American Buddhist Response to the Land

Home , Alan Watts, Centers (Fourth Way)

Kaza, Stephanie. 1997. American Buddhist Response to the Land: Ecological Practice at Two West Coast Retreat Centers, in Buddhism and Ecology: The Interconnection between Dharma and Deeds, eds. Mary Evelyn Tucker and Duncan Ryuken Williams, Cambridge: Harvard University Press, 1997, pp. 219-248.

American Buddhist Responseto the Land: Ecological Practice at Two West Coast Retreat Centersr

StephanieKaza

From a theoreticalperspective, Buddhist philosophy appears to be highly congruentwith an ecologicalworldview. Respected Buddhist teacherssuch as His Holinessthe Dalai Lama andVietnamese Zen masterThich Nhat Hanh frequentlypoint to the interdependenceof human life and the environment.2American Buddhist scholars, includingmany of thosein this volume,show the basesin text and principle for a Buddhist environmentalphilosophy'3 But how do iheselinks translateinto actualpractice'l Do American Buddhists "walk their talk"? In this articleI look at two AmericanBuddhist centers to assess the extent of ecologicalpractice at an institutionallevel. Retreat centersact as fbcal pointsfor transmittingBuddhist values both to committedBuddhist practitioners and to the visiting public. To the extentthat practiceplaces reinforce ecological caretaking with spiritualprinciples, they provide a foundationfbr moralcommitment to the environment.It is clear to many leading environmental thinkersthat science,technology, and economics alone will not solve the environmentalcrisis.a lnstead, they call for cultural transfor- mation basedon religigus,moral, or spiritual valuesof deep care of and concernfor the earth.How do American Buddhistcenters contributeto this cultural shift? What in their efforts is distinctly Buddhist and what reflectsthe existing culture or reactionto it? Where are the points of tension around ecologicalpractice in Buddhistcenters? And on what institutionalelements do these practicesdepend? 220 Buddhism and Ecologl-

This articleis a preliminaryreport of work in progressassessing environmentalpractices at diverseAmerican Buddhist centers in the UnitedStates. The first two centersI havelooked at areGreen Gulch Zen Center,north of San Francisco,and Spirit Rock Meditation Centernear San Rafael, in Marin County,California. Both are rural centersresponsible fbr sizableportions of land. Though each has been establishedrelatively recently,each has made some efTorts towardappropriate land stewardshippractices. I providea brief land history of each center and a comparisonof their similaritiesand differences.lnformation is drawn from center newslettersand journals,site visits,and interviewswith staffmembers. I reviewthe centers'current land practicesin the contextof Gary Snyder'score ethical guidelinesfor reinhabitation.I describesome points of tensionand arenasfor f'urtherethical exploration. Much of what is reportedhere represents a dialogueunfolding. This paperitself may prompt further discussionand commitmenttoward turning the Dharma wheel anotherround.

Land Histories

Green Gulch Zen Centerlies in a beautiful coastalvalley in the narrow flood plain of Green Gulch Creek,just north of San Francisco.The land extendsalmost to the Pacific Ocean at Muir Beachand is surroundedby the public open spaceof GoldenGate National RecreationArea; nearby lands are protectedby Mount TamalpaisState Park and Marin County WaterDistrict. The valley is f-lankedon the north and south by open, grass-coveredridges; remnantsof redwoodforest understory line the sidecanyons. In the next valley over lies Muir Woods NationalMonument, home to someof the tallestcoast redwoods in the San FranciscoBay area. Green Gulch Farm was purchasedin 1972 from owner and rancher George Wheelwright ten years after San FranciscoZen Centerwas formally incorporated.Bay areaZenstudents had begun sittingwith ShunryuSuzuki Roshi in 1959when he arrivedat Sokoji Templeon Bush Streetin Japantown.By 1966Zen Centerhad becomea stablepractice community and Suzuki Roshi was inter- ested in finding rural land for a retreatcenter. With exuberant fundraisingefforts (including generousrock and roll benefits),in 221 AntericartButldhist Respttnse to theLantl

Center'a former hot 1961Zen Centerbought Tassajara Mountain Zen Center moved springsresort in the Eig S" area' Soon after' Street'which Suzuki from Sokoli to a new i"ity facility on Page Zen Centergained named Hoshinji, tseginners'Mind Temple'5 Roshi'sbook' Zen notionutpublicity witi the publicationof 'suzuki EspeBrown's I/re Mind, Beginners'Mincl,and,shortly after' Edward TussaiaraB reutl Bttok.6 in 1971;before his Suzuki ROshi'shealth beganto cleteriorate place'The following deathhe suggestedthe icleaof a farm practice Baker took rhe lead in orchestrating fear his dnZlmo heir Richard which becameGreen 2en Center'spurchase of GreenGulch Farm' had ownedthe-land DragonTempie. George and HopeWheelwright wasbuilt' when Muir for ihirty y"orr, long iefore the ioast highway Georgeraised Beachwas a small village of Portuguesefishermen' prize bulls' To improve cattle there, including award-winning on the hills to pasturagefor his cattlJ, he sprayed2-4D herbicide to producea seriesof limit shrubgrowth. The creekwas channeled bearstracks of cattle reservoirsfor water storage'The land still ditch for much of the trails; the creek passesthiough a concrete stretchthrough the valleY'7 neighboringFranks Comparedwith the woodedside canyons of the San Francisco Valley,Green Gulch was heavily cut over after firs weretransported 1906earthquake. Many redwoodsand Douglas rebuild the city' To out of Big Lagoon Aoct at Muir Beachto help lines of non-native reforestthe lower valley,Wheelwright planted Zen Centerbecame the eucalyptusalong the roacl'When "n,'unt" significantelTorts to GreenGulch land steward,students undertook organicgarden' To build a twenty-acreorganic f'arm and a one-acre of Monterey protectand restorethe land, they plantedwindbreaks fields' Since .ypr"r, and Monterey pine betweenthe agricultural yearly and non-native I'g175tree plantings [uu" b""n carried out culled back' Field invasiveplants (acacia,broom, ivy) have been compost-makingand soils have been improved by large-scale certifledorganic legumecover crops.The farm grows and markets greens'The garden lettuce,squash, pumpkins, potatoes, and kitchen iris' androses' along supportsa varietyof perennialdahlias' Siberian larkspur'and Peruvian with annualssuch as sweetpea' anemone' and nativeplants are lilies. In the greenhousesflowers, vegetables' propagatedfor communityand privategardeners'o

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222 Budtlhismantl Ecology

Spirit Rock Meditation Center lies in San Geronimo Valley, a connectinglink betweenthe urbancorridor of SanRafael, north of SanFrancisco, and the openspace of point ReyesNational Seashore and SamuelB. Taylor Statepark. The valley is relativelysparsely settled,remaining in rural ranchlanclsand clairy farms. Intensive developmentpressure has been held at bay due to the fiercely protectiveconservation and planning efforts of the san Geronimo valley PlanningGroup. The centeris namedfbr a prominentoutcr'p of rock thought to be sacredto the local Miwok tribes.Rising up behind Spirit Rock lie rolling grassyfbothills gracedby scattered coastlive oaks and bay laurels. In the 1960sa numberof westernstudents traveled to Southeast Asia to studyvipassana, or insightmeditation practice. In the 1970s they returnedhome and beganteaching at variousretreat centers. includingNaropa Institute in Boulder,cororado. on the Eastcoast. in 1976 a groupof seniorstudents and teachers led by JackKornf-eld and JosephGoldstein purchased a catholic seminaryin Barre, Massachusetts,and establishedthe Insight Me

the way limited staff.ll This differencein governancehas shaped number land relationshave evolved in eachcenter, according to the decisions' and seniorityof thoseresponsible for land-manilgement

Ethics of EcologicalLiving: TowardReinhabitation of Frameworksfor environmentalethics can be basedon a number differentprinciples.l2 For example,Holmes Rolston III ennumerates humanwaysofvaluingnature(economic,scientific,recreational, orga- aesthetic.sacramental) in contrastto the intrinsic value of could nisms.landforms, and so sn-"f61 what it is in itself."l3One promote evaluatereligious centers according to which valuesthey practices. and how thesepreferences are reflectedin spiritual nature Ecofeministvalerie Plumwoodframes human relations with of in the contextof socialpower relationsand the perpetuation as to oppressive

- 226 Buddhism.and Ecoloyv

but rather with the land and all its members.Here I explore the proposal that institutional practices(as opposedto individual isolatedpractices) reflect the evolutionof a community instinct in the making. Gary Snydersuggests that a usefulorientation for an ecological communityinstinct would be "reinhabitation"as an ecosystem- basedculture. He refersto biogeographerRay Dasmann'sdistinction betweenecosystem cultures whose "life andeconomics are centered in terms of naturalregions and watershed"and biospherecultures that are directedfrom urbancenters and orientedto global use and plunderof naturalresources.l8 Native and rural peoplesare almost entirelyecosystem-based cultures, generally having less impact on the health of the surroundingsystem than biospherecultures. Reinhabitorypeoples are thosewho are committedto a life based in place,"making common cause" with the life-stylesof the original inhabitory peoples.reThis meansa lif'e identified with a specific place,understanding the local communityof plantsand animalsas companions,neighbors, and supportersof human lif'e. Over time, this senseof place deepenswith familiarity, and place-based knowledgeis passedon from generationto generation. Snydersuggests three aspects that arethe core of the practiceof a reinhabitoryecological ethic: "f-eelinggratitude to it all; taking responsibilityfor your own acts;keeping contact with the sources of the energythat flow into your own life (namely dirt, water, flesh;."20On the surf'acethis seemsto be deceptivelysimple, yet the implicationsare very broad and particularlysuited to a review of religiouscenters. As Snyderputs it, "the actualdemands of a lif-e committedto a place.. .areso physicallyand intellectuallyintense that it is a moral and spiritual choice as well."2l He suggeststhat to survive as an ecosystemperson, one must draw on moral and spiritual resources.These are strengthenedthrough knowledgeof placeand, reciprocally, through knowledge of self as dependenton place. The first of these three aspects,"feeling gratitude,"generates humility and a senseof awarenessof the wider self. Mixed in are awe, caution,f'ear, and common sense.Prayers of thanksare offered for the gift of life, for freedom, for the moment, from the death- dealingforces of nature.Reinhabitants remember that humanlives Amerir:anBudcthist Response to the Land 221 are dependenton other lives, that nothing lastsforever, that no food, water,or shelterare everguaranteed. The practiceof gratitudein a Buddhistcontext carries understandings of no-self,impermanence, and interdePendence. The secondaspect, "taking responsibilityfor your own acts"' implies the exerciseof restraint,recognizing the rippling effectsof each action in the ieweled net of Indra.22The practiceof acting responsiblymeans minimizing clestructive human impact on the land ani allowing room for the flourishing .f nonhuman.thers. Con- tained in this practiceare the Buddhistprecepts for self-restraint, including no killing and no abusiverelationships'23 Thethirdaspect,..keepingcontactwiththesourcesolenergy... f-low,"may be the most subtle and easily overlooked' Snyder is speakingof "*itd mind," the original sourceenergy, and the need ui*uy, io be nourisheddirectly by this primordial wisdom.This is the energyshared with otherlife-forms, the force of weather,place, and history commingled.An individual at a Buddhistcenter may contact this energy through walking meditation,gardening work practice,or mindful food preparation.But how doesan institution maintaincontact with wild mind in its structuresand organizational culture?I suggestthat in addressingthis challengeBuddhist retreat centersbegintoapproachreinhabitation,allowingthelandto influencelocal ecologicalpractice significantly. The threeelements of Snyder'sethic describea methodfor transmissionof ecological culture on American soil. This look at two Buddhist centerscan "new providea preliminaryassessment of the degreeto which these settlers"may be headedtoward long-term reinhabitation'

Evaluationof Two BuddhistCenters

GreenGulch Zen Center

Looking first at GreenGulch Zen Centet,I will beginby examining practic;sof gratitucleto the lancl.These are usually mixed in with gratitudefor the Buddha,Dharma, andSangha (the Three Jewels) io various degrees,but certain practicesspecifically highlight relationshipwith and dependenceon the land' On a daily basis' studentsrecite the Zen meal chant: 228 Butlclhism and Ecobgy

Innumerablelabors brought us this tbod We shouldknow how it comesto us Receivingthis offering let us considerwhether our virtue or practlce deserveit Desiring the natural order of mind, let us be free from greed, hate, and delusion We eat to supportlife and to practicethe way of Buddha.2a For zen studentsat Green Gulch, the innumerablelabors are obvious:moving irrigation pipes, cropping salad greens, propagating greenhouseseedlings, turning compost. The mealchant is a regular reminder to off'er gratitude for the food upon which they depend. Across the courseof the seasonalyear, dedicationekos are offeredat the fbur turning pointsof the year.At the springequinox serviceoutside on the east-facingside of the valley, gratit;de is of}'eredon behalf of the community for the rising sun of the new year. on the summersolstice, at mid-day,gratitude is of}'eredfor the bountiful garden and the produce of the fields. The autumn equinox dedicationis ofrered at dusk, facing west, acceptingthe teachingsof impermanenceanil death.And the winter solsticeis markedat midnight under the dark sky, with gratitudefor the vast wild mind of no-self.2-5 In addition to thesenatural points of the sun's shifting motion acrossthe ridges,Green Gulch zen Centeralso marks the bounty of the farm harvestat Thanksgiving.Zendo and dining-roomaltars are decoratedwith ofTeringsof beets,pumpkins, lettuce, chard, herbs,and potatoesand the Heart sutra is chantedwith gratitude for the richesof the land. on Budclha'sbirthday in April, children collectrepresentative flowers of eachof the wild speciesin the watershedand add them to the elephantflower cart for bathingthe baby Buddha.The dedicationchant ar this ceremonylists ai the flowers (over one hundred!) in a rong, entertainingdrone, occa- sionally markedby the further amusementof Latin names.In the repetitionis the transmissionof gratitudefor the wild hills and diversityof flowers.20 The secondaspect of Snyder'secological ethic, taking responsibility for one's acts,is a complicatedundertaking at a rural center such as GreenGulch. I will report on previousand currentefforts, but certainlymuch more canbe doneto act fully responsibleon this ecologicallycomplex piece of land. I will describeinstitutional AmericanBuddhist Response to the Land 229

efforts to take responsibilityin four arenas:land stewardship. communityrelations, ecological culture, and education' Lancl stewartlshipactivities tocus primarily around two areas: land restorationefforts and the organicfarm. Someof the restoration efforts take the form of doing nothing, allowing the wild mind of the coastalhabitats to surfaceagain. The hills areno longersprayed with herbicidesto control vegetation,and cattle no longer trample the soil. Along the creek,a thicket of shrubshas been left to grow into a healthywildlife corridor,well populatedby local songbirds. of the more proactiverestoration efforts, annual tree plantingson Arbor Day in Februaryhave been carried out since 1975' Wind- breaksof Montereycypress and Montereypine are now easilyfifty feet tall and play a significantrole in deflectingthe powerfulocean winds that ravagethe coastalsoils. Since 1991,in additionto plantingsol'redwoocl and Douglas fir. coast Iive oak acornsgathered irom the neighboringvalley have been plantedon protectedsites to replacethose grazed down by the cattle.27Though somewhat controversial,staff and volunteershave also made an effort to remove non-nativeeucalyptus shoots, acacia, German ivy, and broom where they are choking back nativevegetation. A preliminary landscapeecology report was drawn up in 1991 with detailed recommendationsfor further tree work and land restoration.28 Forwardmotion is restrictedby the lack of a staffperson designated as Land Manager.Though positionsexist for Head of Farm and Head Gardener,as well as Head Maintenance.no one staif person assumesresponsibility for the overall health of the landscape ecosystem. The twenty-six-acreorganic farm is a model of good farming stewardshipand is recognizedthroughout the statefor its ecological practices.It is a certiliedmember of the CaliforniaOrganic Farming Association,meeting the standardsfor soil free of pesticidesand chemicalf'ertilizers. Heavy machineuse is moderate,primarily for plowing the fields and transplantingseedlings' Weeding and cropping are done by hand as part of mindfulnesswork for zen students.The soil is built through careful applicationof compost madefrom kitchen scraps,green waste, and horsemanure; a cover crop of favabeans is plantedeach winter and turnedunder as green -unur" in spring. lnsect pestsand diseasesare managedthrough observation,crop rotation, and selectedorganic and mechanicalpest

i I rt _t 230 Buddhism and Ecolopy

controls.2eBecause it is accountableto the standard-settingassoci- ation for organicproduce as well as to the community of organic f'armersin the wider Bay area,the Zen communityat GreenGulch hasan incentiveto maintaina high degreeof institutionalresponsi- bility for its actions.Likewise, the one-and-a-half--acreperennial gardenis organic,with all cultivationin double-dugbeds and all croppingdone by hand. Communityrelation,s regarding the land requireongoing conver- sationswith Muir Beachresidents and stafTof the Golden Gate National RecreationArea (GGNRA). With each, being a good neighbor means cooperatingto share land and water resources, acknowledgingthe institutionalimpact of Zen Center.Green Gulch Creek emptiesinto RedwoodCreek near its mouth to the oceanat Muir Beach.In dry summers,the farm hasdrawn on thesecombined water suppliesto irrigatethe lower fields. Becausewater in coastal California is limited, rates of water use have been a sourceof conflict with the local community,other ranchers, and Muir Woods (a part of GGNRA). To maintain navigablelevels of water for salmonin RedwoodCreek through Muir Woods,and to sharethe remainingwater with neighbors,Green Gulch has reducedtillage areasin dry years.30 Relationswith the GGNRA are also an ongoing part of Green Gulch institutionallif'e. Staff havebeen asked to commenton plans for bike routesthrough Green Gulch, control of escapedSouth African capeweed,and restorationof Big Lagoon at Muir Beach. Over the years a strong relationshiphas developedbetween the gardenstaff at Green Gulch and the park rangersat Muir Woods, as they havecooperated in plant propagationand volunteerplanting daystogether. GGNRA resourcestaff havebeen helpful in ofTering advicefor land-managementdecisions at GreenGulch which afl'ect the surroundinglandscape.3 I The farm and gardenencourage community interactionthrough outreachprojects with other t'armsand gardens.Seedlings and plant startsare ofien donatedto other fledgling farms, suchas the Hunter's Point jail project and SchoolyardGarden in Berkeley.Volunteers are encouragedto join farm staff fbr potato and pumpkin harvest days.Farm and gardenstaff often consultwith other farm projects to otfer advice on soil building, planting design,and propagation techniques. I

231 AnrericanBuctdhist Response to the Land

which promote By ecolog,icalculture I meaneveryday activities arenasreflect a ,ouni environmentalhabits' At GreenGulch three practices'waste high degreeof institutional responsibility:food Green Gulch has recycling,and water use.As a Buddhist center' in the dining hall' .hor"n i policy of not cooking or servingmeat it is not Though vlgetarianismis often associatedwith Buddhism' Zen Center r's strictl-ytnundut"d by the teachings'However' since support the often committed to vegetarianpractice, it does not with factory animal inhumaneinstitutional practices associated to vegetarianlsm' farmingand animal slaughter' Further, by adhering clearing of the institution is not clntributing to the accelerated Food served gfoUufrain foreststor cattlepasture and beef imports' aspossible fiom at GreenGulch inclutlesas muchin-season produce from local dairy and the organicfarm. Other produceis purchased Though,these vegetablefarms to supportneighboring farmers' responsibility asiectsof GreenGulchfood contributeto ecological residentsurge even for the land and for the regional economy'some organicfood' strongerecological practices, such as servingonly to the farm Food waste goes into large compostpiles adjacent with greenclippings and garden.After severalmonths of "cooking" the compostis ready and Lanure from the neighboringhorse farm' white paper' to spreadon the fields. Green Gulch also recycles motor oil' and magazines,glass and plastic bottles, cans' cardboard' producecrates trom batteries.The tarm reuseswood and cardboard runs: the garden regularcustomers by picking them up on produce Papertowels' reusesgallon pots and seedlingtrays for propagation' paperpurchases are napkini, andtoilet paperas well as most office firewood; trash trom recycledpaper .r,ru,."'' Fallen treesbecome little waste is lumber is usedfbr kindling or is burned'Relatively These hauled away from Green Gulch besidesthe recyclables' from the center are efforts to simplify tood and waste flows to and and the Zen motivated both by the high cost of trash removal aestheticoi tidiness. as water Water conservationis mandatory at Green Gulch Gulch Creek'These suppliesare limited to local springsancl Green to forty residents' ,uppfy all the water needsyeai-roun

The third aspectof Gary Snyder'secological ethic entailskeeping contactwith the sourcesof energythat f'low into one's life, in this case, the life of Zen Center. This is perhaps the least easy to ennumerateof the three elementsof the ethic, and yet it is most crucial to the vitality of Snyder's framework. Individual Zen studentsreport gaining access to this energyflow throughworkrng in the garden,sitting among the redwoods,or walking by the ocean. But thesereceptive activities are seldomundertaken by Zen Center as a whole. Severalpractices at GreenGulch do, however,support the possibility of increasedcontact with this energyflow of the wild. The first of these derivesdirectly from the traditional Zen emphasison work as practice. Many classicZen storiesfind their contextin sweeping,cleaning, farming, or choppingwood.3a In Soto Zen, enlightenmentoften happensin the mundaneactivities of everydaylif'e. Guest students work two or threemornings in the farm and/or garden,usually engagedin silent mindfulnesspractice. Staff, otherthan farm and gardenstaff, join in solidaritywith the summer farm effort once a week before breakfast,planting, weeding, or cropping in silence.These efforts are both practical,in terms of getting the necessarywork done, and spiritually unifying, fbr all community membersexperience together the energyof soil, fiesh air, and landscapeon a regularbasis. A second area, which I will call sacralizing the land,scape, involvesinstitutional commitment to outdoorceremonies. walks. and commemorationswhich includethe land. In a very traditionalway, Zen Centerengages the landscapefor weddingsand memorialsites. Ashesof Zen Centerelders-Gregory Bateson,Alan Watts,and Alan Chadwick, among others-are buried on the hillside above the garden.Memorial treesor shrubshave been planted by the pond or in the garden for severaldozen people, including Zen teachers Katagiri Roshi and MaureenStuart ROshi. Silent ceremonialridge walks, as distinct from naturalhistory strollsor recreationalhikes, are part of the Center'sannual calendaron Arbor Day and New Year's.These place the Centerin the largerlandscape, meeting the nearbywild zonethrough the act of walking,receiving the land into the feet.In a similar way, walking meditationsacralizes the garden, bringing humanattention to the cultivatedspace. GreenGulch has also adoptedspecific ceremonies to acknowl- edgenonhuman members of the land- (and mind-) scape.On Earth

rrl B ud tl h i sn a1161[1st I og\t

Day practice leadersoffer ceremoniesfor animals and trees, acknowledgingtheir presencein the community.In December1995 a beloved coast live oak crashedto the ground after a severe windstorm;later, a Monterey pine near the meditationhall had to be taken down becauseof bark beetles.On eachoccasion an altar was set up near the tree, and people were encouragedto offer incenseand to include the dead or soon-to-be-deadtree in their practice.35[ interpretthis as an invitationto practicewith the wild energyflow of deathand destruction. Last, in consideringthis third elementof Snyder'secological ethic, I suggestthat practices of simplifying the institutionalschedule andlife-style promote contact with the energyflow that sustainslife. Many of the traditionalZenpractice forms emphasizerestraint and moderation.Sensory impact fiom mechanicalnoise and bright lights is minimized zendoclothing is dark andunobtrusive. Guest students are expectedto maintain silence from early evening through breakfastthe next day. During one-day and seven-dayretreats, studentsremain silent the entiretime, andthe voicesof great-horned owls, oceanwaves, and blowing wind define the soundscape.To conserveenergy and alsodarkness, Green Gulch hasrestricted night lighting to what is necessaryfor minimal saf'etyneeds. This leaves the hills dark and unmarkedby human light sources'the night animalsundisturbed by humanpresence. Takentogether, these institutional practices in all three aspects of Snyder'secological ethic generatetangible evidence of a Bud

Spirit Rock Meditation Center

Though Spirit Rock MeditationCenter does not have the same lengthof historyon the land as GreenGulch, its ecologicalpractices draw on well-establishedtraditions of one of the oldest Buddhist denominationsof SoutheastAsia. The relationshipwith the land at Spirit Rock, in its very newness,is still in a honeymoonstage, growing and flourishing as the center attractsmore practitioners. Much of the fundraisingfor the land purchasewas motivatedby a spontaneousbonding with the land tor those leading the effort.36 With moreand more studentsusing the land for retreats,the "falling in love" processseems to be multiplying and self:reinforcing. Looking first at the elementof "feeling gratitude to all," two core practicesat Spirit Rock appearto support this element of Gary Snyder'secological ethic. One-, seven-,ten-day and three-month retreatsemphasize attentiveness practice, as describedin the SatipatthemaSutta (the Four Foundationsof Mindfulness), and mindfulnessof breathing(Anapanctsati Suttct). Cuided meditations supportpractitioners in cultivatingsubtle awareness of mentaland emotional statesas well as sensoryalertness. Gratitude practice naturally arisesin relationshipto food as attention to flavor, preparation,and sourceare notedwith eachmeal. Vietnamese Zen teacherThich Nhat Hanh has led severalday-long meditation retreatsat Spirit Rock, each with an elaborateguided eating meditation.Tangerines or applesare distributedto crowdsof up to one thousandwho may take up to an hour to appreciatethe many causesand conditionsarising in a singlepiece of fruit.37 Another major practice at Spirit Rock is the loving kindness meditation(Metta Sutta).At the closeof eachretreat day or class, some form of loving kindnessmeditation is recited.Many of the Spirit Rock teachershave extended the traditional meditationverses to includethe land, the animalsand treesof the land, and the gifts of sun and rain. Expressionof gratitudetakes the fbrm of wishing for the safety,physical and mentalwell-being, and peacefulnessof all membersof the land community. The secondelement of Snyder's ethic, taking,responsibility for one'sactions, has beencentral to the land purchasefrom the start. The Spirit Rock propertyhad long beena prizedpiece of real estate

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236 Buddhism and Ecology-

in the valley; a number of other uses had been proposedfor the property earlier. However, the citizens' San GeronirnoValley PlanningGroup, in their watchdogrole of protectingopen space and sceniclandscapes, managed to preventunsightly development along the Sir FrancisDrake corridor. Negotiations for the Spirit Rock sale and planningdesign included important agreements about building sites,scale of operation,and stewardshipfor the land.38For the centerto be a welcomedmember of the West Marin community, Spirit Rock leadersneeded to assurelocal residentsof their commitmentto protectingthe integrity of the land. The first decisionsinvolved tratfic management,both to limit congestionon the two-lanehighway and to limit the amountof pavedparking on the land. Early on, parking on the dry grasscaused some spark-inducedbrushfires, alarming planners and reinfbrcing the needfor carefulattention to car placement.A carpoolingpolicy was implementedby chargingparking fees. Parking areas were laid out in curving tree-lined patternsto slow visitors down as they arrived.Center staff made consistentefforts to take responsibility for the potential impact on neighborsfrom car noise, increased traffic, and grasslandfires. Much of the land stewardshipeffort thus far has been directed towardcareful planning of buildingprojects. The Spirit Rock Design Committeeand severalarchitects meet regularly to discussthe scope and scale of the developmentvision lor the land. Factors under considerationare relative invisibility of the buildingsfrom the road, streambank allowances,and impact on the statelycoast live oaks which shapethe characterof the land. Temporarybuildings fbr the office and meditationhall havebeen in placesince 1990;a dining hall, the llrst constructionproject, was completedin 1995to serve guestson retreatdays. Future buildings will be addedwith additional tundsand ongoingmonitoring of the cumulativeimpact on the land and water systems. Monthly work days are now part of the Spirit Rock tradition of land stewardship.In the beginning,volunteers pulled invasivestar thistle and removedold fence posts and barbed wire from the pasture.They clearedbrush and cut fallen treesfor firewood.As part of one day's meditation,the teacherasked forgiveness of the plants,insects, birds, and animalsfor the disturbancesto their homes.Heavy-labor tasks included digging trenchesand sandpits Amerit'urtBuddhist ResDonse to the Land 231

for power,water, and phone lines as well as irrigation lines and a septicsystem. Many nativetrees were plantedin the parking area and along the entranceroad. Volunteersbuilt bluebird boxes and postedthem aroundthe land. In the summerof 1995several small pondswere excavatedand dams built to retain the water.An altar and ceremonialarea in Oak Tree Canyon were completedand a trail along the creek was marked out. The ponds are meant both for human enjoymentand as a water sourcefor frogs, birds, badgers, raccoons,fox, deer,bobcats, perhaps even mountain lions.3e In the arenaof communityrelations, Spirit Rock caretakershave continuedto establishrelationships with local neighborsand membersof the San GeronimoValley PlanningGroup. Though much of the land on the other side of the westernridge is publicly protectedopen space(Mount TamalpaisState Park and Marin County Water District), all the land adjacentto Spirit Rock is in privatehands. In otherrural situationsin the UnitedStates, Buddhist and Hindu retreatcenters have sometimes been resented as strange outsiders,bringing a new and not necessarilywelcomed culture to the region. Spirit Rock teachersand staff have been consistentin their efforts to fit in with the local community and be cordial neighbors.This has been accomplishedthrough community meetings,public hearings,and regularlocal contactwith residents in the immediatearea and nearbytowns. Becausecenter members are not versedin land practices,this has meant making a special effort to learn from those who know the territory, bringing in caretakerswho could help with the transitionfrom ranchto retreat center. As part of taking responsibilityfor institutionalactions, Spirit Rock is in the processof developingan ecolctgicalculture on the land. Though there are few residential staff at the moment (in contrastwith GreenGulch), the numberof stafTand residentswill increaseas new buildingsare added. Spirit Rock, like GreenGulch, is commitedto vegetarianmeals, thereby limiting their contribution to global environmentaldestruction caused by beef, chicken,and hog production.Recycling and compostingsystems have been set up to accommodateretreatants as well as residentsand day guests. Fire safetyprotection is an importantdrill during the dry summer and fall morrthswhen fire dangeris high.

I 238 Buddhism cutdEcology

To increaseawareness of the land and promote a culture of ecologicalresponsibility, Spirit Rock offers a numberof educcttion programsfor children and adults.Volunteer naturalists lead nature walks acrossthe diversehabitats of the four hundredacres, pointing out wildflowersand birds.Monthly children'sprograms explore the dhurma teachingsof the creek and oak trees.For severalyears, Spirit Rock hashosted an alternative"lnterdependence Day" on the Fourth of July, a chanceto appreciatequietly the web of lif'e with membersof the spiritualcommunity. The Spirit Rock Centervision statementexplains that the center "is being createdas a living mandala:a westerndharma and retreat centerdedicated to discoveringand establishingthe dharmain our lives."a0Six Dharmapaths are described: retreats, right relationship, study,hermitage, integration in daily life, and serviceto the community.A practitionercan develop concentration, understanding, morality, and compassionthrough any or all of these paths. Cultivatingright relationshipincludes people and alsothe earth;the service path is basedon care and respectfor all beings.This statementprovides an introductoryeducation on the founding principlesof the center,which includerespect tor the land. The third of Snyder'sguidelines, keeping contact with the sources o.f energy that flow into one's life, is attendedto at Spirit Rock primarily through walking meditation.Slow, careful walking practice,noting each step and breath,is a predominantaspect of vipassonapractice. At Spirit Rock, long periodsof group walking meditationare practicedoutdoors, ofTering opportunities for the feet and mind to absorbthe wild energyof the land. One community memberleads longer walking pilgrimagesacross Mount Tamalpais fiom Spirit Rock to GreenGulch. He specificallyseeks to encourage the embodyingof landscapeknowledge through extended pilgrim- age in local wild areas(as opposedto pilgrimagesin Nepal or India).alPilgrimage is alsoa way to bring membersof the community together to sharethe experienceof making contact with the land. One of the six Dharma paths of the Spirit Rock vision is hermitage,offering the opportunity"to experiencethe simplicity and dedicationof the renunciatelife."a2 Though hermitagecabins have not yet been built at Spirit Rock, teachersencourage students to incorporatehermitage principles in everydaylife through simpli- Amerit'anBuddhist ResDonse to the Land fying consumerhabits, spendingmore time in silence,and high- lighting dharma study.The hermitagepath is perhapsthe path of minimum impact and maximum exposureto the other plants and animals inhabitingthe land. With this as part of the masterplan, the centerhas built into its practiceexpectations the possibilitythat deeper,longer-term connection with the land will developthrough hermitageretreats by seniorstudents. Takentogether, these institutional practices, ref-lecting the three aspectsof Snyder'secological ethic, show evidence of an emerging Buddhist ecologicalculture in responseto the land. Offbrings of gratitude,commitments of responsibilityto mindful stewardshipand communityrelations, and contactwith the energyflow of the wild are helping to establishthis centeras an environmentalmodel tbr Buddhistpractice. Held by the forestedridges to the southand the open grasslandsto the north, Spirit Rock presentsanother strong opportunityfor deepeningecological relations in a practicesetting. With the efforts of both centerscontributing to the culture of northernCalifornia, it is possiblethat American Buddhism can have a significantinfluence on environmentalpractice and reinhabitation in this region. This process,however, is not without its points of tension.

Pointsof Tension

Though both of thesecenters now include certainecological practicesas part of their religious cultures,neither is specifically committedto the goal of ecologicalsustainability or self-reliance' This degreeof reinhabitationwould stretchthe capacitiesof statf and residentsbeyond their currentloads. For both centersthe top priority is to transmitBuddhist teachings and provide a supportive place to practice.It is simpler and more convenientto dependon externalsources for food, energy,supplies, and funding.The choice to draw on diversetrade sources,however, often involvescertain advantagesof classand cultural privilege.Can reinhabitationtake placeif residentsare primarily dependenton goodsproduced away from the land'? lf ecologicalsustainability were to becomean institutionalgoal, debateswould ariseover how to usethe land: could the open space areasremain protectedgiven the needto grow more food? Much 240 Buddhistrt unrl fsltlttsl of the currentattractiveness of both placesdepends on the senseof spaciousnessfrom undevelopedland. This providesa kind of literal "breathingroom" from the urbanpressures of noise,pollution, and population.However, this aestheticuse of the land might be threatenedby the choiceto move further toward reinhabitation. Buddhist centersin the United Statesand elsewherehave the opportunityto apply Buddhistanalysis and self-studyto their own institutions.Green Gulch and Spirit Rock have alreadydone this in examininggovernance and economicstructures and student- teacherrelations. To do the samedepth of work aroundecological matterswould mean investigatinginstitutional habits around the relationshipbetween nature and culture. To what extentdo American Buddhistcenters reproduce the dominantcultural attitudesof culture as superior,nature as inf'erior;culture as control, natureas chaos, cultureas male.nature as female?43At GreenGulch this is manifest in giving weightand valueto zazenmeditation over ecological work practice.Farm and gardenworkers are seenby someas inferior to those who spendmore time in the 7endo,even though this is not supportedby the teachings. Another area of tensionis aroundthe need fbr community.In indigenouscultures, inhabitation goes hand in handwith cultureand community.Generation after generationinhabits the sameland, passingon knowledge of place through culture and social inter- action.Religious centers such as GreenGulch and Spirit Rock are explicitly not permanentcommunities but ratherlearning or training centers where people stay for different lengths of time. Can ecologicalculture be transmittedby example,if not through successivegenerations? There is a built-in conflict here: the more a practitionerengages in environmentalwork or contactwith the land, the more he or sheparticipates in a senseof community with otherssharing the sameexperience. This leadsto the desireto become a more permanentresident on the land-a move toward reinhabitation.However, because of the land's limited carrying capacity,this can constrictothers from having accessto the place at the samelevel of commitment.How can thesereligious centers serveas transmittersof ecologicalculture and valueswithout the generationalelement of residentialcommunity? Perhapsone of the most difficult questionslies in governance: who carriesthe burdenof landownershipand ecologicalsteward- AmericanBuddhist Resnonse to the Land 241 ship'/Legally, it is the boardof directorsand the stafTthey hire who areresponsible; spiritually, the leadershiprole falls to the abbotand practiceleaders. In contrastto the singlehead-of-household owner who makesmost decisionsfor an individual piece of private property, the governing bodies of Green Gulch and Spirit Rock handle land responsibilitiesin diffuse arenaswith variouspeople carrying piecesof the land's history,capability, and management needs.Ecological monitoring is unevenand primarily related to human needs(water, wood, gardenspaces, larm produce).Long- term planning for restorationof degradedhabitats and expanded humanuse has been discussed informally but not incorporatedinto masterplans for the sites.

Challenges for the Future

This evaluationdocuments ecological practices at two of the larger Buddhistcenters in the SanFrancisco Bay area.Though some steps have been taken toward reinhabitation,many areasof ecological stewardshipstill needattention. In the courseof this study,I have noted some of the immediateneeds as well as future institutional challengeswhich are unresolvedat present. GreenGulch Zen Centerand Spirit Rock MeditationCenter both face issuesof carrying capacity as they become increasingly attractiveto studentsof Buddhism.This will requirea closerlook at pressureson parking spaces(always full on Sundaysat Green Gulchand on Mondayevenings at Spirit Rock),considering whether to limit attendanceor pave more land to accommodatecars. Pressureson sewage,water, and energysources will also rise with increasingnumbers of visitors.Green Gulch, for example,may need to hold fewer programs and conferencesin the fall when water suppliesare at their scarcest. Land-managementissues already plaguing other partsof Marin Countymay sooneror laterbecome problems for thesetwo proper- ties.Among theseare the spreadof f-eralnon-native pigs who gouge the land androot up acornsand seedlings.On somenature preserves they are systematicallyhunted to prevent encroachment.This problemwill likely aff'ectSpirit Rock soonerthan Green Gulch, but with so much open spaceconnecting the two, it may be only a 242 Buddhismand Ecologt matter of time before the pigs are on the coast as well. Fire managementis also an issuesince coastal scrub, grassland, and coastalforests have evolvedwith fire in the California landscape. Fire suppressionaround human habitations often only postponesthe inevitable.Both centers,as environmentalstewards, will need to consider controlled burns or other fire-managementmethods to reducefuel load. people at Green Gulch are already raising questionsabout extensivestancls of non-nativetrees on the property.The acaciasin particularare quite fire-proneand presentsome dangerto the idjacent dining area.'r'rln earlierrounds of tree planting,Monterey pineswere chosento hold the soil and generatefast-growing poles anclfirewood. Locals havecriticized thesetrees as non-nativeto the northerncoastal regions as well as subjectto bark beetleinfestation. The prominentAustralian eucalyptus, appreciated by many for its hangingstrips of bark,drips oils thatpoison the soil below,reducing the biodiversityunder these trees. Which of thesetrees should come out'lWhich shouldremain? Taking responsibility in this casemeans askingdifficult ethicaland ecologicalquestions' Both centershave small creeks on the land,though Green Gulch creek is the larger and more managed.water quality and aquatic habitatswill needto be monitored,especially where dams impound waterand holding basins have become clogged with silt.Waterways are natural corridors for songbirdsand small mammals and can easilybe enhancedto servetheir food and shelterneeds by allowing understoryplants and aquaticinsects to flourish.As for largerscale challenges,some of thesewill requirecreative initiative from either residentsor guest/laymembers to encouragea developingenvi- ronmentalconscience. In her bot>k,Campus Ecology, April Smith outlines key areasfor academicinstitutions to evaluatetheir ecologicalpractices.a5 Many of theseare applicableto religious institutionssuch as GreenGulch Zen Centerand Spirit Rock Center. ln the arenasof wasteand hazardmanagement, these two centers can work toward reducingthe volume of solid wastebeyond what is compostedor recycled.This meansattention to precycling,or choosingproducts with little or no packaging.It also means providing adequatedisposal of potentially hazardoussubstances, such as use

More work can be done in the area of resourceflow and infrastructure.While water is closely monitored at Green Gulch, energyuse is dispersedand responsibilityfor energyconservation is uneven.Electrical heatersare oflen left on when rooms are empty. Fooclflows are managedclosely at both centersto savemoney and as part of a commitmentto vegetarianmeals. Although perhaps half of the produceeaten at GreenGulch is organic,the centercould in the future commit to an entirely organic menu, supportinglocal farmersas much as possible.As hazardsfrom chemicalagriculture are documented,particularly as hortnonedisrupters and immune systemdepressers,46 one of the greatestsupports to practitionersat both centersmight be safeand healthyfood. Smith advocatesinstitutional procurement policies to streamline productuse, especially fbr recycledpaper products in restroomsand offices.Both centerscould make the choiceto buy unbleachedpaper where possible,to minimize chlorine and dioxin hazardsto users. Both centerscurrently have reusable dishware, eliminating the waste of clisposablecups and plates;residents at GreenGulch aredebating the option of cloth napkinsand personalcups. For picnics and outdoor celebrations,the centerscould encouragepeople to bring their own flatware and dishes,rather than using paper or plastic products. As eachcenter grows, their budgetsgrow. Fundsare bankedin institutionsor held in stocksand bonds.The boardsof thesetwo centerscan promoteand implementa policy of sociallyresponsible investing,to carry institutionalweight into the arenaof greening financialmanagement. Taking responsibilityat theselevels will require more committeework and more volunteershelping the institutionalstructures evolve in their ecologicalethics. As this work is engaged,it will be importantfor the centersto publicize their eftorts among their own membersas well as visitors to generate supportand solidarityfor this ecologicalwork.

BuddhistCenters as EcologicalRole Models

This first piece of comparativeresearch on two Buddhistcenters raisesmany interestingquestions which will requireadditional case study work with diversecenters. Future researchmay include )A/1 Buddhisnt and Ecology reviewsof ecologicalpractice at someof the following institutions: RochesterZen Center (New York), Mt. Tremper Zen Center (New York), Karme Choling TibetanCenter (Vermont), Manzanita Village (California),Shambhala Center (Colorado), Mountains and Rivers Temple(California), and others.l7At this point it is unclearwhether ecologicalpractices are primarily motivatedby Buddhisttradition or by Americanenvironmentalism. Will ecologicalculture become a mark of American Buddhism'/It is also unclearhow ecological practicerelates to meditationpractice and otheraspects of Buddhist training in the specificcenters. In future work, I would like to flnd out which aspectsof Buddhism,as taughtor practicedat individual centers,actually discourage the evolutionand adoptionof ecological culture. If institutions such as Buddhist retreat centersare to become more ecologicalin practiceand concerns,upon what elementsdoes such an evolution depend?Some possiblesignificant factors may be: l) the role of centerleadership in establishingecological priorities; 2) the creativity and efforts of key staff people; 3) the degreeof teaching emphasison the role of the environment; 4) methodsfor preservingand transmittingreligious and cultural traditions;5) the practiceplace itself and its ecologicalhistory and managementneeds; 6) outsidedevelopment pressures. Some of thesemay be operationalfor certaincenters but not for others;each centerwill have a distinct and complex story of environmental involvement.By examiningboth rural and urban centers,centers fiom diverseBuddhist traditions. and centersof dilferent scaleand leadershippatterns, I may then be able to discernsome patterns of ecologicalpractice. From this preliminaryreview of thesetwo centers,it seemsclear that GreenGulch Zen Centerand Spirit Rock Meditation Centerare beginningto demonstratewhat is institutionallypossible in living an ecologicalethic. Religious centers in the pasthave served as role models for the wider community; perhapsthese Buddhist centers can show othersin Marin County and the wider Bay area how people can live more simply and environmentally.By offering gratitude,taking care of the land effectively,and keeping access open to the wild energyflow of the land, thesecenters support the very foundationsof dharmctpractice. Working togetheras Buddhist neighborsand institutionalkalyana mitta (spiritualfriends), they can American Buddhist Res|tonseto the Land 245 encourageothers to act in environmentallyresponsible ways for the health of humansand nonhumanson the land. Over time. the incorporationof ecologicalculture into the everydaylif-e of these centersmay inspire visitors to transferthese practices to other institutionsand households.Thus, seeds of ecologicalculture based in spiritual practicecan supportthe beginningsof reinhabitation, drawing on the energyflow that sustainsall life. 246 Buddhism and Ecology

Notes

l. I am gratefulto KennethKraft and Wendy Johnsonfirr their commentson earlierdratts of this article. 2. Sidney Piburn, ed.,The Dalai Lama: A Policv ol Kindness(Ithaca, N.Y.: Snow Lion Publications,1990); see also, among Thich Nhat Hanh'smany books' For o Future to Be Possible(Berkeley: Parallax Press, 1993) and Being Peace (Berkeley:Parallax Press, 1987). 3. For example,see Joanna Macy's treatment of Buddhistphilosophy in Mutuul Causalitl' in Buddhism antl GeneroLS.'f,.starrs Theor,,-: The Dharmtt of Natural .!.)'s/enr.r(Albany: StateUniversity of New York Press,199 l). 4. See,among others,Lester Brown, "Launchingthe EnvironmentalRevolu- tion,",Sr.rleo.f rhe World./992 (New York: W.W. Norton, 1992), 174-90;and HermanE. Daly and John B. Cobb, Jr.,F-or the CornmonGoorl (Boston:Beacon Press,1989). 5. Michael Wenger,"History of Zen Center," Wind Bell 2'7, no. I (spring 1993):l-5 17. 6. ShunryuSuzuki, Zen Mind, Beginner'sMind (New York:Weatherhill, 1970); Edward Espe Brown, The TttssctiuraBread Book (Boulder, Colo.: Sharnbhala Books,1970). 7. WendyJohnson and StephanieKaza, "Landscape Ecology and Management Concerns at Green Gulch Zen Center: A Report to the Zen Center Board of Directors."5 Novernber1991. 8. Interview and site visit with Wendy Johnson,Green Gulch garden staff, June1992. 9. Meredith Moraine and Jerry Steward,"The Story So Far," Spirit Rock Meditation Center Newslertcr,September-January 199-5, 5. lO. Spirit RockMeditation Center Nev:sletter,February-August 1996, zl. I l. "sangha of 1000 Buddhas,"Spirit Rock Metlitution Center New'sletter. February-August1996, l0 | l. 12. Thesehave been catalogued in varioustaxonomies; see, for example' 'l'runspersonul Warwick Fox, Totvurda Ecologv (Boston:Sharnbhala Books' 1990); and StevenC. Rockefeller,"Principles of EnvironmcntalConservation and SustainableDevelopment: Sumrnary and Survey,"prepared fbr the Earth Charter project,April 1996. 13. Hofmes Rolston lll, Philosopht'Gone Wlirl (Buftalo, N.Y.: Prometheus Books.1989).lll. 14. Valerie Plumwood, Feminism and the Master-vo.f Nuture (New York: Routledge,1993). f 5. Reed F. Noss and Allen Y. Cooperrider,Suving Nuture's I'egacv: Prtttecting and Restoring,Biodiversitt' (Washington, D.C.: IslandPress, 199'1); and R. Edward ) /11 Amerir:an Budclhist ResDrtnse ttt the Land

Grumbine, Ghost Bettrs: E-rploringthe Biotliversitl Cri.iis (Washington'D.C.: lslandPress, 1992). 16. David Abram, The Spell ttl lhe Sensuttls(New York: PantheonBooks' I 996). 17. Aldo Leopold, A Suntl Countt Almttnac (New York: Oxford Univelsity Press,1949; reprint New York: BallantinePress, 1970); all quoteshere are l'rot.tt the paragraphon pp. 239-40. 18.Described in Ray Dasrr-rann'spaper, "Nationirl Parks, Nature Conservittion' 'Future ancl Primitive,"'presentedat thc South Pnciflc Conferenccon National Parks,Wellington, New Zealand.February 197-5. 19. Gary Snyder,"Reinhabitation," in A Pluce in Space(Washington, D.C.: CounterpointPress, 1996); tirst publishedin The Old Wrr,r's(San Francisco: City LightsBooks. lt)77 ). lS| . 20.rbid.. 188. 2l . rbid..190 9l . 22. SeeMacy, Mutuul Cuusulitvin Rutltihisnt,chapters 2,3. 10.and ll: also FrancisH. Cook, Hua-YenBudtlhisnt: The .lewelNet o.flntlru (UniversityPark: PcnnsylvaniaState Univcrsity Press. 1977). 23. See ElizabethRoberts and Elias Arriidon, eds.,Eurth Prrr.r'ars(San Francisco:Harper, 199 l), 120 21, for one envit'onmentallybased version of the preceptsprepared for Earth Day 1990at GreenGulch Zen Center. 24. Daily serviceand rnealchants provided by the officc ollhe Eno (Hcad of Zentlo)at GreenGulch Zen Center. 25. StephanieKaza, "A Comntunity of Attcntion," In Conlext 29 (summer l99l):32 35. 26. Annual wildflower lists on file with and preparedby Wendy Johnson. gardenstiiff, GreenGulch Zen Center. 27. Annual recordsand documentationof Arbor Days provided by Wendy Johnson. ''Landscape 28. Johnsonand Kaza. Ecology and Manlgemcnt Concernsat GreenGr-rlch Zen Center."3-5. 29. Sitevisit with PeterRudnick, Head ol'Farrn, June 1995. 30. Ibid. 31. Some of the principalcontacts in theseconsultations havc been Mia Munroe,Muir WoodsNational Monument park rangerlYvonne Rand' Zen teacher; and Wendy Johnson,Green Gulch gardenstatf. 32. GreenGulch sitevisit. June 1992. 33. Preparedby StcphanieKaza in consultationwith Green Gulch stal'f; brochureavailable in GreenGulch office. 34. Seecollections such as TheMumortkun (various translations) and Brtok o.l Serenitt,trans. Thomas Cleary (Hudson,N.Y.: Lindisfarr-rcPress. I990). F.{

248 Buddhism und Ecologt'

35. Wendy Johnson,"Sitting Togetherunder a Dead Tree," Wind Rall 30, no. 2 (sumnrer1996):34 36. 36. Meredith Moraine and Jerry Steward,"The Story So Far," Spirit Rock Meditution Center New,,;letter,September-January 1995, 5. 37. Spirit Rotk Meditution CenterNewsletter, February-August 1996, 2. 38. Spirit RockMeditation CenterNewsLetter, Scptember-January 1995,5. 39. rbid..3, 9. 40. VisionStatement fbr Spirit Rock MeditationCenter, 1995. l. 41. DharmaAloka, "PilgrimageHere and Now," interviewby Anna Douglas, Sltirit Rock Meditution Center Nevysletter,Febrr.rary-August 1996, 12 13, 16. DharmaAloka describesthe walking: "The ritual natureof fbrmal pilgrirnagesets it apart from everydaylife. It's a kind of liturgical drama enactedin a sacred landscape." zl2.Vision Statementfor Spirit Rock MeditationCenter, 1995,3. 43. SeeSherry Ortner, "Is Femaleto Male asNature Is to Culture'1"in Michelle Zimbalist Rosaldo and Louise Lamphere, e<1s.,Womun, Culture und Sot'ictt' (Stanford,Calif.: StanfirrdUniversity Press, 1974), and rnanysubsequent f-eminist theory articlesdiscussing her assertions. ,121.Johnson and Kaza, "LandscapeEcology and ManagementConcerns at GreenGr.rlch Zen Center." 45. April Smith and the StudentEnvironmental Action Coalition,Cumpus Ecologv(LosAngeles: Living PlanetPress, 1993). 216.See new evidencegathered in Theo Colborn,Dianne Durr-ranoski, and John PetersonMyers, Orlr StoLenFuture (New York: Dutton, 1996). 47. Also seeJeff Yiimauchi's article on "The Greeningof Zcn MountainCenter: A CaseStudy," included in this volume.