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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. -
Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc. -
Mindfulness and Psychotherapy
MINDFULNESS AND PSYCHOTHERAPY Mindfulness and Psychotherapy Edited by CHRISTOPHER K. GERMER RONALD D. SIEGEL PAUL R. FULTON THE GUILFORD PRESS New York London © 2005 The Guilford Press A Division of Guilford Publications, Inc. 72 Spring Street, New York, NY 10012 www.guilford.com All rights reserved No part of this book may be reproduced, translated, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, microfilming, recording, or otherwise, without written permission from the Publisher. Printed in the United States of America This book is printed on acid-free paper. Last digit is print number:987654321 Library of Congress Cataloging-in-Publication Data Mindfulness and psychotherapy / Christopher K. Germer, Ronald D. Siegel, Paul R. Fulton, editors.— 1st ed. p. cm. Includes bibliographical references and index. ISBN 1-59385-139-1 1. Meditation—Therapeutic use. 2. Meditation—Buddhism. 3. Psychotherapy. I. Germer, Christopher K. II. Siegel, Ronald D. III. Fulton, Paul R. RC489.M43M56 2005 615.8′52—dc22 2004028821 In memory of Phil About the Editors About the Editors Christopher K. Germer, PhD, is a clinical psychologist in private prac- tice, specializing in mindfulness-based treatment of anxiety and panic. He has been integrating meditation and mindfulness principles into psy- chotherapy since 1978. Dr. Germer has taken over a dozen trips to India to explore the varieties of meditation and yoga. He is currently the Di- rector of Continuing Education for the Institute for Meditation and Psy- chotherapy and is a clinical instructor in psychology at Harvard Medical School. Ronald D. Siegel, PsyD, is a clinical psychologist, a member of the clini- cal faculty of Harvard Medical School for over 20 years, and a long- term student of mindfulness meditation. -
The Ven. Eido Tai Shimano Roshi, Founder of Two American Rinzai Zen
The Ven. Eido Tai Shimano Roshi, founder of two American Rinzai Zen temples, died February 18 shortly after presenting teachings at Shogen-ji Junior College in Gifu, Japan. He was 85. He moved to Hawaii in 1960 after many years of intensive practice at Ryutaku-ji in Mishima, Japan with the late Soen Nakagawa Roshi. He settled in New York City in 1965, and was asked to become president of the Zen Studies Society, which had been established in 1956 to assist the Buddhist scholar D.T. Suzuki in his pioneering efforts to introduce Zen to the West. He established New York Zendo Shobo-Ji, on the Upper East Side of Manhattan, on Sept. 15, 1968, and International Dai Bosatsu Zendo Kongo-Ji, in the Catskill Mountains of Upstate New York, on July 4, 1976. Eido Roshi received Dharma Transmission from Soen Nakagawa Roshi on Sept. 15, 1972, and served as the abbot of New York Zendo and Dai Bosatsu Zendo until his retirement in 2010. He was the author of Points of Departure; Golden Wind; and Zen Word, Zen Calligraphy. He brought out a translation of The Book of Rinzai: the Recorded Sayings of Master Rinzai, and translated several volumes of Eihei Dogen’s Shobogenzo. He gave teachings and held retreats throughout the world, and was the recipient of the Bukkyo Dendo Kyokai award, honoring his remarkable achievements and contributions in bringing the teachings of Buddhism to the West. In the Postscript to his section of the book Namu Dai Bosa: A Transmission of Zen Buddhism to America, edited by Louis Nordstrom, Eido Roshi wrote: “On the Way to Dai Bosatsu I met many travelers. -
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. -
Nancy Wilson Ross
Nancy Wilson Ross: An Inventory of Her Papers at the Harry Ransom Center Descriptive Summary Creator: Ross, Nancy Wilson, 1901-1986 Title: Nancy Wilson Ross Papers Dates: 1913-1986 Extent: 261.5 document boxes, 12 flat boxes, 18 card boxes, 7 galley folders (138 linear feet) Abstract: The papers of this American writer encompass her entire literary career and include manuscript drafts, extensive correspondence, and subject files reflecting her interest in Eastern cultures. Call Number: Manuscript Collection MS-03616 Language: English Access Open for research Administrative Information Acquisition Purchase, 1972 (R5717) Provenance Ross's first shipment of materials to the Ransom Center accompanied her husband Stanley Young's papers, and consisted of Ross's literary output to 1975, including manuscripts, publications, and research materials. The second, posthumous shipment contained manuscripts created since 1974, and all her correspondence, personal, and financial files, as well as files concerning the estate of Stanley Young. Processed by Rufus Lund, 1992-93; completed by Joan Sibley, 1994 Processing note: Materials from the 1975 and 1986 shipments are grouped following Ross's original order, with the exception of pre-1970, special, and current correspondence which were interfiled during processing. An index of selected correspondents follows at the end of this inventory. Repository: Harry Ransom Center, The University of Texas at Austin Ross, Nancy Wilson, 1901-1986 Manuscript Collection MS-03616 2 Ross, Nancy Wilson, 1901-1986 Manuscript Collection MS-03616 Biographical Sketch Nancy Wilson was born in Olympia, Washington, on November 22, 1901. She graduated from the University of Oregon in 1924, and married Charles W. -
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. -
A Beginner's Guide to Meditation
ABOUT THE BOOK As countless meditators have learned firsthand, meditation practice can positively transform the way we see and experience our lives. This practical, accessible guide to the fundamentals of Buddhist meditation introduces you to the practice, explains how it is approached in the main schools of Buddhism, and offers advice and inspiration from Buddhism’s most renowned and effective meditation teachers, including Pema Chödrön, Thich Nhat Hanh, the Fourteenth Dalai Lama, Sharon Salzberg, Norman Fischer, Ajahn Chah, Chögyam Trungpa Rinpoche, Shunryu Suzuki Roshi, Sylvia Boorstein, Noah Levine, Judy Lief, and many others. Topics include how to build excitement and energy to start a meditation routine and keep it going, setting up a meditation space, working with and through boredom, what to look for when seeking others to meditate with, how to know when it’s time to try doing a formal meditation retreat, how to bring the practice “off the cushion” with walking meditation and other practices, and much more. ROD MEADE SPERRY is an editor and writer for the Shambhala Sun magazine. Sign up to receive news and special offers from Shambhala Publications. Or visit us online to sign up at shambhala.com/eshambhala. A BEGINNER’S GUIDE TO Meditation Practical Advice and Inspiration from Contemporary Buddhist Teachers Edited by Rod Meade Sperry and the Editors of the Shambhala Sun SHAMBHALA Boston & London 2014 Shambhala Publications, Inc. Horticultural Hall 300 Massachusetts Avenue Boston, Massachusetts 02115 www.shambhala.com © 2014 by Shambhala Sun Cover art: André Slob Cover design: Liza Matthews All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. -
Southern Palm Zen News
Southern Palm Zen News October 2011 Volume 5, Number 10 In This Issue Welcome Roshi! Shodo Harada Roshi Practice Opportunities Prison Outreach Regional Events 2011-12 Calendar A Note from Doshin Sangha Bulletin Board Our Website www.floridazen.com look here for recommended resources and readings for students of zen Our Schedule Tuesday & Thursday Morning Zazen 7:00 a.m. – 8:00 a.m. Wednesday Evening Orientation to Zen & Meditation: 5:30 – 6:00 p.m. Study Group 6:00 – 7:00 p.m. (The FAU lecture will be held in the Sanson Life Sciences Building) Service & Zazen 7:00 – 8:00 p.m. Practice Opportunities In Boca Raton: Saturday Morning Service & Zazen On October 22, Mushin Sensei will lead a half-day zazenkai, 7:15 – 9:10 a.m. from 7:15 a.m. until noon. Zazen, dokusan, dharma talk, and Study Group a vegetarian breakfast are included. Suggested dana is $5.00. 9:15 – 10:00 a.m.. Please contact [email protected] to reserve your seat. Contact Us Boca Raton Sangha Study Groups OUR MEETING PLACE SPZG has a Wednesday book study at 6 p.m. We are currently discussing Subtle Sound by Maurine Stuart. Our Saturday study group meets after Unitarian Universalist service and zazen and is working through Realizing Genjokoan Fellowship by Shohaku Okumura. 2601 St. Andrews Blvd. Boca Raton, FL For a more specific schedule of chapters and speakers, please contact [email protected]. MAILING ADDRESS Southern Palm Zen Group SPZG Prison Outreach Program P.O. Box 880551 Boca Raton, FL 33488-0551 PHONE & EMAIL Doshin Cantor Sensei [email protected] 561-350-5535 Mushin May Sensei [email protected] As of this writing, SPZG mails a monthly newsletter on Buddhist practice to nearly 300 inmates across Florida. -
Buddhist Modernism and the Rhetoric of Meditative Experience*
BUDDHIST MODERNISM AND THE RHETORIC OF MEDITATIVE EXPERIENCE* ROBERT H. SHARF What we can 't say we can't say and we can't whistle either. Frank Ramsey Summary The category "experience" has played a cardinal role in modern studies of Bud- dhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or "mystical" experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the "stages on the path" are subject to a phenomenological hermeneutic-they are interpreted as if they designated discrete "states of consciousness" experienced by historical individuals in the course of their meditative practice. This paper argues that the role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century Asian reform movements, notably those that urge a "return" to zazen or vipassana meditation, and these reforms were pro- foundly influenced by religious developments in the West. Even in the case of those contemporary Buddhist schools that do unambiguously exalt meditative experience, ethnographic data belies the notion that the rhetoric of meditative states functions ostensively. While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not constitute the reference points for the elaborate Buddhist discourse pertaining to the "path." Rather, such discourse turns out to function ideologically and performatively-wielded more often than not in the interests of legitimation and institutional authority. -
If You See a Cyborg in the Road, Kill the Buddha: Against Transcendental Transhumanism
A peer-reviewed electronic journal published by the Institute for Ethics and Emerging Technologies ISSN 1541-0099 24(2) – September 2014 If You See a Cyborg in the Road, Kill the Buddha: Against Transcendental Transhumanism Woody Evans, Arts & Humanities Librarian (visiting) University of Texas at Arlington [email protected] Journal of Evolution and Technology - Vol. 24 Issue 2 – September 2014 - pgs 92-97 Abstract A stream in transhumanism argues that the aims of Buddhism and transhumanists are akin. It is the case that transhumanism contains religious tropes, and its parallels to Christianity are readily apparent. It does not share much, however, with Buddhism’s Zen tradition. Zen tends to focus its practitioners on becoming fully present and human, not on becoming transcendent, super- powered, or posthuman. This paper explores some of the tensions between transhumanism and Buddhism through the lens of Zen, and suggests that transhumanist Buddhists should be careful not to conflate moments of spiritual enlightenment with permanent techno-social transcendence. 1. Transhuman meditation The Cyborg Buddha Project (CBP) of the Institute for Ethics and Emerging Technologies promotes “discussion of the impact that neuroscience and emerging neurotechnologies will have on happiness, spirituality, cognitive liberty, moral behavior and the exploration of meditational and ecstatic states of mind” (IEET n.d.). Such discussions of the impact of technology on psychological and spiritual affairs have sometimes taken the form of claims that meditation is itself a type of transformative technology; as one transhumanist-meditator puts it, we are entering a new stage of an explicitly “transhumanist meditation” that offers “the promise of an exponential uptake in human intelligence and evolution” (Joaker 2012). -
Fruition of the Path
FRUITION OF THE PATH ‘All know that the drop merges in the ocean, but few know that the ocean merges in the drop.’ Kabir Skilful Living and Action One of the consequences of the awakened mind is the enhanced ability to act selflessly and compassionately in all circumstances of life. “To offer no resistance to life is to be in a state of grace, ease and lightness. This state is then no longer dependent upon things being in a certain way, good or bad. Life flows with ease.” As soon as you honor the present moment, all unhappiness and struggle dissolve, and life begins to flow with joy and ease. When you act out of present-moment awareness, whatever you do becomes imbued with a sense of quality, care and love – even the most simple action. So do not be concerned with the fruit of your action – just give attention to the action itself. The fruit will come of its own ac- cord. In the Bhagavad Gita, one of the oldest and most beautiful spiritual teachings in existence, non-attachment to the fruit of your action is called Karma yoga. It is described as the path of “consecrated action.” When the compulsive striving away from the now ceases, the joy of Being flows into everything you do. The moment your attention turns to the Now, you feel a presence, a stillness, a peace. You no longer depend on the future for fulfillment and satisfaction – you don’t look to it for salvation. Therefore you are not attached to the results.