Jennifer Chait, Inhabitots: We’ve seen yoga, standing desks and vegetarian lunches turn troubled schools around, but we’ve never seen meditation adopted successfully within the school system. Until now. According to reports, several San Francisco middle and high schools, as well as scattered schools around the Bay Area, have adopted what they call, “Quiet Time” – a stress-reduction meditation strategy that is doing wonders for students and teachers. The first school to adopt the Quiet Time practice in 2007, Visitacion Valley Middle School, has reaped huge rewards. Formally a school largely out of control, Visitacion Valley is smack in the middle of a neighborhood where shootings are …
TO PRESIDENT BARACK OBAMA
from the BUDDHIST TEACHERS NETWORK
URGING YOU TO ADDRESS ANTI-MUSLIM VIOLENCE AT THE UPCOMING ASEAN MEETING IN BURMA/MYANMAR
Dear President Obama,
We as 381 Buddhist Teachers in America represent a large community that is deeply concerned about the growing anti Muslim violence in Myanmar and across Asia, and the plight of the 1.3 million Rohingyas, many forced to live against their will in inhumane internment camps and permanent ghettoized communities. We know you have been supportive of all Burmese people and have encouraged peace and reconciliation across the nation. Your upcoming visit to Burma is an important opportunity to strengthen your capacity as a peacemaker. We urge you to once again express concern for Burma’s Muslims and Rohingyas in your public speeches and as well as in your diplomatic engagements there. We believe you can do so in a positive way, honoring the Burmese legacy of tolerance and Metta, values shared across all the great spiritual traditions, as nations including our own face challenges of injustice and prejudice. Thank you for your care in this matter that affects so many lives in Burma.
- McMindfulness revisited
- “Mindful Politics: A Buddhist Guide to Making the World a Better Place” by Melvin McLeod
- An open letter to President Obama from the Buddhist Teachers Network
- Money, Sex, War, Karma: Notes for a Buddhist Revolution
Dr. Jack Kornfield, Spirit Rock Center. Woodacre, CA
Hozan Alan Senauke, International Network of Engaged Buddhists Berkeley, CA
Ven. Bhikkhu Bodhi, Chair, Buddhist Global Relief (BGR), President, Buddhist Association of the United States (BAUS), Chuang Yen Monastery, Carmel NY
Dr. Robert Tenzin Thurman, Professor of Indo-Tibetan Buddhism, Dharma teacher, Menla Mountain Retreat Center, Phoenicia NY
Dr. Reggie Ray, Dharma Ocean Foundation, Boulder and Crestone, CO
B. Alan Wallace, Santa Barbara Institute for Consciousness Studies, CA
Lama Surya Das, Spiritual Director, Dzogchen Center, Cambridge, MA
Gina Sharpe, New York Insight Meditation Center, NY, MY
Carol Wilson, Insight Meditation Society, Barre, MA
Joseph Goldstein, Insight Meditation Society, Barre, MA
Dr. Rick Hansen, San Rafael, CA
Will Kabat-Zinn, Spirit Rock Mediation Center, Woodacre, CA
Dr. Donald Rothberg, Spirit Rock Center, Woodacre, CA
Gil Fronsdal, Insight Meditation Center, Redwood City, CA
Lama Palden. Sukkhasiddhi Fdtn. Fairfax
Trudy Goodman, InsightLA, Los Angeles, CA
Tara Brach, Insight Meditation Center, Washington, DC
Sylvia Boorstein, Spirit Rock Center, Woodacre, CA
Roshi Joan Halifax, Abbot, Upaya Zen Center
Pamela Weiss, SF Insight, San Francisco, Ca
Sebene Selassie, director New York Insight Meditation Center, New York, NY
Venerable Dr. Pannavati, Co-Abbot, Embracing Simplicity Hermitage
Venerable Pannadipa, co-abbot, Embracing Simplicity Hermitage
Acharya C Dhammaratana, Embracing Simplicity Hermitage
Susie Harrington, Desert Dharma, Moab, UT
Steve Armstrong, Vipassana Metta Foundation, Maui, HI
Kamala Masters, Vipassana Metta Foundation, Maui, HI
Matthew Brensilver, PhD, Against the Stream Buddhist Meditation Society , San Francisco, CA
Jane Baraz, Berkeley, CA
Art Jolly, Oakland, CA
Dr. Nikki Mirghafori, Spirit Rock Center, Woodacre, CA
Narayan Helen Liebenson, Cambridge Insight Meditation Center
Konda Mason, East Bay Meditation Center, Oakland, CA
Maureen Shannon-Chapple, InsightLA, CA
Kokyo Henkel, Santa Cruz Zen Center, CA
Roshi Pat Enkyo O’Hara, Village Zendo, NY, NY
Santacitta Bhikkhuni, Aloka Vihara, Placerville, CA
Kate Lila Wheeler, Compassion Sangha
Tempel Smith Spirit Rock Center. Woodacre, CA
JoAnna Harper, Against the Stream Buddhist Meditation Society, Los Angeles, CA
Erin Treat, Durango Dharma Center, Durango, CO
Richard Shankman, Spirit Rock Center, Woodacre, CA
Gregory Scharf, Insight Meditation Society, Barre MA
Ralph Steele. Buddhists of New Mexico
Stan Lombardo, Kansas Zen Center, KS
Daishin McCabe, Soto Zen Buddhism
George Pitagorsky, NY Insight Meditation Center, NY
Zipporah Portugal, Insight Meditation Society NYC, NY
Kirsten Rudestam, Insight Santa Cruz, CA
Kathryn Turnipseed, Albuquerque, NM
Bill Spangle, Kagyu Changchub Chuling, Portland, OR
Dora DeCoursey, Kagyu Changchub Chuling, Portland, OR
Lori Wong, Insight Meditation Central Valley, Modesto, CA
Kirtan Coan, Winston Salem Dharma Community, NC
Rev. Gaelyn Godwin, Houston Zen Center, Houston, TX
Claire Stanley, Ph.D., Vermont Insight Meditation Center, Brattleboro, VT
Rev Christine Palmer, Soto Zen, Mill Valley, CA
Jeanne and Steve Lowry, Gathering Waters Sangha, Milwaukee WI
Rev. Eido Frances Carney, Olympia Zen Center, Olympia, WA
La Sarmiento, Insight Meditation Community of Washington, MD
Gordon Peerman, Insight Nashville, TN
Ruby Grad, Portland Insight, Portland, OR
Dr Pawan Bareja, East Bay Meditation Center, Oakland, CA
Ann Buck, InsightLA, Los Angeles, CA
Janice Clarfield, WestCoast Dharma
John Mifsud, East Bay Meditation Center, Oakland, CA
Ayya Dhammadhira, Mahpapajapati Monastery, Pioneertown, CA
Rev. Judith Randall, San Francisco Zen Center, CA
Wildecy de Fatima Jury, EBMC, Oakland, CA
Daniel Bowling, Spirit Rock Center, Woodacre, CA
Shell Fischer, Insight Meditation Center, Washington DC
William (bill) Brooks, Insight Meditation Community of Fredericksburg, VA
Gary Buck, PhD., Spirit Rock Center, Woodacre, CA
Francesca Morfesis, Insight Meditation Society, Barre, MA
Elizabeth Rapaport, Albuquerque Vipassana Sangha , NM
Jundo Cohen, Treeleaf Sangha
John Blackburn, Tennessee Community of Mindfulness, TN
Deborah Ratner Helzer, Insight Meditation Community of Washington, MD
Vanee Songsiridej, MD, Peace Sangha, WI
Ron Vereen. Durham, NC (Triangle Insight Meditation Community)
Gary Singer, New York Insight, NY
Susan Orr, Sacramento Buddhist Meditation Group, CA
Dosho Port, Great Tides Zen, Portland, ME
Cornelia Santschi, Newark Community Meditation Center, Newark NJ
Katy Wiss, Westchester Insight Meditation Community, Danbury, CT
Maureen Fallon-Cyr, Durango Dharma Center, CO
Lesley Grant, Marin Mindfulness Institute , CA
Oren J. Sofer, Oakland, CA
Susan Bachman, Insight Meditation Center, Redwood City, CA
Don Morreale. Colorado Insight Meditation Community, CO
Carol Cook, Prescott Vipassana Sangha – Prescott, AZ
Patricia Dai-En Bennage, Mt. Equity Zendo, Jiho-an, Muncy, PA
Zenkei Blanche Hartman, San Francisco Zen Center, CA
Katherine Barr, Durango Dharma Center. CO
Judith Roitman (Zen Master Bon Hae), Kansas Zen Center, KS
Rev. Nonin Chowaney, Nebraska Zen Center / Heartland Temple, NE
Ocean Gate Zen Center Shinshu Roberts/Jaku Kinst
Sharon Beckman-Brindley, Insight Meditation Community of Charlottesville, VA
Denis Martynowych, Seattle WA, Seattle Insight Meditation Society
Richard A. Heckler, PhD, Pundarika Foundation, CA
Mary Helen Fein, Mountain Stream Meditation, Nevada City, CA
Linda Ruth Cutts , San Francisco Zen Center / Green Gulch Farm Zen Center / Tassajara Zen Mountain Center, CA
Amy Selzer, New York Insight Meditation Center, NY
Ani Gilda Paldrön Taylor, Portland Sakya Center, Portland, OR
Janet Lipner, Buddhist Peace Fellowship
Kate Wylie, Vermont Insight Meditation Center, VT
Shinchi Linda Galijan, Tassajara Zen Mountain Center
Howard Cohn, Mission Dharma, San Francisco, CA
Susan Ezequelle, Insight Meditation Center
Rikki Asher, Chan Meditation Center, Rego Park, NY
Charmaine Henderson. New York Insight Meditation Center and North Fork of Long Island Insight Meditation Sangha
Rev. Edward Keido Sanshin Oberholtzer, Lewisburg, PA
Joseph Priestley Zen Sangha
Shinge Roko Sherry Chayat, Abbot, Zen Studies Society, Livingston Manor, NY
Caverly Morgan, One House of Peace, Portland, OR
Charles A. Lingo, Jr
True Seal of Virtue, Chan An Duc, Breathing Heart Sangha, Mindfulness Practice Center of Atlanta, Decatur GA
Stephen Brown, Berkeley CA
Lisa Ernst, One Dharma Nashville, TN
Susan Kaiser Greenland, Inner Kids, CA
Keri Pederson, Seattle Insight Meditation Society, WA
Tenney Nathanson (Sensei), Desert Rain Zen, Tucson, AZ
Rev Furyu Schroeder, Abiding Abbess, Green Gulch Farm, San Francisco Zen Center, CA
Debra Seido Martin, Zen West/ Empty Field Zendo, Eugene, OR
Santussika Bhikkhuni, Karuna Buddhist Vihara, Mt. View, CA
Arthur Silacci, Prescott Vipassana Sangha, Prescott, AZ
Rev. Therese Fitzgerald, Dharma Friends, Maui, Hawai’i
Alicia Dougherty, Prescott Vispassana Sangha, Prescott, AZ
Camille Hykes, Natural Dharma Fellowship, Boston, MA
Anna Suil, Santa Cruz, CA
Shinzen Young, Vipassana Support International
Deborah Alberty, Vipassana Sangha
Richard Brady, Mountains and Rivers Mindfulness Community.
David Lawson, Still Mountain Buddhist Meditation Center, Ann Arbor, Michigan
Chan Linh Thong, True Spiritual Communication, Peaceful Refuge Sangha, Ashland, OR Kristi Holmstrom
Dr. Karen Hilsberg, Order of Interbeing, Culver City, CA
Rik Center, Mindfulness Care Center, San Francisco, CA
Myokei Caine-Barrett Shonin, Myoken-ji Temple/Nichiren Buddhist Sangha of Texas
Ernestine Enomoto, Honolulu Mindfulness Community, Honolulu, Hawaii
Helen C. Morgan, Insight Meditation Community of Berkeley
Rev. Keiryu Lien Shutt, AccessToZen.org
Kristen Larson, NO Sangha – Diamond Sangha lineage, Port Angeles WA
Lhundup Jamyang (Marleen Schreuders), FPMT
Shastri David Stone, Chicago Shambhala
Andrew Palmer, Sensei, Open Source Zen (Vast Refuge Sangha, Wet Mountain Sangha, Springs Mountain Sangha), Colorado Springs, CO
Douglas Kaishin Phillips; Empty Sky Sangha; West Cornwall, CT and Lexington, MA
George Bowman Zen Priest, Furnace Mountain Zen Community, Clay City, KY
Joan Sutherland, Roshi, Awakened Life & The Open Source, Santa Fe, NM
Younes Mourchid, Spirit Rock, Woodacre, CA
Gretchen Neve, Shambhala Center of Chicago
Jeanne Anselmo, Plum Village Tradition of Thich Nhat Hanh
Leslie Rawls, Dharma teacher, Charlotte (NC) Community of Mindfulness
Kenn Duncan, Prescott Vipassana Sangha, AZ
Mahin Charles, San Francisco, CA
Ven. Bodhin Kjolhede, Abbot, Rochester Zen Center, Rochester, New York.
Shoyo Taniguchi, Ph.D.
Kaye Cleave, San Francisco, CA
Cynthia Loucks, Prescott Sangha, Prescott, AZ
Tubten Pende, Santa Cruz, CA
Annik Brunet, Sukhasiddhi Foundation, Fairfax, California
Jack Lawlor, Lakeside Buddha Sangha, Evanston, Illinois
David I. Rome
Geoffrey Shugen Arnold, Zen Center of NYC
Venerable Chang Wen, Buddhist Monk, Dharma Drum Retreat Center, Pine Bush, NY
Noah Levine, Against The Stream Buddhist Meditation Society, Los Angeles, CA
Ann Barden, Insight Meditation Ann Arbor, Ann Arbor, MI
Karen Drimay Gudmundsson, Gelongma FPMT, Land of Medicine Buddha
Rev. Konin Melissa Cardenas,
John Yates PhD Dharma Treasure Buddhist Sangha, Upasaka Culadasa
Susannah Freeman White
Glenda Hodges-Cook, Louisville Vipassana Community, KY
Dr. Gareth Sparham
Philip Davidson & Kay Davidson, Mindfulness Meditation For Richmond
Tsechen Ling, University of Michigan, University of California
Ruben L.F. Habito, Maria Kannon Zen Center, Dallas, TX
Gerry Shishin Wick, Roshi, Great Mountain Zen Center, Berthoud, CO
Nancy Baker,NY, NY, No Traces Zendo
Jacqueline Mandell, Samden Ling, Portland, OR
Rev. Shinkyo Will Warner, Lexington Nichiren Buddhist Community, KY
Michael Schwammberger – Chan Phap Son
B. Alan Wallace, Santa Barbara Institute for Consciousness Studies
Tim Olmstead, The Pema Chodron Foundation, The Buddhist Center of Steamboat Springs. CO
Dr Daniel M. Ingram, MD
Sheridan Adams, IMCB
Tim Geil, Seattle Insight Meditation Society
Gyalten Palmo, Tse Chen Ling Center
Jonathan Landaw, Land of Medicine Buddha, Soquel, CA
Dr. Libby Howell, Desert Lotus Sangha, Phoenix, AZ
Rev. Ronald Kobata, Buddhist Church of San Francisco, SF, CA
Lorne Ladner, PhD. Guhyasamaja Buddhist Center.
John Dooley, Prescott Vippasana Sangha, AZ
David Chernikoff; Boulder, CO; Insight Meditation Community of Colorado
Maria Janca, Sangha in Prescott AZ
Josh Korda, Dharmapunx New York + Againsthestream
Chas Macquarie, President, DZIMC
Stephanie Tate, Glass City Dharma, Toledo, OH
Rev. Henry Toryo Adams, San Mateo Buddhist Temple, San Mateo, CA
Rev. Maia Duerr, Upaya Zen Center, AZ
Matthew Daniell, IMS, Barre MA & IMC Newburyport, MA,
Dr. Nicholas Ribush, Lama Yeshe Wisdom Archive, Lincoln MA
Dharmacharini Viveka Chen, Triratna Buddhist Order, SF, CA
Amy Miller, Foundation for the Preservation of the Mahayana Tradition (FPMT)
Ani Samten Palmo, Sebastopol, California
Helen Farrar, IMCW, Buena Vista, VA
Jill Shepherd, IMS, Barre, MAr. Danny Fisher, Greensboro, NC
Chan Phap Tri, Rose Apple Society’s Center for Contemplative Practice, VT
Dr. Jan Willis, Agnes Scott College, Decatur, GA
Anne Klein /Lama Rigzin Drolma, Dawn Mountain Tibetan Buddhist Center, Houston, TX
Leslie(Lhasha) Tizer, Insight Meditation Tucson, AZ
John Orr and the New Hope Sangha
Jill Hyman, Insight Santa Cruz, Santa Cruz, CA
Karma Lekshe Tsomo, Sakyadhita International Association of Buddhist Women
Grace Gilliam, East Bay Meditation Center, Oakland, CA
Erin Selover, Berkeley, CA
Wendy Garling, Garden of Dharma, Concord, MA
Rev. Nomon Tim Burnett, Red Cedar Zen Community, Bellingham, WA
Rachelle Quimby, Spirit Rock Meditation Center in Woodacre, CA
Terry Ray, Insight Meditation Community of CO
Ed Mushin Russell, Prairie Zen Center, Champaign, IL
Caitriona Reed & Michele Benzamin-Miki, Manzanita Village
Barbara Brodsky, Deep Spring Center, Ann Arbor MI
Roberta Orlando, San Francisco, CA
Marinell Daniel, Woodacre, CA
Koshin Paley Ellison, New York Zen Center for Contemplative Care, NY
Michael Dempsey, Insight Meditation Community of Berkeley, CA
Augusta Hopkins, San Francisco Insight, CA
Rodney Smith, Seattle Insight Meditation Society, WA
Jason Murphy-Pedulla, Insight Santa Cruz, CA
Amma Thanasanti Bhikkhuni, Awakening Truth, Colorado Springs CO
Esteban and Tressa Hollander
Rev. Myo-O Marilyn Habermas-Scher, Dharma Dance Sangha in Minneapolis, MN
Wendy Zerin, MD, Insight Community of Colorado Boulder, CO,
Rev. Wendy Egyoku Nakao
Cynthia McAfee, Kensington, CA, Insight Meditation Community of Berkeley
Deborah Kory, Berkeley, CA
Joseph Curran, Insight Meditation Center of the Mid-Peninsula, CA
Rev Joan Hogetsu Hoeberichts, Heart Circle Sangha, Ridgewood, NJ
Samu Sunim, Zen Buddhist Temple, New York, NY
David Rynick, Abbot, Boundless Way Zen Temple, Worcester, MA
Larry Mermelstein, Nalanda Translation Committee
Sarah Bender, Springs Mountain Sangha, Colorado Springs, CO
Elizabeth Hird, Spirit Rock Meditation Center
Hai Nguyen, Sinh Thuc Meditation Center, Wardensville, WV
Eric Rodriguez, Ventura, CA
Pamela Kirby, Redwood Valley, CA
John Makransky, Foundation for Active Compassion,
Bodhipaksa, Triratna Buddhist Order, NH
Diane Perea, Berkeley CA
Ven. Seikai Luebke, Pine Mountain Buddhist Temple, Maricopa, CA
Gail Ganino, Berkeley Buddhist Monastery, Berkeley, CA
Ajahn Prasert Avissaro, Wat Buddhanusorn, Thai Buddhist Temple, Fremont, CA
Liz Brown, Berkeley, CA
Mushim Patricia Ikeda, East Bay Meditation Center
Tulku Sherab Dorje, Blazing Wisdom Institute
Bhiksuni Thubten Chodron, Sravasti Abbey, Newport WA
Rev. Sumi Loundon Kim, Buddhist Families of Durham, Durham, NC
James Baraz, Insight Meditation Community of Berkeley (IMCB) & Spirit Rock Meditation Center
Chris Crotty, Against the Stream Buddhist Meditation Society, Cloucester, MA
Rev. Heng Sure, Berkeley Buddhist Monastery, Berkeley, CA
Diana Winston, UCLA Mindful Awareness Research Center
Heather Sundberg, Mountain Stream Meditation Center, Nevada City, CA
Kenneth Keiyu Ford, Clouds in Water Zen Center, St. Paul, MN
Diana Lion, Berkeley, CA
Guy Armstrong, Spirit Rock Center, Woodacre, CA
Erin O’Connor, New York Insight, Brooklyn NY
Hal Nathan, San Francisco, CA, Partners Asia
Anushka Fernandopulle, Spirit Rock Meditation Center, CA
Charmi Neely, Mindfulness Meditation Group of Staunton-Waynesboro, and Insight Meditation Community of Charlottesville, CA
Dr. Janice Sheppard, Madison Insight Meditation Group/Madison Vipassana, Inc., Madison Metropolitan Area, WI
Byakuren Judith Ragir, Clouds in Water Zen Center, St. Paul, MN
Charles Agle, Insight Meditation Community of Washington, Washington, DC
Amy Predmore, Insight Meditation Community of Charlottesville, Charlottesville, VA
Wes Nisker, Spirit Rock, Woodacre, CA & YogaKula in Berkeley, CA
Gendo Allyn Field, Upper Valley Zen Center, White River Junction, VT
Rev’d James Ishmael Ford, Boundless Way Zen Buddhist Network, Providence, RI
Sosan Theresa Flynn, Clouds in Water Zen Center, St. Paul, MN
Rev. Jill Kaplan, Zen Heart Sangha, Woodside, CA
Jennifer Stanley, Insight Meditation Community of Washington, Washington, D.C.
Rev. Genjo Marinello, Seattle Zen Temple
Josho Pat Phelan, Chapel Hill Zen Center, Chapel Hill, NC
Silvia Garcia Pereira, Insight Meditation Community of Washington,
Mitra Bishop, Mountain Gate, Ojo Sarco NM
Rev .Jisho Warner, Stone Creek Zen Center
Anna Roudebush, Insight Fort Wayne, IN
William F. Mies, Arnold, MD
Barbara A. Lahman, North Manchester, IN
Iris Diaz, Oakland, CA
Rev Robert Schaibly/Brother True Deliverance, The Order of Interbeing
Angie Boiss, Floating Zendo, San Jose, CA
Eiko Joshin Carolyn Atkinson, Everyday Dharma Zen Center, Santa Cruz CA
Marjorie Markus, NYC, Community of Mindfulness
Kathy Schwerin, Community Dharma Leader, Dharma Zephyr Insight Meditation Community
Haju Sunim/ Linda Lundquist, Zen Buddhist Temple, Ann Arbor, MI
Catherine Brousseau, Insight Meditation Community of Washington
Rev. Zenki Mary Mocine, Abbess Vallejo Zen Center, Vallejo, CA
Les Kaye, Kannon Do Zen Center, Mt. View, CA
Rev. Domyo Burk, Bright Way Zen, Portland Oregon
Devi Weisenberg, Inverness, CA, Spirit Rock Meditation Center, CA
Taigen Dan Leighton, Ancient Dragon Zen Gate, Chicago, IL
Dr. Bill Knight, Muskoka Mindfulness Community
Manny Mansbach, Vermont Insight Meditation Center
Cornelia Shonkwiler, Middle Way Zen, San Jose, CA
Susan Lee Bady, Brooklyn Sangha of New York Insight Meditation Center, NY
David Silver, Insight Meditation Community of Charlottesville, VA
Tonen O’Connor, Milwaukee Zen Center, WI
Daniel Terragno, Rocks & Clouds Zendo, Sebastopol, CA
Trish Magyari, Insight Meditation Community of Washington (IMCW), Baltimore, MD
Joen Snyder O’Neal, Compassionate Ocean Dharma Center, Brooklyn Center, MN
Barbara Rhodes, Kwan Um School of Zen
Stephanie Golden, Brooklyn NY and of NY Insight Meditation Center
Jennifer Jordan, IMCW Family Program
Abby Cassell, NewYork Insight, Brooklyn Sangha
Elizabeth Fryer, St Louis Insight
Ann Pendley, Knoxville Insight Meditation, TN
David Flint, Dharmacarya, New York City, NY
Jon Aaron, New York Insight Meditation Center, NY
Robert Beatty, Portland Insight Meditation Community
Debra Kerr, Oakland, CA, Alameda Sangha and East Bay Meditation Center, CA
Merra Young, Rivers’ Way Meditation Center, TCVC, Common Ground Meditation Center, Minneapolis, MN
Nina Wise, San Rafael, CA
Soren Gordhammer, Santa Cruz, CA
Jill and Bruce Hyman
Gil Fronsdal, IMC Redwood City, CA
Meg Agnew, Dharma Wisdom Seattle Sangha
Kitsy Schoen, East Bay Meditation Center
Ellen Furnari, PhD, Buddhist Pathways Prison Project, Solano prison, Vacaville, CA.
Hugh Byrne, PhD, Insight Meditation Community of Washington, Silver Spring, MD
Chaplain Eileen Phillips, BCCC, Mt Stream Meditation Center and Spirit Rock Meditation Center, CA
Bob Stahl, Guiding Teacher Insight Santa Cruz, CA
Frank Ostaseski, Founder, Metta Institute, CA
Jayla Klein, Insight Santa Cruz, CA
Anna Douglas, Spirit Rock, Woodacer, CA
Philip L. Jones, Silent Mind Open Heart Sangha, Columbia, MO
Jennifer Kim, New York, NY
Rebekah Laros, Spirit Rock Meditation Center, CA
Brian Lesage, Flagstaff Vipassana Meditation Group, AZ
Nina Nagy, New Canaan, CT
Jeff Scannell, Montpelier Insight Meditation, VT
Elaine Retholtz, New York Insight Meditation Center, NY
Laura Crawford Hofer, Eugene, OR
Tina Rasmussen, Ph.D., Awakening Dharma, San Francisco Bay Area, CA
Anne Briggs, Insight Meditation Community of Chestertown, Chestertown, MD
Alice Alldredge, Open Door Sangha, Santa Barbara , CA
Devon Hase, Madison City Sangha
Nancy Hilyard, Oceano, CA
Berget Jelane, San Jose Insight Meditation, CA
Barbara Poe, Prescott Vipassana Sangha, Prescott, AZ
Kerry Walsh, San Anselmo, CA
Luke Lundemo, Jackson MS Meditation Group, MS
Jai Uttal, San Anselmo, CA
Tomi Kobara, Awakening in Deep Refuge sangha – East Bay, CA
Nancy Taylor, Teton Sangha, Jackson Hole, WY
Elissa Epel, Ph.D., UCSF, San Francisco, CA
Russell Long, Ph.D., San Francisco, CA
Sakula Mary Reinard, Portland Friends of the Dhamma, Portland, OR
Michele Ku, Yes, East Bay Meditation Center, Berkeley, CA
Betsy Rose, Berkeley CA & Spirit Rock Meditation Center
Gayle Markow, San Francisco, CA
Jessica Graham, Eastside Mindfulness Meditation , Los Angeles, CA
The Denver Post: What in the recent past seemed exotic and foreign is now almost routinely folded into “the fold.”
Buddhism is not only accepted as a mainstream American religion, it is a path increasingly trod by faithful Christians and Jews who infuse Eastern spiritual insights and practices such as meditation into their own religions.
When John Weber became a Buddhist at age 19, his devout Methodist parents were not particularly pleased.
In recent years, however, they’ve invited their son, a religious studies expert with Boulder’s Naropa University, to speak at their church about Buddhism.
“That never would have happened before,” Weber said. “They would have been embarrassed.”
The Pew Forum’s Religious Landscape Survey in 2007 found that seven in 10 Americans who have a religion believe there is more than one path to salvation. A growing number of people are contemplating more than one each.
And they are contemplating contemplation itself.
There are Jubus — Jews who bring Buddhism into their practice of Judaism — and Bujus, who are Buddhists with Jewish parents. Then there are UUbus, or Unitarian Universalist Buddhists, and Ebus, or Episcopalian Buddhists. There are Zen Catholics.
“There is a definite trend and movement that will not be reversed,” said Ruben Habito, a laicized Jesuit priest, Zen master and professor of world religions at Southern Methodist University in Dallas. “We are in a new spiritual age, an inter-religious age.”
Search can lead back home
People are hungry for a deeper spiritual experience — meditation, mindfulness, personal transformation, deep insight, union with God or the universe.
Habito, who calls himself a Zen Catholic, is one of the experts who say the search is a little like Dorothy and her ruby slippers. The quest for meaning ultimately leads some, like Dorothy, to their own backyards.
Judaism, Catholicism and Islam have rich traditions in contemplative practices, yet these had all but disappeared from everyday congregational life.
For many Christians cut off from the past, or alienated from the faith of their upbringing, Buddhism has served as the bridge to ancient wisdom.
“The problem is the contemplative tradition in the Christian Church has had its ups and downs over the centuries,” said Father Thomas Keating, a Trappist monk and leader in the Centering Prayer movement, a modern revival of Christian contemplative practice.
“We sensed that the Eastern religions, with their highly developed spirituality, had something we didn’t have,” Keating said. “In the last generation, 10 to 20 years, some didn’t even think there was a Christian spirituality, just rules — do’s and don’ts and dogma they didn’t find spiritually nourishing. It’s important to recover the mystical aspects of the gospel.”
Christian contemplative practices were lost or weakened in the Protestant Reformation and later in the Great Awakening — religious revolutions in colonial America that advanced the themes of Protestantism.
“There is growing permission to turn back to some of the early church practices and pieces that helped us to be whole,” said the Rev. Stuart Lord, an ordained Baptist minister and new president of Naropa University, a Buddhist-founded institution. “I’ve been studying Buddhism and meditation for about seven years. I look at it as helping a person lead a fuller Christian life.”
Cultivating an inner life
Buddhist scholar Judith Simmer-Brown, a professor at Naropa, said Christian denominations are working hard to rediscover contemplative traditions as one way to combat people leaving their churches.
“They literally have rebuilt their Christian meditative forms,” Simmer- Brown said. “Some borrow heavily from Buddhism.”
Lord said the interdenominational yearning for meditation and deeper spiritual experience is not reflective of a desire for different doctrines or ethos — or a taste for Asian cultural trappings.
“It’s about cultivating an inner life, not the outer appearances,” he said. “You don’t have to shave your head.”
The Buddha was non-dogmatic and non-authoritarian — a compassionate guide, not a god, Buddhist texts say. The Buddha was silent on the subjects of a supreme being and the immortality of the soul.
“Buddhism is more about spiritual practice than believing in certain doctrines,” Habito said. “There are more definitive and particular requirements for saying ‘I am a Christian.’ ”
Yet the fusion of strong Buddhist elements with mainstream Christian religion has created a backlash, Simmer- Brown said.
The nomination early this year of the Rev. Kevin Thew Forrester to become an Episcopal bishop in Michigan’s Upper Peninsula created a stir when it was learned he also practiced Zen Buddhist meditation.
Forrester’s nomination failed.
Problems of religious rivalry
Blogger Greg Griffith, of StandFirminFaith.com, criticized the “progressivism” and the church’s willingness to fuse differing religious beliefs that paved the way for Forrester’s nomination in the first place.
“It starts with labyrinths, continues with Buddhist monks constructing mandalas in a cathedral, and over the background noise of pagan priests and books about love spells, proceeds to Muslim priestesses and now a Buddhist bishop,” Griffith wrote .
Methodist Rev. Toni Cook, a founder of St. Paul’s Buddhist Christian InterSpiritual Community in Denver, said religious rivalry creates more problems than reconciliation.
About 14 years ago, a gang member had laughed when Cook and a group of clergy asked how they could help get young people out of gangs.
“How are all the religions any different from street gangs?” he asked. “You mark off your own territory and defend it to the death.”
Cook decided: “There’s got to be a way to share sacred space without trying to convert one another.”
By the numbers
12,000 Approximate number of adult Buddhists in Colorado, according to Pew survey
2,600 years Age of the world religion Buddhism
170 percent Increase of adherents during a Buddhist “boom” between 1990 and 2000, according to the American Religious Identity Survey
1.5 million Estimated total number of Buddhists in the U.S. in 2004
5 million Estimated number of Buddhists in the U.S. currently, not counting the numbers of Christians, Jews and others heavily influenced by Buddhism
Zen and Christianity may have much to offer each other and to learn from each other. But is it possible to be both a Christian and a Zen Buddhist? Author Ruben Habito seems to think so. Reviewer Samayadevi is more skeptical.
Ruben L F Habito was for many years a Jesuit priest serving in Japan. He studied with both Father Hugo Enomiya-Lassalle, a spiritual pioneer in inter-religious dialog and with Koun Yamada, a renowned Zen teacher. He thus brings a fascinating perspective on the interplay of Christianity, as experienced in Catholicism, and the practice of Zen.
Healing Breath is aimed at those seeking a healing spirituality in their own lives and guidelines for a practice that integrates the personal, social and ecological dimensions of life. He assumes a familiarity with Christian concepts, beliefs and traditions and an unfamiliarity with Zen practice. These are fortuitous assumptions on his part as they allow Habito to explain and teach the four characteristics of Zen and the three fruits of that practice.
The overarching thesis of Healing Breath is that the Zen practice of being still, listening to the breath, and calming the mind all conduce to an experience of the interconnectedness of all life, to “seeing things are they really are.” The healing begins with a (radical) change in how we see the world, a “shift not of strategy but of cosmology”.
In this “right view” the spiritual path is “one with the path of active socio-ecological engagement,” and “healing the world is not unrelated to healing our personal woundedness.” Zen is presented as a practice that resonates with a Christian belief system and is compatible with a Christian faith commitment. “Christian expressions and symbols and practices point to transformative and healing perspectives and experiences opened to on in Zen practice.”
There are many lovely gems in this little tome. In writing about the second mark of Zen practice, not being limited by words or concepts, he writes: “The human capacity to name things takes its toll on our mode of awareness.” The implication is that Zen practice leads to the limitless spaciousness of the Heart Sutra. What an invitation to go beyond our analytical mind (our comfort zone), and, to go deeper into pure unfettered awareness!
Habito sees the violence and destruction in the world being caused by the illusion of “I” and “other”, and Zen sitting, following the breath and calming the mind, as leading to the dissolution of that false dichotomy. “The fruit of concentration is that the separation between subject and object is overcome and we can see our true nature.” It is from that dissolution that compassion for all beings flows.
The “art of living in attunement with the breath” is how Zen is described. These are all appealing insights and pretty much propel me to my cushion, or to my breath, as I sit here writing. On my first reading I was not so taken with the invitation to sit zazen (I tried that first in 1970), but on a second reading I could not help but be inspired. Especially in the midst of Christmas and New Year’s holidays, the image of quiet sitting to quietly realize an innate connection with all beings is pretty irresistible. It can even color and perhaps guide the potential frenzy of gift giving celebrations.
In discussing the Six Point Recovery to healing, Habito lists “integrating the shadow side.” Pema Chodron also often writes of befriending what scares us, what we want to hide, deny, or push away. It is an essential element in healing, in claiming our wholeness, and it cannot be said often enough.
In the section on Rekindling After the Burnout, Habito suggests that the very sense of “I” doing “good” to achieve good “results” is that cause of burnout! Again, we are reminded of the Heart Sutra: “Not even wisdom to attain, Attainment too is emptiness.” The practice is not to distinguish between the giver and the gift and the receiver. That is a high calling and a description of freedom.
So far, so good. However, I should admit that I was once a deeply committed Christian. I have a Master’s of Divinity degree from Weston Jesuit School of Theology. I am intimately familiar with Christian symbols and concepts. I am also a committed, practicing, ordained Buddhist. As Habito explains, the Christian corollary of “living in attunement with the breath” is found in Genesis, in the Hebrew word “ruah,” meaning “the divine breath that is at the base of all being and all life.” This breath inspired the prophets to speak the word of God. Christian spirituality is literally a life led in the Spirit or Breath, of Jesus Christ.” Zen practice is then (seemingly) used to access this Breath of Christ, to allow us to “…become an instrument of this Breath.” I clearly have trouble with this. I find a quantum difference between realizing I am not a discrete, inherently existing entity but rather deeply one in “interbeing” (Thich Nhat Hahn’s neologism) with all life, and believing that my ultimate truth is to be an instrument of the Breath of Christ.
Habito suggests that the koan practice of Zen is a means to “dissolve the opposition between subject and object.” The task of the practice is to remove obstacles to that realization. But this is followed by the suggestion that that realization is similar to glimpsing “the universe from the eyes of God; the one who hears is inseparable from the Word that is heard.” The concept of a creator God is so discordant with my Buddhist insights, I find it almost disturbing to try to mesh them together.
The implication throughout is that Zen practice and Christian commitment are not only compatible, but mutually beneficial. My own experience is that while Zen practice gives me the tools of sitting, following the breath, and calming the mind, the fruits of that experience exist in their own right without the need of a Christian world view. For a Christian, Zen may be beneficial in facilitating and fostering centering prayer, and a stillness of the heart.
Buddhists and Christians have so very much to learn from one another. Habito mentions at the beginning, that ‘Placing ourselves within differing religious traditions to discover mutual resonance, (leads) not only to inner healing, but to global healing.” I wish and hope that might be so. I just have trouble finding the resonance.
Samayadevi is a 65-year-old mother of six, step-mother of four, and step-grandmother of eight. She discovered meditation when she was thirteen and has been practicing (erratically) ever since. Her spiritual path has led her through Catholicism to the Episcopal church and finally into Buddhism. She was ordained into the Western Buddhist Order this summer on a three month retreat in Spain.
Susan Hogan-Holbach: The religion professor’s foot was propped on a chair, his crutches on the floor. A few days earlier, he’d broken his foot. A spiritual lesson, he said. “I’m in this condition due to a failure in mindfulness,” said Ruben Habito, the spiritual guide at the Maria Kannon Zen Center in Dallas. “But now, each movement can become something I cherish because I cannot take anything for granted.
“I’m finding my way and learning how to walk again on three legs.”
Dr. Habito, 56, is a former Jesuit priest who practices Catholicism and Zen. He teaches world religions and spirituality at the Perkins School of Theology at Southern Methodist University.
A native of the Philippines, he holds a doctorate in Buddhism from Tokyo University. His most recent book is “Living Zen, Loving God” (Wisdom Publications, $14.95).
Dr. Habito and his wife, Maria Reis Habito, have two sons.
He spoke recently about mindfulness with the Dallas Morning News.
Q: Define mindfulness.
Being aware of the dynamic reality of the present moment.
Q: How do you cultivate mindfulness?
It involves different formats, depending on an individual’s disposition – maybe counting one’s breath or just sitting without any specific agenda.
That sounds easy enough. You just sit. But there’s really a lot more involved in just sitting than just sitting. It’s a way to keep the mind focused on the present rather than letting it wander, thinking about the past or the future or issues in our lives. The invitation is to try and see how it goes.
Q: What makes mindfulness meditation different from other forms?
It’s not a practice of thinking about something. It’s an exercise in being fully present with each breath. Just being still and being aware in the moment opens up a treasure house of spirituality and resources.
In our ordinary consciousness, we are hardly in the present moment. We are always chasing after our lives ahead of us and never really living our life while it’s happening.
Q: Why is mindfulness popular in the mainstream?
People are trying to fill their inner spiritual hunger. They are finding that material things are not really satisfying. So maybe this is the next thing they can try. Hopefully, they will find something substantial.
Q: What are the most common misconceptions?
Some people take it to be self-consciousness. That’s the exact opposite of mindfulness. It doesn’t mean that I must be conscious of doing this and doing that, but simply aware.
Q: What’s the difference?
There’s a way of washing the dishes where you’re aware of just being there washing the dishes. You’re aware of the knives and the fluffy bubbles and lukewarm water. Being self-conscious is more like, “Hmm. Am I doing it right?” It’s almost like you’re critiquing yourself.
Q: A lot of people learn about mindfulness from books and tapes rather than a teacher or meditation center. Does it make a difference?
You can get a cookbook, follow a recipe and learn to cook. But it’s much easier to learn if you have a culinary expert to help you.
Q: Are Christian meditation and Zen meditation compatible?
In Christian meditation, we seek God’s presence in each and every thing, each and every moment, each and every act. It’s not different from what Buddhists call mindfulness, though it comes with a lot of theological underpinnings.
Q: Why is the living in present moment important?
Be there and you’ll see.
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Alexandra Alter, Miami Herald: Armed with snacks and prizes, Audrey Bloom is trying to coax an answer out of her 17 students. ”So who can tell me what duhka means?” she asks, dangling a set of golden bells from India before a semicircle of confused faces.
”Suffering,” a handful of her adult students call out, correctly identifying the Sanskrit term. For the last hour, Bloom has been illuminating the similarities between Buddhism and Christianity at Miami’s Unity on the Bay, a non-denominational Christian worship center.
To the casual observer, the 2,500-year-old religion of Gautama Buddha bears scant resemblance to Christianity. But as Buddhism becomes increasingly popular in the United States — outpacing Episcopalianism with as many as four million members — a growing number of Christians are exploring Buddhist practices while remaining within their own tradition. Christian-Buddhist meditation groups, retreat centers, books and websites attest to the growth of the trend.
”Times are so scary that people are looking for spiritual discipline that offers some kind of detachment and peace amid all this chaos,” said Rita Gross, co-author of Buddhists Talk about Jesus: Christians Talk About the Buddha (Continuum International Publishing Group, $15.95). “People might find a basic meditation practice very helpful, and Buddhism is very chic right now.”
But spiritual fusion isn’t as easy as whipping up Cuban Chinese or Jamaican Indian.
On almost every level, the two doctrines clash. Christianity holds that a divine creator fashioned the Earth in seven days; Buddhists believe the universe — thought to be one of many — has no beginning. Christian doctrine maintains the dead will be resurrected on judgement day, while Buddhism, like Hinduism, posits that individuals will be reborn until they achieve spiritual liberation. And while some say Buddha and Jesus offer similar messages of peace and compassion, one is an enlightened sage who offers a contemplative path to liberation, the other, the sole savior.
But the glaring theological contradictions don’t impede Ruben Habito, a Zen Buddhist teacher and a practicing Jesuit, from finding common ground between Buddhist and Christian mystical experiences.
”There is a way one can, in a single life, be faithful to two faiths,” said Habito, a professor of world religions at the Perkins School of Theology in Dallas, who recently led a week-long meditation retreat with 35 people, and offered the Catholic Eucharist after the evening meditation.
Prominent Buddhist leaders like the Dalai Lama and Vietnamese monk Thich Nhat Hahn have written about the shared goals of the two faiths, as well as Christian authors.
But it’s not just scholars and religious leaders who are driving the conversation — a quick Internet search unveils a smattering of Christian Buddhist listservs and support groups.
And Christian Buddhist meditation groups have sprung up in Massachusetts, Texas, Minnesota, and Washington.
Christians who are not comfortable in a strictly Buddhist setting seek nirvana at the Empty Bell, a Christian Buddhist retreat center in Watertown, Mass. The center, founded 10 years ago by Robert Jones, a Roman Catholic and Buddhist practitioner, has attracted a Christian base of followers.
”We have all stayed in our own tradition but been changed by Buddhism,” Jones said.
The popularity of Buddhist practice among Christians has grown substantially during the last two decades, said John Cowan, author of Taking Jesus Seriously: Buddhist Meditations for Christians (Liturgical Press, $16.95).
A Roman Catholic and Zen Buddhist who teaches meditation in churches throughout the Midwest, Cowan said it took a meditation practice to help him understand the Gospels.
‘Jesus said, `The kingdom of God is right before you but you can’t see it.’ A meditation practice gives you a glimpse of that,” he said.
Many agree it’s Buddhist meditations and chants, not doctrine, that attract Christians.
”Buddhists have a lot of good techniques, and those techniques don’t have to be tied down to Buddhist philosophy,” said Stephen Prothero, a professor of religion at Boston University and an expert on Buddhism in America.
It’s also a matter of convenience. Buddhist meditation centers, which have doubled to more than 1,000 in the last 15 years, vastly outnumber Christian retreat centers, making them a draw for those seeking a contemplative spiritual practice.
The Rev. Annette Jones, pastor of St. John’s On The Lake First United Methodist Church, became interested in Buddhism while working as a pastor in Houston in 1990. A counselor to people dying of AIDS, Jones turned to Buddhist philosophy, where she found practical ways of dealing with death, particularly the Buddhist doctrine of impermanence and the meditation on dying.
”I remembered from my seminary days that Buddhism used dying as an entrance into meditation and self growth,” she said.
After getting a Ph.D. in Tibetan Buddhist philosophy at Rice University in Houston, Jones moved to Miami Beach in 1999 to take the pastor’s post at St. John’s, where she began teaching a course on Buddhism and Christianity.
On Monday nights, Jones and up to 12 students squeeze into the church office to practice a form of Tibetan Buddhist meditation that includes mantra recitation, yogic breathing, and concentrating on the Tibetan letter ”A.” There’s little mention of Christianity.
”As far as I’m concerned, what has to fit is the inner experience,” she said.
Some seekers have entered Christianity through Buddhism. After 15 years of Buddhist practice, Susan Postal was baptized as an Episcopalian in 1985 after she experienced ”a reconnection with Christianity” during meditation. Postal, who continues to act as a Zen meditation teacher, said a number of her students are practicing Catholics, and several are lapsed Catholics.
Many are apprehensive about meditating at first, she said. ”When they first come to the zendo, they feel a little guilty and wonder if they’re being a good Christian,” she said. “Once they see that it’s just sitting, they relax a bit.”
But some Christians disapprove of mixing and matching Buddhist practices with Christian doctrine. Russell Moore, the dean of the school of theology at Southern Baptist Theological Seminary in Louisville, Ky., said the two faiths are completely at odds.
“Those who claim to be Christian Buddhists don’t take Buddhism or Christianity very seriously,” he said. “Christianity believes in a personal God and the resurrection of the dead, and Buddhism totally rejects that.”
Some of the congregants from Miami’s Unity on the Bay, despite their teacher’s best efforts, are still having a hard time grasping the connections.
”Buddha is a way-shower, does that sound familiar to anyone?” Bloom prods, receiving blank stares. Jesus, they are reminded, is also a way-shower or spiritual teacher, according to the philosophy of Unity.
Seated next to an altar adorned with a statue of Buddha, flowers and incense, Bloom is the picture of patience, as serene as the Buddha himself. She queries them once more.
“Buddhism sees itself as a practical spirituality, does that sound familiar?”
This time, she gets a few knowing laughs. But many seem caught up in the differences between Buddhism and Christianity. In particular, they seem baffled by the Buddhist concept of selflessness.
‘We are told, `Know thyself,’ and Buddhism says, ‘Know no self,’ ” a member of the class, LeGrande Green, offers cheerfully.
”So if you believe in both, you’re schizophrenic,” a woman across the circle mutters. Well, it’s only their second class.
Original article no longer available…