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Buddhism in America
Buddhism in America The Columbia Contemporary American Religion Series Columbia Contemporary American Religion Series The United States is the birthplace of religious pluralism, and the spiritual landscape of contemporary America is as varied and complex as that of any country in the world. The books in this new series, written by leading scholars for students and general readers alike, fall into two categories: some of these well-crafted, thought-provoking portraits of the country’s major religious groups describe and explain particular religious practices and rituals, beliefs, and major challenges facing a given community today. Others explore current themes and topics in American religion that cut across denominational lines. The texts are supplemented with care- fully selected photographs and artwork, annotated bibliographies, con- cise profiles of important individuals, and chronologies of major events. — Roman Catholicism in America Islam in America . B UDDHISM in America Richard Hughes Seager C C Publishers Since New York Chichester, West Sussex Copyright © Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Seager, Richard Hughes. Buddhism in America / Richard Hughes Seager. p. cm. — (Columbia contemporary American religion series) Includes bibliographical references and index. ISBN ‒‒‒ — ISBN ‒‒‒ (pbk.) . Buddhism—United States. I. Title. II. Series. BQ.S .'—dc – Casebound editions of Columbia University Press books are printed on permanent and durable acid-free paper. -
Continuity and Change in Early Baptist Perceptions on the Church and Its Mission.” Dr
0 Vol. 5 · No. 1 Spring 2008 Baptists on Mission 3 Editorial Introduction: Baptists On Mission Dr. Steve W. Lemke Editor-in-Chief Section 1: North American Missions Dr. Charles S. Kelley & Church Planting Executive Editor 9 Ad Fontes Baptists? Continuity and Change in Early Dr. Steve W. Lemke Baptist Perceptions on the Church and Its Mission Dr. Philip Roberts Book Review Editors Dr. Page Brooks The Emerging Missional Churches of the West: Form Dr. Archie England 17 Dr. Dennis Phelps or Norm for Baptist Ecclesiology? Dr. Rodrick Durst BCTM Founder Dr. R. Stanton Norman 31 The Mission of the Church as the Mark of the Church Dr. John Hammett Assistant Editor Christopher Black An Examination of Tentmaker Ministers in Missouri: 41 BCTM Fellow & Layout Challenges and Opportunities Rhyne Putman Drs. David Whitlock, Mick Arnold, and R. Barry Ellis Contact the Director 53 The Way of the Disciple in Church Planting [email protected] Dr. Jack Allen 1 2 JBTM Vol. 5 · no. 1 spring 2008 67 Ecclesiological Guidelines to Inform Southern Baptist Church Planters Dr. R. Stanton Norman Section 2: International Missions 93 The Definition of A Church International Mission Board 95 The Priority of Incarnational Missions: Or “Is The Tail of Volunteerism Wagging the Dog?” Dr. Stan May 103 Towards Practice in Better Short Term Missions Dr. Bob Garrett 121 The Extent of Orality Dr. Grant Lovejoy 135 The Truth is Contextualization Can Lead to Syncretism: Applying Muslim Background Believers Contextualization Concerns to Ancestor Worship and Buddhist Background Believers in a Chinese Culture Dr. Phillip A. Pinckard 143 Addressing Islamic Teaching About Christianity Dr. -
Fall 1969 Wind Bell
PUBLICATION OF ZEN •CENTER Volume Vilt Nos. 1-2 Fall 1969 This fellow was a son of Nobusuke Goemon Ichenose of Takahama, the province of Wakasa. His nature was stupid and tough. When he was young, none of his relatives liked him. When he was twelve years old, he was or<Llined as a monk by Ekkei, Abbot of Myo-shin Monastery. Afterwards, he studied literature under Shungai of Kennin Monastery for three years, and gained nothing. Then he went to Mii-dera and studied Tendai philosophy under Tai-ho for. a summer, and gained nothing. After this, he went to Bizen and studied Zen under the old teacher Gisan for one year, and attained nothing. He then went to the East, to Kamakura, and studied under the Zen master Ko-sen in the Engaku Monastery for six years, and added nothing to the aforesaid nothingness. He was in charge of a little temple, Butsu-nichi, one of the temples in Engaku Cathedral, for one year and from there he went to Tokyo to attend Kei-o College for one year and a half, making himself the worst student there; and forgot the nothingness that he had gained. Then he created for himself new delusions, and came to Ceylon in the spring of 1887; and now, under the Ceylon monk, he is studying the Pali Language and Hinayana Buddhism. Such a wandering mendicant! He ought to <repay the twenty years of debts to those who fed him in the name of Buddhism. July 1888, Ceylon. Soyen Shaku c.--....- Ocean Wind Zendo THE KOSEN ANO HARADA LINEAOES IN AMF.RICAN 7.llN A surname in CAI':> andl(:attt a Uhatma heir• .l.incagea not aignilleant to Zen in Amttka arc not gi•cn. -
Shinge Roshi VISION
FROM: http://www.zenstudies.org/abbot.html 11/20/10 Shinge Roshi: Biography and Vision After receiving a degree in Creative Writing from Vassar College in 1965 and studying painting at the New York Studio School, Roko Sherry Chayat began practice at the Zen Studies Society’s West Side apartment. She spent a year painting in the South of France, returning to find the New York Zendo newly established at 223 East 67th Street. Becoming an integral part of what is often referred to as the Dai Bosatsu Mandala, she was present at New York Zendo Shobo-ji when the decision was made to purchase the property in the Catskills, and served as co-director of the first residential community at Dai Bosatsu Zendo from 1974 to 1976. Moving to Syracuse, she became the spiritual director of the Zen Center of Syracuse Hoen-ji, which had been founded in 1972. In 1991, Shinge Roshi was ordained by Eido Roshi at Dai Bosatsu Zendo. He installed her as abbot of Hoen-ji in 1996, after the zendo moved from her attic to its current home on six acres along Onondaga Creek in Syracuse’s historic Valley district. In 1998, she received inka shomei, Dharma Transmission, from Eido Roshi. In 2008 he performed the shitsugo or “room naming” ceremony at Hoen-ji, recognizing her as a roshi and giving her the name Shinge, meaning “heart-mind flowering.” In addition to her work as a Zen teacher, Shinge Roshi is an award-winning writer. She compiled and edited Eloquent Silence: Nyogen Senzaki’s Gateless Gate and Other Previously Unpublished Teachings and Letters; Endless Vow: The Zen Path of Soen Nakagawa, with Eido Roshi and Kazuaki Tanahashi; and Subtle Sound: The Zen Teachings of Maurine Stuart. -
Religion in the Age of Development
religions Article Religion in the Age of Development R. Michael Feener 1,* and Philip Fountain 2 1 Oxford Centre for Islamic Studies, Marston Road, Oxford OX3 0EE, UK 2 Religious Studies, Victoria University of Wellington, PO Box 600, Wellington 6140, New Zealand; [email protected] * Correspondence: [email protected] Received: 9 October 2018; Accepted: 20 November 2018; Published: 23 November 2018 Abstract: Religion has been profoundly reconfigured in the age of development. Over the past half century, we can trace broad transformations in the understandings and experiences of religion across traditions in communities in many parts of the world. In this paper, we delineate some of the specific ways in which ‘religion’ and ‘development’ interact and mutually inform each other with reference to case studies from Buddhist Thailand and Muslim Indonesia. These non-Christian cases from traditions outside contexts of major western nations provide windows on a complex, global history that considerably complicates what have come to be established narratives privileging the agency of major institutional players in the United States and the United Kingdom. In this way we seek to move discussions toward more conceptual and comparative reflections that can facilitate better understandings of the implications of contemporary entanglements of religion and development. Keywords: Religion; Development; Humanitarianism; Buddhism; Islam; Southeast Asia A Sarvodaya Shramadana work camp has proved to be the most effective means of destroying the inertia of any moribund village community and of evoking appreciation of its own inherent strength and directing it towards the objective of improving its own conditions. A.T. -
04 2019 ONLINE April Light of Dharma V4 7 2.Pptx
LIGHT of DHARMA April, 2019 Vol. 1, No. 4 仏法の光 Buddhist Church of San Francisco 1881 Pine St., San Francisco, CA 94109 (415) 776-3158 buddhistchurchofsanfrancisco.org Rev. Duncan Ryken William Introduces American Sutra to BCSF and the Day of Remembrance At BCSF on Feb. 17th, Rev. Duncan Williams delivered a dharma talk introducing his new book American Sutra: A Story of Faith and Freedom in the Second World War. The discovery of notes written by his mentor’s father, Rev. Shinj Nagatomi, a minister of the Manzanar Buddhist Church and before that of BCSF, launched Rev. Williams’ seventeen year journey to write American Sutra. Rev. Williams was honored to be giving a Dharma talk in the same hondo as Rev. Nagatomi. (Right) Rev. Duncan Williams showed a slide (Left) of Rev. Nagatomi officiating a service at Manzanar in 1943, before an interfaith monument inscribed with the kanji for I-Rei- To, “Monument to Venerate the Spirits of the Deceased.” (Left) Later, that afternoon at the annual Day of Remembrance interfaith event, sponsored by JARF, Rev. Williams read a poem called “Parting” by Nyogen Senzaki, a Zen priest in LA, which he considered an “American Sutra” as he would characterize the stories of Japanese American Buddhists. (Right) The program concluded with a vigil from the theater to the JCCCNC building. Visit: https://www.duncanryukenwilliams.com Buddhist Church of San Francisco April 2019 Light of Dharma Light of Dharma (formerly titled “Geppo”) is a monthly newsletter of the Buddhist Church of San Francisco. Please send any communications for Light of Dharma to: [email protected] The deadline for submissions is the tenth of each month for the next month’s issue. -
The Zen Studies Society, Inc
T HE Z EN S TUDIES S OCIETY WINTER/SPRING 2005 Contents Rinzai Roku Eido T. Shimano Roshi . .2 Bodhidharma’s Mind-Pacifying Roko Ni-Osho Sherry Chayat . ..6 Fuketsu and The Mind Seal of The Patriarchs Zenrin . .10 Takuhatsu Fujin Zenni . .13 Zen Studies Society News & Roshi’s Travels . .19 Dia Bosatsu Zendo Kongo-ji News . .17 New York Zendo Shobo-ji News . .18 Published twice annually by The Zen Studies Society, Inc. Eido T. Shimano Roshi, Abbot. Offices: New York Zendo.Shobo-ji 223 East 67th Street New York, NY 10021-6087 Tel (212) 861-3333 Fax 628-6968 [email protected] Dai Bosatsu Zendo. Kongo-ji 223 Beecher Lake Road Livingston Manor, NY 12758-6000 Tel (845) 439-4566 Fax 439-3119 [email protected] Editor: Seigan Ed Glassing; News: Aiho-san Yasuko Shimano, Seigan, Fujin Zenni, Soryu Silvia Dambrauskas; Graphic Design: Banko Randy Phillips; Editorial Assistant and Proofreading: Myochi Nancy O'Hara; Eido Roshi's Teisho Transcription: Karen Remmler;Teisho Editing: Seigan, Myochi and Jishin Karen Bartlett; Denko Osho's Dharma talk Transcription and Editing: Jishin; Cover Photo by Goho Stephen Rossi, Photo of Eido Roshi on page 2 and Zenrin Chido by Dairi Larry Marcrum; Photo on page 9 of Roko Ni-Osho by Dave Fisher;Top left photo of Eido Roshi on page 25 by Franziska Scheidegger; Bottom right photo of misty DBZ bridge on page 25 by Somon Terrence Truta; all other photo's by Seigan Ed Glassing We ask that no part of this newsletter be reproduced without permission of the publisher. -
The Origin of Oriental Thought in American Poets
Yasuyoshi Miyoshi THE ORIGIN OF ORIENTAL THOUGHT IN AMERICAN POETS Yasuyoshi Miyoshi Introduction ޓThe origin of the encounter with Zen Buddhism in American poets goes back to the literati of New England, who into the middle of the nineteenth century were deeply rooted in the Puritan tradition. The cultured people’s concern which had heretofore completely dedicated to European ideas, turned for the fi rst time towards Oriental thought. It was the transcendentalists in Concord, Massachusetts who advocated natural philosophy through which human beings can reach the holiness in God through Nature. A philosopher and poet, Henry David Thoreau (1817-1862), who put Ralph Waldo Emerson’s (1803-1882) ideas on transcendentalism into practice as an essayist and poet, played a central role in this turning-point. ޓThe philosophy of Emerson, who at that time was called ‘the Sage of Concord’ has been considerably discussed, and a viewpoint evaluating him as a poet is indispensable for investigating the infl uence of Zen Buddhism on the history of American poetry. It would, however, be more precise to base this infl uence on the oldest Oriental sacred book, the Veda, in India, rather than on Zen Buddhism. Emerson’s Oriental-tinged, metaphysical poetry, to say the least, is a starting point for a historical synopsis of the stream of American poetry, from the World’s Parliament of Religion held in Chicago in 1893, to approximately fi fty years later, in the Zen‘boom’of the 1950s. Thoreau, - 93 - THE ORIGIN OF ORIENTAL THOUGHT IN AMERICAN POETS who took Emerson’s principles on transcendentalism and thoroughly practiced them in the woods of Walden in the suburbs of Concord, was not only a non-conformist but also the pathfi nder for present-day ecologists. -
American Buddhists: Enlightenment and Encounter
CHAPTER FO U R American Buddhists: Enlightenment and Encounter ★ he Buddha’s Birthday is celebrated for weeks on end in Los Angeles. TMore than three hundred Buddhist temples sit in this great city fac- ing the Pacific, and every weekend for most of the month of May the Buddha’s Birthday is observed somewhere, by some group—the Viet- namese at a community college in Orange County, the Japanese at their temples in central Los Angeles, the pan-Buddhist Sangha Council at a Korean temple in downtown L.A. My introduction to the Buddha’s Birthday observance was at Hsi Lai Temple in Hacienda Heights, just east of Los Angeles. It is said to be the largest Buddhist temple in the Western hemisphere, built by Chinese Buddhists hailing originally from Taiwan and advocating a progressive Humanistic Buddhism dedicated to the pos- itive transformation of the world. In an upscale Los Angeles suburb with its malls, doughnut shops, and gas stations, I was about to pull over and ask for directions when the road curved up a hill, and suddenly there it was— an opulent red and gold cluster of sloping tile rooftops like a radiant vision from another world, completely dominating the vista. The ornamental gateway read “International Buddhist Progress Society,” the name under which the temple is incorporated, and I gazed up in amazement. This was in 1991, and I had never seen anything like it in America. The entrance took me first into the Bodhisattva Hall of gilded images and rich lacquerwork, where five of the great bodhisattvas of the Mahayana Buddhist tradition receive the prayers of the faithful. -
Buddhism and Zen
GOVERNMENT OF INDIA DEPARTMENT OF ARCHAEOLOGY CENTRAL ARCHAEOLOGICAL LIBRARY « M BUDDHISM AND ZEN 'sm and Zen Compiled, Edited and Translated by NYOGEN SENZAKI 6008 and RUTH STROUT kcCANDLESS rS"/^ '■(■■> 29^-y 952 PHILOSOPHICAL UBRARY NEW YORK MUNS«I RAM fAMOMAR LAl ft I!!, r'^O*;**"!*'Vs COPYRIGHT 1953 »Y PHlLOSOPHKl^L UBRARY 15 E. 40th ST., NEW YORE CENTRAL ARCHAEOLOGIGAI LIBRARY, NEW DELHI. A*o. ... DsM.., OftHMs.. PUNTED IN THE UNtTED STATES OF AMERICA FOREWORD It is now a number of years since 1 first met the Zen Buddhist monic, Nyogen Senzaki. By that time I had read scn|>cures and commentaries of several religions and many sects in my guest for infoimation, and was familiar with the writings of Dr. D. T. Suzuki, whose analysis of Zen and translations of its literature held especial interest. In following this interest in an elusive and little known phase of Buddhism, 1 met Mr. Senzaki, who passed his days in comparative obscurity transbdng from old manu' scripts and talking with visitors. As time passed, 1 was allowed to copy the work he had done as well as work with him on some of the current translations. This book contains a few of the shorter and more simple of the translations together with comments to elucidate their meaning, and a few notes on the principles and practice of Zen given to students. To the best of our knowledge there is no material available at present for a begixuier. The notes in this book have been gathered and arranged as an elementary introduction to Zen Bud^ism as well as a pracrica] guide to its further understanding. -
Historical Painting Techniques, Materials, and Studio Practice
Historical Painting Techniques, Materials, and Studio Practice PUBLICATIONS COORDINATION: Dinah Berland EDITING & PRODUCTION COORDINATION: Corinne Lightweaver EDITORIAL CONSULTATION: Jo Hill COVER DESIGN: Jackie Gallagher-Lange PRODUCTION & PRINTING: Allen Press, Inc., Lawrence, Kansas SYMPOSIUM ORGANIZERS: Erma Hermens, Art History Institute of the University of Leiden Marja Peek, Central Research Laboratory for Objects of Art and Science, Amsterdam © 1995 by The J. Paul Getty Trust All rights reserved Printed in the United States of America ISBN 0-89236-322-3 The Getty Conservation Institute is committed to the preservation of cultural heritage worldwide. The Institute seeks to advance scientiRc knowledge and professional practice and to raise public awareness of conservation. Through research, training, documentation, exchange of information, and ReId projects, the Institute addresses issues related to the conservation of museum objects and archival collections, archaeological monuments and sites, and historic bUildings and cities. The Institute is an operating program of the J. Paul Getty Trust. COVER ILLUSTRATION Gherardo Cibo, "Colchico," folio 17r of Herbarium, ca. 1570. Courtesy of the British Library. FRONTISPIECE Detail from Jan Baptiste Collaert, Color Olivi, 1566-1628. After Johannes Stradanus. Courtesy of the Rijksmuseum-Stichting, Amsterdam. Library of Congress Cataloguing-in-Publication Data Historical painting techniques, materials, and studio practice : preprints of a symposium [held at] University of Leiden, the Netherlands, 26-29 June 1995/ edited by Arie Wallert, Erma Hermens, and Marja Peek. p. cm. Includes bibliographical references. ISBN 0-89236-322-3 (pbk.) 1. Painting-Techniques-Congresses. 2. Artists' materials- -Congresses. 3. Polychromy-Congresses. I. Wallert, Arie, 1950- II. Hermens, Erma, 1958- . III. Peek, Marja, 1961- ND1500.H57 1995 751' .09-dc20 95-9805 CIP Second printing 1996 iv Contents vii Foreword viii Preface 1 Leslie A. -
Hakuun Yasutani Roshi
Hakuun Yasutani Roshi 10 ZEN MOUNT AlN CENTER REPORT VASUTANI ROSHl ANDSOEN ROSH! VISITTASSAJARA In July Zen Mountain Center was visited by the masters and teachers of the Zen Studies Society and affiliated zendos, and of rhe lineage of Nyogen Senuld, the fuse Zen teacher in western America. In the gTOUp were Hakuun Vasutani Roshi., successor of Harada Roshi; Soen Nakagawa Roshi, abbot of Ryurakuji and Senzaki Scnsei's choice as his successor in America: Eido Tai Shimano Sensci, resident monk of the Zen Studies Society and disciple of Soen Roshi; Robert Aiken, Chairman of the Diamond Sangha in Honolulu and a former disciple of Seniaki Sensci; Charles Gooding, President of the Los Angeles Bosatsu-kai, the organization of the students of Senzaki Sensei; Ryoju Yasutani Sensei, the son of Yasutani Roshi; and Hakuyu Maezumi Scnsei, teacher at the Los Angeles Zen Center. Suzuki Rosbi bad not known Socn Roshi and had only briefly met Vasutani Roshl, so this coming together in America was both unique and significant. Their feeling was that Zen should not be sectarian. that, as Vasutani Roshi suggested, "ancient Chinese Zen shouJd be our model." Suzuki Roshl explained to the srudents later that "in China the Zen schools were formed by the disciples and descendants of the Sixth Patriarch. These disciples and descendants knew each other and considered themselves dharma brothers and would advise their srudents to leave them and go srudy with another of the Sixth Patriarch's disciples and descendantS. Most of them came back co their reacher, but some did not. It is a good idea to give students freedom to Hudy whatever teaching they want," Most of the Zen center students had not met masters from other schools before, though some had attended sesshins conducted by Yasutani Roshi and one had studied with Soen Roshi at Ryutakuji.