Right Leadership

[Dharmavidya]

This thread invites discussion on the question of leadership; particularly, what is the role and form of 'right leadership' in the context of the Pureland perspective of reliance upon Other Power? At The Buddhist House, those most committed to the practice refer to themselves as 'trainees'. This equates the the Buddhist term 'sekha'. One is 'sekha' until one is 'asakha' which means an arhat (=enlghtened like Buddha). What are we training in? Practically speaking it is pretty clear that one thing that one is training in in one way or another is leadership. The original meaning of the word sangha seems to have been that it was a political term rather like 'senate'. The Buddha created a body of person who were worthy to be leaders - or, worthy of emulation. The Buddha's aim may, therefore, have been not so much mass conversion of the population as the creation of a cadre of people who would act as a leaven in society.

This discussion keys in in some ways with the discussion on a Buddhist manifesto. As Plato said, there is a close relation between knowing how to lead a community and knowing how to conduct one's person life and vice versa. So one answer to 'what is a leader?' is 'a person who lives an exemplary life'. This still invites many questions about what such a life is, but there is also, and perhaps especially, room for discussion about the leader's responsibility to the collective.

There is quite a big literature in modern psychology, business studies and politics on the subject of leadership and, of course, there are many examples to look at in history and in literature. What do we think are the salient features of Buddhistic leadership and how are they to be cultivated or brought about?

[Maiku]

You are right, Dharmavidya, in that the way in which one runs their own life is reflective on how one would live out their leadership role. Since there are different takes on what it means to be a Pureland Buddhist, I will simply share my personal thoughts. Most importantly is ones understanding of Pureland Buddhist teachings and ones intentions. If one understands and if one holds pure and skillful intentions, then the rest should follow. Going through the 8 fold path, one would live their lives with proper speech, actions and livelihood. One must attempt to live a moral life, to the best of their abilities (skillful effort) and call upon assistance from Amida, which in our tradition, would be skillful mindfulness of Amida or Nienfo.... but, also, regular Ch'an or Zen practice can be useful.

If we are to be engaged Buddhists, and that is always my goal, then a virtuous life is a must. In truth, no Buddhist can truly find enlightenment if they have not yet developed right view and right intention. In my opinion, many Western people today, who call themselves Buddhists, are simply running from issues.. be they issues they had as children regarding their ideas of Christianity or Judaism, or other cultural issues and have not yet found right view or right intention.

It all boils down to compassion and wisdom. But, these must be true and not false beliefs. Many are caught up in delusion, thinking they are compassionate, when in fact, they are not. As such, to borrow a quote from the Bible, we shall be known by our fruits... No one who truly meditates, in any Buddhist tradition, can come out of that without being transformed to love in action. If they are anything but this, then they have meditated incorrectly.

take care,
Maiku

[juditta Ben David]

Hi all, Dharmavidya,
It's a very worthy question, immensely.. in our general life and in mine particularly as well. Can't tell you much about it, more about the obstacles and pitfalls on the way. Had an exprience with leading a group to Africa, volunteer working with the Zulu women there. The planing of the project was a very long one still we forgot to ask this important question, of what shape, inspiration, content and behaviour, do we envision the leader role. Upon arriving back much of the learning has been to that issue, as well as to how one can bring the insights of meditation and mindful practice to areas where power fear and shame reign. The role of the leader then seems to need be more than "a person who lives an exemplary life", or at least a more detailed version of that sentence.
Mostly I feel in leading from a Buddhist perspective one invites a deep listening and open heart to all voices (the sounds of the world) and holding the preciousness of life as a guiding light. One has the responsibility to bring a sense of ease to the environment around her/him and hold the ability to stop and recollect/contemplate when will overcomes heart, or a sense of strenous attachment has crawled in, a sense of fighting, reminding of the foundations of the path. Playfulness would be an asset, the ability to see through conflicts beyond the personal loss and gain (insult etc), kindness, as well as an ability to convey core issues to others in questions that provoke thought and insight. Remembering the Brahma viharas and the paramitas was of outmost help to me when in the role, although I have to admit so many times I forgot.

I'm curious to hear what are others experiences, and thoughts. One knows that a leader is seen as the one that makes the decisions as well. How does that evolve in a buddhistic leadership? How do we bring clarity and sometimes sharp wisdom with compassion in the field?

Kindly

[Robert McCarthy]

I remember reading in who loves dies well about early days of amida in england. Using broadly consensus style, many people had various directions and energies and this was problematic. Decision making evolved into more of a leadership style, based on Amida texts. Thus essential values and styles endure, despite new members and energies emerging.
I particularly remember approx. an eight year involvement in a parent run learning centre- a primary school. The coop has been now running for over 30 years. Many new members and energies were a constant factor. While leadership existed in an informal manner, its presence was most unwelcomed. It worked through an understanding that the school was a process which respected the values and energies of all the members, past and present. Core values were to remain- one of which often perplexed new members- the children did not have to attend any classes and were totally free to play on the 20 acres of bush at any time. Joining was to accept these core values- in an implied not contractual manner.
Those core values in many ways accord with buddhist values, but the values that Buddha lived are more clearly described. The amida organisation I suspect operates in a similar manner to the primary school. Leadership is not desirable per se and joining amida is to understand that certain values and even beliefs are essential to maintain. ( for instance a belief in other power)
Beyond core values that hold us, there are all the decisions to be made regarding practice, action, financing and I am sure many many other things. Within a compassionate and non competitive environment, some combination of consensus and necessary expert input should work well and I imagine does so in amida. Leaders need servants, a situation normalised in todays culture, destructive to all who participate. Leadership in amida seems more connected with showing by example and making the buddha message as clear and accessable as practical.

[Dharmavidya]

Dear Robert, Thank you for drawing attention to the Amida experience. It is certainly a rich source. We have made many mistakes as we came along and no doubt will make more. On the one hand a leader needs to be pro-active. In a domain where the are many things clamouring for a person's attention, unless one actively puts the message out in a diversity of ways it over-looked. On the other hand, within the group of committed people, leadership can be a 'long-stop' position. The leader only comes in when things are not happening perfectly well of their own accord. If all the members of a community have an attitude of doing something when they see it needs doing and if they have a sufficient community of values hat what one does is not going to be undone by another then the role of the leader day to day may amount to no more than going round appreciating people for what they are already doing.

There are also issues about when is a leader being a leader and when is she being just another member of the group and is it really possible for her to be just a member of the group if she is held in higher prestige than other members. This is a two edged issue. It is natural, i think, that the more experienced are attended to with a special awareness. At the same time, nobody's contribution should be over-looked. Total equality of regard is one extreme, subservience the other. Mapping the middle ground is a challenge.

[Dharmavidya]

Dear Juditta, Thank you - there are many important points in what you write here. I'd like to highlight particularly the importance that you attach to listening. At Amida the practice of gatherings is crucially important. Spending time listening to one another at gatherings that have no other agenda is a vital part of the life of the community. Somebody once called this our 'sacrament' and I certainly do attribute to it a big role in the healthy life of our community. This is a gateway to a great deepening of mutual appreciation and avoidance of unnecessary conflicts.

[Dharmavidya]

Dear Maiku, Thanks for getting this discussion moving and taking such an integrative approach. All aspects of Buddhism offer some contribution to this question. On the one hand, a leader's exemplary conduct and adherence to Buddhist standards has great positive effect. At the same time, a leader's recognition that he is not always a paragon, makes mistakes like anybody else, willingness to consider other perspectives and general recognition of personal humanity is just as important. Thank you.

[Robert McCarthy]

I would like to report on a programme I watched tonight.It both deconstructed what i had assumed was a core value of mine and startlingly showed how an organisation would be boycotted by the public unless it was strictly coperative in economic nature.
There is now a travelling freak show in north america. Thats what the group calls themselves- they are all in some way physically very different- in a way they all report they endure being stared at. Now they have all done extraordinary training in acrobatics and are presenting a publicly acclaimed show full of warmth and comedy. The members all report a feeling of liberation from the oppression they had felt- a satisfaction in their place on our planet.
They seek public support- to be shunnned would be a very deep hurt for these people. To me, they are a cooperative and I feel drawn to support. If any power rested outside the group, that to me is exploitation and I would boycott.
Context defied belief i guess. But i think for engaged buddhism, this shows how internal structures can become pivotal to those encountered.

[juditta Ben David]

Hi Robert, please could you clarify what core value was deconstructed? I read both your posts and am still a bit bewildered. Thanks J.

[Robert McCarthy]

Dear Ben, My post came from how a tv show could so turn around my reality. on rereading i now see it was a strong perception fuelled by a core value that was deconstructed. The core value was related to economic exploitation- the perception was that freak shows were a disgusting part of the near past where those of different appearance where publicly ridiculed.
That such a perception could be shattered by a tv show astounded me. Diversity of everything is our reality and it must be cherished. That was my lesson. One I could discern with more clarity after the programme. The freak show participants were cherishing their diversity and their acceptance.
And another perception was evident. They developed the show themselves, they were fully in charge of their organisation, their finances. That was essential. Imagine if they were a disney show for instance.
I hope i have managed to clarify Ben, but please tell me of any issues you see there.

[Katrien Sercu]

Reading the comment of you, Maiku, I - as a Western beginning Amida-Shu-Buddhist- must be honest to say that I lived many years in the illusion that I did it good, while I see now that I begon always with the needs of myself and after that I looked for the other people! Now I try to look a this with gentle eyes. I can only live into the direction of ' the right view and the right intention', be humble, honest and sincere, taking refuge in the Pure Land.
For me this is one of the essential attitudes of a leader: to look with loving and blessing eyes and a warm heart to every one, even if they do something incorrectly, as you said. This attitude can wake the other, without judge, with love in action. In your words I miss love for those who seeks their way.Sorry if I understand your words on a wrong way. As the foolish being I am, I know that I'll do always something incorrectly, but I trust in Amida and in the Amida-people that the main goal for love, compassion and wisdom will complete my concrete, imperfect actions. Namo Amida Bu

Maiku said:

You are right, Dharmavidya, in that the way in which one runs their own life is reflective on how one would live out their leadership role. Since there are different takes on what it means to be a Pureland Buddhist, I will simply share my personal thoughts. Most importantly is ones understanding of Pureland Buddhist teachings and ones intentions. If one understands and if one holds pure and skillful intentions, then the rest should follow. Going through the 8 fold path, one would live their lives with proper speech, actions and livelihood. One must attempt to live a moral life, to the best of their abilities (skillful effort) and call upon assistance from Amida, which in our tradition, would be skillful mindfulness of Amida or Nienfo.... but, also, regular Ch'an or Zen practice can be useful.

If we are to be engaged Buddhists, and that is always my goal, then a virtuous life is a must. In truth, no Buddhist can truly find enlightenment if they have not yet developed right view and right intention. In my opinion, many Western people today, who call themselves Buddhists, are simply running from issues.. be they issues they had as children regarding their ideas of Christianity or Judaism, or other cultural issues and have not yet found right view or right intention.

It all boils down to compassion and wisdom. But, these must be true and not false beliefs. Many are caught up in delusion, thinking they are compassionate, when in fact, they are not. As such, to borrow a quote from the Bible, we shall be known by our fruits... No one who truly meditates, in any Buddhist tradition, can come out of that without being transformed to love in action. If they are anything but this, then they have meditated incorrectly.

take care,
Maiku