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There is no doubt in my mind the American Declaration of Independence<\/a> is one of the signal documents of human history. <\/em><\/p>\n Frankly, if the 4th of July served no other purpose than to draw our attention to that Declaration, it would justify all the money and time and effort that goes into those parades and fireworks. <\/em><\/p>\n The Declaration speaks to a deep longing of the human heart and particularly the possibilities of autonomy and self-direction. <\/em><\/p>\n And, of course, it doesn\u2019t address the fullness of that human heart. As we\u2019ve been told, we contain multitudes. So, of course, the search for wisdom is continuous. And with that from time to time we need new declarations that include the various perspectives of the heart\u2019s wisdom. And here we are today. In these times, where the Republic is torn, and the world itself is in turmoil, it feels to me there is some need for another document, something that points toward another profound truth: our\u00a0interdependence.<\/em><\/p>\n It appears the phrase \u201cdeclaration of interdependence\u201d was actually coined by vice-president Henry Wallace.<\/a>\u00a0So, it has been kicking around in the aethers for quite a while. The historian Will Durant gave voice to such a declaration<\/a>. I really like the declaration<\/a> composed by the David Suzuki Foundation. In fact many declarations<\/a> have been proclaimed\u2026<\/em><\/p>\n And then there\u2019s the Buddhist<\/a> Declaration of Interdependence that was first formulated in 2004 and then revised in 2006.<\/em><\/p>\n Buddhist teacher Maia Duerr notes it \u201cwas originally written in 2004 by (the Zen priest) Alan Senauke of the Buddhist Peace Fellowship, and presented to delegates of the Republican and Democractic conventions that year. A number of people contributed to subsequent drafts, including: Robert Aitken Roshi, Hilda Ryumon Guti\u00e9rrez Baldoqu\u00edn, Diane Gregorio, Ken Kraft, Santikaro Larsen, Diana Lion, David Loy, Bob Lyons, Susan Moon, Cliff Reiss, Craig Richards, Donald Rothberg, Cedar Spring, Diana Winston, and myself.\u201d<\/em><\/p>\n The declaration was updated in 2006 and the questions at the bottom were added at that time.<\/em><\/p>\n Not the last word. But an important start.<\/p>\n And. Seems a good moment to reprint it.<\/em> January 2006<\/p>\n As concerned global citizens and as members of a diverse Buddhist community, we want to contemplate and question the role of government in creating a civil and compassionate society. From the standpoint of interconnectedness, those of us living in the United States have a special responsibility to the whole world to explore this question. We know our government is in a position to effect great social change all across this world\u2014change that can be both positive and negative.<\/p>\n Like most people, we are concerned about the war in Iraq, terrorism, deteriorating public schools, low-paying jobs, racism, and vanishing civil liberties. We are concerned that politics as usual\u2014 whether Democratic or Republican\u2014offers little or no meaningful change of direction. Yet we refuse to succumb to apathy, cynicism, or anger. We seek a politics rooted in compassion and generosity born in each of us. Compassion means, literally, to suffer with, to recognize our human connection across all lines of race, culture, nationality, and identity. Generosity means to give freely of what we have, because giving to others is the natural expression of seeing others as ourselves.<\/p>\n Buddhist practice and ethical precepts call forth a range of beneficial views that apply as much to society as to individuals. Twenty-five hundred years ago, when Shakyamuni Buddha was enlightened under the Bodhi Tree, he said, \u201cNow I am awakened together with all sentient beings.\u201d Every person on the planet has the full capacity to wake up from the mistaken notion that we are separate from each other. Each of us is connected interdependently with all others, including those who disagree with us. There are barriers, however, that make people and nations believe that they are separate. From a Buddhist perspective, the \u201cthree poisons\u201d of greed, hatred, and delusion cloud our minds and skew our actions:<\/p>\n \u2022 Greed is the driving force in a consumer society that supports undemocratic corporations that sell us things we don\u2019t need. Greed is also at the root of a system in which people, including government officials, are corrupted by the seemingly insatiable appetite for money and power. Looking deeply, we see that nothing can be hoarded, accumulated, or held on to. We understand, too, that those things we take from others that are not freely given\u2014resources, labor, wealth, votes, and more\u2014are the birthright of all people. All people have the right to decide how these resources are used.<\/p>\n \u2022 Hatred gives birth to war, prejudice, and repression. Those forces tend to perpetuate themselves in a ceaseless cycle of violence and militarism. As Buddhism<\/a> and other faith traditions affirm, \u201cHatred does not cease by hatred, but only by love.\u201d Hatred is rooted in separateness; compassion is rooted in connection. Which way would we wish to turn?<\/p>\n \u2022 Delusion, or ignorance, stems from our tendency not to see reality just as it is. We are schooled in delusion by systems of indoctrination and mass media that condition us from early childhood to buy into the false promises of consumerism and American exceptionalism. Delusion is the driving force evident in our ever-more centralized media.<\/p>\n And finally, we do not have government of the people, by the people, and for the people. Rather, government has become a holding company for corporate control. When we fail to point out the unraveling of our democratic system, and\u2014as the aftermath of Hurricane Katrina made clear\u2014 the way in which so many citizens lack even the necessities for a life of self-respect, we have fallen prey to the delusion of separateness, and we disempower ourselves and others.<\/p>\n The current political and economic system is tainted by these poisons, which necessarily reinforce each other. When we spend many billions of dollars on a foreign war premised on lies and distortions, we have no money to buy food, medicine, and first-class education for the poor at home\u2026or for displaced peoples in need around the world. So a spiral of anger, resentment, need and confusion spins on and on.<\/p>\n And yet we are called to participate in this very system, even with all its injustices and inequalities. The task before us requires presence of mind, awareness, patience, and perseverance. We wish to be part of a polity that is genuinely representative and fully participatory.<\/p>\n All of us\u2014whatever our faith, political affiliation, cultural background, or economic status\u2014have the same wish for safety and well-being. We may agree or disagree with each other. We may approve or disapprove of a given candidate or representative\u2019s positions. But in these decisive times, when so much is at stake, we must act with courage.<\/p>\n Traditional Buddhist teachings<\/a> invite us to consider the well-being of the generations to come, seeing the future of parents, children, and loved ones. How will our loved ones be impacted if we fail to take care of the present? This kind of care calls for transformation: personal, political, economic, social, and cultural. Transformation is difficult work. We are often afraid to exchange a familiar situation\u2014even one that causes us suffering\u2014for a future that is unknown. Our challenge is to step into the unknown and not fear change or discomfort. Our challenge is to understand that principled conflict is often the midwife of transformation.<\/p>\n With these principles in mind, we offer three areas of transformation to apply when designing policies that will shape lives around the world. As students of the Buddha\u2019s way of wisdom and compassion, we vow to practice these principles in our own lives, and to bring this understanding into our work in the social and political realms:<\/p>\n \u2022 Transform greed into generosity.<\/p>\n \u2022 Transform hatred into love and compassion.<\/p>\n \u2022 Transform ignorance into clarity and attention.<\/p>\n The Declaration of Independence of the United States says, \u201cAll men [and women] are created equal.\u201d In Buddhism, the corollary teaching is that within each of us there is innate goodness and wholeness. Actualization of these ideals is only possible in a life-affirming society. Therefore, it is our responsibility to create the social conditions and political structures that enable people to live with dignity, honor, safety, and sufficient resources.<\/p>\n Only by working together can we renew our world. Only by working together can we insure that the U.S. will fulfill its promise of liberty and justice for all. In our hearts we long to see this vision born anew. As engaged Buddhists and spiritual activists, we commit ourselves to this path. 1. How do the three poisons of greed, hatred, and delusion manifest in my own life as a global citizen? For example, what are my consumption patterns around food, oil, and other limited resources?<\/p>\n 2. What is one way in which I can work to transform my personal relationship to greed, hatred, or delusion? How can my dharma<\/a> practice support this process of transformation?<\/p>\n 3. How do the three poisons manifest in the social and political structures in my local region? For example, how does ignorance take form in our school\/educational system?<\/p>\n 4. What is one local issue that I would like to engage with, and what are some ways that I can support the cultivation of generosity, compassion, and clarity in this area?<\/p>\n
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\nA Declaration of Interdependence:
\nA Call to Transform the Three Poisons for the Sake of All Sentient Beings<\/strong><\/p>\n
\nThis understanding leads to a reverence for the preciousness of all sentient life.<\/p>\n
\nQuestions for Reflection and Discussion<\/p>\n