Dearest Friends,

Thank you for your presences and your participation in our most recent gathering.

As we continued our exploration of the Five Hindrances and how this Buddhist teaching can support us in meeting the ecological crises of our times, we turned our attention to vyāpāda—a term often translated as ill will, hostility or aversion.

When considering the rampant environmental destruction that’s occurring today, the relevance of this hindrance appears self-evident. As we witness the degradation of ecosystems, the loss of species, the greed of businesses and the indifference—or collusion—of governments, anger naturally arises. (In fact, it would be shocking if it didn’t.)

Yet for seasoned practitioners, the deeper inquiry may not concern the presence of anger itself. Rather, it concerns what happens when anger hardens into a habitual way of relating to the world. Some key reflections emerge from this observation:

• Ill will often disguises itself as moral superiority. We may find ourselves dividing the world into those who care and those who don’t, cultivating a subtle sense of righteousness. While discernment is necessary, the conviction that we occupy the side of wisdom can easily become a barrier to humility, curiosity and compassion.
• The search for villains can be emotionally satisfying. Ecological crises are extraordinarily complex, involving countless causes and conditions. Identifying an individual, an organization, an institution or a generation on whom to pin the blame can simplify the story in immediately gratifying ways. Yet the dharma invites us to look beyond the obvious scapegoats and to investigate systems, structures and other manifestations of interdependence.
• Disappointment can become a quiet form of aversion. Many practitioners carry a lingering sadness about humanity’s inability to respond more skillfully to ecological realities. Beneath this disappointment may be the painful wish that people, institutions or societies were different than they are.
• Aversion can appear as withdrawal rather than aggression. Sometimes ill will manifests not as criticism, hostility or judgment but as resignation, indifference or cynicism: “People are hopeless.” “Nothing will change.” “Why bother?” While such thoughts can ostensibly protect an injured heart, they also prevent its healing through participation.
• Even compassion can become selective. Most practitioners find it easy to extend care towards those who are suffering. The greater challenge is extending compassion towards those whose actions contribute to suffering. The dharma asks whether our circle of concern can remain open even when confronted with the most appalling expressions of greed, hatred and delusion.

Perhaps the most subtle expression of ill will is the desire for reality to be different from what it is—not better in some future sense, but different right now: Different individuals. Different organizations. Different circumstances. Different conditions.

The ecological question hidden within all of this is surprisingly challenging: Can we meet the world as it actually is while still working to change it?

The dharma suggests this may be one of the central tasks of mature practice.

SUGGESTED PRACTICE:

Sit quietly and take a few moments to attend to your breath. When you’re ready, bring to mind just one individual, organization or institution that’s been a focus of your anger where a specific ecological crisis is concerned.

Investigate the feeling of ill will itself. What thoughts accompany it? What other emotions arise with it? Where do you feel it in the body?

Now, silently ask yourself: “What do I gain from this ill will? Is it a sense of satisfaction? Is it a distraction from sadness, helplessness, grief, disappointment or despair?”

Then gently ask: “What does this ill will cost me? Does it hinder compassion, curiosity, humility, interest and understanding? Does it keep me from engaging and participating more fully?”

After a few minutes, return to the breath. Rest with whatever observations and insights you’ve gained from the contemplation. Then whenever you’re ready, conclude the meditation with the following blessing: “May I transform anger into wisdom and blame into understanding. May I challenge what is harmful without hardening my heart. May I meet the world as it is while working for the world that could be.”

REFLECTION PROMPTS:

• Which forms of ecological harm evoke the strongest aversion in you and what do they reveal about what you care about and value most?
• Have you ever noticed moral certainty becoming an obstacle to interest, curiosity or compassion?
• How do you distinguish between clear discernment and subtle forms of ill will?
• What would it mean to oppose harmful actions and systems without needing an enemy?