The Interpenetration of Buddhist Practice and Classroom Teaching Michael Gayner A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Curriculum, Teaching and Leaming Ontario Institute for Studies in Education of the University of Toronto O Copyright by Michael Gayner 1999 National Library Bibliathèque nationale 1*1 of Canada du Canada Acquisitions and Acquisitions et Bibiiographic Services services bibliographiques 395 Wellington Street 395. nre Wellington OtlawaON K1AW OttawaON KIA ON4 canada canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Librq of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sel1 reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la fome de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or othenvise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. Canada The Interpenetration of Buddhism and Teaching Midiael Gayner Doctor of Philosophy, 1999 Department of Curriculum, Teaching and Learning Ontario Lnstitute for Studies in Education of the University of Toronto Abstract The central question posed in this thesis was whether there is an interpenetration of influences between the practice of Buddhism and teaching in a classroom at the elementary and high school levels; and if there is, what is the nature of that interpenetration. The question arose from the author's experience as a Buddhist practitioner and a teacher. Anecdotal evidence and what Little literature exists in the field suggested that influences do exist, and that spiritual practice in general, and Buddhism in particular, cmbe of assistance to teachers in their professional lives. However, no research had been camed out examinhg in detail the actual lived experience of teacher/practitioners. As was dixussed in the narratives, the benefits were not limited to teadung alone, but rather helped to dissolve the conceptual bamers that segment life experience, thereby benefiting al1 aspects of Me. The narratives of the teacher/practitioners provided a rich and detailed description of the many ways the interpenetration manifests. The major themes included the centrality of the actual spiritual practices, along with other aspects of the teachers' life experience which served to support the practices. Community, study, facing professional challenges, and accepting and workuig with diffidt life expenences were examples of some of the major supporting aspects. Teadllng was examined as a profession particularly suited to the application of spirituality. The unique responsibility of the profession, with all of the challenges involved in helping young people to grow and mature, was seen to lend itself to the fostering of states of mind and ways of relating to environments that are resonant with spirituality. The presence of both the challenges that demand compassion, gentleness, energy and many other qualities that were also be seen to be developed through spiritual practice, and of a professional tradition that helps support teachers in their development, was seen to make of teaching a good career for a spiritual practitioner. The first people that to acknowledge are of course my parents. Their support in so many ways, and over so many years is beyond description. 1 think I can safely Say that without their love, faith and more tangible forrns of support such as financial help when it was needed, this thesis would not have been completed. Add to this the giH of life and an amazing childhood, and there redy is no way to express my gratitude sufficiently. The rest of my family: Mary, Chris, Emma, Bill and Mauricio, have also been piliars of support over the seven years of graduate school. Having a great family that believes in you, that womes about you, and whose Company is always a refuge from the pressures of academic life, has been wonderful. At OISE, my supervisor, Dr. Jack Miller is another person without whom this thesis would not have been written. He was the pioneer in Holistic education, and it is because of his work, and his interest in the topic of this thesis, that 1 have been able to combine my interests in education and spirituality. His equanimity, his guidance and his confidence in me were very appreciated, especially during the final six months of writing when it felt as if it would never end. Working for Dr. Grace Feuerverger as a gaduate assistant taught me most of what 1 know about researdi, and her encouragement and interest in the thesis helped me to maintain my interest when things were getting a little too dry. Dr. Brent Kilboume's courses in methodology and the episternology and ontology behind various research approaches were essential to the development of my use of narrative and Buddhism in this thesis. There have been other mentors at OISE such as Dr. Edmund OtSdivanwhose courses and support were highly influential in developing a broad sense of pedagogy. 1 would also iike to mention Dr. Michael Connelly: 1 have benefited from his commitment to academic excellence in a number of ways. His comment that second dass work is work that follows other people's niles freed me to bring narrative and Buddhism together. I have also benefited from his work through his students such as Dr. JohnPhillion and Dr. Ming Fang He. JoAnn and Ming Fang have been feilow traveliers throughout my time at OISE and have shared friendship and so many kinds of help that 1 can definitely Say that without thern, the journey wouid have been much, much harder. Another fellow traveller was Dr. Nobuhiko Akamatsu who first suggested 1 think about OISE, and then showed me the ropes for the first few years before returning to Japan. Most importantly, JoAnn, Ming Fang and Nobu are my friends and sparing partners who made the whole thing fun. Living at Massey Coliege was a wonderful way to finish the thesis, and the work there of the Master, John Fraser, along with everyone else made the writing stage interesting and simply 'doable'. The other presence in my life over the last year and a half has been my partner Ganaele Langlois with whom sharing our academic pursuits, tram-Atlantic e-mail, appreciation for fresh foie gras and good sauternes, and of course our love, has been the biggest joy in my Me. Finally, none of this would have happened without the teachers who opened my eyes to the dharma. Trungpa Rinpoche brought Budhmto the Wild West, and my guru, The Sakyong Mipham Rinpodie has so far been wihg to put up with my confusion and meandering path. Their generosity in teadung how to wake up is profoundly appreciated. Table of Contents Section Abstract Acknowledgements One: Introduction Introduction... -. .. 1 Initial Clarifications... 5 Two: Personal Narrative Introduction..........-......-... 14 Roman Catholic to Buddhist ............................ 15 Persona1 Examples of hterpeneha tion... .. -..- .. ... 27 Summary .......................... 33 Three: Spirituality Introduction... .. 34 Diana Eck and Charlene Spretnak............................ 37 Theism, Non-Theism and Simply Observing... 44 Practitioners and Writers ............................... 47 Summary............ .. ......... 54 Four. Buddhism Introduction: Buddhism 101 .....................*..*-... ......... 55 Summary.......................... 75 Section Page Five: Methodology Introduction ..................... 76 Choosing a Methodology.................... 77 Narrative Traditions .......................... 78 Examining my Sangha... 87 Phenomenology.............. 89 Methods............................. 90 Research Schedule and Specifics................. .. ....... 93 Six: Narratives Introduction ..................... 99 David ................................ 103 Pierre .................................. 140 Ron ..................................... 168 Susan.................................. 193 Seven: Analysis Introduction ..................... 213 Specifics............................. 214 Umbrella ........................... 241 Tuming Another Page .................................... 251 Epilogue Glossary Appendix 1 Schools and Conferences...................... 262 Chapter Section Appendk II Buddhism in North America ............................. 264 Appendix III Teachers' Awareness of Changes............................. 271 References Chapter One: Introduction This thesis is a study of the interpenetration of Buddhist practice and teaching. Interpenetration is the key word here, as it is not a one-way relationship where spiritual practice influences one's mundane Me, but rather, there is an interplay between these two aspects of one's Me, as well as every other activity in which one engages; in effect any separation is but a conceptual delineation of the continuum of experience that constitutes al1 of one's Me. The question that 1 am asking in this study is: whether there is an interpenetration of influences between the practice of Buddhism and teadiing in a dassroom at the elementary and high school levels; and if there is, what is the nature of that interpenetration. Specifically, 1 will examine