Ruth King's Articles on Lions Roar

Ruth King presents five ways we can address racial ignorance and division to help ourselves and our sanghas become whole. As Buddhist and mindfulness practitioners, we have an opportunity to understand the dynamics of racial suffering and the flesh we put on its bones. Honoring our relatedness, our belonging, and our impact is a necessity for awakening in general and for transforming racial suffering in particular—in our own hearts, and in our communities and institutions. As an African American Western Buddhist practitioner and teacher, I have sat on my meditation cushion in silence, with hundreds of other yogis, ripening my capacity to live in gentle and wise awareness. I’ve done this, sometimes for months at a time, without ever speaking to the yogi who sat beside me, and within me there was great comfort in knowing that despite our differing paths, we had somehow landed on our cushions and were opening our hearts together. This, in my mind, is a miracle. But over the years, participating in dharma programs mostly attended and led by white people, I often felt my heart quake and stomach tighten after hearing teachers and yogis speak from a lack of awareness of themselves as racial beings. I didn’t hear blatant racist comments with intent to harm. Rather, there was a more subtle obliviousness to whiteness as a collective and its privilege and impact, and an assumption that we were all the same or wanted to be. In those moments, despite my best efforts, I was reminded of race and of being invisible and would spin into a hurricane of anger, confusion, and despair, asking myself: Why did you come? What did you expect? Are you delusional? Why do you need your experience to be acknowledged here? Why don't you wake up and stop kidding yourself? Race has ricocheted on my practice in painful ways with regularity, and while I would have liked to avoid “going there” (dealing with racial ignorance and its pain again and again), oddly I recognized that “going there” was “being here.” While I was able at times through this precious practice to self-soothe, let go, soften, and experience this suffering with fleeting degrees of clarity and grace, there was something untouched and unsettled by this solitary inquiry that eventually ignited a desire for deeper understanding and collective exploration. When we apply Buddhist teachings to Western culture, we must take into consideration the impact of our deeply rooted history of colonialism, racial enslavement, and exploitation. White dominant culture as a historical collective continues to benefit from racial injustice, knowingly or unknowingly. Western Buddhist practitioners and organizations are in denial if they believe they are exempt from the stain of this history and its persistent contribution to separation and suffering. When we look around, we can readily see that most of the recognized Insight Meditation retreat centers are headed by whites and typically lack racial diversity. Added to this, and of delicate significance, is the fact that our practice is generally in silence. Subordinated cultures have a history of experiencing silence as oppressive, and exploring this tender territory on retreat is often misunderstood by white teachers. Much harm occurs for people of color when this pain is felt deeply and met by an inadequate response, within a formal structure, where personal contact is limited. This dynamic accentuates white dominance, denial, color blindness, and individualism; for people of color, latent experiences of oppression are intensified, and the environment begins to feel unsafe. Given this, and other examples like this, we can perhaps begin to understand why our sanghas, largely led by white people, may be chronically, racially, even appropriately divided. Having taught in multiyear engagement programs such as Spirit Rock's Community Dharma Leaders Program and the Dedicated Practitioners' Program, I've seen many white practitioners express anger and discontent when racial suffering is directly explored, many of whom felt that focusing on race involved clinging to concepts and was therefore inconsistent with Buddhism. Some whites have been so upset that they have dropped out of the program altogether, saying, This is not what I signed up for. People of color have dropped out as well, saying the same thing but stating different reasons, namely that they were disappointed these programs were not safe or welcoming communities to engage in or begin to heal the realities of racial suffering. In such habitual stalemates, racial hurt and ignorance are further conditioned. There are sincere attempts to bridge racial divisions within sanghas, but it’s often awkward—a dance between white delusion or guilt, and aversion experienced by people of color. For example, I hear white sangha members say, When I look at you, I don’t see race. As an African American woman, this well-meaning comment renders my experience invisible, my history whitewashed, my people at risk, and our relationship questionable. Not seeing race is privilege, and it’s not an option for me as a Black woman in America. At the core of racial suffering is denial about our belonging—that is, our kinship and our membership in each other’s lives. The separation inherent in the entrenched patterns of racial suffering is not just a division of the races. The consciousness—or unconsciousness—that supports racial suffering cuts people out of our hearts, then has us try to live as if “cutting” does not hurt. We have come to accept this dismemberment as normal and move about our lives in search of spiritual freedom and contentment, as if we are not bleeding from the wounds of separation. It’s as if we were orphans in search of our family, not realizing that they are “the other”—the ones we despise, don’t see, or think we know. We have convinced ourselves that we can live with missing body parts—with some folks and without others—and still be whole, happy, and peaceful. But the reality is that we live in a state of pervasive unsatisfactoriness and confusion, not able to see or touch a deep sense of belonging, nor put language to it. We work harder at belonging because we only make use of a fraction of our wholeness and overcompensate with what remains: righteousness or avoidance that masks fear. We waste energy that our communities need to heal and transform. In these moments of dismemberment, we have forgotten that all of our parts matter. Our challenge is to practice in ways that reflect tender and wise kinship with all beings. We must ask ourselves, how can we create a sangha that genuinely cares about racial suffering and belonging? To begin—and we are always beginning—here are a few practical strategies that we can incorporate into our practice. Set an Intention. Not everything that is faced can be changed, but nothing can be changed until it is face. —James Baldwin. There is no shortage of information on racial ignorance, hatred, and injustice—we need only Google it! Some people lack interest in matters of race, while others feel overloaded and burdened by it and need to shift how they hold the suffering. Delusion, aversion, righteousness, and distraction are just some of the common strategies that keep us from facing the deeper truth of racial suffering and from experiencing the intimacy of our shared and diverse humanity. We must be clear in our intentions regarding what we want to wake up to, and then attend to them mindfully. We all need an intention beyond righteousness. Ask yourself, what is your vision of racial healing? Why is this important to you personally? What do you need to face up to and own in order to stay awake to racial suffering? How would this benefit all beings? Once you have set an intention that would support racial awareness and healing, have it be a focus in your mindfulness practice. The Buddha speaks of the four bases of success: (1) You must be interested; (2) You must apply effort and energy; (3) You must think about what you are trying to do, and; (4) You must look at the results or impact of what you have done. Be curious about what arises as you inquire, and explore with an attitude of kindness and tenderness. Form a Racial Affinity Group. No problem can be solved from the same level of consciousness that created it. —Albert Einstein. We all want to touch a deeper truth about our belonging—something greater than the stories we’ve been told or tell ourselves. Fundamentally, we all need a place where we can be safe, curious, and unedited so that we can discover the ignorance and innocence of our racial conditioning and racial character as a collective. We want to understand deeply what is difficult to acknowledge, feel, and attend to within us and among us. As a diversity consultant to organizations and sanghas, I encourage the creation of racial affinity groups and have found that there are many needs that they can address, such as supporting practitioners in healing generational traumas, attending to hurts and regrets, and fortifying people’s capacity to open and serve with less suffering. White people need to see race and understand themselves as racial beings with roots and a collective history of power and privilege. In a racial affinity group, white people can discover together their group identity and discern its privileges and impact without the aid of and dependence on people of color. Together, whites cultivate racial solidarity and compassion for themselves and support each other in sitting with the discomfort, confusion, and numbness that often accompanies racial awakening. While many people of color can readily relate to their group identities, they may not be as knowledgeable about or inclined to explore the diversity that exists within people of color groups. A racial affinity group supports people of color in recognizing and attending to the impact of internalized oppression without the distraction of educating white people. It also allows us to explore...

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