S14 trial at City of London Magistrates

By Mikey

A folder with tabs on it.  There is a statue of Quan Yin on the folder and a number of coloured cue cards with a lotus patch all pinned together.

As a teenager I was so bad at facing difficult things that I had my GCSE results sent away to a family friend so that I didn’t have to face them. I was acutely sensitive to failure and rejection and strived to remove myself from situations where they might be present. But as I grew into my twenties I found turning and facing unpleasant things was incrementally easier the more I did it. 

Deep into my thirties it came as a surprise to me to have this childhood coping mechanism re-emerge. When did this turning away appear? When I should have been preparing for a trial. I had been charged with a breach of section 14 of the Public Order Act, or as I called it ‘meditating in the road’. Instead of preparing my defense I found myself watching a lot of Homeland, and it also seemed far easier to watch long legal commentaries on the state of Britney Spears’ conservatorship than to prepare my own defence. To try and make progress I fell back on the bargaining that got me through my university coursework. Back then 150 words would get me a cappuccino, today writing a couple of cue cards would get me a whole episode of spy TV. I kept thinking that in the final week before my trial I’d be motivated to work on my defence, or in that final weekend, or the day before, or on the train ride to London. But motivation never really materialised. 

I managed to do bits and pieces. I decided I wanted to talk about heatwaves and drew on the Climate Change Risk Assessment from the Climate Change Committee, and particularly their briefing on the risks associated with higher temperatures. I wanted to make the point that while my motivation to act was the impact of climate change on the most vulnerable and those who had contributed least, there are very real impacts felt here too. 

The solicitor who had helped me with the plea hearing was kind enough to be quite direct with me about my chances in the trial. I had no effective legal defence. I had the sense that she was rather worn out by these activists pursuing legally incomprehensible strategies. And yet having a trial felt very important. After a long career of public silence in the civil service, the opportunity to state my truth out loud was important to me. 

However I felt quite confused about my own defence. Was I guilty? Had I set out to break the law on purpose? Was the aim to get convicted? And if so, what sort of defence statement should I make? I was holding in my head two slightly contradictory ideas: 1) that civil disobedience is a plausible tactic to enact change – and that can involve breaking the law – therefore I am guilty; and 2) I’m not guilty because this is an emergency – a moral argument, but not one the court accepts. 

A few things helped me in the run-up to the trial: Lucy Chan gave a lovely talk about Fierce Compassion at one of our meetings, and it helped me to connect with embodied compassion (something that I’d been struggling with); I took the Quan Yin statue I’d acquired after the last Rebellion with me to London for the trial; and I thought of my favourite chapter in Satya’s book Dear Earth about being held in the lap of the Buddha. As I made my way to court in a slightly cramped taxi, I remembered reading about the concept of bombu nature – that we are all foolish beings – and that cheered me up! Here I was, clasping my foolish folder of papers in my sweaty hands, my foolish cue cards, my foolish defence. And I would go to court and meet the foolish judge and the foolish prosecutor, and we would have a foolish trial. 

I was found guilty in a hot, stuffy courtroom on the 13th of July. The Judge had been reasonable and polite. In his judgement on the case he gave us a gentle 30-minute schooling on how the law does and doesn’t work. I had been worried about breaking down in court before the trial, but on the day I’d found myself nervous but steady. The only moment I felt a slight prickling behind my eyes was when the judge pronounced us guilty. The upshot of all of it was a nine-month conditional discharge and £322 in costs. 

On the coach back to Bristol I texted my friends and family updates on the trial, and assurances that I was feeling buoyant. “I’m a bona fide criminal!” I told them. I’m still processing what that means. 

The socialisation I received about crime and justice as a child – that only bad people are guilty of crimes – will take time to unlearn. I can hold in my head statistics and arguments about failures of the criminal justice system, including its systematic bias against Black people and other ethnic minorities. I know and respect many activists who have broken the law. I am inspired by historical examples of people who chose non-violent civil disobedience. I still think about Martin Luther King’s letter from Birmingham Jail. I was energised by John Lewis’s idea of ‘good trouble’. And yet, despite knowing all of that, my having a criminal record still seems novel and unlikely.

What happens next? I don’t really know, but the world is still not paying enough attention to the urgency of climate change. I still believe in non-violent civil disobedience as a tactic for creating change (though not the only one). I think there are more sacrifices I can make. 

But, if the Crown Prosecution Service is reading this, the answer is I’m definitely not going to get in more trouble. Or at least not for the next nine months. 

Mikey is an XR Buddhist activist currently working on the Camino to COP. They have previously written about their their arrest and experience of juggling their civil service career and activism.

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Arrest report: September 2020 Rebellion

I shut down when I was arrested. I closed my eyes and tried to find some part of me inside which felt stable, while I was carried by officers through Parliament Square.  I could feel my jeans slipping. The officers put handcuffs on me because I wasn’t cooperating. At one point they put me down and told me to pull up my jeans, something I struggled to do while disorientated and with my hands cuffed in front of me.  Someone yelled out ‘throw them in the bath, they are all dirty’, and the police officers (who very much were fed up with carrying me) kindly told me to ignore it.  I was numbly aware that it was possible one of my civil service colleagues might see me ignobly dragged through Whitehall. 

I was asked to be searched, which I agreed to. The officers found a note I’d written asking for someone to call my partner if I was arrested.  A legal observer following me asked if I gave permission for them to take the note. I was so grateful to connect with someone who was on my side.  He took the note, and followed me. By this time I’d agreed to walk, but still mostly had my eyes closed. I can usually navigate my mild autism quite well but I felt it keenly during this period.  We eventually arrived at a police van down by the Foreign Office where I saw Kaspa and Satya. I was in too much shock to have a conversation, but their gentle chatter between themselves and with the officers helped to slowly calm me down.  Orientate myself.

We waited for a long time before setting off in the van.  I was still handcuffed and can remember feeling quite sick, through a combination of nausea, dehydration and shock.  Kaspa and Satya were offered water, I was not, and didn’t quite know how to ask for it, or how I would open the bottles while I was in handcuffs. So I watched the businesses go by and tried to note their names as a way of keeping my mind occupied. I could hear Kaspa and Satya chattering about family visits in the background and tried to leach some of their purported nonchalance.

We arrived at Lewisham police station.  We sat on benches outside the custody suite, they were the sort of benches I used to bunny hop over in school gyms. I was cold, and eventually managed to ask for my hoodie after I’d seen other people asking for things from their bags, which led to them finally unhandcuffing me. That helped unlock some of the mental paralysis I’d been feeling.  I sat next to Satya and overly conscious of not having any XR related chat grilled her on Pureland Buddhism which she gamely fielded. 

I was taken inside for processing.  I was very thirsty by that point, I hadn’t managed to ask for any water.  Asking for things made me feel vulnerable. Being processed was an odd mixture of deep concern (was I okay?  Did I have any injuries to report?  Did I have any mental illnesses? Had my rights been explained to me?  Would I like to take this booklet away to read more about my rights? Of course they could get me some water!) and being treated like an object – particularly when it came to being searched and having my fingerprints and DNA taken.  The custody officer had obviously been on some training as when I told him my title was Mx and explained it was a gender-neutral honourific he asked if I wanted to be searched by a male or female officer (presumably no non-binary officers were around…)

Eventually, and sort of blissfully, I was taken to my ‘cell’.  I can remember doing my NVDA training in Islington ages ago and discovering that in the UK you got your own cell when arrested rather than the more American style ‘drunk tank’ experience. I think that was the first time I thought that maybe I could get arrested.  Eventually, a vegan meal and orange squash appeared as well in the cell.  I was mostly preoccupied by the fact that there wasn’t any toilet paper.  Why wasn’t there any toilet paper?!  Was this on purpose?  Did we not get any?  It took me hours to convince myself that they must want you to ask for it, and that would be an okay thing to do.  Eventually, they took me to make a call to my solicitor and at that point I tried to ask for it as casually as possible and it turned up in my cell five minutes later. 

I couldn’t sleep in the cell.  The blue waterproof mattress wasn’t very conducive to comfort.  Someone was banging on their door.  There was a stencil on the ceiling saying ‘protected by Smart Water’.  What did that mean?  It conjured images of Jennifer Aniston protecting my cell.  I meditated a little. I read aloud from the Thich Nhat Hanh book. 

At some point in the early hours, I was told I would be released.  It’s very dangerous in Lewisham at this time of night, I was told by the officers.  You can stay in the police reception if you want.  I still felt adrenalised and a little numb. Eventually Kaspa and I with another rebel managed to get a taxi back into central London and I was able to jump out when the taxi met the Thames. We were told Satya wouldn’t be released for hours.  This turned out to not be true. 

It was an odd experience walking back along the Thames to my accommodation.  There was a full moon. It was a stretch of the river I knew well. I had many happy times at the National Theatre, at the BFI.  I could see the Houses of Parliament across the river. I could see my first workplace when I started in the civil service. Below that big moon it felt like my life had come to a turning point. 

This whole process has been a difficult one for me. And yet I’m also grateful for many things.  That I could take part in actions without expecting to be treated badly by the police, that I didn’t (in the end) lose my job because of my activism, that I’ve had legal support from XR, and that Kaspa and Satya were there with me. Being in a situation that is more likely to lead to arrest is not possible for everyone. 

The following morning I saw photos of my arrest. I’ve always had a difficult relationship with my body, I hated being photographed and yet I shared those images with everyone I knew. I was proud. 

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Volunteers wanted: COP interfaith vigil

To pause, to pray, to meditate in the midst of action is a radical act. 

Are you willing to help us build a community that provides space for that radical act? 

A community that models the power of sharing a profound powerful intentional silence in the face of catastrophe? 

Can you help us create spaces that invite people to pause, and ground themselves back into the mystery of the possible ………………… 

We would love you to join in with our quiet but growing murmuration of hope. 

After the success of the Vigil in Parliament Square in September 2020 and building on our shared experience of creating intentional contemplative spaces within spaces of protest we hope to be able to take the Earth Vigil to Glasgow for COP 26 and we would love to gather as many rebels as possible around this idea in order to make it happen.

Current Situation

  • A small group from XR Faith Bridge have been attending the zoom meetings in preparation for COP covering both ‘Camino to COP’ and ‘Earth Vigil’ and so after a number of discussions about where, when, and how, an outline for the Glasgow Vigil has emerged……
  • Glasgow Friends Meeting House has been booked for storage and daily ‘in person’ updates on vigil place and time.
  • A daily vigil space to be created according to the events of the day, needs/focus of actions and protest.
  • Vigil to start on day one of COP (Nov 1st) – explore the possibility of an opening event which could involve invited speakers.
  • Vigil to close with a through the night candlelit presence on the final evening of the conference – establish if evening before final day (Thursday) or end of the final day (Friday)
  • Vigil to have built in flexibility to allow for changes/events/capacity throughout the 12 days.
  • Vigil to have a signal chat and some form of outreach (flyer/QR code)
  • Use existing Faith Bridge Banners and logos.
  • An online Vigil space to be developed and enabled by a parallel Faith Bridge Group

Some of those who will be involved in the Earth Vigil will be out of action for organising from September 5th onwards because of their commitment to Camino to COP.

How to get involved

email hjburnett@msn.com for Glasgow Vigil.

email peter.clare@gmail.com for Online Vigil

Join our next Zoom Meeting at 6pm on Saturday July 17th https://us02web.zoom.us/j/85226408416?pwd=Zkh2Y1p0Tk15ZEFTL2pQekpNcFMyZz09

ID 85226408416

PW Vigil

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Protesting at G7: guIlt, worry, big mind and hope

by Kaspa Thompson

four people standing on a stage made from cubes of scaffolding decorated with large colourful squares, on the beach
The stage at Harbour Beach St Ives.

It was Sunday lunchtime. The heat was blazing. I was sitting with half a dozen XR Buddhists in meditation on Smeatons Pier.

Down on the beach below Rob Hopkins (author of ‘From What is to What if’) was giving a talk about imagination and longing. There was a crowd of rebels listening attentively. XR flags occasionally lifted up and flapped in the light breeze.

I was travelling light and hadn’t bought a meditation cushion or bench. For a while I simply sat cross legged on the hard concrete. Then my back started to ache. I tried taking off my shoes and using them as a cushion. That didn’t help my back at all and my bare feet pressed up against the rough surface of the pier. Then I thought ‘Is my head burning?’, glancing down at the time on my phone and wondering how far through the meditation time we were.

Despite all of this physical discomfort, this was one of the most peaceful and settled experiences throughout my weekend. Despite how few people were looking up at this row of XR Buddhists, or walking by us on the pier, for me this was one of the most significant actions.

There was something very powerful about finding some of what Suzuki Roshi called Big Mind in the middle of, on the one hand, a noisy crowded weekend of protests, and on the other a keen awareness of the suffering that the climate crisis has caused and will continue to cause.

That weekend I had witnessed the prayers and intention setting of the opening ceremony, marched with a thousand others through the streets of St. Ives, waved off the march through Falmouth and spent a decent chunk of time wandering around in the heat with a group of rebels looking for the best place to stage a theatrical action that didn’t happen. I sang with the song-holders, chatted with other rebels and kept an eye on social media and the news for photos and stories of all the actions that I missed, from Ocean Rebellion’s dawn mermaid action to Surfers Against Sewage’s paddle out for the planet. I found time for hanging out with friends on the beach, for sitting in the park with the dogs, and for more than one ice-cream. I watched Satya cover herself with a sheet and become a corpse for the XR Doctors’ action.

a crowd of protestors sitting in the road. Some demonstrators are carrying a large paper mache globe
Extinction rebellion march in protest at business and government ‘greenwashing’ polices, G7 summit, Falmouth, Cornwall, UK

I spent the following week at home noticing guilt, shame and powerlessness washing around inside me. Had any of this made any difference, I wondered? Had I done as much as others? It’s easy for me to feel responsible for the whole of the climate crisis. Of course that’s not true, but I wonder what purpose that belief serves?

I have heard a distinction made between useful suffering and useless suffering. Useful suffering is the unavoidable suffering that is grist to the mill for practice and leads to fellow-feeling and compassion. This is birth, sickness, old-age, death etc. Useless suffering is the creation of a mind trying to avoid ‘useful’ suffering. It is unhelpful beliefs about ourselves and the world: this shouldn’t happen to me; I’m this sort of person, or that sort of person; or – like me in Cornwall – it’s my job to fix it all.

It is helpful to think of two kinds of suffering, but in my experience both types of suffering (suffering in the world and in our minds) are inevitable and both, if approached in the right way, can be a pointer towards love. We all suffer with birth, sickness etc. and we all create belief systems that don’t serve us.

If we can notice this in a loving way, with some kindness and spaciousness, we discover something about the human condition.  Feeling tender towards our body/mind and their troubles, we begin to feel tender towards the body/mind of others.

This kind of attention brings wisdom. When I get curious about this habit of taking responsibility for all, I discover a couple of things. This habit has good intentions but mistaken beliefs: if I do a good job of being the responsible one I won’t get into trouble. Maybe that was true at one time, but it isn’t true now. I also discover that it keeps me away from paying closer attention to the real harm that I cause (through my carbon footprint etc.). In this role this habit again has good intentions but a mistaken belief: I’ll keep Kaspa safe by keeping him away from these truths, otherwise he will be overwhelmed by shame and guilt. Ironically it serves this purpose by using one dose of shame and guilt to avoid a different one.

As I maintain a loving attitude through this investigation, the habits reveal these truths to me, and they begin to relax and let go. In the light of loving kindness and wisdom the delusion begins to dissolve.

As these habits loosen their grip, really useful questions appear: are there ways in which my actions cause harm? Are there things I can change in response to seeing that? And where is the best place to put my energy, being the kind of person I am, in the crisis we are all facing?

The weekend following the Cornwall actions I co-led a mindful walk on the hills and took part in two XR Buddhist events: a debrief for the G7 actions and a mantra chanting session. Through spending time in those spaces I was reminded again that it is Buddhist practice alongside activism that is the most meaningful to me, and the place where I can best make a contribution. 

I am reminded again of that moment on the pier, when I experienced a deep sense of peace and a knowing both that this was a significant action and that regardless of the impact there is always something to take refuge in: Buddha, the Pure Land, Nirvana, emptiness. The love and wisdom we find there is unconditional: we are welcome there, and it does not depend on anything in the world for its existence.

In actions like this I am given a glimpse of the completion of the Bodhisattva vow (to save all beings) and of the Bodhichitta (the heart of awakening).  Often we think of activism and practice as separate: we act, and then we return to practice to digest the action, and then we act again and then we return to practice and so on.

When our hearts are awakened we naturally make an appropriate response to whatever we find. In the Buddha wisdom, compassion and action arise spontaneously, together and without selfish calculation. Usually our activism and our Buddhist practice support one another. Ultimately they become the same thing.

Often the form of XR Buddhists’ actions reflect this understanding, as we meditate in the road, or in a bank, or whilst winding our way through a busy protest in walking meditation.

Recalling that useful question: where is the best place to put my energy? I find the answer here. I am called to create the conditions for this kind of activism and for this kind of practice: where a deep care for the earth and Buddhist practice and taking action come together.

As to the effectiveness of our actions? On the one hand we are encouraged to let go of results, and I bring to mind how profound and meaningful these actions are in the moment of acting and trust that that is enough, and on the other hand I look back over the past three years since the foundation of Extinction Rebellion and see how far the national conversation on the climate crisis has moved and I am given some hope.

Kaspa Thompson is currently co-coordinator of XR Buddhists. He is a Buddhist teacher at Bright Earth Buddhist Temple, and a psychotherapist.

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Why am I so tired?

By Satya

a group of people from Extinction Rebellion faith groups holding a pink banner with the word empathy printed on it.
XR faith bridge carrying the empathy banner

Dear Earth, why am I so bone-tired?

I only marched for three hours through London with this banner, alongside Jewish and Christian friends.

I danced to the beautiful men playing in the funky brass band behind us. I tried to catch the eyes of the stopped taxi-drivers, a few furious, but most smiling. I waved back to the children in high windows at St Thomas’ Hospital.

Elsewhere, manure was heaped onto the pavements outside the newspapers who are hiding things from us all. Paint was fountained onto the walls of their office. The pavements were stencilled with thousands of words: Tell. The. Truth.

It is tiring to tell the truth. Who are we to speak up against four billionaires? A rag-tag bunch of grandparents, eco-hippies, young people frightened for their futures. How DARE we?

Because of your desperate need, dear Earth, I have learnt that it is possible to challenge those who make the rules. To work in our small ways, alone and together, to bring attention to injustice and to uncover abuses of power.

Some of us have been called to risk prison through their non-violent activism (I am sending them so much love). The rest of us have other jobs – playing the trumpet, handing out leaflets, having brave conversations with our family or colleagues, writing posts on Facebook.

If we listen carefully to your call, sweet Earth, we will discover that you never ask too much of us.

Today I will drink coffee, do some weeding, and watch some easy television. Maybe we were a little thorn in the shoe of those four billionaires yesterday. Maybe they will swipe us away for now. We will keep going.

We will keep going because we love you, darling Earth.

Love, Satya ❤

Satya Robyn co-leads Bright Earth Buddhist Temple, she is a psychotherapist and writer and member of XR Buddhists.

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Protest Outside First Ever Barclays BANK

On Friday 25th June at approximately 12.30pm members of Extinction Rebellion Buddhists conducted a walking meditation to the beat of a slow drum to Barclays Bank at 19 Fleet Street, the first Barclays to be opened in the UK. They sat in meditation across the front of the Bank wearing placards reading ‘Barclays the Ecocide Bank.’ The protest was to highlight the bank’s unrelenting high investment in fossil fuel projects.

A man with a large red drum on his hip, with his arm raised holding the drumstick.
Les drums to accompany the walking meditation photo by Lou Graphy

Despite its stated commitment [1]  to reduce its lending to move to net zero emissions by 2050, Barclays has actually increased their lending to fossil fuels projects last year [2]

Barclays has invested almost $145bn in fossil fuel industries since the Paris Agreement on Climate Change in 2015. Barclays is the biggest investor in fossil fuel projects of any bank in Europe and seventh biggest in the world. The bank’s investments are also impacting indigenous communities in the USA and elsewhere, and increasing deforestation. [3]

a line of people wearing black, wearing signs which read 'Barclays the Ecocide Bank', and 'In Love and Grief for the Earth'.
XR Buddhists walking meditation to Barclays, photo by Lou Graphy

A spokesperson for Extinction Rebellion Buddhists UK said:

‘We are targeting the first Barclays bank to be opened in the UK. It is a lovely building but unfortunately the history of its investments is not so lovely. From its funding of the apartheid regime in the 1960s, to its current continuing funding of destructive coal, oil and gas projects across the planet it continues to be a destructive force in the financial world. And this is despite the clear scientific evidence of the imminent dangers of its investments and its pledge to be a net zero bank by 2050. XR Buddhists are engaging in a peaceful meditation action today. In bringing our faith tradition to the front lines of activism we embody a peaceful determination to protect our one precious Earth and all of life. We hold the staff of Barclays in our hearts also; they are also going to be impacted by climate breakdown. But as a company we consider Barclays to be acting in a way that meets the definition of the crime of ecocide, recently published by the Ecocide Foundation.’

In the last few days the crime of Ecocide has been formulated by an independent expert panel comprising twelve lawyers from around the world. They are proposing that the crime of  Ecocide be added to the Rome Statute of the International Criminal Court. This would make it a criminal offence to commit: unlawful or wanton acts committed with knowledge that there is a substantial likelihood of severe and either widespread or long-term damage to the environment being caused by those acts. [4] 

  • Three people sitting outside Barclays. There is a banner reading XR Buddhists on the ground.
  • A person sitting in meditation inside the bank
  • A person sitting in meditation inside the bank
  • A line of people in walking meditation. The person at the front holds a sign reading Barclays the Ecocide Bank.

There are almost a quarter of a million Buddhists in the UK: a growing number are becoming concerned about the impacts that humans are having on the climate and on other living beings.  Recently, the Dalai Lama joined 100 other Nobel Prize laureates to call for action on climate change.  The letter stated “Climate change is threatening hundreds of millions of lives, livelihoods across every continent, and is putting thousands of species at risk. The burning of fossil fuels—coal, oil, and gas—is by far the major contributor to climate change [5]”.

Contact:

For further information on Extinction Rebellion Buddhists, for photos or interviews please contact us via email at: info@xrbuddhists.com or 07532 383676

Notes

[1] seeOur ambition to be a net zero bank by 2050’ March 2020

https://home.barclays/society/our-position-on-climate-change/

[2] ‘Barclays has increased its financing of fossil fuel firms despite setting a ‘net zero’ goal for itself earlier this year following investor pressure, according to a new report.’ 

https://www.cityam.com/barclays-fossil-fuel-financing-increases-despite-net-zero-pledge/

[3] Banking on Climate Chaos Rainforest Action Network

https://www.ran.org/bankingonclimatechaos2021/

[4] For more details see The Stop Ecocide Foundation:
https://static1.squarespace.com/static/5ca2608ab914493c64ef1f6d/t/60d1e6e604fae2201d03407f/1624368879048/SE+Foundation+Commentary+and+core+text+rev+6.pdf

[5] Dalai Lama Joins Nobel Laureates in Earth Day Appeal to Eliminate Fossil Fuels

https://www.buddhistdoor.net/news/dalai-lama-joins-nobel-laureates-in-earth-day-appeal-to-eliminate-fossil-fuels

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Healing Oppression

By Kaspa Thompson

A photograph of a mural showing a group of monks listening to one monk who is sitting on a bench.
A mural of the first council. Monks listen to Upali. Upali was a barber that the Buddha ordained before a group of princes, thus undermining the caste system. Photo by Photo Dharma from Penang, Malaysia

We recently changed the name of an XR Buddhists Telegram group from ‘Anti-oppression’ to ‘Healing Oppression’. I like the new wording. It says that we are not just standing against something, but working to change something and that work is the work of healing.

What might a Buddhist approach to healing oppression look like?

First, a little context. Although there are some ways in which I have experienced oppression, as a white middle-class man in the global north much of my life has benefited from this system of oppressed and oppressor.  

What is the cause of suffering? In the twelve link chain of dependant arising that the Buddha described, the ultimate cause of suffering is ignorance.

What is the ignorance that leads to suffering? It is our lack of awareness of selflessness, emptiness and interconnectedness.

What are selflessness and emptiness? Selflessness is what remains when we let go of greed and ill-will. We discover that there is a basic human goodness underneath everything else. We discover that there is a place of love and compassion deep within us. Emptiness is knowing that this is true for all beings: knowing that there is an underlying reality to life which is kind and loving and wise and connects us to all other living things. The experience of this teaches us that we are loved, and that we are capable of loving all beings.

Much of the time we are separate from this truth. We burst into a world of suffering and impermanence, feel the pain of separation, act with greed and ill-will from that place of pain, and then those actions and impulses become habitual.

Buddhist practice and teaching encourages us to trust that this pain and separation is not the only truth: that despite the very real and painful suffering we experience (and that some people experience more than others) the reality of love and connection is more fundamental. Occasionally we are gifted a deep embodied experience of this.

What is oppression? Oppression is the playing out of greed and ill-will and ignorance from those with more power to those with less power. It happens in interpersonal relationships, and across whole groups of people. From very obvious harmful words and actions, to more subtle behaviour that favour some groups over others, to the creation of structures that reinforce that favour and division.

Oppressing others is one strategy for trying to overcome the pain of separation: the belief that if someone can get more power, more status, and more wealth over others then they will feel better. Or that if they can hurt others and treat them as worthless then maybe they will feel worth something themselves. 

I guess that strategy must work a bit, or at least people believe that it will, because we keep seeing it over and over again.

As well as creating profound suffering for whole groups of people, this oppression also has a direct impact on the climate crisis. The greed of the powerful and wealthy leads to more and more extraction of fossil fuels from the Earth. This extraction feeds the greed of the wealthy; it increases the carbon in the atmosphere and harms the lives and communities of the people on the land where the extraction is taking place.

There is fundamental goodness, there is greed, ill-will and ignorance and there is the deep wounding of being oppressed. We all contain some mix of all of these, and some people are more oppressive and some are more oppressed.

There are four important ways to work to heal oppression.

The first is to turn inwards: to maintain the practices that keep bringing us back into the deep truth of connection and love, to investigate the ways in which we are still acting from greed, ill-will and ignorance, and to ask if/how we have benefited from oppression, and how we are perpetuating it. The practice of staying connected to love allows us to have the courage to ask ourselves these difficult questions.

The second is the work of developing and keeping loving kindness to others. Sometimes this comes easily and naturally, and sometimes this feels like more conscious work. As a Pure Land Buddhist emptiness and selflessness come to me in the form of Amida Buddha. Emptiness and selflessness are not just abstract ideas, but something relational with a life of their own. I trust that the love of the Buddha is flowing towards me. That it is flowing towards each of us. The more deeply I trust in this (supported by the occasional experience of really feeling loved) the more that love for others naturally appears. Other Buddhists might call that acting from emptiness.

The third is to be willing to deeply listen to the stories and experiences of oppressed people, and to support the processes of grieving in those communities when that is appropriate. It is important to have spaces where experiences of oppression can be heard, understood and held with loving kindness. All of us experience oppression and woundedness to some degree or another. Having the space to be heard in this way is important for all of us. Healing our wounds comes from having those wounds witnessed and understood and met with love. 

The fourth is paying attention to and working to dismantle the systems that work to keep oppression alive. From how roads were built in the U.S. to separate off black neighbourhoods, to the defunding of legal-aid in the UK, to anti-trans legislation, to criminalised homosexuality, to…

As we begin to become aware of these systems, we can work together with those groups of people that have been oppressed to dismantle them, and to create systems that are built on the fundamental truth of connection and the fundamental attitude of love for all beings.

There already exist resources to help us do the work outlined in each of these areas, both within our Buddhist traditions and in the social justice movement. I hope that by keeping all four of these areas in mind we can walk the path of healing oppression.

Kaspa Thompson is a Buddhist Teacher at Bright Earth Buddhist Temple, a psychotherapist and member of XR Buddhists. He is also facilitating Buddhist Action Month for the Network of Buddhist Organisations.

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Sitting alone in the road

XR Buddhist Satya was one of hundreds of rebels who chose to sit alone in a road today, to highlight how afraid they are of the consequences of not acting urgently enough in the face of the climate crisis.

Satya writes: After weeks of preparation, anxiety grabbing me in the stomach whenever I imagined this moment, I felt calm as I walked into the road this morning and stopped the traffic.

I had no support from the public. The boy who mocked me. The old woman who muttered obscenities at me. The man who drove his car within a centimetre of me and then rolled down his window to hiss in my face, ‘dumb bitch’. I get it – I was the crazy lady, stopping them from getting where they needed to go. Ranting about apocalyptic futures. What does any of it have to do with them? How dare I?

I don’t need people to like what I’m doing. I need them to open their hearts – just a tiny crack – to the true horrors of the climate and ecological emergency. We won’t reach everyone. But maybe one member of the public wondered why I would be desperate enough to do such a thing. Maybe one parent thought about their daughter’s future. Maybe you, reading this, will take action of your own.

Today hundreds of us across the UK were alone together as we blocked busy roads, our hearts pounding. We will keep raising the alarm, until the truth is told and until urgent action is taken. We refuse to be by-standers. We will SPEAK UP.

Local Press: The action received good local press in Worcester. See photos of other rebels in Worcester, and read their quotes in the Worcester News.

Satya sitting in the middle of a road, wearing a sign that says I am terrified of starving people resorting to violence because of the climate crisis
Satya sitting in the road in Worcester
A police officer pulls Satya out of the road by one arm, Satya is lying half in and half our of the road
Being pulled out of the road

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