“We cannot be content … if some fraction of our people—whether it be one-third or one-fifth or one-tenth—is ill-fed, ill-clothed, ill-housed, and insecure.”
FDR:
It is our duty now to begin to lay the plans
and determine the strategy for the winning of a lasting peace and the
establishment of an American standard of living higher than ever before
known. We cannot be content, no matter how high that general standard of
living may be, if some fraction of our people—whether it be one-third
or one-fifth or one-tenth—is ill-fed, ill-clothed, ill-housed, and
insecure.
This Republic had its beginning, and grew
to its present strength, under the protection of certain inalienable
political rights—among them the right of free speech, free press, free
worship, trial by jury, freedom from unreasonable searches and seizures.
They were our rights to life and liberty.
As our Nation has grown
in size and stature, however—as our industrial economy expanded—these
political rights proved inadequate to assure us equality in the pursuit
of happiness.
We have come to a clear realization of the fact that
true individual freedom cannot exist without economic security and
independence. "Necessitous men are not free men." People who are hungry
and out of a job are the stuff of which dictatorships are made.
In
our day these economic truths have become accepted as self-evident. We
have accepted, so to speak, a second Bill of Rights under which a new
basis of security and prosperity can be established for all regardless
of station, race, or creed.
Among these are:
The right to a useful and remunerative job in the industries or shops or farms or mines of the Nation;
The right to earn enough to provide adequate food and clothing and recreation;
The right of every farmer to raise and sell his products at a return which will give him and his family a decent living;
The
right of every businessman, large and small, to trade in an atmosphere
of freedom from unfair competition and domination by monopolies at home
or abroad;
The right of every family to a decent home;
The right to adequate medical care and the opportunity to achieve and enjoy good health;
The right to adequate protection from the economic fears of old age, sickness, accident, and unemployment;
The right to a good education.
All of these rights spell security. And
after this war is won we must be prepared to move forward, in the
implementation of these rights, to new goals of human happiness and
well-being.
America's own rightful place in the world depends in
large part upon how fully these and similar rights have been carried
into practice for our citizens. For unless there is security here at
home there cannot be lasting peace in the world.
from
Franklin D. Roosevelt: "State of the Union Message to Congress," January 11, 1944. Online by Gerhard Peters and John T. Woolley, The American Presidency Project. https://www.presidency.ucsb.edu/node/210825
to complement what follows, please watch this July 2020 interview
transcript of the afterword – from 1:12:30 – by Jacob Needleman to his reading* of the Dhammapada:
+0:00
Buddhism was born in India. In its beginnings it conceived of itself not as a new religion but as a reconstitution of what is essential in the vastness of the Hindu tradition. Taken as a whole, the Hindu religion can be likened to an Olympian armed campaign with great generals dispersed abroad, their huge armies and infinitely variegated weaponry converging upon the enemy, the ego, under some divinely conceived master strategy. Compared to this, Buddhism appears upon the Indian scene as a direct hand-to-hand attack with no holds barred, striking instantly and mercilessly at the enemy’s weakest point. By and large, Buddhism has retained this quality of one-pointed practicality even amid the later flowering of a metaphysics and mythology which, in all of its aspects, rivals the entirety of Hinduism. +1:11
Put succinctly, the Buddha, who is understood to have lived and taught in the sixth century BC, taught that the principal cause of all human suffering and desolation is the deeply ingrained belief that there is such a thing as a self or ego that persists through time and change. Everything else in Buddhism, its art, philosophy, rituals, and techniques, originated as tools for the destruction of man’s illusion that he is a self. This doctrine of no-self or non-Atman is, as it is said, the diamond which cuts through all errors and confusions of humanity. +2:02
According to this teaching, everything in human nature is in flux, and a man is nothing but a serial bundle of sensations, thoughts, and feelings, one proceeding from another, with nothing to hold them together either in life or death. And not only man, but all things in the universe are without self, without a fixed nature that abides from moment to moment. In the endless and rigorously determined chain of cause and effect that constitutes the universe, we human beings fail by fixing our interest or desire upon one or another phenomenal aggregate, either within our self or external to our self. Therein is the root of all our sorrow. What can liberate us is the deep and thorough understanding of all things, including the personality, as causally determined processes of becoming. +3:06
Consciousness – meaning the totality of thought, feeling, perception, sensation, pleasure, and pain – is not a being but a passion, not an activity but only a sequence of reactions in which we, who have no power to be either as or when we will, are fatally involved. Individuality is motivated by and perpetuated by wanting; and the cause of all wanting is ignorance – for we ignore that the objects of our desire can never be possessed in any real sense of the word, ignore that even when we have got what we want, we still want to keep it and are still in the state of desire. The ignorance meant is of things as they really are, and the consequent attribution of substantiality to what is merely phenomenal; the seeing of self in what is not-self. +4:13
At first glance, this doctrine of no-self seems in direct opposition to the Hindu view. But if there is any general view with which the Buddhist doctrine conflicts, it is surely our own Western worldview as embodied not only in the popular understanding of Judaeo-Christian doctrine but in the goals our whole civilization has set for itself. +4:40
The religions of the West have imbued us with the idea of an individual, eternal soul created by God – also, in his way, an individual – infinitely precious and irreducibly real. As our modern society drew away from religious doctrine, it substituted for the soul the idea of individual personality, not immortal perhaps, but for that very reason all the more our own and precious. The establishment of our identity, our role, has been the banner cry not only of scientific psychology but of all the major intellectual movements of modern times, including existentialism and humanism. We measure a person’s strength by what we take to be the distinctness and vividness of his individuality, and we all seek to make our mark, either as artists, scientists, or business people. To the Buddhist, all this striving is the pursuit of a phantom. The identity we seek to establish is nothing more than a thought, a picture in the mind of what we are or can be; it is in nowise based on fact. Our sense of persistence and sameness through change is a trick played upon us by the automatic functions of memory and buttressed by the fact that we are given a name and treated by others as though we were a self. Indeed, our whole society is but a vast collection of sleepwalkers each addressing the other and conceiving of himself within his own dream of selfhood. All our ideas of morality and obligation, blame and praise are based on this dream and serve only to strengthen the illusion of its reality. +6:46
Putting the Buddhist doctrine of no-self in the above way, its congruence with Hindu thought becomes clearer. We might say that for the Hindu or Brahmanic religion, human ignorance is the ignorance of who we are, of our ultimate divinity, where for Buddhism it is ignorance of what we are not. We are not this ego. It is in fact a cardinal trait of Buddhism that its teachings are in negative terms. Break down the illusion, the error, and the truth will appear by itself, for it is always there. It is only obscured and hidden by our ignorant beliefs about ourselves and the desires attached thereto. +7:40
Of all the great religious teachers of the world, none has incarnated and lived the idea that ultimate reality is beyond the grasp of the ordinary mind with more purity and concentration than the Buddha. This in part explains why the Buddha’s discourses say nothing about the existence of a Supreme Being, for example, or about immortality. Such questions “tend not to edification” since they are put by the deluded mind which is quite content to speculate endlessly about these matters while clinging to the very beliefs which perpetuate its suffering. +8:24
Its strategy of negation has misled many Westerners into thinking Buddhism is pessimistic and antilife. Some have even thought of nirvana, the ultimate goal of Buddhist discipline, as a sort of spiritual suicide. Nothing could be further from the truth, and in fact there is no religion which has a higher estimation of human possibility. It is only that it is not spoken of directly and positively. The exalted level of nirvana can be seen indirectly by attending to everything which the Buddhists say it is not. It is not love, consciousness, peace, freedom, happiness, or immortality in any sense that we understand. We are given no words for it because we have no experience of it; and in the absence of a corresponding experience, names merely purchase further illusions. The Gospels, we may recall, also speak of the “peace that passeth understanding.” +9:40
We come to the conclusion that just as the great mystics and saints of our own traditions could describe the Supreme Reality only by negation and analogy, so the Buddhist tells us of nirvana. Since, however, nirvana also designates the whole of reality, then we see why Buddhism also refuses to admit that our ordinary thinking and language can accurately be applied to anything that is real. Thus, reality is also named the void or emptiness. +10:22
A final note – especially important when we come to inquire if a genuine Buddhist way can take root on our own soil. Buddhist moral rules are never ends in themselves. It is essential to realize that ethical commandments in the Dhammapada are understood as necessary preliminaries to any greater spiritual development. +10:50
What is especially valuable about the Dhammapada is that it shows us there is no real separation between true human morality and the process of inner development. The admonitions and insights in this great text resonate on all levels of our search for our authentic humanity. At one stroke they bring inspiration to our halting everyday efforts to care for our neighbour and guidance in our efforts to look into ourselves for the radiant energy that is traditionally termed the Buddha nature. +11:29
The Dhammapada presents itself as the actual sayings of Gautama Buddha and was originally compiled for the growing community of Buddhist monks. It was apparently in existence by the time of the emperor Ashoka in 250 BC, and quickly became popular with all schools of Buddhist thought and practice. It is now no doubt time for it to speak more universally to the whole of our morally and spiritually hungry modern world.
*You can sometimes find a recording of the reading on YouTube. Please try a search for a copy and email me the link to embed the video below if you find one. Whatever the case, please watch the 10-minute interview from July 2020 above to complement the transcript.
Amazon lists the complete recording as a 1994 audio cassette that is “currently unavailable” – but you can download it as an audiobook for $0 with an Audible trial. You can read the publisher’s preview of the 1999 audiobook here. And you can read a lightly edited, gender-neutral version of the afterword transcript here. Also, by the way, all three of the July 2020 interviews are embedded here. Google Books /
results of a search
dukkha is wanting something: it’s in the mind; nirvana is wanting nothing: it’s beyond the mind, it’s reality; reality is all that is – the whole, the void, empty of everything but the potential for anything – mind included
I think of Uber as a modern-day version of the Works Progress Administration during the Depression. Thanks to Uber, I am not poor. I am just … nobody.
When I first started driving, I talked to every passenger. I engaged in conversation about the city, life and politics. I told them about my work as a reporter, and as a strip club manager. I felt the need to say, “I’m not really an Uber driver. I am someone too. Just like you!”
Nobody cared.
I found that I could become visible or invisible at will. It’s about the voice. Say “please” and “thank you” and shut up and drive. Don’t make eye contact. People come in with their antenna up and on alert. Once they see you are no threat, they turn you off.
This crushes the ego. As it turns out in my case, that’s a good thing. Next comes acceptance. I am a driver. I drive. I work and go home and then work again. I speak less and listen more. People drone on about their work and lives and I nod as if to agree even as I think, mostly, “what a wanker.”
Only when they initiate conversation do I join in. It just doesn’t matter. Nothing matters.
And that’s when the healing starts. It is Zen and the Art of Uber Driving.
beyond the mind – beyond all thought of past and future – there is only what is
nothing is other than this being
no one is
and what is – this being – is a gift beyond words: the present
* * *
avoid harming any being
avoid killing, stealing, cheating, lying, and otherwise denying awareness of being … all being, all that is: the present
just be … and do no more than need be done to be and let be*
