The True Cost of Technology

It is estimated that in the twentieth century 160-180 million human beings were killed. The deaths occurred largely through warfare, imprisonment, and human-manufactured starvation.

At the beginning of that century, the killing was done largely on a one-to-one basis; by soldiers fighting on the ground in World War I, for example. But with the passage of time, technology made it possible for people to distance themselves from the physical act of killing. Sailors on board one ship could torpedo another ship—they no longer had to look the other person in the face. The killing became anonymous, and with anonymity the killing became easier.

As technology continued to advance, increasingly effective weapons were devised along with the planes and missiles to deliver their deadly cargo.

Looking forward to our future in the twenty first century, we see technology continuing to develop. But with that technology, humanity is able to further distance itself from the results of its actions. Men sit safely in command centers far from the fighting and decide to send missiles against a far-removed and faceless enemy.

Lest we shake our heads in wonder at how people can do this, we need to examine our own use of technology. Our increased dependence on electronic gadgetry for work and home is not without serious results.

Consider our computers. Odds are good that we’re the single user of our computer, which took around 1.8 tons of chemicals, fossil fuels, and water to produce. If we use a desktop, it will produce 0.1 tons of CO₂ per year. (If it’s a laptop it will use less energy to run.) Used an average of three years, it will then be put in the trash, still functioning but no longer wanted, and be buried in the local landfill. Others are sent overseas, often to Africa or China to be disassembled and buried.

That’s a lot of chemicals, energy, and water use. And it’s for just one computer.

We love our technology, but we need to realize that there’s a cost—to us, our children and their children, and to our planet. Considering the consequences, we need to start questioning whether the price is too high.

Waiting to be Rescued

Question: If many beings have been reborn in the Pure Land and they have vowed to help us, where are they? Why aren't they helping?

Response: Beings are here helping us, they just don't walk up and say "I'm from the Pure Land, and I'm here to help you." That may sound silly, but seriously, how would people react if someone said they had been born in the Pure Land and had just returned to help others do the same thing? We wouldn't believe them. We'd be asking for proof.

The reality is that we ourselves have to do the hard work to be helped. There's no magic wand. The help we receive isn't obvious and it won't knock us off our feet with its impact. But beings are here teaching us and they are showing us how to act correctly and practice. The problem is, we're not paying attention. We're too pre-occupied in all the daily things we consider so important. If Amitabha Buddha came to us and said "I'm from the Pure Land and I'm here to take you there this moment" how many of us would say "I'm ready!" 
 
Your question reminds me of the story where a man drowned and went to heaven. He asked God why God hadn't saved him from drowning. God asked if the man remembered the farmer who came by in a boat and offered to rescue the man. But the man had said, no thanks he was waiting to be rescued by God. The drowned man said yes, he remembered the farmer and the boat. God looked at him and said "That was me. But you refused my help because you were waiting for 'God.'"
 
This may be a humorous story, but the principle is serious. We're so wrapped up in our pre-conceived expectations of how awakened beings will help us, that we don't recognize true help when it is offered. True help comes from the cook who prepares the meals at the retreat, so we can stay in the cultivation hall and chant. It comes from the master who spends hours trying to find the right words to help his students understand and thus dedicate themselves to their practice. It comes from the man who works patiently and quietly helping to build the center.

Our help is here, we just need to open our hearts and minds to see it. And learn from it.

Non-attachment not Detachment

Question: I was talking to a friend and she told me "she tried" Buddhism but the following was her reason for not pursuing it further: "I don't think that it is a good thing to detach from the body and all emotions.  I believe that passion and emotions are part of the best part of being human.  So... pure detachment leaves me feeling un-human."

Response: I imagine "pure detachment" would leave any reasonable person feeling un-human. But Buddhism does not teach pure detachment.

In Buddhism, the opposite of attachment is not detachment but rather non-attachment. Detachment is unresponsive and removed from emotions. Non-attachment allows us to feel the emotions but not become trapped by them.  When we are non-attached, we still care but we no longer discriminate, feeling love for this person and aversion for another. When we practice non-attachment, we are letting go of worries and expectations. We are fully engaged in what we do, but we realize the act of doing is all we control. As Master Kuang-ch'in said, "Non-attachment does not mean indifference or carelessness, but rather you should do your best and not worry about the results."

Neither do we "detach from the body." We wisely realize it is not permanent and that it is not our true self. It is a temporary dwelling for this lifetime. But we still need to take care of it and treat it with respect as we try to find the balance between hedonism and asceticism. 

Those I know who excel at non-attachment are some of the most engaged, hard-working, and cheerful people I know. Practicing as the Buddha taught, they are a joy to be around. Just thinking of them makes me smile.

In a Flash

Having a change of heart towards another can require much patience and effort. Or it can happen in a flash of empathetic understanding.

Picture yourself walking down the street. You're running late as usual so decided to carry your handbag, laptop case, the new reference books you need to use today, and a large cup of coffee rather then make a second trip from the car. Suddenly, you are pushed from behind. Your bag, laptop, and books go flying, and you spill the coffee down the front of your best suit.

Furious, you turn around to demand why on earth the person did this when you find yourself looking at an elderly lady whose eyes are welling up with tears. She's muttering to herself a mantra she may often say "So stupid." She looks terribly embarrassed and seems so frail.

And in a flash, you have a change of heart. Your anger dissolves, and your only thought is to comfort her and tell her it's alright.

If we can similarly feel the suffering of those who upset us, our anger towards them can likewise dissolve.

Even After Death

Question: Buddhism arrived after my father died three years later. Do I not dedicate any merits to him? (because the 49 days are over?) Or not continue to pray he go to the Pureland on his own, when I pray and finish my practice?

Response: This is a very good question that also came up at this weekend's retreat in Nanango, Australia. So rather than post this response as a comment, I'll post it here.

In our every lifetime, we have had parents and other people and beings whom we loved and vowed to help. We have also had many beings we have harmed, either intentionally or because we were not being mindful. So we first dedicate or merits to all beings.

After this universal dedication, you can specifically mention your father's name and say your wish that he "be reborn as quickly as possible into the Western Pure Land to end suffering and attain happiness."

Encouraging people to seek rebirth during the forty-nine days is so important because there is great confusion in the intermediate state between lifetimes. We need to try to connect with beings in this state as they are who torn between the last lifetime and the future lifetime. If we can connect, they could catch our encouraging thought to move on to the Pure Land, heaven, etc.

But even after the being has moved on to the next lifetime, he or she will still benefit from our practice. Personally, after my nightly dedication of merits, I voice the wish that my parents, both deceased, will "be reborn as quickly as possible into the Western Pure Land to end suffering and attain happiness."

This practice accords with causality. The cause: our parents gave us this life. The result: we are the filial children of our parents, honoring and loving them even after they are no longer with us.