Dear friends,
Here are some posts from Facebook. 

I just wrote this one. 

Prem Saga
Buddhagang Sangha Saga
Ultimately not two

🦁🫶🏿🦄🌈🎭🗽📲🪬

Lynn set me up on the new platform, and I was checking it out this morning. It seems promising! I’m planning to share my Engaged Buddhist BuddhaGang thoughts and feelings there. We will see what happens.

Friends have been leaving Facebook. I’ve gotten a number of messages from good people letting me know they’re stepping away. I’m not leaving, but I’m definitely unhappy with how Meta interfered in the election. That’s why I’m open to exploring other spaces.

I’ve been having fun on another platform, sharing lots of little and long engaged BuddhaGang videos. It’s wild how those videos get better reach and engagement there, even though I have a much bigger audience on Facebook. It’s a reminder of how Meta is still trying to mute me. Oddly enough, it’s been a bit of a relief—having my profile restricted and our pages cut off from public discourse has meant fewer attacks from strangers. Recently, they eased restrictions on one of our pages, but my profile is still targeted. Why!? I shared a post about how telling someone with low blood sugar to take insulin is bad advice, and Facebook flagged it as promoting self-harm. I even talked to a support person who understood, but their supervisor still refused to reverse it. It’s clearly not about community standards; it’s censorship. They wanted the dicktater to win.

Meta’s actions have been painfully obvious, especially since they hired Dustin Carmack, a figure tied to Project 2025, to fight “wokeness.” But wokeness—budh or bodhi—is at the heart of Buddhism. It’s about awakening, compassion, and justice. I won’t misrepresent the Buddha to appease them. If defending wokeness means being censored, so be it. Meanwhile, I’m hopeful we can grow something meaningful on these other platforms.

There is a buddhagang YouTube channel too. I always forget about it tho.

The flow must continue, and the sleepers must awaken. I will keep striving, as I know you will too. Thank you, dear friends, for your virya (energy) and dana (generosity), for your maitri (loving-kindness), karuna (compassion), and mudita (sympathetic joy). Thank you for cultivating good sati (mindfulness) and samadhi (concentration), not to cling to the quiet of shamatha (calm abiding with success in concentration), but to press on toward vipasyana (insight)—to actually uproot the kleshas (obscuring defilements) at their source, for the sake of all other beings, as all other bodhisattvas have done it, are doing it, and will continue to do it.

BuddhaGang arose for times like these—shaped by them and ready to meet them. Our “religion” is straightforward: we share engaged Buddhist perspectives to help people learn. It’s about seeing clearly—paying attention, acknowledging suffering, thinking skillfully about what’s happening and why—and sharing that understanding to help others. This supports democracy, guiding friends to vote with love and wisdom, not the blind fear and hatred that drives movements like MAGA.

What unites us as BuddhaGangsters—what you can call our “religion”—is this shared effort (in paying attention to come to understand the flow of reality), which becomes a shared understanding that gives rise to common motivation and action. It’s this shared foundation that qualifies us as a religion in the true sense of the word. There’s a clear, discernible pattern “holding us together” (like religions always do) one we can articulate to help others join the BuddhaGang bodhisattva project.

Our friend Dee exemplifies this pattern beautifully. She pays close attention to the world, and when she identifies suffering, she shares it widely within the communities we’ve built. Her work is an ongoing flow of relentless good friendship. The Buddha himself said, “Good friendship is the whole of the holy life.” He also warned against bad friends and explained what they are like.

The Buddha was clear that flattery that avoids speaking hard truths is not good friendship. He also taught that silence can sometimes be the worst kind of bad karma—especially in a world like this, in these disunited states of America that we’ve cocreated. Avoiding what must be said out of fear of upsetting others may feel safe, or even “holy,” but it blocks the kind of discomfort that can actually lead to the end of suffering.

Bodhisattvas like Dr. King, a close friend of our Vietnamese #EngagedBuddhist teacher, #ThichNhatHanh, mastered the art of wielding action (karma) to create discomfort, spark necessary conversations, and transform confused, racist minds and societies into more loving and understanding communities. All bodhisattvas strive to do the same. That’s the path we should follow—it makes more sense than endless flattery and laziness, and it actually leads to healthy, meaningful change. MLK and TNH have already shown us that this approach works, but it requires effort, wisdom, and clarity. We need to keep studying, meditating, and striving both harder and smarter.

The alternative—avoiding hard truths—is what we call “spiritual bypassing,” “toxic positivity,” and “no-thinking-ism.” These tendencies lead to actions and ideas that are clearly misaligned with the Buddha’s teachings. Let’s choose a path of #courage and #compassion, #striving together in ways that truly #serve all beings.

So, #study! Study means reading and listening, but it’s also “paying attention all the time.” Study like a BuddhaGangster: watch the nuances of causation as they unfold in this world. Strive together with others, not for personal gain, but for the benefit of all beings. This is the path.

Dee doesn’t fall into the traps of flattery or no-thinking. She speaks the truths that need to be spoken, even when it brings criticism and negativity—and she faces plenty of both. Yet, she keeps going, showing us what it means to live the bodhisattva path in real time.

Dee has shared her discomfort with the word “religion,” and I understand the sentiment. For many, “religion” is tied to Abrahamic traditions, especially Christianity. But for me, religion, at its root, is simply what brings and holds beings together in harmony, in society. By that definition, I see Dee practicing BuddhaGang religion already. Her efforts hold our community together in relative harmony, fostering shared understanding and motivation.

It’s her good karma, her bodhisattva love, wisdom, and effort, that brings us together—and she does it all publicly. It’s not easy to care so deeply, and even harder to do it in the public eye, but this is the practice. Dee embodies BuddhaGang religion in action.

This pattern at the heart of BuddhaGang transcends space and time, often finding expression through the internet. It’s a practice that is both personal and collective, as all appearances ultimately are—interwoven, inside and outside. It might not look like “religion” at first glance, but when you reflect on the deeper meaning of the word, it becomes clear.

This religion—a practice rooted in awakening (remember “wokeness”) and compassion—is a thorn in the shoe of fascists who seek to impose authoritarian dictatorship. Why? Because the system of paramitas (perfections) ensures that our efforts are dedicated to benefiting all other beings, not just a select few. Other beings remain at the center of everything we do, challenging the self-centered, exclusionary ideologies of authoritarianism.

Yet, we do this without asserting atman (a permanent self) or clinging to the unhealthy reifications that reflect one extreme of worldly wrong view. At the same time, we can say, “There are no others,” without falling into the trap of nihilism, which denies meaning and responsibility. Instead, we walk the middle path—a path that demands personal effort while simultaneously transforming the outside world. This balance of wisdom and compassion, free from extremes, is exactly what makes this religion a force for collective liberation.

Part of this transformation involves resisting the unwholesome volitional formations tied to intolerance. As Karl Popper explained in his teaching about the “paradox of tolerance” (look it up), unchecked tolerance of intolerance leads to situations like ours, with all this maga nonsense.. Spiritual bypassers, who dominate much of the modern spiritual scene, have enabled this slide into fascism by refusing to confront it. Nazis openly marched again the other day—this time, I think, in Ohio.

Resisting fascism is nothing new; it is an ancient, multi-lifetime effort. We’ve walked this path before, together, and we will continue until our bodies fail us. And even then, we will die and rise again, over and over, until the work is done. Until all beings are perfect Buddhas, free from suffering.

So, find me on these other platforms, and let’s keep going. And, if you’re really into the buddhagang way, check out buddhagang.raklet.com

🙏💩🪷☸️✊🦁🧙🐍🕊️
(Meaningful emojis 👆)

Here is some “Buddhagang Ancestor Teaching.”

“We need to go back and learn about our own roots. If we understand our own tradition, we can understand others better.”
— Thich Nhat Hanh

So let’s explore the Iliad.

Context Leading Up to This Part of the Story

Achilles, the greatest warrior of the Greek (Achaian) army, has been refusing to fight in the Trojan War because of a dispute with Agamemnon, the leader of the Greeks. Agamemnon insulted Achilles by taking a prize of honor, the maiden Briseis, which wounded Achilles’ pride.

In Achilles’ absence, the Trojan army, led by Hector, has been pushing the Greeks back toward their ships. Patroclus, Achilles’ closest friend, convinced Achilles to let him wear Achilles’ armor to rally the Greeks and push back the Trojans.

Patroclus fought valiantly but was ultimately killed by Hector. Hector also stripped Achilles’ armor from Patroclus’ body, claiming it as his prize. This is a pivotal moment, as it draws Achilles back into the conflict.

What’s Happening Now

Antilochus, a swift messenger and friend of Achilles, arrives with the grim news of Patroclus’ death. Achilles is sitting by the ships, still withdrawn from the battle, when he hears this.

Overwhelmed by sorrow and guilt, Achilles pours ashes over his head, a traditional gesture of mourning, and laments Patroclus’ death. He feels deep regret for not being there to protect his dearest friend.

The death of Patroclus becomes the breaking point for Achilles. Though he knows returning to battle may lead to his own death (as prophesied), he resolves to avenge Patroclus by killing Hector.

The goddess Iris, sent by Hera, arrives to urge Achilles to show himself on the battlefield. The Greeks are struggling to recover Patroclus’ body from the Trojans, and his mere presence could turn the tide.

Achilles points out that he has no armor to wear, as Hector now possesses his, taken from Patroclus. He says he cannot enter the battle unarmed, but Iris encourages him to at least appear before the Trojans to intimidate them.

Athena, always a supporter of Achilles, wraps him in her divine aegis (a protective cloak) and places a fiery light above his head, making him appear almost godlike.

Achilles steps out by the ditch, away from the fighting, and lets out a powerful shout. Athena amplifies his cry, terrifying the Trojans. His presence alone causes panic among their ranks.

Hearing Achilles’ terrifying voice and seeing the divine light around him, the Trojans retreat in fear. Twelve of their best warriors are killed in the confusion as they flee.

With the Trojans retreating, the Greeks manage to retrieve Patroclus’ body from the battlefield. Achilles mourns deeply as he sees the body of his friend, torn and bloodied.

Hera hastens the sunset to bring an end to the day’s fighting. The Greeks and Trojans regroup, each side reeling from the events.

What’s At Stake Moving Forward

Achilles’ grief over Patroclus drives him to set aside his anger toward Agamemnon. His return to battle signals a turning point in the war.

Hector, who killed Patroclus and took Achilles’ armor, knows Achilles will come for him next. The looming confrontation between Achilles and Hector will be the climax of this phase of the war.

Achilles is aware of his prophesied fate: avenging Patroclus will lead to his own death. Yet he chooses to embrace his destiny, driven by love for his fallen friend.

This section showcases themes of grief, friendship, honor, and inevitability, as Achilles prepares to re-enter the battle in a rage-fueled quest for vengeance.

The Story and Some More Details

So they fought, fierce as blazing fire.
Antilochos ran swift as the wind to Achilles,
finding him seated by the sharp-horned ships,
his thoughts heavy with all that had unfolded.

Achilles, troubled, spoke to the depths of his heart:
“How is it that once again the flowing-haired Achaians
are driven back in fear, confusion overtaking them?
Let the gods not send vile sorrow upon my heart.
Once my mother warned me, clear and certain,
that while I still lived, the greatest of the Myrmidons,
I would see the light of the sun beneath Trojan hands.

Now, surely, the strong son of Menoitios has perished.
Yet I told him, I warned him when the fire was beaten back
to return to the ships, not to test his strength against Hector.
But he would not listen, and now he is lost.”

While these thoughts churned within him,
the son of Nestor approached,
his face streaked with warm tears.
He drew near to Achilles and delivered the sorrowful news:

“Son of Peleus, you must hear what I wish I need not say.
Patroklos has fallen, and now they fight over his body,
which lies bare, his armor taken.
Hector of the shining helm has claimed it for his own.”

Grief like a storm overtook Achilles.
He caught handfuls of the grimy dust,
pouring it over his head and face.
He defiled his bright tunic, scattering ash
as he collapsed, blackened, upon the earth.

And he, mighty in his might, lay down in the dust,
grasping and tearing his hair with his hands, defiling himself.
The handmaidens of Achilles and Patroklos,
taken captive in war, struck at their breasts and cried aloud,
running out in anguish at the sight of valiant Achilles.
Their hands beat their breasts, their knees buckled beneath them,
and grief overtook them.

On the other side, Antilochos wept bitterly,
holding Achilles’ hands in his own,
fearing the iron blade in his grasp.
Achilles cried out, his voice a wail of despair,
a sound heard even by his mother,
who sat in the depths of the sea
beside her aged father.

Hearing him, she let out a piercing cry,
and all the goddesses of the sea gathered to her.
Glauke was there, Kymodoke and Thaleia,
Nesaie and Speio and Thoe, ox-eyed Halia,
Kymothoe, Aktaia, and Limnoreia,
Maira, Oreithyia, and lovely-haired Amatheia.

Together they gathered in the depths of the silvery cave,
beating their breasts in shared sorrow.
Amid them, Thetis raised her voice in lament:

“Hear me, Nereids, my sisters,
and let my sorrow pierce your hearts.
A grief so bitter burns within me now,
a grief that no mother should bear.
Since I gave birth to a son so faultless and strong,
a hero shining among all others,
nurtured like a sapling, proud and tall.

I sent him away to fight with the curved ships,
and though I see him live and look upon the sunlight,
he is filled with grief and sorrow.
Though I go to him, what help can I bring?”

🪷
The Nereids are sea nymphs in Greek mythology, daughters of the sea god Nereus and the Oceanid Doris. They are often depicted as beautiful maidens who accompany Poseidon and are known to be friendly and helpful to sailors.

The names of the Nereids often reflect various aspects of the sea or qualities associated with it. Here are some notable Nereids and the meanings of their names.

Amphitrite:

She became the wife of Poseidon and is considered the queen of the sea. Her name is associated with the sea itself.

Thetis:

Known for her role as the mother of Achilles, Thetis is often depicted as a leader among the Nereids. Her name is linked to “placing” or “setting,” possibly referring to her role in the sea’s movements.

Galene:

Her name means “calm” or “tranquility,” representing the calm seas.

Pherusa:

Meaning “she who carries,” Pherusa is associated with the power of large ocean swells.

Laomedeia:

Her name translates to “ruleress of the people” or “counsel the people,” indicating a guiding or protective role.

Pronoe:

Meaning “forethought” or “the provident,” Pronoe embodies foresight and care.

These names highlight the Nereids’ connections to various facets of the sea and their roles within Greek mythology.

Back to the Story:

Yet I shall go to look upon my dear son,
to witness the sorrow that has come to him,
as he stays back from the fighting.

So she spoke and left the cave,
and the others followed, tears streaming,
as they rose through the waves of the water.

When they came to the generous Troad,
they stepped out in a line to the shore,
where the ships of the Myrmidons
were drawn up by swift Achilles.

There he sat, sighing heavily,
and the lady, his mother,
stood beside him and cried out loud.
She held her son’s head in her arms,
sorrowing for him, and spoke to him:

“Why, then, my child, do you weep?
What sorrow weighs upon your heart?
Speak it, do not keep it hidden.
These things have come to pass by Zeus,
who granted your prayers
to see the Achaian ships
pinned down and burning
so that their shameful suffering
might show their need for you.”

Achilles, heavy-hearted,
answered her with tears:
“My mother, all that the Olympian promised
has indeed been accomplished.
But what joy is it to me,
since my dearest companion has perished?

Patroklos, whom I loved more than my own life,
has been taken from me.
Hector, who killed him,
has stripped him of his armor,
the shining gift from the gods to Peleus.

I wish you had gone on living with the immortals,
and Peleus had married a mortal woman.
Now endless sorrow has filled your heart,
as I, too, must face my own death.

For the spirit within me burns
until Hector has fallen beneath my spear
and paid the price for stripping Patroklos.”

Then Thetis, weeping, replied to him:
“My child, your words seal your fate.
For it is decreed that your death must come
soon after Hector’s.”

Achilles, deeply troubled, answered her:
“Then let me die now,
since I was not there to save my companion
when he fell.
Far from the land of his fathers,
he has perished,
and I lacked the strength to defend him.”

To windy Ilion, and beyond, all-glorious Hector
rages to haul it away, since the anger within him is urgent
to cut the head from the soft neck and set it on sharp stakes.
Up, then, lie here no longer; let shame come into your heart, lest
Patroklos become sport for the dogs of Troy to worry,
your shame, if the body goes from here with defilement upon it.’

Then in turn Achilleus of the swift feet answered her:
‘Divine Iris, what god sent you to me with a message?’
Then in turn swift wind-footed Iris spoke to him:
‘Hera sent me, the honoured wife of Zeus; but the son of
Kronos, who sits on high, does not know this, nor any other
immortal, of all those who dwell by the snows of Olympos.’

Then in answer to her spoke Achilleus of the swift feet:
‘How shall I go into the fighting? They have my armour.
And my beloved mother told me I must not be armoured,
not before with my own eyes I see her come back to me.
She promised she would bring magnificent arms from Hephaistos.

Nor do I know of another whose glorious armour I could wear
unless it were the great shield of Telamonian Aias.
But he himself wears it, I think, and goes in the foremost
of the spear-fight over the body of fallen Patroklos.’

Then in turn swift wind-footed Iris spoke to him:
‘Yes, we also know well how they hold your glorious armour.
But go to the ditch, and show yourself as you are to the Trojans,
if perhaps the Trojans might be frightened, and give way
from their attack, and the fighting sons of the Achaians get wind
again after hard work. There is little breathing space in the fighting.’

So speaking Iris of the swift feet went away from him;
but Achilleus, the beloved of Zeus, rose up, and Athene
swept about his powerful shoulders the fluttering aegis;
and she, the divine among goddesses, about his head circled
a golden cloud, and kindled from it a flame far-shining.

As when a flare goes up into the high air from a city
from an island far away, with enemies fighting about it
who all day long are in the hateful division of Ares
fighting from their own city, but as the sun goes down signal
fires blaze out one after another, so that the glare goes
pulsing high for men of the neighbouring islands to see it.

In case they might come over in ships to beat off the enemy,
so from the head of Achilles the blaze shot into the bright air.
He went from the wall and stood by the ditch,
nor mixed with the other Achaians,
since he followed the close command of his mother.

There he stood, and shouted, and from her place Pallas Athene
gave cry, and drove an endless terror upon the Trojans.
As loud as comes the voice that is screamed out by a trumpet
by murderous attackers who beleaguer a city,
so then high and clear went up the voice of Aiakides.

But the Trojans, when they heard the brazen voice of Aiakides,
the heart was shaken in all, and the very floating-maned horses
turned their chariots about, since their hearts saw the coming afflictions.
The charioteers were dumbfounded as they saw the unwearied dangerous
fire that played above the head of great-hearted Peleion
blazing, and kindled by the goddess grey-eyed Athene.

Three times across the ditch brilliant Achilleus gave his great cry,
and three times the Trojans and their renowned companions were routed.
There at that time twelve of the best men among them perished
upon their own chariots and spears. Meanwhile the Achaians
gladly pulled Patroklos out from under the missiles
and set him upon a litter, and his own companions about him
stood mourning, and along with them swift-footed Achilleus
went, letting fall warm tears as he saw his steadfast companion
lying there on a carried litter and torn with the sharp bronze,
the man he had sent off before with horses and chariot
into the fighting; who never again came home to be welcomed.

Now the lady Hera of the ox eyes drove the unwilling
weariless sun god to sink in the depth of the Ocean,
and the sun went down, and the brilliant Achaians gave over
their strong fighting, and the doubtful collision of battle.

The Trojans on the other side moved from the strong encounter
in their turn, and unyoked their running horses from under the chariots,
and gathered into assembly before taking thought for their supper.
They stood on their feet in assembly, nor did any man have the patience
to sit down, but the terror was on them all, seeing that Achilleus
had appeared, after he had stayed so long from the difficult fighting.

First to speak among them was the careful Poulydamas,
Panthoös’ son, who alone of them looked before and behind him.

🪷

In the passage from Homer’s Iliad, several characters, places, and terms may be unfamiliar to modern readers. Here’s a brief overview of some of these things:

Achilles (also spelled Achilleus):

A central character of the Iliad, Achilles is the greatest warrior of the Greek forces besieging Troy. He is the son of the mortal Peleus and the sea-nymph Thetis. Known for his unmatched prowess in battle, Achilles’ anger and withdrawal from combat are pivotal to the epic’s narrative.

Patroclus (also spelled Patroklos):

A close friend and companion of Achilles, Patroclus dons Achilles’ armor to lead the Greeks in battle during Achilles’ absence. His death at the hands of Hector spurs Achilles to return to the fight.

Hector:

The leading warrior of the Trojans and a prince of Troy, Hector is a noble and courageous figure. He is the primary defender of the city against the Greek onslaught.

Iris:

In Greek mythology, Iris is the goddess of the rainbow and a messenger of the gods. In this passage, she delivers a message to Achilles.

Hera:

The queen of the gods and wife of Zeus, Hera often intervenes in mortal affairs. She is known for her jealous and vengeful nature, especially against Zeus’s lovers and offspring.

Zeus:

The king of the gods, ruler of Mount Olympus, and god of the sky and thunder. He plays a central role in many myths and is often depicted as wielding a thunderbolt.

Kronos:

A Titan and the father of Zeus, Hera, and other Olympian gods. He was overthrown by his children in a battle for control of the universe.

Hephaistos (also spelled Hephaestus):

The god of fire, metalworking, and craftsmanship. He is often depicted as the blacksmith of the gods, creating their weapons and armor.

Telamonian Aias (also spelled Ajax):

A Greek hero known for his great stature and strength. He is often referred to as “Great Ajax” to distinguish him from “Lesser Ajax.”

Athene (also spelled Athena):

The goddess of wisdom, war, and crafts. She is known for her strategic skill in warfare and is often depicted with an owl and a shield.

Aegis:

A protective cloak or shield associated with Zeus and Athena, often depicted as bearing the head of the Gorgon.

Aiakides:

A patronymic referring to Achilles, indicating his descent from Aeacus, his grandfather.

Peleion:

Another patronymic for Achilles, referring to his father, Peleus.

Olympus:

A mountain in Greece considered the home of the gods in Greek mythology.

Ilion:

Another name for the city of Troy.

Achaia:

A region in Greece; in the Iliad, it often refers to the collective Greek forces.

Panthoös:

The father of Poulydamas, a Trojan warrior known for his prudent advice.

Understanding these characters and terms enhances the comprehension of the Iliad and its rich tapestry of mythological and historical references.

Strive on 🙏❤️🦁

Some sad news 

Oklahoma schoolkids are getting that confused John Wayne machismo instead of the teachings of Jesus. The white Christian nationalists responsible for this error missed the mark (which is what “sin” actually means): their savior said, “You can’t serve two masters.” They didn’t get it, from the very beginning. They’re out here preaching the exact opposite of what Jesus stood for and taught—confusion, intolerance, greed, hatred, hypocrisy, and a big dose of nationalist delusion (and it’s all so similar to what happened in Germany back in the day around ww2).

More Buddhagang Ancestor Teaching

Story Time
Merlin and Nimue and Buddhagang Today

They didn’t abandon the world, nor did they fully immerse themselves in its delusions. Their stories, if we cut through the old layers of patriarchal embellishment, align with what we see in the east—beings cultivating extraordinary insight and skillful means, like the mahasiddhas. These weren’t magicians in the modern sense; they weren’t trying to defy reality. They understood it deeply and worked within its mind made limits and rhythms, revealing the interdependent nature of all things, liberating all other beings.

When we look at the Merlin legends and how they’ve been passed down, we see a process that mirrors how Buddhist teachings have traveled and transformed. People in the 1800s and early 1900s were piecing together fragments, trying to uncover something real in these stories. They wanted to connect to a past they could barely touch, much like how we approach ancient sutras today. But instead of getting stuck in whether something is “authentic” or “true,” we use it. What matters is not the exact origin of these stories but how they illuminate the path in this reality here now.

The obsession with lineage and authenticity in these old studies is familiar to anyone studying Buddhism. The chroniclers of Merlin, like those who compiled Buddhist texts, were navigating uncertainty, interpreting fragments, and trying to pin down what often can’t be pinned down. This is where discernment comes in—using these stories as tools rather than objects of fixation. Merlin and Nimue, like the bodhisattvas, are useful not because they are historical facts (tho I don’t say they are not historical figures) but because they reveal something about how we engage with the world.

The power attributed to Merlin—his “magic”—isn’t far from what the east calls siddhis. Siddhis aren’t “supernatural” like you might assume; they arise naturally when beings cultivate wisdom and compassion deeply. All this is “mind made,” and when you master this, when you gno it, you’re like Neo in the Matrix, according to our teaching. They’re manifestations of seeing reality clearly, without the filters of greed, hatred, and ignorance. Merlin’s wisdom, when stripped of the romantic and patriarchal nonsense, aligns with this. He wasn’t about control or domination but transformation. This is the same skillful means we cultivate on the bodhisattva path.

Nimue’s role, too, is often misunderstood. She’s been cast as either an apprentice or a seductress, but what if we see her as Merlin’s lover and bodhisattva partner? Two beings walking the path together, learning from one another, embodying wisdom and compassion in their own ways. Their dynamic, when freed from the trappings of the “manly man” myths, shows us healthy love in action. This is what we need to reclaim—a vision of wise and loving partnership and shared effort, not more patriarchal hierarchy.

As Buddhists, we recognize that these stories aren’t just relics of the past. They’re tools. They show us how beings have wrestled with questions of power, morality, and the unknown. Merlin, like the mahasiddhas, worked within the world’s illusions to help beings see through them. This isn’t about escaping the world; it’s about engaging with it fully, skillfully, and with compassion.

We use stories like these to meet beings where they are. Merlin and Nimue are symbols we can adapt for the Dharma, showing that the extraordinary arises not from rejecting the world but from transforming it. Their “magic” was rooted in wisdom, just as ours must be. What we do now is what beings have always done: we strive to know, to teach, and to awaken others. The symbols may change, but the effort remains the same. Let’s take these stories, liberate them from their old trappings, and use them to illuminate the bodhisattva path.

Engaged Buddhagang Saga 

Good morning, Engaged Buddhist BuddhaGang 🌞

A friend shared an article in the Buddhagang chat, and I just finished reading it. It confirmed what we’ve been talking about—what we’ve been seeing. So, I’ll share some of my thoughts here.

Buddhagang Gatha to set a tone:

Overwhelmed to silence and stillness
Not the good kind
So prepare!
Prepare to not be overwhelmed
Remember to always be prepared
In all moments
Having been aware,
The past is more clear
So that the moment is more clear too,
And so that the future will be better.
Strive on like this.
Keep paying attention.

The Field We Work:

The present moment is marked by troubling disengagement—a turning away from collective responsibility and care. Many, particularly those of us with the privilege that whiteness and its economic comforts afford, are accelerating a retreat that’s been brewing for years. This isn’t just a retreat from the struggle for justice, but from awareness itself. And we’ve seen this unfolding firsthand.

For years, I’ve avoided using the word retreat. It’s a popular term among Buddhists, but one I’ve seen cause more harm than good. People hear “retreat” and take it literally—thinking it means to pull away from the world entirely. The word itself starts to feel like a trap, and it makes sense to me now why it has sucked all along.

We’re watching this play out now. Media landscapes once energized by urgency and resistance are showing signs of fatigue. On our end, over the last few years, we’ve seen many thousands of white Americans, particularly those who proudly claim to be engaged Buddhists, insist that the way forward is to stop watching all news and self-soothe their way into complete apathy. They call this practice, but it’s anything but engaged. We’ve seen this same tendency among publishers and profit-driven media—hesitant to engage, shrinking back, claiming exhaustion or self-preservation. What happened to the paramitas!? Where is their ethical discipline, diligence, vigor, generosity and so on?

This kind of withdrawal is not what engaged Buddhism teaches. The Buddha didn’t teach us to avoid the world’s toxins by turning away entirely—he taught us to engage wisely. To pay attention. To keep our heads clear so we can help others. When Thich Nhat Hanh spoke of being mindful of what we ingest, he didn’t mean to disengage completely from the suffering of the world. He never said “don’t watch any news.” Yet so many, misled by oversimplified interpretations, have taken his words and twisted them into an excuse to *try* to disconnect (it isn’t actually possible to disconnect, but people pretend).

This isn’t wisdom; it’s a hindrance. The Buddha called it laziness—not the laziness of failing to grind for capitalism, but a spiritual and ethical laziness, a refusal to engage, born of fear and overwhelm. It’s not rest; it’s inertia. And it’s the kind of inertia that allows harm to grow unchecked. Thich Nhat Hanh encouraged us to invite the scary things up out of the dark “basement of the mind,” into the light of the “living room.” This is it.

Where We Are Right Now

Reading this article confirmed something I’ve been noticing in our work and discussions: a societal disengagement bolstered by spiritual bypassing on a massive scale. People are retreating—not just from activism or justice work but from awareness itself. And this retreat is showing up everywhere, even in the media and publishing industries, where resistance once flourished. Exhaustion is the excuse, but it’s more than that.

This isn’t a surprise to us in the Buddhagang. We’ve been watching these patterns unfold among our peers, particularly affluent white Americans who sometimes like to call themselves engaged Buddhists. Instead of truly engaging, they’ve embraced an apathy disguised as mindfulness. They interpret teachings like Thich Nhat Hanh’s advice to avoid toxins in what we consume as a reason to stop watching the news altogether, convincing themselves that their ignorance is somehow the way of the Buddha. But this is not what Buddhist mindfulness is about. This is not what the Buddha or Thich Nhat Hanh taught.

Understanding the Lazy Drift

The Buddha spoke about laziness—not the kind Americans imagine, tied to work or productivity, but a deeper kind of spiritual laziness. This is a refusal to engage, a delusion-and-fear-based inertia that prevents people from seeing the world clearly or acting skillfully. It comes from overwhelm, from fear, from a lack of discernment. It’s the same laziness that lets privilege convince people that they don’t need to act.

We’re seeing it everywhere now. Audiences that fueled the so-called resistance are tuning out. And while they back away, fascism creeps forward, unchecked by the #silence of those who should know better.

As engaged #Buddhists, this is one way we’re called to act. To remind people what it means to pay attention. To teach what mindfulness is—not avoidance or #apathy but the ability to stay present with #suffering without being consumed by it. This isn’t about obsessively #doomscrolling or clinging to #despair; it’s about cultivating skillful #thinking. Thinking isn’t the problem—unskillful thinking is.

Strive On (means something specific)

This moment demands #clarity and #courage, but instead, we see lots of proud #retreat among the #privileged castes of this nation. Those who should be engaging—those with resources, platforms, and the ability to influence—are stepping back. The pattern is clear: silence is winning. But silence, in the face of this kind of #fascism, is dangerous and unacceptable #complicity.

Let’s not beat around the bush anymore. #Trump is a fascist. #Woke up. He doesn’t bother hiding it. His rhetoric, policies, and actions are direct assaults on democracy, #humanrights, and the safety of vulnerable populations. Those who claim to be paying attention but still refuse to act are indulging in the exact #laziness the #Buddha warned against. This is psychospiritual, ethical #laziness—a refusal to engage with the hard work of caring for others because it’s uncomfortable or inconvenient.

The #Urgency of #EngagedBuddhism

Engaged Buddhism isn’t about finding a pocket of #ignorant #bliss while the world burns. It’s about standing up, paying attention, and acting in ways that reduce suffering for all beings. #ThichNhatHanh didn’t teach #avoidance—he taught #interbeing. He taught that what we consume matters not because we should hide from unpleasant truths but because we must be clear-headed and ready to #act skillfully when facing them.

Skillful #thinking is the antidote to this drift into #disengagement. It’s not about obsessing over every detail of the news or spiraling into despair. It’s about using #mindfulness to #analyze what’s happening, understand its causes, and respond with #compassion and #determination.

This isn’t the time for #spiritualbypassing or vague affirmations about #peace. It’s time to acknowledge what’s at stake: the erosion of #democracy, the spread of hate, and the suffering of countless beings if we continue failing to act right. #Retreating into the imagined bliss of ignorance and apathy only allows harmful systems to strengthen unchecked.

What Needs to Be Done

This isn’t a call to perfection. It’s a call to #participation. Engaged Buddhism means taking what you’ve learned about mindfulness, compassion, and #discernment and applying it to the world you live in right now. It means acknowledging that #caring is a #radical act, and staying present with suffering is resistance in itself.

Ask questions. Study the Dharma. Clarify what it means to act skillfully in this moment. Don’t let #privilege lull you into thinking that you don’t need to engage because suffering doesn’t touch you personally, right now. Fascism doesn’t stop at the edge of #comfort—it grows until it consumes everything.

Let us, as #Buddhagang #bodhisattva #teammates (especially buddhagang #TeamUSA) remember the bodhisattva’s #vow: to keep striving, to keep roaring, even when the masses are distracted or #apathetic. We’re not here to judge others or declare ourselves superior (and we must remain discerning!)—we’re here to remind ourselves and each other what the Buddha taught. That suffering has causes, and it can end. But only if we act right. Understanding the mind makes things easier, as TNH taught in his useful book on Buddhist psychology (vijnanavada), Understanding Our Mind.

This is it. This is the moment. Here, if you look deeply, you can find the past and future too. If you know something about the past, the details of this moment will be more clear. Stay mindful. Stay engaged. And strive on with #determination for the sake of all beings.

Buddhagang Ancestor Teaching
Merlin Bodhisattva 

Things to know about Merlin,
Bodhisattvas
and Buddhagang.

Things to know about what can be known of Merlin.

Things to know about how these things are known about Merlin 🧙

Welsh Traditions (Myrddin)

Merlin’s origins are often linked to Myrddin, a bard from Welsh lore, indicating a deeply local, earth-connected source. This brings to mind the bodhisattva’s recognition of karma and the local conditions influencing beings’ lives. Just as Merlin’s character changes as he moves from Welsh poetry into broader legends, a bodhisattva appears in various forms, adapting to the needs of beings in each place and time.

Breton Influence

Breton myths hint at uncertain antiquity, and some scholars even consider aspects of the Breton tales modern forgeries. This resembles how teachings can sometimes be misinterpreted or appropriated without understanding their roots. For Buddhagang, it’s a reminder that in guiding beings, one must return to the authentic sources of wisdom, understanding that legends can be enriched or diluted based on context.

Geoffrey of Monmouth’s “Historia Regum Britanniae”

Geoffrey’s account added numerous prophecies, making Merlin into a figure of foresight and vision. This aligns with the bodhisattva’s insight into the nature of samsara and the future implications of beings’ actions. Merlin’s prophecies are like a bodhisattva’s understanding of karma—seeing how causes create results, and acting compassionately to redirect beings toward wholesome paths.

The Prophecy Tradition

Through “Vita Merlini” and other Latin works, Merlin is cast as a wise figure with deep insight into the cosmos, blending Christian and Celtic elements. His story is marked by his sacrifice and guidance. Similarly, the bodhisattva path involves giving up individual gain for the benefit of all beings, operating from a place of awakened awareness but grounded in the realities of the suffering beings endure.

Adaptations in French (e.g., Wace’s Brut)

The French romances emphasize Merlin’s role in guiding Arthur and the kingdom, showcasing him as a strategic advisor (an engaged Buddhist activist). This reflects the bodhisattva’s role in offering skillful guidance, working behind the scenes to empower others toward right action. For Buddhagang, Merlin’s French portrayal as both a wise guide and a character in the background highlights the importance of humility and not seeking credit—acting solely for the welfare of others.
 
German Traditions

Later German texts integrate Merlin into broader moral and ethical narratives, such as his relationship with Nymiane and his end. These accounts bring forth a reminder of the transient nature of all phenomena, resonating with the bodhisattva’s understanding of impermanence and compassionate detachment from worldly attachments.

Development in English Literature (e.g., “Arthur and Merlin”)

English texts dive into Merlin’s involvement in Arthur’s life, focusing on his teachings and his role in shaping Arthur’s journey. This is a clear echo of the bodhisattva’s vow to remain engaged with beings even when it involves enduring hardships. Merlin’s enduring patience in these tales mirrors the bodhisattva’s long commitment across kalpas to help beings ripen and reach their potential.
 
Prophetic Visions and Warnings

English and Scottish prophecies attributed to Merlin, especially those dealing with future rulers, resemble the bodhisattva’s compassionate warnings to beings about the results of their actions. His prophecies aim to wake people up, much like how the Buddha’s teachings disrupt complacency and urge beings to strive for liberation.

The Middle Way in Merlin’s Myth
Magic and Morality

Merlin often occupies a liminal space, embodying both Christian and older, indigenous elements, good and bad omens. This middle way mirrors the bodhisattva’s stance of engaging with the world without attachment, using “magic” (skillful means) without falling into extremes of asceticism or indulgence. For Buddhagang, this approach is about taking a stand in the world without getting entangled in dogma or nihilism—acting compassionately while recognizing the empty nature of phenomena.

Merlin’s “Wisdom in Action”

Just as Merlin’s story crosses cultures and periods, the bodhisattva path crosses boundaries, adapting to different karmic fields. Merlin’s flexibility and presence in various cultures signify the timeless quality of wisdom that adjusts to suit the conditions of the time, aligning with the Buddhagang ethos of adjusting methods while preserving the core teachings.

That’s probably enough for now. Let me know how it goes. If you have questions, please ask them on Facebook because it is difficult to keep up with notifications here.