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Buddha

Posted 12/19/2010 9:39am by Eugene Wyatt.

This was my morning reading before I satWe're a sangha, Stripe  and I; she is one of my house cats who sits on my right, a purring Buddha and much better than I.  When the chime ends our session I take up a pen and we play Lotto together; she purringly pushes the pen  rn-rn-rn-rnnn...to a number and I mark it.

ETHICAL INTEGRITY REQUIRES both the intelligence to understand the present situation as the fruition of former choices, and the courage to engage with it as the arena for the creation of what is to come. It empowers us to embrace the ambiguity of a present that is simultaneously tied to an irrevocable past and free for an undetermined future.

Ethical integrity is not moral certainty. A priori certainty about right and wrong is at odds with a changing and unreliable world, where the future lies open, waiting to be born from choices and acts. Such certainty may be consoling and strengthening, but it can blunt awareness of the uniqueness of each ethical moment. When we are faced with the unprecedented and unrepeatable complexities of this moment, the question is not "What is the right thing to do?" but "What is the compassionate thing to do?" This question can be approached with integrity but not with certainty. In accepting that every action is a risk, integrity embraces the fallibility that certainty disdainfully eschews.

Ethical integrity is threatened as much by attachment to the security of what is known as by fear of the insecurity of what is unknown. It is liable to be remorselessly buffeted by the winds of desire and fear, doubt and worry, fantasy and egoism. The more we give in to these things, the more our integrity is eroded and we find ourselves carried along on a wave of psychological and social habit. When responding to a moral dilemma, we just repeat the gestures and words of a parent, an authority figure, a religious text. While moral conditioning may be necessary for social stability, it is inadequate as a paradigm of integrity.

Occasionally, though, we act in a way that startles us. A friend asks our advice about a tricky moral choice. Yet instead of offering him consoling platitudes or the wisdom of someone else, we say something that we did not know we knew. Such gestures and words spring from body and tongue with shocking spontaneity. We cannot call them "mine" but neither have we copied them from others. Compassion has dissolved the stranglehold of self.  And we taste, for a few exhilarating seconds, the creative freedom of awakening.

Buddhism Without Beliefs, 1997 Stephen Batchelor