A new vision for Shambhala International
by John Leon

This reflection is the response of a loyal subject to the proposed Shambhala Congress. It is based on partial and imperfect information and so should be valued on that basis. Please note that I am largely addressing the relationship between Shambhala International and Shambhala Centres as the latter through dues and contributions is the major source of income for our mandala. This reflection is offered in response to a request from my deleg and with the hope that it may add some material for discussion.

It is my understanding that current crisis is a financial one. We do not have the income to support the current Shambhala International corporate structure. This situation could be viewed as an opportunity rather than a catastrophe. The opportunity is to establish a new relationship between the centre and satellites based on the principles that

1. Form that follows function creates more positive results
2. Finance follows function, familiarity and trust – the near rather than the far
3. Service from the centre; devotion from the satellites
4. Leadership and hierarchy are reestablished for what they are
5. Accountability becomes a working principle

General Observations                                      

Since the time of the Druk Sakyong’s passing and the Regent Crisis, the Shambhala leadership and community have been in a pacifying mode. We have been attempting to find a comfortable operational level and organizational strategy. We are now receiving messages that the pacifying mode may have outlived its usefulness and we are being called upon to enrich – pick up on our historical strengths and begin to overcome our weaknesses.

Shambhala International following the hierarchical organizational format established within Vajradhau has been successful in some areas – particularly where vision connects to earth – and counterproductive in others – where vision is too abstract or lacks the political will to attract earth. The latter creates fatigue; we are always treading water.

The most telling observation is the evolution of our Shambhala centres. In functional terms, they have never materialized as practice venues where individuals gather to practice together on a daily or weekly basis. Rather, the focus of practice is event driven by special programs – weekend levels or workshops - or the visits of teachers. Between events, people use our centres as community and communication venues, where individuals with a common view and shared experience participate in building Shambhala world and reinforcing their Buddhist/Shambhala identity. Sangha members build their connection to Shambhala International through their connection to local centres; they invest in the latter through their volunteer effort and financial support.

In any new redesign of how we organize ourselves in terms of a political and organizational structure, form should follow function or it will always be somewhat adversarial – we pay lip service and money to something distant or that doesn’t quite work the way it should.  Overcoming this negative means tuning into local drala and slightly adjusting the way things are done, perceived, and positioned. These slight adjustments may change attitudes for the better. Following are a few pointed suggestions based on the five principles suggested above:

I. Empower Local Centres

Local Centres could be viewed as Epicentres creating spheres of influence  - the image of city states within the Kingdom of Shambhala – rather than satellites.

The propagation of the dharma actually happens at the level of local centres where students gather to share their dharmic experience and to meet with new people who would like to explore the Shambhala spiritual path. Local centres provide windows for local communities; they host experienced teachers; and they provide communication opportunities to present, and organize dharma arts and contemplative practices. They are also extended communities where people engage others with a diverse range of similar shared interests and provide a staging area for social action within the community.

The larger centres are a focal point for dharmic expertise and history and by and large organize and govern themselves according to local circumstances. People from the surrounding areas look to the larger centres for leadership, advice, and support.

Epicentres look to Shambhala International particularly for direction in practice and study, special practice events like Seminary, ceremony, and visit/event coordination, all areas which they implement with local resources or those invited from other centres. In this process, the acharyas have come to play a major role as teachers/authorities, functionaries, interpreters and facilitators.

Empowering local centres in carrying out their capacity as epicenters and spheres of influence – form following function -  will make them more self sufficient and confident.

II. Redefine Shambhala International in terms of Service

In terms of this discussion, Shambhala International may be seen as having two functions: (1) to serve as the administrative arm of the Sakyong in providing care for his subjects and (2) to serve local epicenters or city states by providing them with the advantages of a meta-organization. To the best of my thinking these functions include

1. Internal Affairs – Helping our centres and their members follow the Shambhala path.
2. External Affairs – Relating with other organizations
3. Practice and Study – Transmitting the authentic lineage. Acharyas administer. Head Acharya.
4. Certification – Empowering. This includes liturgy and ceremony. Establishing and maintaining standards
5. Court
6. Legal and Financial – Comptroller
7. Strategic Planning
8. Office of the Sakyong – President and Secretary

In terms of ministers relating to city states, the Sakyong will require a minister in each of the portfolios and his personal support staff. He will work with  the acharyas deployed on a regional basis.

III. Revigorating the Hierarchy by Bringing it to Earth

A change of style. Carry the form to the local centres.

Each centre is unique and administered by a unique collection of volunteers. Within each centre there is a collection of unique individuals who require individual attention.

The Sakyong’s job is to join heaven and earth. To do so more effectively he may explore redefining the hierarchical distance that has traditionally developed between himself and the unique individuals at local centres. This relationship could be repersonalized by a methodical schedule of yearly visits to local centres and some appropriate ceremony where he shakes hands/bows and looks people in the eye, (In the early days of Sotoji, Suzuki Roshi bowed to each student as they left morning and evening zazen which he sat with them.)

These visits could revigorate the atmosphere of court and hierarchy as an active principle.

The Sakyong certifies and his ministers meet with local officials to  assess local issues and transmit standards. This process may serve as an empowerment of local people and introduce a face to face accountability that is quite different than a regional conference.  The suggested approach encourages more personal responsibility based on personal connection.

Certification occurs on a number of levels. In addition to official status, the centre as a whole will be compassionately appraised of its performance. This rating could be self administered with a few guidelines. Vows will be included. We could also devise some mechanism to apply standards to the Sakyong and his ministers.

To personalize the relationship between members and teacher. Face to face greeting of all members. Bridge the gap between us and them. Allow more love.

What I am exploring here relates to changing the perception that Shambhala International from a corporation (pyramid) to a kingdom or a federation of city states with the court being a meta-state, “city of god”, or  primus inter partus. We may never resolve the  difficulties attempting to manage a collection of centres supporting a head office based on a  franchise or branch plant model using volunteer effort and invididual contributions. But we may affect a shift if we abandon those models and adopt a kingdom model supported by loyal subjects and some mutually acceptable form of tithes. We can maintain the corporate structure to comply with financial reporting and legal requirements but we may be able to shift our operations and finances to a  more courtly mode and find a comfort level in so doing.

IV. Financial Implications

The financial relationshilp could be formalized with a once yearly – symbolic or otherwise – transfer of funds from the epicenter to the Sakyong – from the director’s hand to the Sakyong’s hand in the presence of the members. The guidelines could be established but it might be something like 15% of all dues transmitted quarterly and summarized during a visit for ceremonial purposes.

No embarrassment on either side. This is accountability. The Sakyong can make public as much of this as expedient. The more that is public the less room for gossip and negativity.

There may be a change of perception from supporting a corporation to supporting the Sakyong in his work to establish the Kingdom of Shambhala. There may be an advantage in making the Sakyong’s teaching gift the central contribution to Shambhala International. People will more clearly understand what their money is being used for – beyond what is used for local support - and how their generosity measures up to the sangha as a whole.

The Sakyong in turn supports his court and his ministers and his priority projects. This in essence is already the case but in actually the directness of the support is clouded by unproductive organizational thinking and financial jargon and the dispersed nature of financial appeals.. Cutting through some of this indirectness may help us cut through residual resentment and help us to regain financial security.

Will these suggestions make new demands on the Sakyong? Yes they will. They bring him front and centre and make a major part of his work that of relating to local centres – something he has already begun to do - and coming face to face with individuals. The benefits accruing from  the positive demands of an active schedule far outweigh the negative demands of crisis management brought on by a faltering status quo.  What does these suggestions do to hierarchy? They bring it to life. Heaven comes to earth.