Showing posts with label soldiering. Show all posts
Showing posts with label soldiering. Show all posts

Wednesday, November 15, 2023

To be a soldier...or dare to refuse? (sutra)

Dhr. Seven, Amber Larson, Ashley Wells (eds.), Wisdom Quarterly based on trans. by Ven. Thanissaro (accesstoinsight.org) on right and wrong livelihood (SN 42.3); HAIR on the Ed Sullivan Show

Jewish girl refuses to enlist: Jewish Israeli was imprisoned for opposing Israel's illegal occupation
(Owen Jones) Nov. 6, 2023: Atalya Ben-Abba is an Israeli conscientious objector: as a teenager forced to enlist, she was sent to prison for refusing to join the Israel Defense Forces (IDF) because of her opposition to Israel's illegal occupation of the West Bank. Now she's calling for a ceasefire. In response to her courage, we stand by her.

Sign her petition here: anothereurope.org/petition... Follow Voices Against War: againstwarvoice, and sign up to the Refuser Solidarity Network: gaza.refuser.org. Subscribe and help take on the pro-war media here: owenjones84
(@larsvonretriever) Best cover of RAGM's "Killing in the Name" by the North Korean Army Band ;)*

SUTRA: Considering becoming a soldier? You may want to reconsider...
Do it, Yudas, join the army. It's very patriotic.
The Headman Yodhajiva went to the Buddha, bowed, and sat respectfully to one side. Sitting there he said to the Buddha:

"Venerable, I have heard that it has been passed down by the ancient teaching lineage of warriors that 'When a warrior strives and exerts in battle, if others strike one and slay one while one is striving and exerting in battle, then with the breakup of the body, after death, one is reborn in the company of those shining ones (devas) slain in battle.' What does the Buddha say about that?"

That's what warriors say. Is it right?
"Headman, enough. Set that question aside. Do not ask it."

But a second...and a third time the Headman Yodhajiva asked: "...What does the Buddha say about that?"

"Headman, apparently, I am unable to get by by simply saying, 'Headman, enough, set that question aside. Do not ask it.' So I will just say:

[Why it's bad karma]
Look, Palestine, I'm a settler colonialist
"When a warrior strives and exerts in battle, that person's mind is already seized, debased, and misdirected by such thoughts as: 'May these living beings be struck down, slaughtered, destroyed, annihilated. May they be exterminated!'

"If others strike one down and slay one while one is striving and exerting in battle, then with the breakup of the body, after death, one is reborn in a hell called the Realm of Those Slain in Battle.

"But if one holds some view such as this: 'When a warrior strives and exerts in battle, if others then strike one down and slay one while one is striving and exerting in battle, then with the breakup of the body, after death, one is reborn in the company of shining ones (devas) slain in battle,' that is one's wrong view.

"Now, I declare, there are two destinations for a person possessed of wrong view -- either hell [Note 1] or the animal realm [rebirth into the womb of an animal]."

But I wanted to go to Valhalla by killing people!
When this was said, the Headman Yodhajiva began to sob and burst into tears.

[The Buddha consoled him saying:] "That is what I could not get through to you by simply saying, 'Headman, enough, set that question aside. Do not ask it.'"

"But, venerable, I am not crying because of what the Buddha said to me, but rather because I have been deceived, lied to, and fooled for so long by that ancient teaching lineage of warriors who said [that nonsense] (SN 42.3).

[Reaction]
I don't want to enlist like others might.
At the conclusion of sutras there is usually this text because of a person being overcome with great confidence (saddha, "faith") in the Buddha and the Dharma (the Teaching) and those successfully instructed in it. It so fills a person directly instructed by the Buddha that one usually exclaims (as in SN 42.2):

"Excellent, venerable, excellent! It is just as if one were to set upright what had been overturned, or revealed what was hidden, or shown the way to one who was lost, or carried a lamp into the dark so that those with eyes could see visible forms!

I shoulda listened to Dharma and not the CIA
"In the same way has the Buddha — in many ways — made the Truth (Dhamma) clear. I go for guidance to the Buddha, to the Dhamma, and to the Sangha [noble ones, the community enlightened disciples]. May the Buddha remember me as being a lay follower who has gone for guidance (sarana) from this day forward for life."
  1. Sārājita niraya: not so much "hell" as the "downward path" of one reborn in the subhuman plane among other warriors/killers. It is a niraya ("downward path") in which those who die in battle are reborn (S.iv.311). The Commentary (SA.iii.100) states that it is not a distinctive "purgatory," but rather a part of Avīci (the lowest infernal "waveless" or uninterrupted, incessant, interminable hell though not eternal), where fighters of all sorts fight on in their imagination. Cf. Sarañjita, according to G. P. Malalasekera's Dictionary of Pali Proper Names (palikanon.com)
HAIR: The Musical in 1969 on the famous American TV variety show The Ed Sullivan Show
*LYRICS: "Killing in the Name"
(Intro lifted from The Cars' "Candy-O"] Killing in the name of/ Some of those that work forces/ Are the same that burn crosses/ Uh!/ Killing in the name of/ Now you do what they told ya/ And now you do what they told ya/ Well, now you do what they told ya/ Those who died are justified/ For wearing the badge, they're the chosen whites/ You justify those that died/ By wearing the badge, they're the chosen whites/ Some of those that work forces/ Are the same that burn crosses/ Killing in the name of/ Killing in the name of/ Now you do what they told ya/ (Now you're under control)/ And now you do what they told ya/ Those who died are justified/ For wearing the badge, they're the chosen whites/ You justify those that died/ By wearing the badge, they're the chosen whites/ Come on! [Guitar Solo]/ Ugh! Yeah!/ Come on! Ugh!/ F*ck you, I won't do what you tell me/ F*ck you, I won't do what you tell me/ M*therf*cker!/ Ugh!

Wednesday, September 13, 2023

Gen Z: The military ain't for me (video)

Jamesons Travels, 8/19/23; Ashley Wells, Pfc. Sandoval, Dhr. Seven (eds.), Wisdom Quarterly

Gen Z explains why they won’t join the U.S. military: NOT what you think, but worse
Go to war, and one day we'll say, "F U for your..."
(Jamesons Travels) Gen Z teen explains why they are not joining. It's not what one would think...because it's worse.

[Actually, it's better. The kids are going to be all right. They don't want to join a patriarchal rape camp system of oppression that leads to so much unskillful karma that one would be working it out for generations and millennia to come. Killing for empire, oil, control, and world domination by transnational corporations? H to the no.

Today's military is pro-LGBTQIA+. Come
rape and harass and get it from comrades.
Come back a Republican alcoholic PTSD-sufferer, broken and ignored at by the V.A., dropped into homelessness, addicted, anxious, all messed up and looking forward to a pittance for "serving" in the Chair Force droning innocents then labelling them "combatants"? The U.S. military-industrial complex has a saying, and don't let anyone tell you otherwise. It's by FEAR and goes, "Let's have a war so you can go die." Anyone who thinks YOU should join this man's army ought to go join themselves, the cowards.

Please support channel: jameson.locals.com. Make sure to look at this channel: @winstonblairVideos used:
Why is it bad karma to battle others?
Ven. Thanissaro (trans.) accesstoinsight.org; edited by Dhr. Seven, Wisdom Quarterly

KARMA: It's everywhere you're going to be.
One needs a livelihood (a way of earning a living or way of getting the funds to survive independently, most commonly a job, but not necessarily). 

Knowing that, the Buddha advises humans to avoid unskillful karma (unwholesome deeds that lead, when their results finally ripen whether in this life or a future life, to suffering).

He defined "wrong livelihood" for people. "A follower [of my advice] abstains from five types of business. What are those five? Trade in weapons, trade in human beings, trade in meat, trade in intoxicants, and trade in poisons" (AN 5.177).

Considering the military to become a soldier? It would be good to reconsider.

SUTRA: If I die in battle, I go to [Valhalla], right?
I killed all those people for nothing, out of ignorance, fear, and hatred. Now I'm going to...
.
Wait, Valhalla is a hell not a heaven?
The headman Yodhajiva went to the Blessed One [the Buddha], greeted him with respect, and sat respectfully to one side. Sitting there, he asked:

"Venerable sir, I have heard that it is passed down by the ancient teaching lineage of warriors that 'When a warrior strives and exerts himself in battle, if others strike him down and slay him while he is striving and exerting himself in battle then, with the breakup of the body after death, he is reborn in the company of devas (shining ones) slain in battle.' What does the Blessed One have to say about that?"

"Enough, headman, set that question aside. Do not ask it." But a second time...and a third time the headman Yodhajiva asked it... 'What does the Blessed One have to say about that?"

"Headman, apparently, I am unable to get around it by saying, 'Enough, headman, set that question aside. Do not ask it.' So I will answer directly:

"When a warrior strives and exerts himself in battle, his mind is already seized, debased, and misdirected by the thought, 'May these beings be struck down or slaughtered, annihilated, destroyed. May they not exist.'

"If others then strike him down and slay him while he is striving and exerting himself in battle then, with the breakup of the body after death, he is reborn in a hell called the Realm of Those Slain in Battle.

"But if he holds such a view as, 'When a warrior strives and exerts himself in battle, if others strike him down and slay him while he is striving and exerting himself in battle then, with the breakup of the body after death, he is reborn in the company of devas slain in battle,' that is a wrong view.

"Now truthfully I say, there are two destinations for a person with wrong view, hell or the animal realm."

How could I have been so dumb to believe that?
When this was said, the headman Yodhajiva began to sob and he burst into tears.

[The Blessed One said:] "That is what I could not get around by saying, 'Headman, enough, set that aside. Do not ask it.'" 

[Yodhajiva:] "Venerable sir, I'm not crying because of what the Blessed One said to me but because for so long time I have been deceived, cheated, and fooled by that ancient teaching lineage of warriors who said that'" (SN 42.3).

Friday, November 11, 2016

Veterans Day: "Fight Till Death" (sutra)

Pfc. Sandoval, Seth Auberon, Pat Macpherson, Wisdom Quarterly; Ven. Thanissaro (trans.); Slayer
Soldier crying after glories of war -- killing, brutalizing, imposing rule (gettyimages.com)
(Slayer) "Fight Till Death" (lyrics and music by Jeff Hanneman) from the album "Show No Mercy"

LYRICS

Metal and men clash once more to the end
Warriors above with power to kill descend
Militia of blood troops of hate march to die
Soldiers of hell, VETERANS of death, arise!

CHORUS: Prepare for attack/Your bodies will burn/In this war there's no return/Prepare for attack/Death will arrive/Your orders are clear/No way to hide/Fight till death!
 
Senseless death of all mankind overtakes
Armored assassins destroy at will your escape
Children of sorrow are trampled onto the grave
There is no future, no f*cking world to be saved.
CHORUS. (To reign in hell!)

Gods of steel unleash their destruction on man
Reign of death what is the final command
Scepters of hate are dropped upon this earth
Clouds of terror destroy all hope of rebirth.
Fight till death. Fight till death. Fight till death.

Wrong livelihood: I want to be a killer slayer soldier
Our little murderer has been killed in war!
Right livelihood (samma ajivo) is the fifth of the eight path factors that comprise the Noble Eightfold Path, belonging to the virtue division of the Buddhist path.
 
Definition
"What is right livelihood? There is the case where a disciple of the noble ones [ariyas = enlightened ones], having abandoned karmically harmful livelihood, keeps life going by right livelihood: This is called right livelihood." — SN 45.8

Balance

"Herein [within this Doctrine], Vyagghapajja, a householder, knowing one's income and expenses, leads a balanced life, being neither extravagant nor miserly, knowing that in this way one's income will be in excess of one's expenses and not expenses in excess of income.
  • (WQ) Sink not in debt like a stone in water (Sigalovada Sutra). For "if your outgo exceeds your income, your upkeep will be your downfall."
I never meant to kill; you have to believe me!
"Just as the goldsmith or goldsmith's apprentice knows, on holding up a balance, that by so much it dips down, by so much it tilts up, even so a householder, knowing income and expenses, leads a balanced life, neither extravagant nor miserly, knowing that by this much income will be in excess of expenses and not expenses in excess of income." — AN 8.54

Wrong livelihood for lay followers
"A lay follower is wise to refrain from engaging in five types of business. What are the five? They are doing business [dealing, trading, profiteering] in weapons, human beings, meat, intoxicants, and poisons." — AN 5.177

Want to be a killer soldier? You may want to reconsider...
Althouse: The Crying Soldier
Then the chieftain Yodhajiva went to the Blessed One [the Buddha], bowed, sat respectfully to one side, and said:

"Venerable sir, I have heard that it has been passed down through the ancient teaching lineage of warriors that, 'When a warrior strives and exerts himself in battle, if others strike him down and slay him while he is striving and exerting himself in battle then, with the breakup of the body, after death, he is reborn in the company of devas [angels, beings of light] slain in battle.' What does the Blessed One have to say about this?"
 
"Enough, chieftain, set that aside. Do not ask that."
 
I'm going to knock in some heads (AP)
But a second and third time...the chieftain Yodhajiva [persisted and repeated the same question...] "What does the Blessed One have to say about this?"
 
"It seems, chieftain, that I have been unable to dissuade you by saying, 'Enough, chieftain, set that aside. Do not ask that.' So I will answer plainly:

Live by the sword: 'TIl death do us part (Slayer)
"When a warrior strives and exerts himself in battle, his mind is already seized, debased, and misdirected by this thought [intention, volition, motivation]:

"'May these beings be struck down, slaughtered, annihilated, and destroyed. May they cease to exist!' If others strike him down and slay him while he is striving and exerting himself in battle then, with the breakup of the body, after death, he will reborn in a hell called the realm of those slain in battle.

Live by the gun as a soldier then a cop (AP).
"But if one holds such a view as this: 'When a warrior strives and exerts himself in battle, if others strike him down and slay him while he is striving and exerting himself in battle then, with the breakup of the body, after death, he is reborn in the company of devas slain in battle' -- that is his wrong view.

"Now, I tell you, there are two destinations for a person possessed of wrong view -- hell [the downfall, which includes many different types of increasingly bad worlds] or the animal realm [rebirth as any of the many diversified types of animals]."
 
They lied to me, cheated me fooled me!
When this was said, the chieftain Yodhajiva burst into tears and sobbed. [The Buddha then said:] "That is what I could not get you to set aside by saying, 'Enough, chieftain, set that aside. Do not ask that.'"
 
"Venerable sir, I am not crying because of what the Blessed One said to me, but because I have been deceived, cheated, and fooled for so long by that ancient teaching lineage of warriors who say [that one would be reborn] in the company of angels [or heroes] slain in battle.'" — SN 42.3

Oh, our little killer was killed while trying to kill others for his government!

Sunday, July 20, 2008

War - what it's good for

See WQ's related article "Buddhism on being a soldier" (7/18/08)

"How many enemies - boundless as the sky - might I destroy?" asked Santideva the Buddhist poet. "Yet when the thought of hatred is abolished, all enemies are destroyed."

"How," asked the Buddha, "will hatred ever leave anyone who forever thinks: 'He abused me; he hit me; he lied to me; he robbed me'? There is an enduring law: hatred never ceases through hatred; hatred only ceases through love." Zen Stories

Josephy Dwyer "hero," Warren Zinn/Army, New York Times, via AP

Soldier in famous photo never defeated his "demons"
By Allen G. Breed and Kevin Maurer (AP) July 20, 2008

PINEHURST, N.C. - Officers had been to the white ranch house at 560 W. Longleaf many times before over the past year to respond to a "barricade situation." Each had ended uneventfully, with Joseph Dwyer coming out or telling police in a calm voice through the window that he was okay.

But this time was different.

The Iraq War veteran had called a taxi service to take him to the emergency room. But when the driver arrived, Dwyer shouted that he was too weak to get up and open the door.

The officers asked Dwyer for permission to kick it in.

"Go ahead!" he yelled.

They found Dwyer lying on his back, his clothes soiled with urine and feces. Scattered on the floor around him were dozens of spent cans of Dust-Off, a refrigerant-based aerosol normally used to clean electrical equipment.

Dwyer told police Lt. Mike Wilson he'd been "huffing" the aerosol.

"Help me, please!" the former Army medic begged Wilson. "I'm dying. Help me. I can't breathe."

Unable to stand or even sit up, Dwyer was hoisted onto a stretcher. As paramedics prepared to load him into an ambulance, an officer noticed Dwyer's eyes had glassed over and were fixed.

A half hour later, he was dead.

When Dionne Knapp learned of her friend's June 28 death, her first reaction was to be angry at Dwyer. How could he leave his wife and daughter like this? Didn't he know he had friends who cared about him, who wanted to help?

But as time passed, Knapp's anger turned toward the Army.

A photograph taken in the first days of the war had made the medic from New York's Long Island a symbol of the United States' good intentions in the Middle East. When he returned home, he was hailed as a hero.

But for most of the past five years, the 31-year-old soldier had writhed in a private hell, shooting at imaginary enemies and dodging nonexistent roadside bombs, sleeping in a closet bunker and trying desperately to huff away the "demons" in his head. When his personal problems became public, efforts were made to help him, but nothing seemed to work.

This broken, frightened man had once been the embodiment of American might and compassion. If the military couldn't save him, Knapp thought, what hope was there for the thousands suffering in anonymity?
___


Like many, Dwyer joined the military in the aftermath of the Sept. 11 attacks.

His father and three brothers are all cops. One brother, who worked in Lower Manhattan, happened to miss his train that morning and so hadn't been there when the World Trade Center towers collapsed.

Joseph, the second-youngest of six, decided that he wanted to get the people who'd "knocked my towers down."

And he wanted to be a medic. (Dwyer's first real job was as a transporter for a hospital in the golf resort town of Pinehurst, where his parents had moved after retirement.)

In 2002, Dwyer was sent to Fort Bliss, Texas. The jokester immediately fell in with three colleagues — Angela Minor, Sgt. Jose Salazar, and Knapp. They spent so much time together after work that comrades referred to them as "The Four Musketeers."

Knapp had two young children and was going through a messy divorce. Dwyer stepped in as a surrogate dad, showing up in uniform at her son Justin's kindergarten and coming by the house to assemble toys that Knapp couldn't figure out.

When it became clear that the U.S. would invade Iraq, Knapp became distraught, confiding to Dwyer that she would rather disobey her deployment orders than leave her kids.

Dwyer asked to go in her place. When she protested, he insisted: "Trust me, this is what I want to do. I want to go." After a week of nagging, his superiors relented.

Dwyer assured his parents, Maureen and Patrick — and his new wife, Matina, whom he'd married in August 2002 — that he was being sent to Kuwait and would likely stay in the rear, far from the action.

But it wasn't true. Unbeknownst to his family, Dwyer had been attached to the 3rd Infantry's 7th Cavalry Regiment. He was at "the tip of the tip of the spear," in one officer's phrase.

During the push into Baghdad, Dwyer's unit came under heavy fire. An airstrike called in to suppress ambush fire rocked the convoy.

As the sun rose along the Euphrates River on March 25, 2003, Army Times photographer Warren Zinn watched as a man ran toward the soldiers carrying a white flag and his injured 4-year-old son. Zinn clicked away as Dwyer darted out to meet the man, then returned, cradling the boy in his arms.

The photo — of a half-naked boy, a kaffiyeh scarf tied around his shrapnel-injured leg and his mouth set in a grimace of pain, and of a bespectacled Dwyer dressed in full battle gear, his M-16 rifle dangling by his side — appeared on front pages and magazine covers around the world.

Suddenly, everyone wanted to interview the soldier in "the photo." Dwyer was given a "Hometown Hero" award by child-safety advocate John Walsh; the Army awarded him the Combat Medical Badge for service under enemy fire.

The attention embarrassed him.

"Really, I was just one of a group of guys," he told a military publication. "I wasn't standing out more than anyone else."
___

Returning to the U.S. in June 2003, after 91 days in Iraq, Dwyer seemed a shell to friends.

When he deployed, he was pudgy at 6-foot-1 and 220 pounds. Now he weighed around 165, and the other Musketeers immediately thought of post-traumatic stress disorder.

Dwyer attributed his skeletal appearance to long days and a diet of MREs (Meals Ready to Eat). He showed signs of his jolly old self, so his friends accepted his explanation.

But they soon noticed changes that were more than cosmetic.

At restaurants, Dwyer insisted on sitting with his back to the wall so no one could sneak up on him. He turned down invitations to the movies, saying the theaters were too crowded. He said the desert landscape around El Paso, and the dark-skinned Hispanic population, reminded him of Iraq.

Dwyer, raised Roman Catholic but never particularly religious before, now would spend lunchtime by himself, poring over his Bible.

When people would teasingly call him "war hero" and ask him to tell about his experiences, or about the famous photo, he would steer the conversation toward the others he'd served with. But Dwyer once confided that another image, also involving a child, disturbed him.

He was standing next to a soldier during a firefight when a boy rode up on a bicycle and stopped beside a weapon lying in the dirt. Under his breath, the soldier beside Dwyer whispered, "Don't pick it up, kid. Don't pick it up."

The boy reached for the weapon and was blasted off his bike.

In late 2004, Dwyer sent e-mails to Zinn, wondering if the photographer had "heard anything else about the kid" from the photo, and claiming he was "doing fine out here in Fort Bliss, Texas."

But Dwyer wasn't doing fine. Earlier that year, he'd been prescribed antidepressants and referred for counseling by a doctor. Still, his behavior went from merely odd to dangerous.

One day, he swerved to avoid what he thought was a roadside bomb and crashed into a convenience store sign. He began answering his apartment door with a pistol in his hand and would call friends from his car in the middle of the night, babbling and disoriented from sniffing inhalants.

Matina told friends that he was seeing imaginary Iraqis all around him. Despite all this, the Army had not taken his weapons.

In the summer of 2005, he was removed to the barracks for 72 hours after trashing the apartment looking for an enemy infiltrator. He was admitted to Bliss' William Beaumont Army Medical Center for treatment of his inhalant addiction.

But things continued to worsen. That October, the Musketeers decided it was time for an "intervention."

Minor, who had moved to New York, overdrew her bank account and flew down. She, Knapp and Salazar went to the apartment and pleaded with Dwyer to give up his guns, or at least his ammunition.

"I'm sorry, guys," he told them. "But there's no way I'm giving up my weapons."

After talking for about an hour and a half, Dwyer agreed to let Matina lock the weapons up. The group went for a walk in a nearby park, and Dwyer seemed happier than he'd been in months.

But Dwyer's paranoia soon returned — and worsened.

Peter and Maria Hoey (NYT)


On Oct. 6, 2005, when superiors went to the couple's off-base apartment to persuade Dwyer to return to the hospital, Dwyer barricaded himself in. Imagining Iraqis swarming up the sides and across the roof, he fired his pistol through the door, windows and ceiling.

After a three-hour standoff, Dwyer's eldest brother, Brian, also a police officer, managed to talk him down over the phone. Dwyer was admitted for psychiatric treatment.

In a telephone interview later that month from what he called the "nut hut" at Beaumont, Dwyer told Newsday that he'd lied on a post-deployment questionnaire that asked whether he'd been disturbed by what he'd seen and done in Iraq. The reason: A PTSD diagnosis could interfere with his plans to seek a police job. Besides, he'd been conditioned to see it as a sign of weakness.

"I'm a soldier," he said. "I suck it up. That's our job."

Dwyer told the newspaper that he'd blown off counseling before but was committed to embracing his treatment this time. He said he hoped to become an envoy to others who avoided treatment for fear of damaging their careers.

"There's a lot of soldiers suffering in silence," he said.

In January 2006, Joseph and Matina Dwyer moved back to North Carolina, away from the place that reminded him so much of the battlefield. But his shadow enemy followed him here.
___

Dwyer was discharged from the Army in March 2006 and living off disability. That May, Matina Dwyer gave birth to a daughter, Meagan Kaleigh.

He seemed to be getting by, but setbacks would occur without warning.

On the Fourth of July, he and family were fishing off the back deck when the fireworks display began. Dwyer bolted inside and hid under a bed.

In June 2007, police responded to a call that Dwyer was "having some mental problems related to PTSD." A captain talked him into going to the emergency room.

Later that month, Matina Dwyer moved in with her parents and obtained a protective order. In the complaint, she said Dwyer had purchased an AR-15 assault rifle and become angry when she refused to return it.

"He said that he was coming to my residence to get his gun back," she wrote in the June 25, 2007, complaint. "He was coming packed with guns and someone was going to die tonight." She declined to be interviewed for this story.

In July 2007, Dwyer checked into an inpatient program at New York's Northport Veterans Affairs Medical Center. He stayed for six months.

He came home in March with more than a dozen prescriptions. He was so medicated that his feet flopped when he walked, as if he were wearing oversized clown shoes.

The VA's solution was a "pharmaceutical lobotomy," his father thought.

But within five days of his discharge, Dwyer's symptoms had returned with such ferocity that the family decided it was time to get Matina and 2-year-old Meagan out. While Dwyer was off buying inhalants, his parents helped spirit them away.

On April 10, 2008, weary and fearful, Matina Dwyer filed for custody and division of property.

Without his wife and daughter to anchor him, Dwyer's grip on reality loosened further. He reverted to Iraq time, sleeping during the day and "patrolling" all night. Unable to possess a handgun, he placed knives around the house for protection.

In those last months, Dwyer opened up a little to his parents.

What bothered him most, he said, was the sheer volume of the gunfire. He talked about the grisly wounds he'd treated and dwelled on the people he was unable to save. His nasal membranes seemed indelibly stained with the scents of the battlefield — the sickeningly sweet odor of rotting flesh and the metallic smell of blood.

Yet despite all that, Dwyer continued to talk about going back to Iraq. He told his parents that if he could just get back with his comrades and do his job, things would right themselves.

When Maureen Dwyer first saw Zinn's famous photo, she'd had a premonition that it might be the last picture she'd ever see of Joseph.

"I just didn't think he was going to come home," she said. "And he never did."
___

An autopsy is pending, but police are treating Dwyer's death as an accidental overdose.

His friends and family see it differently.

The day of the 2005 standoff, Knapp spent hours on the telephone trying to get help for Dwyer. She was frustrated by a military bureaucracy that would not act unless his petrified wife complained, and with a civilian system that insisted Dwyer was the military's problem.

In a letter to post commander Maj. Gen. Robert Lennox, Knapp expressed anger that Army officials who were "proud to display him as a hero ... now had turned their back on him..."

"Joseph Dwyer who had left to Iraq one of the nicest, kindest, caring, self-sacrificing and patriotic people I have ever known," she wrote, "was forced to witness and commit acts completely contrary to his nature and returned a tormented, confused disillusioned shadow of his former self that was not being given the help he needed."

While Dwyer was in the service, Minor said, the Army controlled every aspect of his life.

"So someone should have taken him by the hand and said, `We're putting you in the hospital, and you're staying there until you get fixed — until you're back to normal."

But Dr. Antonette Zeiss, deputy chief of the VA's Office of Mental Health, said it's not that simple.

"Veterans are civilians, and VA is guided by state law about involuntary commitment," she told the AP. "There are civil liberties, and VA respects that those civil liberties are important."

The family would not authorize the VA to release Dwyer's medical records. But it appears that Dwyer was sometimes unwilling — or unable — to make the best use of the programs available. In an e-mail to The Associated Press, Lennox, the former Bliss post commander, wrote that Dwyer "had a great (in my opinion) care giver."

Zeiss said the best treatment for PTSD is exposure-based psychotherapy, in which the patient is made "to engage in thoughts, feelings and conversations about the trauma." While caregivers must be 100 percent committed to creating an environment in which the veteran feels comfortable confronting those demons, she said the patient must be equally committed to following through.

"And so it's a dance between the clinicians and the patient."

Paul Rieckhoff, executive director of Iraq and Afghanistan Veterans of America, feels the VA is a lousy dance partner.

Rieckhoff said the VA's is a "passive system" whose arcane rules and regulations make it hard for veterans to find help. And when they do get help, he said, it is often inadequate.

"I consider (Dwyer) a battlefield casualty," he said, "because he was still fighting the war in his head."
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The Sunday after the Fourth of July, Knapp attended services at Scotsdale Baptist, the El Paso church where she and Dwyer had been baptized together in 2004.

On the way out of the sanctuary, Knapp checked her phone and noticed an e-mail.

"I didn't know if you had heard or not," a friend wrote, "but I got an email from Matina this morning saying that Joseph had died on Saturday and that the funeral was today."

Knapp maintained her composure long enough to get herself and the children to the car. Then she lost it.

The children asked what was wrong.

"Joseph is dead," she told them.

"You said he wasn't sick any more," Justin said.

"I know, Justin," his mother replied. "But I guess maybe the help wasn't working like we thought it was."

The kids were too young to understand acronyms like PTSD or to hear a lecture about how Knapp thought the system had failed Dwyer. So she told them that, just as they sometimes have nightmares, "sometimes people get those nightmares in their head and they just can't get them out, no matter what."

Despite the efforts she made to get help for Dwyer, Knapp is trying to cope with a deep-seated guilt. She knows that Dwyer shielded her from the images that had haunted him.

"I think about all the torture that he went through when he came back, and I think that all of that stuff could have happened to me," she said, stifling a sob. "I just owe him so much for that."

Since Dwyer's death, Justin, now 9, has taken to carrying a newspaper clipping of the Zinn photo around with him. Occasionally, Knapp will catch him huddled with a playmate, showing the photo and telling him about the soldier who used to come to his school and assemble his toys.

Justin wants them to know all about Spc. Joseph Dwyer. His hero.

(AP EDITOR'S NOTE — AP Pentagon reporter Pauline Jelinek also contributed to this report).

Friday, July 18, 2008

Buddhism on being a Soldier


"Buddhism and The Soldier"
By Army Major General Ananda Weerasekera

Different people have understood Buddhism differently. It is often debated whether Buddhism is a religion, philosophy or a way of life or not. Since Buddhism contains all these aspects one is justified in drawing any conclusion so long as one does not give an exclusive and rigid title. The Buddha-Dharma (Doctrine), as most of the scholars say, is a moral and philosophical system that expounds a unique path to enlightenment, and is not a subject to be studied from a mere academic standpoint. It is certainly to be studied, for the sake of practice, and above all to be realized by oneself.

All the teachings of the Buddha deal, in one way or another with the path, known as The Noble Eightfold Path. It was the path realized and introduced by the Buddha and it is as follows.

Right view
Right thought
Right speech
Right action
Right livelihood
Right effort
Right mindfulness
Right concentration

This is also known as the "Middle Path," since in actual practice it avoids extremes. This Noble Eightfold Path is discussed in detail in the Buddhist Texts. It is sufficient to state that it is a code of conduct clearly laid down by the Buddha to all four parts of Buddhist Society: bhikkhus (monks), bhikkhunis (nuns), upasakas (laymen), and upasikas (laywomen).

The disciples of the Buddha whether men or women belong to many walks of life from a King to a Servant. Whatever their civil status may be a code of conduct and moral obligations for each one has been clearly laid down by the Buddha. This code of conduct is collectively referred to as Virtue (sila) which encompasses disciplined speech, disciplined thought and controlled senses. A layman or a laywomen is advised to observe the five basic precepts as the minimum limit of their "discipline" in the society. The limits of "sila" are different for those who have renounced the lay life in search of liberation, Nirvana.

However the five precepts are not "commandments" but aspirations voluntarily undertaken by each one. The first precept is to abstain from taking life. This "life," according to Buddhism, covers the entire spectrum of living-beings. It is spelled out in the Discourse on Loving-kindness (Karaniya Metta Sutra) as follows:

Tasa-Tava- moving, unmoving
Digha-long,
Mahantha-large,
Majjhima-medium,
Rassaka- short,
Anuka-minute,
Thula- fat
Dittha-seen,
Addhitta-that cannot be seen,
Dure-which live far,
Avidure-which live near
Bhuta-born,
Sambhavesi- seeking birth

The Buddha's teachings are quite clear in regard to the extent to which "love and compassion" should expand. Sabbe satta bhavanthu sukhitatta, "May all beings be happy!" The Buddha not only condemned the destruction of living-beings as higher virtue, he also condemned the destruction of the plant life. Buddhism being a "way of life" where plant, animal, and human lives are protected, how does one explain the destruction and suffering caused by war?

"Saffron Revolution" -- Burmese monks resisting soldiers (Ko Htike)
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War is violence, killing, destruction, blood, and pain. Has the Buddha accepted these? According to the Buddha, the causes of war being greed, aversion and delusion are deep rooted in human mind. The milestones of the path being sila, samadhi, and panna (virtue, calm, and wisdom) make the human being realize the causes that contribute to warfare and the need for their eradication.

The Buddha said,
All tremble at violence,
All fear death,
Comparing oneself with others
One Should neither kill
Nor cause others to kill (Dhammapada)

Hence any form of violence is unacceptable. He goes on to say,
Victory breeds hatred
The defeated live in pain,
Happily the peaceful live,
Giving up victory and defeat (Dhammapada)

Victory and defeat are two sides of the coin of War. It is clear in Buddhism what breeds as a result of war.

Let us now deal with those having a direct involvement with War, the King or in today's context the Government and the Soldier. Does Buddhism permit the State to build and foster an Army? Can a good Buddhist be a soldier? And can he kill for the sake of country? What about the "Defense" of a country? When a ruthless army invades another country, does Buddhism prohibit a Buddhist King from defending his country and people? If Buddhism is a "way of life," is there any other way for a righteous king to battle against an invasion of an army?

The Dharma as a way of life is based on right view, livelihood, action, and so on, culminating in the supreme goal of Nirvana. However, it is a gradual process of training and progressing on the path through one's long samsaric journey until one has fulfilled the necessery conditions and is ready to let go the cycle of birth decay and death. Hence, until then the King has to rule, the farmer has to farm, teacher has to teach, the trader has to trade and so on. But they are expected to do it the Buddhist way in order to help them progress on the path... Read full text
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PHOTO 1: Buddhist monks look on at Marine's funeral service who died in illegal war on Iraq, April 28, 2003. For the first time in memory, a Buddhist monk presided over an Arlington National Cemetery burial ceremony (greatestjeneration.com); PHOTO 2: www.topia.net (from Burmese dissident Ko Htike's blog).