ones that are too close to home. The recent loss of a student to gun violence in UNM housing has stirred a deep ache in me. My heart is heavy with sadness for the student’s family, friends, and classmates. I remember the pain I felt when I lost my twin brother to gun violence, and I can only imagine the grief they are living through now. If their journey is anything like mine, this pain will linger in ways that are hard to explain and even harder to forget.





Years ago, I received a phone call at 3:00 a.m., the kind that changes everything. My twin brother was dead, shot multiple times in my parents’ living room right in front of my mother. The days that followed were filled with grief, confusion, and questions that have never fully been answered. What I remember most is the silence that followed: from systems that failed, from people who didn’t know what to say, and from a society that had no real answer for what had happened.





I don’t share this story to pass judgment or to point fingers. I share it because I know what it is to live with the aftermath of violence, and I know how deeply it can fracture families and communities. In my case, the presence of guns in the home was a fact of life. But the real danger wasn’t the tool; it was the untreated trauma, the lack of mental health care, the denial, and the silence. My family didn’t talk about the violence; they made excuses for it. And eventually, it took a life.





What happened at UNM is not just a tragic incident; it’s a call to action. If we genuinely care about safety, we have to address the root causes of violence. This includes investing in mental health support, creating environments where young people can speak openly about their experiences, and fostering a culture where seeking help is met with compassion, not shame. If we are not going to limit access to guns, then we must provide education to every young person on gun safety and why you never pick up one in anger.





To the students, staff, and faculty affected by this loss, I see you. I know the kind of pain that can take hold after something like this. If your experience is anything like mine, it will come in waves, sometimes soft, sometimes unbearable. Please know you are not alone. As a human being, a Soto Zen priest, and a faculty member, my door will always be open to you. Whether you need to talk, sit in silence, or simply be with someone who understands that healing is not a linear process, I am here.





Let us work together to create a world where safety is not something we hope for, but rather something we build together. Not by condemnation, but through compassion, courage, and care for one another.


          

      





							


							

  

    
    Sacred space    
    

      
Uncaptured Light
    

    
        

      

                                
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In the midst of the tourists’ clamor,  
amid stalls of food and hurried feet  
the sacred still stands —  
silent, unmoving, ageless.





I entered as a idle woman walking, 
drawn by the voice of a single chant,  
wafting like incense into the cool morning.  
At Tokoyetushidu, at Seranji, at Yata Dera,  
and at Kashu Honnoji,  
the temples welcomed all who had ears to hear.





Some gazed only through the lens,  
forgetting no picture can frame  
the true breath of the sacred.  
The halls where no photograph is allowed —  
they hold their beauty deeper still,  
beyond what can be captured in two dimensions.





These precious shrines,  
hidden in plain sight,  
your stones remember each prayer,  
your gardens embrace each silent bow.





Let our hearts become the camera,  
our breath the ink,  
our soul the page.





Memories written in reverence  
outlast any image,  
for what is sacred  
cannot be taken —  
only received.





Thus I walk on,  
carrying within me  
the unseen light.


          

      





							

  

    
        
    

      
A Pilgrim’s Journey Through Kyoto’s Ancient Temples
    

    
        

      

                                
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Thus have I walked.





In the quiet morning, beneath the cover of Kyoto’s clouds,
I set my feet upon the stone path of the ancients.
Temples stood in stillness, watching centuries unfold.
And I, a loyal pilgrim, climbed the hill with breathless wonder.





At the gate of Kennin-ji, I bowed in silence.
The gardens spoke in stillness—gravel, blossoms, and stone.
In the Hall of Nenge-do, the law was not spoken—
Yet in every paint stroke, rising from the Buddha, the Dharma whispered.





Above the Buddha, two dragons rose,
coiling through clouds and space—
not with sound, but with spirit.
No scroll, no ink, no voice—only the heart receiving the heart.





Among flowers and stone,
In the hush of painted sky and weathered wood,
I too smiled,
Not for knowing,
But for being.





And though my hips ached and time weighed on my shoulders,
I was not the oldest in Kyoto.
The stones were older. The wind was wiser.
And yet, in that moment, I belonged.





So may the Dharma be carried—
not by word, but by presence;
not by voice, but by smile;
not by time, but by heart.





Gassho.


          

      





							

  

    
    Mountain Stream    
    

      
Eiheiji: Finding Breath and Gratitude in Stillness
    

    
        

      

                                
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In the still, cool morning,
Bells and birds call together.
Footsteps echo through cedar and stone—
Liberating is the Way.





Sitting with monks in shared breath,
Voices rising in harmonious chant,
The Dharma flows like the mountain streams,
Unseen, yet resounding— ever present.





This heart bows in deep gratitude,
For each chant, each step, each drift of incense.
One visit, ten thousand gates—
I will always return to this moment.







          

      





							

  

    
        
    

      
The Hidden Costs of Punitive Tariffs on Families
    

    
        

      

                                
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Who among us wants to be poorer? Who does not recognize the suffering that tariffs cause? The resurgence of punitive tariffs—imposed under the guise of economic protection—is, in practice, a regressive tax on working families and small businesses. These tariffs increase the cost of essential goods, destabilize international relationships, and disproportionately harm those with the fewest resources. They are, in every economic sense, self-defeating.





And yet, as we witness this policy—both economically misguided and morally troubling—it is easy to reach for anger, to arm ourselves with outrage, and to divide the world into allies and enemies.





A quote I return to in such moments reminds me:







“Day by day we all meet events that seem to be most unfair, and we feel that the only way we fight is with our minds. We arm ourselves with our anger and our opinions, our self-righteousness, as though we were putting on a bulletproof vest. And we think this is the way to live our life. All that we accomplish is to increase the separation, to escalate the anger, and to make ourselves and everyone else miserable.”







It is one thing to condemn injustice; it is another to let that condemnation harden our hearts and turn on our neighbors. Even as we call out damaging policies, and recognize moral failures in leadership, we must resist the reflex to meet aggression with aggression, contempt with contempt. The real work is to stand firm in truth and justice while staying soft toward one another. 







          

      





							

  

    
        
    

      
Interbeing: Connections and Compassion in Zen
    

    
        

      

                                
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I had a conversation with my teacher that was prompted by an AI discussion and then a question I asked AI in response to the discussion. Oddly, the response from the human, not the AI, left me thinking about relationships. In Soto Zen, we often speak of the importance of the teacher-student relationship. It is not merely a hierarchical connection or a formal structure—it is a living, mutual inquiry. The teacher serves not only as an authority in the conventional sense, but as a mirror and a companion on the path. Through this relationship, the student learns to see clearly, both inwardly and outwardly. Sometimes, seeing can be challenging.





But the significance of the relationship in Soto Zen extends beyond the zendo, beyond the Sangha, and beyond formal roles. Every interaction we have is a field of practice. Every person we meet offers a chance to express presence, compassion, and wisdom (something I sometimes feel I lack). We are not separate from one another; our lives are interpenetrated and moment by moment.





To care for a relationship with one’s teacher is to practice intimacy with truth. To care for relationships with others is to practice intimacy with life. Whether in silence or speech, in ease or difficulty, each relationship reveals the nature of interbeing. My teacher is a part of me, as are my friends and my colleagues, and even the random person I meet while listening to music.







To study the self is to forget the self. To forget the self is to be actualized by the ten thousand things. — Dogen Zeng





 







Relationships are part of those ten thousand things. We do not lose ourselves by attending to them with care and honesty. We find our true nature reflected in the eyes of others. So, let us not seek enlightenment apart from our relationships. Let us meet one another fully, with sincerity, humility, and compassion. In that meeting, the Way unfolds.





I hope I honor my teacher, my mentors, my colleagues, and my Sangha. 


          

      





							


							

  

    
        
    

      
The Stone Woman’s Child: Reimagining Health and Environment Through Zen Wisdom
    

    
        

      

                                
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The Problem of Suffering or Dukkha in Existence
Suffering or Dukkha is an inherent part of our existence. I want to focus on the wisdom of Dōgen to explore the problem of suffering in the context of public health, environmental hazards, and health equity. If we recognize that public health and environmental crises stem from ignorance of interconnectedness, then it is easy to understand that suffering arises when we see ourselves as separate from the world around us, leading to exploitation, environmental degradation, and health inequities.





The climate crisis, pollution, and disparities in healthcare are symptoms of this fundamental misunderstanding that we are not separate from our environment. As a society, we suffer because we fail to recognize the interdependence with the natural world, and thus we are experiencing environmental destruction, pandemics, and inequalities.





The Rise or Cause of Suffering or Samudaya: is Disconnection and Ignorance
Dōgen, in Sansuikyō (“Mountains and Waters Sutra”) teaches that nature and human life are not separate. He writes, “Mountains and waters right now are the realization of the way of ancient buddhas. Both of them abiding in their Dharma state achieve the ultimate merits. Because of the inseparability of life and death before the Emptiness Eon, they live actively at each moment. Because they have been the self since before phenomena arose, they interpenetrate.” (Mountains and Waters Scripture/(Scriptural) Teaching) Yet, modern society treats nature as an exploitable resource. This dualistic view has led to suffering. We neglect the reality that by harming the environment and sentient beings in it we are harming ourselves.





What progressive insight can we gain? We can begin by understanding that our ethical responsibility extends beyond ourselves to all beings. This is what is meant in the Buddha’s teaching that craving and nescience and selfishness perpetuate our suffering. Ignorance obscures the direct experience of nirvana; there is no vantage point from which one can witness the Dharma world before the phenomenal world arises. Ignorance does not give us eyes to see or ears to hear. But, we should hear and understand that climate change is in part due to human actions, as are many of our environmental hazards, such as open uranium mines in New Mexico, plastic everywhere, and air pollution. Much of this comes from our own greed, not seeing the big picture, and not caring about the well-being of our neighbors. Thus, we need to confront the rise or cause (samudaya) of suffering.





The Bring About the Cessation of Suffering or Nirodha: we need a Profound Perspective and Ethical Action
Understanding interconnectedness is the key to alleviating suffering. Dōgen in the Genjokoan Realizing the Universal Truth states, “To learn the Awakened Way is to learn the self. To learn the self is to forget the self. To forget the self is to be verified by all dharmas.” (Genjokoan, “Realizing the Universal Truth”) This means that our liberation comes through recognizing that we are part of a vast, intricately interdependent network of all that is. Public health, environmental justice, and social equity are not separate concerns. They are on the bodhisattva path to save all beings. Addressing health inequities and environmental hazards expresses our profound wisdom and compassion.





The third noble truth is that suffering can end when the causes are removed. What are the root cause of the suffering that we now face. We can begin by identifying concrete steps to address suffering through sustainable living, policy advocacy, and equitable healthcare. How many of our attachments and delusions can we let go of by embracing sustainable and ethical practices. There are actions that can be taken such as carbon offsets every time we take a flight, solar panels for houses, environmentally friendly appliances, and not buying water in a plastic bottle.





The Way to Solve the Causes of Suffering: is The Path of Prognosis (Paññā/Prajñā)
Dōgen’s teachings illustrate the Four Noble Truths, offering a path of prognosis/ (prajñā) that leads from insight to action. What are Magga (not MAGA like politics, but Magga meaning the path to liberation from suffering).





The actions that sometimes sound easy may prove difficult but taking a stand against censorship and speaking the truth about environmental and health crises is one application of the Eightfold Path – it expresses both right speech and right action. As Rosan teaches, “A pinhole will collapse the great dam in time.” Small injustices, when ignored, grow into systemic failures. If they are left unchecked, they will impact our collective karma.






What would courage and integrity in action look like? In Dogen’s Mountain and Waters Scripture-Teaching it was written 








“The green mountains are always walking; a stone woman gives birth to a child at night.” 





(Mountain and Waters Scripture-Teaching, 3)







Maybe the best solution is to recognize our current situation is a rapidly moving environment. Looking beyond conventional distinction and rigid dualities, we see the interdependence between the environment and health. If we think change is impossible in given conditions, there is always what is beyond our expectations. To address suffering, we must integrate contemplation with right action. As practitioners, we act with courage and integrity, resisting pressures to self-censor when the truth must be spoken. We must see the non-dualistic nature of the world and engage fully, not letting ourselves be trapped. Public health and environmental justice are not political choices, but moral imperatives grounded in the Dharma. May we, like the mountains and waters, express the Buddha way through wisdom, compassion, and fearless engagement in the world. May wisdom and insight emerge like the stone woman giving birth, against the common-sense view that we are giving birth to all kinds of things: good and bad, right and wrong!





Even though it is delusional to think everything is not connected, separations are illusions. Silence may express a big truth but to teach, at least sometimes, “you have to say something”. As Kataguri Roshi believed you can’t sit in silence all the time or from fear of getting it wrong.


          

      





							

  

    
        
    

      
The Cost of Silence: Betraying Free Speech
    

    
        

      

                                
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Last week, I experienced censorship of my work, but it was more alarming how easily people gave up their free speech rights. Many were silent out of legitimate fear, but the scary part was those trying to bully others into complying with the loss of their right to free speech. Free speech is not just a constitutional right—it is the foundation of the free society most of us have enjoyed our entire lives. I say most because we know that not all Americans have or have had equal rights. Without free speech, truth is silenced, dissent is criminalized, and fear replaces open discourse. The ability to speak, question, and challenge authority is what prevents oppression from taking root.







Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances. –First Amendment of the Constitution







History offers us dire warnings about what happens when people fail to stand up for free expression. During World War II, entire societies became complicit in the silencing, persecution, and extermination of their fellow citizens. Ordinary people, who may not have been inherently evil, allowed fear, obedience, or ideology to dictate their actions. They turned in their neighbors, not always out of hatred, but often out of submission to authority, social pressure, or a wish to avoid personal risk. 





Yesterday, I was told that one reason for not allowing some speech is that people were reporting the content on their fellow employees—content on a private page, not representing themselves as speaking for their employer, and on off-duty time. We all too quickly forget the history lessons and think they could not happen to us, but they have. There are too many examples of limiting free speech to list, but just a few are:





    

  • Nazi Germany: Book burnings and the suppression of what was perceived as inappropriate art and literature. These cultural policies aimed to eradicate Jewish, leftist, and other dissenting voices.
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  • United States: During the McCarthy era, there was significant censorship and blacklisting related to alleged communist sympathies, and people were pressured to report on their friends to save themselves, leading to an era of fear.
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  • Social Media: Platforms were pressured to moderate content, leading to debates about censorship versus free speech, especially as it relates to hate speech, misinformation, and political influence.
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The same moral failure exists today in those who refuse to stand up for free speech. When people stay silent in the face of censorship—whether by governments, corporations, or social movements—they become modern-day collaborators in oppression. The excuses may differ, but the outcome is the same: ideas are suppressed, individuals are punished for dissent, and society inches toward authoritarianism.





This impingement on freedom of speech does have limits we should all know – we can’t make real threats of harm or incite violence, slander, yell fire in a crowded theatre, etc. Right to free speech doesn’t mean parents cannot limit what is said in their house or employers cannot restrict what is said in the workplace. However, the threats to freedom of speech that have been weaponized by this administration started years ago and in a quieter way. We saw pressure not to allow people with certain ideologies to speak on college campuses, people who wanted to censor words that could be used in professional journals because they were not politically correct enough, and pressure not to publicly disagree with anything related to policies about DEI without being labeled a racist.  In fact, the APA Style Manual has long been seen by some as ideological police in writing. 





True freedom demands courage. It requires us to defend even speech we dislike, stand against those who seek to silence others, and reject the creeping normalization of censorship. If we do not, we risk becoming the enablers of oppression, just as those who betrayed their neighbors in history’s darkest moments did.





If we believe in a free society, we must act like it. That means speaking up, even when it’s uncomfortable. Because the moment we let fear dictate our words, we become what we claim to oppose.







          

      





							

  

    
    2024 Billion Dollar Weather and Climate Disasters    
    

      
Defending Scientific Integrity Against Executive Orders
    

    
        

      

                                
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On February 13, 2025, my colleagues and I received a call from the Executive Director of the Commissioned Officers Association of the USPHS that confirmed our worst fears about the impact of political interference in science, academic freedom, and integrity. After submitting our presentation for peer review, it was accepted: “Addressing Environmental Health Threats in Academia: Leadership in Research, Professional Collaboration and Community Engagement” to the 58th Annual USPHS Scientific & Training Symposium; a week later, we were informed that we must censor our work or withdraw it. The directive was clear: words such as “health equity,” “climate change,” and “environmental hazards” were now forbidden due to recently issued Executive Orders from the Trump administration.





We refused to comply. Our presentation was accepted as is. We made clear we would not voluntarily withdraw the presentation or self-censor. If they wanted to withdraw the acceptance, they needed to say why and do so in writing. Asking us to self-censor by removing discussion of climate change, environmental hazards, and impacts on equity in health care was not acceptable. We stood by our research, our integrity, and the principle that science should not be dictated by political whims. 





Shortly thereafter, we received official confirmation that our work had been deemed “not permissible” under Executive Order 14148, which revokes climate-related initiatives, and Executive Order 14151, which terminates all diversity, equity, and inclusion (DEI) programs, including those related to environmental justice. 







    

  • EO 14148 states that its Purpose and Policy includes “Climate extremism has exploded inflation and overburdened businesses with regulation” and revokes numerous EOs dealing with climate crises, change, and risk. 
    • 




  • EO 14151’s Purpose and Policy deals with all “diversity, equity, and inclusion [DEI]” programs and directs agencies and departments to terminate all “equity” actions, initiatives, or programs including those that deal with “environmental justice” activities and Federal grantees receiving Federal funding on DEI, DEIA, or “environmental justice” programs.
    • 








The message was blunt: these topics, essential to public health and scientific progress, were now unmentionable at a federally co-sponsored symposium.





We Are Not Climate Extremists





We are not climate extremists, nor is our topic about diversity, equity, and inclusion. Our proposal focuses on the well-documented and measurable impacts of environmental health threats on communities, research challenges, and leadership in public health. The core of our presentation is leadership development, research collaboration, and professional engagement—issues directly relevant to public health professionals. The proposal does not advocate for any political ideology. Instead, it seeks to equip attendees with evidence-based strategies to address environmental health threats, a topic firmly rooted in science and public health practice. Any rational person reviewing this proposal would find no legitimate reason for objection. The subject matter—natural disasters, environmental hazards, and community engagement—aligns with public health priorities and emergency preparedness, making its exclusion a stark example of unwarranted censorship rather than a genuine policy concern.










 I had to wonder if the leadership of Commission Officers Association (COA), Office of the Assistant Secretary of Health (OASH), and Office of the Surgeon Genderal (OSG) not undersood that health equity simply means everyone has a fair and just opportunity to attain their highest level of health. Health equity is not, and has never been about taking from one to give to another. It is about improving health care for all.





Why would any rational human with an intact moral compass oppose health equity? Are you honoring the uniform you wear or wore if you will not stand up for health equity for those in rural areas, the poor, people with disabilities, the elderly, or any number of other people that have difficulty with access? 





A Dangerous Precedent





Executive orders can be instruments of good governance and expedient policy implementation when used responsibly. However, when wielded to suppress knowledge and dictate what science can and cannot address, they become tools of censorship. The repercussions of these directives will extend far beyond a single conference; they set a dangerous precedent for academic inquiry, public discourse, and the dissemination of knowledge. They will promote ignorance.





This is not just about our presentation. It is about a growing trend of silencing scientific inquiry that does not align with political ideology and it did not begin with this administration, but it has been weaponized by this administration to incite fear. It is about the erosion of intellectual independence in federally affiliated institutions. It is about the chilling effect this creates on researchers, educators, and practitioners who now must choose between compromising their integrity or being excluded from critical platforms.





A Failure of Leadership





I am deeply disappointed in the COA, OASH, and to OSG and the individual in leadership positions in those organizations. These organizations should be on the front lines defending scientific integrity and evidence-based policy, not surrendering to political pressure as should the people in them that wanted to lead. The COA is supposed to be dedicated to advocating for the interests of the U.S. Public Health Service (USPHS) Commissioned Corps officers. Its mission is supposed to be to protect and enhance the public health and safety of the United States by supporting and advancing the interests of the Commissioned Corps and its officers.  If they do not have the courage to stand up for science now, how can we trust any future Surgeon General’s reports or guidance from OASH? How can the public have confidence in the integrity of any health-related recommendations coming from these institutions? How will officers have confidence in the COA?





Science is not partisan, and public health is not a political tool. If these institutions abandon their duty to defend objective, evidence-based research, they will fail not only the scientific community and the USPHS officers but also the public they are supposed to serve. 





Science Cannot Be Gagged





Refusing to acknowledge environmental hazards, climate change, or health equity does not make these issues disappear. Instead, it endangers communities, undermines scientific progress, and weakens the foundation of evidence-based policy. Ignoring over 200 closed uranium mines in New Mexico does not make them disappear. Suppressing research will not prevent their consequences—it will only ensure that we are less prepared to address climate-associated disasters and their health impacts.





Scientific integrity must not be contingent upon political convenience, academic freedom must not be subject to the shifting tides of executive power, and the pursuit of truth must not be constrained by any ideology.





I will not self-censor. I will not erase reality to appease policies that deny it. Science serves the public good, not political agendas, and I will continue to uphold my responsibility to research, educate, and advocate for evidence-based solutions.





If we remain silent in the face of such restrictions, we become complicit in the erosion of the very freedoms that sustain scientific discovery and democratic discourse.





I refuse to be silent.







          

      





							

  

    
        
    

      
How Catholic Charities Elevates Compassion in Crisis
    

    
        

      

                                
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I had the profound honor of working with Catholic Charities, USA, during my time as the Director of the Office of Human Services Emergency Preparedness and Response at the Administration for Children and Families. CCUSA exemplifies charity and efficiency, setting a standard for how compassion can drive action. My time with them was transformative—not only in learning the intricacies of disaster response but in rediscovering the essence of humanity and the depth of my own compassion.





When we responded to Hurricanes Gustav and Ike in Louisiana, CCUSA’s generosity extended far beyond logistical support. They invited me to stay at their retreat house, offering me a room once used by the Sisters, full access to their kitchen, and the sacred stillness of the Bishop’s chapel. They encouraged me to spend as much time as I needed there, creating a space where I could reflect deeply and connect with something greater than myself. Their kindness and faith left an indelible mark on my heart and spirit.





Through their example, I came to realize that my focus on government processes had obscured the very humanity those systems were meant to serve. CCUSA reminded me that addressing suffering is not about policy alone—it is about people. Their unwavering mission to uplift others taught me to see the world with new eyes and an open heart.





God bless Catholic Charities, USA, and the vital work they do. They embody the spirit of compassion, and to attack them is to misunderstand the very essence of service and humanity. They changed my life, and for that, I will forever be grateful. Through their work with us a national disaster case management program was created to help the poor and underserved in the darkest of times. 







          

      





							


							

  

    
        
    

      
Embracing Stillness: New Year Reflections
    

    
        

      

                                
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As the clock struck midnight, I sat silently at Upaya Zen Center, immersed in zazen. There was no countdown, no fireworks, just the gentle rhythm of my breath and the profound stillness of sitting together in the community. As 2024 ends, I shared in the tradition called the Bells of New Year’s Eve. The bells mark the transition into the new year with the ringing of the temple bell 108 times. Each bell is rung and allowed to resonate until the sound fades away.  In Buddhist teachings, the number 108 represents the delusions and desires that cloud our minds and lead to suffering. Each chime of the bell is a symbolic act of releasing these burdens, cleansing the heart and mind, and preparing to greet the new year with clarity and compassion.





The sound of the bell oddly adds to the stillness of the night, creating a space for reflection and mindfulness. As the final bell echoes into the new year, it’s a reminder of impermanence and renewal—an invitation to step into the future with a fresh perspective, an open heart, and a commitment to peace. Whether heard in person, online, or in spirit, the Bells of New Year’s Eve offer a moment of profound stillness and hope for the year to come. It gives us a moment to remember those who passed this year. 





Remembering a Friend






This year, I remembered Jeff Cabbage—a remarkable man whose life was a testament to joy and love. When I graduated with my MSN, his wife Lori, radiant and expecting their first child, was walking across the same stage. Over the years, Jeff and I stayed connected through Facebook and shared a passion for Tennessee Volunteer football. He became a constant reminder of the power of a simple smile, the profound impact of being a devoted father and husband, and the value of hard work.





Though life is impermanent and ALS ravaged his body, it could not touch the strength of his spirit. His life came to an end, but his smile remains etched in my heart, a source of warmth. I ache for Lori, their children, grandchildren, and all who loved him, but I carry his memory forward as a beacon of the love he embodied. I felt an overwhelming sense of peace and hope for 2025 in that quiet moment.  





No Resolutions: Only a Promise





The New Year often arrives with resolutions—promises to improve ourselves, our habits, or our lives. This year, I’ve chosen a different path. Rather than resolving to change something internal, I am making a promise: a vow to embody the principles of my life as a Soto Zen priest. I promise to work tirelessly for environmental justice, peace, and compassion.





As I step into this new year, I recommit to living my vows as a Soto Zen priest by embodying the teachings of the Triple Treasures, the Three Collective Pure Precepts, and the Ten Great Precepts. These vows are not mere words; they are a guide for how I aim to walk through life with clarity, compassion, and purpose.





From generation to generation, Buddhas and Ancestors have transmitted the Triple Treasures—Buddha, Dharma, and Sangha. I will honor the Buddha as an embodiment of awakening, follow the Dharma as a path to wisdom, and nurture the Sangha, the community of practice, with care and respect.





The Three Collective Pure Precepts call me to live with a pure heart: to abstain from unwholesome actions, to cultivate wholesome actions, and to dedicate myself to the benefit of all beings. These precepts remind me that every choice I make—large or small—can contribute to a more compassionate world.





The Ten Great Precepts provide the structure for this practice. They guide me to abstain from actions that cause harm—whether through taking life, stealing, dishonesty, or ill-will—and to nurture qualities that bring healing, generosity, and understanding. These vows challenge me daily to step beyond self-interest and live in alignment with my deepest intentions.





Keeping these vows means living with humility, mindfulness, and a commitment to serve. It means showing up for others, even when it’s difficult. It means striving to see the Buddha-nature in all beings and working to create peace, justice, and compassion wherever I can.





This is my promise—to carry these vows into every moment of my life to honor the teachings, my community, and the world we share.





This promise is not new, but the new year offers a moment to recommit. The world’s challenges—climate change, violence, inequality—can feel overwhelming. But I believe in the transformative power of small, deliberate actions. I often read posts from my rural hometown in Tennessee and see neighbors helping neighbors. I don’t see the hate-filled posts of anonymous people. Sitting in Zazen reminds me that every moment is an opportunity to choose peace, cultivate compassion, treat everyone as a small-town neighbor, and live in harmony with all beings.





Invitation to Sit





As we enter this new year, I extend an invitation: sit with me. You don’t need to have experience with Zen practice or meditation or prayer or profess any religion. You only need the willingness to pause, breathe, and be present. Together, we can create a ripple of stillness and clarity that extends far beyond ourselves.





May this year be one of peace. May compassion spread like sunlight, touching everything in its path. And may we, together, nurture the world with our thoughts, words, and actions.





Happy New Year.
Let us sit together at https://www.youtube.com/@MissouriZenCenterMitras/streams, or email me, and I can send you a Zoom link.


          

      





							

  

    
        
    

      
Where to Begin
    

    
        

      

                                
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My cousin wanted to know where he could learn more about Buddhism and meditation. My first thought is to read Zen Mind Beginners Mind by Shunryu Suzuki. However, knowing how busy many people are and how much some young people dislike reading, I found a free online recorded version. If you are interested, this is a good starting point.














Zen is not for the faint of heart. Everyone must sit in silence; sometimes, silence reveals one’s true self, fears, and hidden thoughts. 





Begin by focusing on the breath. Sit quietly and pay attention to your breathing. This foundational practice requires no prior experience and can be deeply calming. While I sit for 30-40 minutes at a time, some recommend starting by sitting zazen for 5-10 minutes. The focus one finds while sitting should then be carried into daily activities, such as eating, walking, or cleaning.





Sitting is not magic and is not about achieving perfection. As with many practices, having a community’s support, which we call a sangha, is very helpful. If there is no local community, many zen centers have online communities. 





We call sitting our practice. We practice without judgment. Imagine life is like gardening. Zen practice is like gardening. It is about care, patience, and being present in the process. Our practices teach us to nurture life with mindfulness and to accept what arises, trusting that the garden will grow naturally into something beautiful with gentle attention.


          

      





							

  

    
        
    

      
Reflections on Expectations
    

    
        

      

                                
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Expectations and realities are often different. I expected my shaved head to feel smooth and silky. Instead, it feels more like Velcro. It sticks to my shirt and pillowcase. A friend, who is a cancer survivor, suggested that I get a satin pillowcase, which is what she did when she lost her hair. I did not expect to keep reaching to ring out my hair when I got out of the shower or to move it out of my eyes when I was reading. So many behaviors are habits without thought. 





Cikd wind of winter
Sweeping leaves from the walkway
Winds blow away though





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I expected smooth
Sore back, aching thighs - choki
Finding nirvana





Warmer and sunny
Zazen, Samu, Tokudo
Walking in the rain





I am humbled and grateful for the opportunity to walk this path of Soto Zen and to have experienced Tokudo. 







Tokudo means attaining salvatio/nirvana (no wind of karma): May all attain nirvana/awakening to be saved from a long night of nescience (no witness of nirvana)! — Rosan Daido







This journey has been one of humility, learning, and inner transformation. I honor my teachers, whose wisdom and compassion have guided me, and the sangha, whose presence reminds me of our shared connection. This path continually inspires me to live with greater mindfulness, compassion, and service to all beings. My heart is filled with gratitude for the unfolding of this sacred journey.





I took sixteen vows to honor the profound path of awakening and to embody the timeless wisdom of the Triple Treasures: Buddha, Dharma, and Sangha. These precepts guide my heart and help me align my actions with compassion and dedicate my life to the benefit of all beings. Through the Three Pure Precepts and the Ten Great Precepts, I vow to cultivate mindfulness, integrity, and selflessness, aspiring to live a life that reflects the teachings of the Buddhas and Ancestors and contributes to the harmony and well-being of the world.





The Triple Treasures





From generation to generation, all Buddhas and Ancestors have deeply respected and transmitted the Triple Treasures:
Buddha,
Dharma
Sangha





The Three Collective Pure Precepts





With purity of heart, vowing to abstain from the unwholesome.
With purity of heart, vowing to do the wholesome.
With purity of heart, vowing to benefit all beings.





The Ten Great Precepts





A disciple of the Buddha abstains from the willful taking of life.
A disciple of the Buddha abstains from stealing.
A disciple of the Buddha abstains from indulging in sexual greed.
A disciple of the Buddha abstains from telling lies.
A disciple of the Buddha abstains from indulging in harmful intoxicants.
A disciple of the Buddha abstains from speaking ill of others.
A disciple of the Buddha abstains from extolling the self while slandering others.
A disciple of the Buddha abstains from being avaricious in the bestowal of teachings or materials.
A disciple of the Buddha abstains from the harboring of hatred, malice or ill-will.
A disciple of the Buddha abstains from denouncing the Triple Treasure.





Heart Sutra
 The Venerable Avalokiteshvara Bodhisattva,  
when carryʼng out the profound Prajnaparamita career, 
penetrated through the five aggregates and saw that they are Shunya in their nature.  

Here, Shariputra, Form is Shunyata; Shunyata is Form. 
Form does not differ from Shunyata; 
Shunyata does not differ from Form. 
That which is Form is Shunyata;
that which is Shunyata is Form. 

The very same applies to feeling, idea, formations and consciousness. 
Here Shariputra, all Dharmas are marked with Shunyata; 
Neither originated nor destroyed; 
neither defiled nor undefiled; 
neither decreased nor increased. 

Therefore, Shariputra, in Shunyata, no form, no feeling, no idea, no formation, no consciousness; 
no eyes, ears, nose, tongue, body, mind; no form, sound, smell, taste, touch, mind-object; 
no eye-realm and so forth until no mind-consciousness-realm; 
no nescience, no extinction of nescience, 
and so forth until no old age and death; 
no extinction of old age and death; 
no suffering, origination, cessation, path; no knowledge, no grasping. 

Therefore, in no grasping one lives in no mind-hindrance, relying on the Prajnaparamita of Bodhisattvas, 
because there is no mind hindrance and no fear, one settles in Nirvana, transcending the perverted views. 

All the Buddhas residing in the three times are awakened to the unsurpassed right Awakening, relying on the  Prajnaparamita. 

Therefore, know the Prajnaparamita, the Great Mantra, the Great Wisdom Mantra, the Unsurpassed Mantra, the Peerless Mantra, 
which brings cessation of all sufferings; 
which is true, as it is not false. 

The Mantra in the Prajnaparamita is uttered thus: Gate  •  Gate Para-Gate  •  Para-Sam-Gate Bodhi Svaha. 

Thus ends the heart of Prajnaparamita 












          

      





							

  

    
        
    

      
Leadership Through the Lens of Mary Lou Anderson’s “Leaders”
    

    
        

      

                                
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I remember meeting Mary Lou Anderson when I was in leadership training as an officer. Her poem stuck with me for the last 25 years and has always influenced how I envision leadership. Her poignant words from her 1970 House of Delegates Address encapsulate a profound vision of leadership.  Mary Lou Anderson articulates a leadership ethos that transcends conventional paradigms, urging leaders to embrace the challenges of shaping history. 





The Lonely Stand of Leadership





Anderson introduced a vivid image of leaders standing in the “lonely place, Between the no longer and the not yet,” portraying the unique position leaders find themselves in — a space filled with uncertainty yet overflowing with potential. Difficult decisions are the essence of leadership: navigating uncharted waters with the courage to make decisions that will forge the future. It emphasizes the solitary journey of creating impactful, pivotal choices that impact history. It may only be the history of one organization, but what are the ripples of that history?





The Call to Courage and Risk 





Defying the allure of popularity, safety, and conformity, Anderson puts out a call of leadership characterized by bravery and risk-taking. Her belief that “We are not called to be popular, / We are not called to be safe” highlights the essence of leadership as the capacity to make uncomfortable decisions that may defy immediate approval for transformative change. She celebrates the audacity required to challenge existing norms, change mindsets, and take bold steps toward creating a more equitable world.





The Gamble for a Better World 





She ends with an appeal for leaders to “gamble our lives / For a better world,” emphasizing the altruistic aim of leadership. This powerful statement underlines leadership as a selfless quest for societal improvement, emphasizing a commitment to the collective good over personal accolades. The use of “gamble” accentuates the unpredictability and sacrifices intrinsic to the leadership journey, portraying true leaders as those prepared to risk everything for the benefit of others.





My Vision Formed by Mary Lou Anderson





“Leaders” by Mary Lou Anderson profoundly reflects on the essence and challenges of leadership. Through her depiction of a leader’s role, Anderson, in our leadership training, provided us with a vision of leadership, championing a model based on courage, risk, and altruism. In a world constantly evolving, her message remains pertinent, calling upon leaders to rise to the noble task of historical transformation. I find her words still guide me and inspire me.







LEADERS





Leaders are called to stand
In that lonely place
Between the no longer and the not yet
And intentionally make decisions
That will bind, forge, move,
And create history.





We are not called to be popular,
We are not called to be safe,
We are not called to follow.
We are the ones called to take risks,
We are the ones called to change attitudes,
To risk displeasure,
We are the ones called to gamble our lives
For a better world.

House of Delegates Address 1970
Mary Lou Anderson


          

      





							

  

    
        
    

      
Why Faculty Freedom is a Hill Worth Defending
    

    
        

      

                                
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Introduction





In the ever-evolving landscape of academia, the principle of faculty freedom stands as a bulwark against the encroachments on intellectual liberty and academic independence. Rooted in the conviction that the pursuit of knowledge thrives in an environment free from undue influence, this principle is more than a mere academic luxury; it is the very foundation upon which scholarly inquiry and educational excellence are built. The American Association of University Professors (AAUP) has long championed this cause, advocating for the rights of faculty to research, teach, and express ideas without fear of reprisal or censorship. 







“The academic freedom of faculty members includes the freedom to express their views (1) on academic matters in the classroom and in the conduct of research, (2) on matters having to do with their institution and its policies, and (3) on issues of public interest generally, and to do so even if their views are in conflict with one or another received wisdom.”

AAUP Statement, 1994





The Essence of Faculty Freedom





Faculty freedom encompasses several key dimensions: the freedom to conduct research and disseminate findings, the freedom to teach and discuss ideas in the classroom, and the freedom of extramural expression. This triad of freedoms ensures that academics can engage in scholarly pursuits without external pressures dictating the bounds of their inquiry.





    

  • Research and Publication: Academics must have the liberty to explore, discover, and communicate knowledge without censorship or restrictions imposed by political, corporate, or institutional interests.
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  • Teaching: Educators should have the autonomy to design curricula and present material that reflects their expertise and pedagogical philosophy, fostering a vibrant and diverse educational environment.
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  • Extramural Expression: Faculty members should express their opinions as citizens without institutional discipline, provided their speech does not impede their professional duties or the university’s operation.
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  • Policy Input: An often overlooked but equally crucial aspect of faculty freedom concerns the role of faculty in institutional governance and policy-making. This dimension emphasizes the importance of faculty input on matters that affect their institutions’ academic mission and operations. 
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Why It’s a Hill Worth Dying On





    

  1. Foundation of Academic Integrity: Faculty freedom is integral to maintaining academic integrity and the pursuit of truth. It protects scholars from ideological, political, or financial pressures that could compromise their research’s objectivity and rigor.
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  2. Catalyst for Innovation and Progress: History shows that academic breakthroughs often challenge prevailing wisdom. Faculty freedom provides a safe haven for radical ideas and unorthodox inquiries essential for scientific and societal progress.
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  3. Guardian of Democracy: Faculty freedom contributes to an informed and engaged citizenry by fostering critical thinking and open debate. It ensures that higher education institutions remain spaces where difficult conversations can occur, preparing students to navigate and contribute to a complex world.
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  4. Shared Governance: The concept of shared governance is central to academic freedom. It posits that faculty members, by virtue of their expertise and experience, should have a significant voice in decisions that affect the curriculum, educational standards, and the overall direction of the institution. This includes policies related to faculty appointment, tenure, promotion, and broader university policies.
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  5. Ensuring Academic Priorities: Faculty involvement in institutional policy-making ensures that academic values and priorities guide decisions. Without faculty participation, there is a risk that financial or administrative concerns might overshadow the institution’s core educational and research missions.
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  6. Protecting Academic Standards: Faculty members play a crucial role in upholding the quality and integrity of academic programs. Their freedom to engage in policy discussions related to course content, degree requirements, and assessment methods is essential for maintaining high academic standards.
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  7. Advocating for a Supportive Work Environment: Faculty freedom also encompasses the right to advocate for policies that support a healthy work environment, including adequate resources for research, fair labor practices, and protections against discrimination and harassment. Such a framework is necessary for scholars to fully engage in their academic duties without undue stress or fear.
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Practical Suggestion for Promoting Faculty Freedom





    

  1. Adopt Clear Policies on Academic Freedom 

      

    • Develop Comprehensive Guidelines: Institutions should establish clear, comprehensive policies on academic freedom, including research, teaching, extramural expression, and participation in institutional governance. These policies should be developed in collaboration with faculty bodies to ensure they reflect the needs and perspectives of the academic community.
      Regular Review and Update: Policies should be regularly reviewed and updated to address emerging challenges and incorporate best practices in academic freedom.
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    2. 




  2. Implement Strong Tenure Systems:

      

    • Protecting Faculty from Undue Influence: A robust tenure system is one of the most effective mechanisms for protecting faculty freedom. Tenure provides faculty members with the job security necessary to pursue innovative research and teaching methods without fear of reprisal.
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    • Transparent Criteria and Processes: Ensure that the tenure and promotion criteria and processes are transparent, fair, and rigorously adhered to, reflecting the institution’s commitment to academic excellence and freedom.
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    3. 




  3. Foster a Culture of Open Dialogue and Respect: 

      

    • Encourage Open Discourse: Institutions should actively foster a culture where open dialogue, critical thinking, and diverse viewpoints are valued and encouraged. This involves tolerating and actively supporting the expression of a wide range of perspectives.
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    • Addressing Harassment and Intimidation: Implement policies and mechanisms to protect faculty from harassment, bullying, or intimidation that could undermine academic freedom.
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    4. 




  4. Engage in Shared Governance

      

    • Inclusive Decision-Making: Actively involve faculty in the governance of the institution, including policy formulation, curriculum development, and other key areas. Shared governance ensures that academic priorities guide institutional decisions.
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    • Support Faculty Governance Bodies: Strengthen and support faculty governance bodies, such as faculty senates or councils, ensuring they have a meaningful role in institutional governance.
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  5. Provide Adequate Resources and Support

      

    • Support for Research and Teaching: Ensure faculty have access to the resources and support necessary for their research and teaching activities, including funding, infrastructure, and professional development opportunities.
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    • Mental Health and Work-Life Balance: Recognize and address faculty pressures and stresses by supporting mental health and promoting a healthy work-life balance.
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    6. 




  6. Transparency in Institutional Policies

      

    • Clear Communication: Ensure that all institutional policies affecting faculty rights and responsibilities are communicated transparently and are readily accessible.
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    • Regular Training: Offer regular training and workshops for faculty and administrators on academic freedom and the institution’s policies, promoting a shared understanding and commitment to these principles.
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    7. 




  7. Establish Mechanisms for Addressing Grievances

      

    • Fair and Impartial Processes: Create transparent, fair, and efficient processes for faculty to raise concerns and grievances related to academic freedom without fear of retaliation.
      By implementing these suggestions, institutions can create an environment that not only protects but actively nurtures faculty freedom, thereby contributing to the advancement of knowledge, the enrichment of education, and the fostering of a dynamic and inclusive academic community.
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    8. 






The AAUP’s Stance





The AAUP has been a staunch defender of faculty freedom since its inception in 1915. It argues that academic freedom is essential for the common good and believes that without it, the advancement of knowledge would be severely hampered. The association has established guidelines and principles that have been widely adopted by educational institutions to protect faculty rights and promote an atmosphere conducive to academic excellence.





The American Association of University Professors (AAUP) recognizes the importance of faculty participation in institutional governance as part of its broader advocacy for academic freedom. The AAUP’s statements and policies highlight the need for faculty to have a substantial voice in matters that affect the educational mission and faculty welfare. It advocates for structures and processes that facilitate meaningful faculty input into institutional policies, arguing that such participation is crucial for upholding the quality and independence of academic institutions.










Conclusion





Faculty freedom is not merely an academic principle; it is a cornerstone of a free and progressive society. Its defense requires constant vigilance and unwavering commitment from all stakeholders in the academic community. Faculty efforts to safeguard these freedoms should remind us of their value and the need to protect them at all costs. In a world fraught with increasing attacks on freedom, preserving the sanctity of academic inquiry is indeed a hill worth dying on.


          

      





							

  

    
        
    

      
Addressing Critical Issues and the Role of Faculty Governance
    

    
        

      

                                
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Faculty work to address critical issues affecting their communities. Eleanor Roosevelt once said, “Great minds discuss ideas; average minds discuss events; small minds discuss people.” As faculty, I hope we all aspire to be great minds and promote free speech. 





Faculty governance is not merely a bureaucratic process; it is the bedrock upon which the principles of our institutions stand. It is a platform through which we can enact meaningful change, shape policies, and foster a culture of inclusivity and belonging. Faculty governance is longstanding and one of the best models of shared governance. In 1920, the American Association of University Professors (AAUP) wrote its first statement on faculty governance. Faculty should be involved in “personnel decisions, selection of administrators, preparation of the budget, and determination of educational policies” (AAUP). Faculty governance should include everyone who is impacted by a policy or decision. Most importantly, it is essential to academic freedom.







The academic freedom of faculty members includes the freedom to express their views (1) on academic matters in the classroom and in the conduct of research, (2) on matters having to do with their institution and its policies, and (3) on issues of public interest generally, and to do so even if their views are in conflict with one or another received wisdom.

AAUP Statement, 1994





Sadly, bullying is not merely a schoolyard phenomenon; it infiltrates every layer of society, permeating workplaces, homes, and even places of higher learning. It festers in the shadows, preying on the vulnerable and poisoning the very fabric of our communities. But it does not have to be this way. We can disagree, debate, and come to a consensus without retaliating against or trying to intimidate those with a different perspective.





Each faculty member has the power to effect change. It is not enough to stand idly by, hoping someone else will take the mantle. We must recognize that each of us is responsible for creating an environment of respect, empathy, and kindness. Yet this does not mean one must agree with every policy or procedure. Faculty can be in the minority and not be wrong, be in the majority, and not be right. Still, regardless of the view, all should be encouraged to express it as robust discussion ensures a better chance of a good policy that will not have unintended consequences. 





We must also engage in open dialogue, fostering a culture where individuals feel safe to speak out against injustice and where policy disagreements are met with genuine concern and a commitment to resolution. We should create spaces for constructive discussions where differing opinions on policies and procedures are respected, and conflicts are resolved through dialogue rather than coercion and retaliation. Individuals should always be allowed to discuss issues of concern openly and honestly without fear of reprisal or retaliation.





I hope we remember that faculty governance is not a solitary endeavor but a collective responsibility, and it requires commitment and collaboration from every one of us. While disagreement and diverse viewpoints are inevitable and healthy in a vibrant academic environment, resorting to intimidation or suppression of dissent is antithetical to academic values. Together, let us lead by example, ensuring our legacy has a positive impact and enduring respect for all members of academic communities.


          

      





							


							


							

  

    
        
    

      
Leadership
    

    
        

      

                                
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When I was a Lt. Commander many years ago, I had the pleasure of being selected for the Leaders Developing Leaders program at the Department of Health and Human Services. One of the things that stuck with me was an opening poem by Mary Lou Anderson, who was co-leading the program.







LEADERS





Leaders are called to stand
In that lonely place
Between the no longer and the not yet
And intentionally make decisions
That will bind, forge, move,
And create history.





We are not called to be popular,
We are not called to be safe,
We are not called to follow.
We are the ones called to take risks,
We are the ones called to change attitudes,
To risk displeasure,
We are the ones called to gamble our lives
For a better world.

House of Delegates Address 1970
Mary Lou Anderson





Today, I see too many leaders who think leadership is snarky retorts, sneering when challenged with a question that makes them uncomfortable or proposes a different perspective, and all too often, a tendency to discuss those they do not like or agree with in public settings in an attempt to demean them. I’ve often wondered what promotes such aggressive behavior. Sometimes, it is biased due to race, ethnicity, gender, or religion. In other cases, it seems to be a belief that by demeaning the other, they promote themself and create allies. They push people away, promote distrust, and start rumors. 





Whatever the reason behind the behavior, it further divides people.  It weakens their leadership as more people disapprove than the leader will ever know.  People who disagree should not be considered enemies, flawed, or lacking X, Y, or Z characteristics. Until we see each other, hear each other, and feel for each other, we will continue to divide ourselves into us versus them, and thus we all lose. 





Embrace leadership
Being open to discourse
Grow like the lotus





Lotus growing out of murky water


          

      





							

  

    
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Having a Discussion is Often better than a Meeting
    

    
        

      

                                
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A conversation is an informal discussion between two or more people. A meeting is an assembly of people who are members of a society or a community. While the terms are often used interchangeably, they are not the same and have different implications. In academia we need more discussions and fewer meetings.





Setting:





    

  •  A Meeting is typically a structured event with a set agenda, time, and place. 
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  • A Discussion can occur in a formal setting but can also be informal without a preset agenda.
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Purpose:





    

  • A Meeting has a broader scope that may include presentations, updates, action items, and discussions.
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  • A Discussion generally focuses on delving into specific topics, exchanging ideas, and problem-solving.
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Participants:





    

  • A Meeting usually involves a designated leader or facilitator.
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  • A Discussion may or may not have a facilitator; often, all participants contribute equally.
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Formality:





    

  • A Meeting is more formalized, often involving procedures, minutes, and follow-up tasks.
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  • A Discussion can be formal but is often less structured.
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Academia has far too many meetings and not enough discussions where the views of all are heard equally. A discussion is more consistent with the milieu of an academic setting prompting the open exchange of ideas, inclusivity, flexibility, critical thinking, and reduced hierarchies. The absence of a strict format or authoritative figures moderating the conversation may allow for a more egalitarian exchange of ideas, aligning well with the principles of academic freedom.





However, it’s important to note that discussions can also have limitations, such as the potential for veering off-topic or failing to reach actionable conclusions. Additionally, discussions are not immune to power dynamics that can stifle academic freedom, such as peer pressure or the influence of more dominant personalities in the group.


          

      





							

  

    
        
    

      
Academic Debate is Not Disrespectful, Crushing Debate Is
    

    
        

      

                                
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It is important to promote an open exchange of ideas in an academic setting, indeed, in all settings. We seem to have entered a period where academic debate or disagreement is considered disrespectful. There was a time when we not only expected students to challenge our perspective, but we took pride when they reached the point they bested us. Now, we don’t even accept pointing out an error from other faculty, students, or staff as acceptable. This does not promote learning! It does not promote understanding, and it certainly isn’t a sign of respect.





How do we know what people stand for if we are unwilling to listen to them? If someone says something in error or is unintentionally misguided, and we try to “cancel” them, who is the disrespectful one?  Academia cannot become Twitter, where people block anyone with a different perspective so they can live in an echo chamber of the like-minded. This differs from lying, ignoring all evidence, or intentionally misleading people. For a person to lie, they have to make a statement that is not true with the intention to deceive. 







Being firm isn’t the same as being rigid, and being authoritative isn’t the same as being authoritarian. Provosts and deans need backbone, but the most valuable part of a backbone is that it’s strong enough to stiffen when necessary and flexible enough to bend a little when compromise is required.

Buttler, J.L.  The Essential Academic Dean or Provost





Too often, classrooms and faculty meetings reflect the cancel culture where everyone is silent for fear of being considered disrespectful or unenlightened if they speak about an issue. This is particularly problematic in nursing departments where the overwhelming majority of the faculty are not tenure track, spent most of their careers in a hierarchical hospital setting,  and have depended on annual contracts. Most nursing faculty have never experienced an academic environment where intellectual debate is part of the culture and because they are often apart from the rest of the university and have demanding schedules they have little interaction with those that grew up in academics culture. While I have never seen a nursing faculty member not renewed for speaking out, I can recognize their fear that it could happen or that there could be retaliation in other ways (no salary increases, increased or poor teaching assignments, etc.). 





We need to listen to what junior faculty are saying, not just with our ears but our hearts. When junior faculty remain silent about curriculum changes we all know they don’t want, their fear of retaliation screams silently in the room. When we see huge numbers of abstentions on votes, it is not because faculty don’t care. It is fear. Where does the fear originate? 







Many people are looking for an ear that will listen. . . . He who no longer listens to his brother will soon no longer be listening to God either. . . . One who cannot listen long and patiently will presently be talking beside the point and never really speaking to others, albeit he be not conscious of it.

DIETRICH BONHOEFFER (1959, p. 11)





I don’t know how to fix the view that debate and divergent views are undesirable in our current culture, but we could fix it in nursing. We need to revise tenure so that it is inclusive of those who are clinical faculty members in colleges of nursing. Why is it that excellent teachers in many universities do not qualify for tenure while average researchers do? Until there is a critical mass of nursing faculty with tenure, I’m unsure how we make them feel safe enough to debate issues and not feel threatened if anyone disagrees with them. We must encourage debate, not crush it.







You don’t need the right answer to enter the debate. The debate reveals the answer.