Materialien zum Neobuddhismus

Wilhelm II.: "Völker Europas, wahrt Eure heiligsten Güter!"

4. USA und Hawaii

11. Sonstiges und Übergreifendes zum Buddhismus in den USA

von Alois Payer

mailto: payer@payer.de

Zitierweise / cite as:

Payer, Alois <1944 - >: Materialien zum Neobuddhismus.  --  4. USA und Hawaii. -- 11. Sonstiges und Übergreifendes zum Buddhismus in den USA. -- Fassung vom 2005-07-09. -- URL: http://www.payer.de/neobuddhismus/neobud0411.htm . -- [Stichwort].

Erstmals publiziert: 2005-06-22

Überarbeitungen: 2005-07-09 [Ergänzungen]; 2005-06-30 [Ergänzungen]; 2005-06-23 [Ergänzungen]

Anlass: Lehrveranstaltung Neobuddhismus, Univ. Tübingen, SS 2005

Copyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Verfassers.

Diese Inhalt ist unter einer Creative Commons-Lizenz lizenziert.

Dieser Text ist Teil der Abteilung Buddhismus von Tüpfli's Global Village Library

0. Übersicht

Chronik

1949

Abb.: heutiger Dog Tag mit Religionsbezeichnung
[Bildquelle: http://www.armydogtags.com/History.htm. -- Zugriff am 2005-06-21]

Buddhistische Soldaten der US-Streitkräfte bekommen das Recht, auf ihren Erkennungsmarken ("dog tags") als Buddhisten gekennzeichnet zu werden

1965

Die University of Wisconsin richtet M.A. und Ph.D Programme in Buddhist Studies ein

1967

In den USA werden in diesem Jahr100.000 Exemplare von Hermann Hesses Siddhartha verkauft

Zum Hintergrund siehe:

Payer, Alois <1944 - >: Materialien zum Neobuddhismus.  --   3. Deutschland. -- 5. Buddhismus in Deutschland zwischen den beiden Weltkriegen. -- URL: http://www.payer.de/neobuddhismus/neobud0305.htm

1968

Die Taschenbuchausgabe von Hermann Hesses Siddhartha wird in den USA in Supermärkten verkauft.

1968-12-10

Abb.: Thomas Merton
[Bildquelle: http://www.tappingmyownphone.com/MertX02.html. -- Zugriff am 2005-06-17]

Der Trappistenmönch Thomas Merton (1915 - 1968) stirbt in Bangkok.

"Thomas Feverel Merton (* 31. Januar 1915 in Prades (Ost-Pyrenäen); † 10. Dezember 1968) gehört zu den profiliertesten christlichen Mystikern des 20. Jahrhunderts. Merton wurde am 31. Januar 1915 in Prades (Ost-Pyrenäen) geboren als Sohn von Ruth und Owen Merton. Seine Mutter Ruth war Innendekorateurin, sein Vater Owen angesehener Künstler. Nach dem Tod der Mutter 1921 wächst Tom an verschiedensten Orten auf: Bei seinen Großeltern auf Long Island, USA, in britischen und französischen Internaten, mit seinem Vater auf dessen unsteten Reisen (Bermuda...). 1933 beginnt er in Cambridge zu studieren, zeugt ein uneheliches Kind und flieht vor der Verantwortung nach New York, wo er ab Winter 1935 auf der Columbia-Universität Journalistik studiert. Er sympathisiert mit dem Kommunismus, feiert wilde Partys, sieht leidenschaftlich gerne Kinofilme und versteht sich eher als Atheist. 1937 stirbt Toms Großvater, darauf brechen innere Krisen auf; über mittelalterliche Philosophie nähert er sich dem christlichen Gottesbegriff und beginnt sich, protestantisch getauft, für den Katholizismus zu interessieren. Am 16. November 1938 lässt er sich katholisch taufen. Nach Kontakten zu verschiedenen Ordenshäusern tritt er 1941 in der Trappistenabtei Getsemani ein. 1942 führt Tom seinen jüngeren Bruder John Paul zur Taufe, der 1943 als Soldat stirbt. 1946 schreibt Tom im Auftrag des Abtes seine Autobiographie "Der Berg der Sieben Stufen", die sich schlagartig zu einem Bestseller entwickelt. Von da an wird Tom ständig zwischen seiner Berufung zum Mönch und der zum Schriftsteller hin und her gerissen. 1949 wird Tom zum Diakon, dann zum Priester geweiht, weitere Veröffentlichungen folgen. Tom wird zum international bekannten und gefragten Autor, er unterhält eine umfangreiche Korrespondenz. 1951 wird er Präfekt für die Scholastiker, 1955 Novizenmeister; immer mehr entdeckt er in sich eine Vorliebe für Einsamkeit und Meditation, beschäftigt sich mit Buddhismus und Zen. Ab 1956 bahnt sich eine akute gesundheitliche Krise an, physisch wie psychisch. Erst mit dem Zugeständnis des Abtes, sich zeitweise in eine Klause zurückziehen zu dürfen, löst sich sein innerer Knoten. Ab 1963 mischt sich Tom mehr und mehr ins politische Zeitgeschehen ein: Protest gegen die atomare Aufrüstung, Einsatz für die Gleichstellung der Schwarzen, Einschreiten gegen den Vietnam-Krieg und andere Engagement lassen ihn in der Kommunistenhetze der USA im kalten Krieg zur verdächtigen Person werden. Als Ernesto Cardenal, zwei Jahre lang Novize unter Toms Anleitung, nach Südamerika geht, unterstützt Merton auch die revolutionären Kräfte in Nicaragua. Gleichzeitig entdeckt er das kontemplative Leben neu: Nicht als Rückzug von einer bösen Welt, sondern als eigene Art der Anteilnahme und Hinwendung zu den Wurzeln der Porobleme. 1966 geht Tom Merton auf Dauer das Leben als Eremit ein; weiterhin zahlreiche Veröffentlichungen, Korrespondenzen, Besuche. 1968 darf Merton erstmals das Kloster für längere Zeit verlassen, um in Bangkok an einer Konferenz asiatischer Mönchsführer teilzunehmen, zu der er als Gastredner eingeladen wurde. Er bricht zu einer groß angelegten Asienreise auf. Seine Stationen sind Bangkok, Kalkutta, Neu Delhi, Madras, Polonnaruwa und wieder Bangkok. In einer großen Reihe von Begegnungen, unter anderem mehrere Gespräche mit dem Dalai Lama, erfährt er eine starke Erweiterung seines Horizontes, gleichzeitig innere Bestätigung seiner Erfahrungen und Reflexionen. Am 4. Dezember 1968 erfährt er in Polonnaruwa (Sri Lanka) die Erleuchtung. Am 10. Dezember, wenige Minuten nach seinem Gastvortrag in Bangkok, stirbt er dort im Hotel an einem Stromschlag. Am 17. Dezember wird er in der Abtei Getsemani beigesetzt." [Quelle: http://de.wikipedia.org/wiki/Thomas_Merton. -- Zugriff am 2005-06-17]

1969

Abb.: Masatoshi Nagatomi

Masatoshi Shoshun Nagatomi (1926 - 2000) wird erster Professor of Buddhist studies an der Harvard University. Nagatomi ist Geistlicher der Reines-Land-Tradition.

"Masatoshi Nagatomi Faculty of Arts and Sciences - Memorial Minute At a Meeting of the Faculty of Arts and Sciences February 15, 2005, the following Minute was placed upon the records. Professor Masatoshi Shoshun Nagatomi was born on September 1, 1926, in the town of Kuroi, in Yamaguchi Prefecture in Western Japan, as the eldest son and presumed successor to the family Buddhist temple, belonging to the Jôdo Shinshû sect. As a young man Mas traveled the country with his father and grandfather, who were Buddhist priests, learning the sutras in preparation for the day when he would succeed to the headship of the temple. But life took a new direction when Mas and his parents moved to the United States, where his father became a Buddhist missionary. Mas was sent back to Japan for his college education at Ryûkoku University, later transferring to Kyoto University, where he received his B.A. in Indian Philosophy and Buddhism. Mas found study nearly impossible. Conscripted to the Kobe Shipyard, he and his fellow students barely survived starvation and extremely harsh conditions of labor. Meanwhile, his parents were interned at Manzanar, one of the camps where Japanese and Japanese-Americans were confined during the war. After the war, Mas returned to the United States, where he married Masumi Mary Kimura. Recognized as a gifted student, Mas proceeded to Harvard, where he received his Ph.D. in 1957, under the guidance of Professor Daniel Ingalls. His dissertation was titled, "An English Translation and Annotation of the Pramânasiddhi Chapter of Dharmakîrti's Pramânavârttika." Mas was asked to stay on at Harvard as Instructor of Sanskrit. In 1969 he was named Harvard's first Professor of Buddhist Studies in the Department of Sanskrit and Indian Studies. Over his thirty-eight-year tenure at Harvard, Mas was also affiliated with the Department of East Asian Languages and Civilizations, the Divinity School, and the Center for the Study of World Religions. Mas witnessed vast changes in the field of Buddhist Studies over his career. When he was first appointed at Harvard, Buddhism remained a largely academic branch of scholarship concentrating on the study and translation of texts, analytic study of Buddhist doctrine, and archival studies of Buddhist history, arts, and the like. But during the 1960s, a great flowering of interest in Buddhism took place, with results that Mas certainly could not have predicted. Although Mas' specialization in his own scholarship on Buddhism lay in the area of logic and epistemology in Indian Buddhism, students flocked to him with questions about Buddhism not only in India but also in Southeast Asia, Tibet, China, Korea, Japan, and in the West. Besides undergraduate and graduate students at Harvard, scholars of Indian Buddhism, especially, came to consult Mas from around the globe. Faced with an unexpected onslaught of students from every imaginable area of Buddhist Studies, Mas taught broadly, regularly teaching in overload such courses as a year-long introduction to Buddhism, a course on Buddhist concepts of nature, courses in Sanskrit and Pali, as well as a wide variety of seminars for his graduate students. Subsequent generations of scholars of Buddhism have not attempted to address so wide an area of Buddhist Studies. At most, a scholar might address issues of Buddhism in one country or region and would study the languages required for that sphere. By contrast, Mas mastered virtually all the major languages relevant to the study of Buddhism and taught on Buddhism in all the areas where the religion is found. In the breadth of his approach to the study of Buddhism, Mas had no peers. One proof of this is that after his retirement, no fewer than three searches were launched to replace his contribution, by the Department of East Asian Languages and Civilizations, the Divinity School, and the Committee on the Study of Religion, each hoping to fill only a single corner of the territory Mas had covered by himself alone. Mas' former student Jan Nattier, now Professor at Indiana University, recalled her first visit to Mas' office this way: Mas [was] sitting behind a desk that was covered with huge piles of paper: books, journal articles, student papers, and correspondence. Protruding from one of the myriad stacks was a letter typed on an old-fashioned manual typewriter, with a return address of 644 Main Street. During most of his years at Harvard, Mas was the only faculty member in the entire field of Buddhist Studies, and students came to him for help with an astounding range of topics, ranging from Indian art to Tibetan philosophy to Japanese religious dance. It would have been easy for him to turn people away, to say, "that's not my field," but his impulse to help was far stronger than his instinct for self-preservation. The stacks on his desk grew ever higher; the list of his students grew ever longer.... He struggled to respond to them as best he could.... A dozen years after my arrival in Cambridge, when I visited Mas in his office just before leaving town to take a job, the letter from 644 Main Street was still there. In spite of nearly overwhelming demands in guiding his many students, Mas nevertheless found time to pursue his own area of scholarship. Buddhist Studies' work in the area of the textual study of his dissertation advanced, and Mas realized that he would need to learn Tibetan in order to revise and publish it. He revised over a number of years, learning Tibetan, which he sometimes taught. His research also involved the use of Chinese and Japanese, making him one of a tiny handful of scholars in the United States at that time capable of using all the major languages of Buddhism. Following his retirement in 1996, Mas was working on a exploration of the structure of the Buddhist concept of nature in a cross-cultural, pan-Buddhist framework. In 1986 Mas founded the Harvard Buddhist Studies Forum, which explores aspects of Buddhist thought, history, and culture through the work of scholars from around the world. He served as Director of the Forum until his retirement in 1996. The Buddhist Studies Forum continues to provide a vital center of intellectual inquiry and camaraderie at Harvard. Although he did not fulfill his plan as a young man to return to Japan to take over the family temple, he was active in the Buddhist Churches of America. Mas died on June 3, 2000. He is survived by his wife Masumi (Mary), their three daughters Aki Elayne Nagatomi, Kiyo Judith Nagatomi-Shimizu, and Aya Claire Nagatomi-Windle, all of California, three sisters, five grandchildren, two nephews, and one niece. Respectfully submitted, John Carman Diana Eck Robert Gimello Helen Hardacre, Chair " [Quelle: http://www.news.harvard.edu/gazette/2005/02.24/16-mm.html. -- Zugriff am 2005-06-17]

1969

Gründung von Shambala Publications in Berkeley, California

Webpräsenz: http://www.shambhala.com. -- Zugriff am 2005-06-21

"A Brief History of Shambala Simple Beginnings: 1969 At the height of the sixties counterculture, a distinctive publishing venture emerged as an outgrowth of Shambhala Booksellers, a metaphysical bookstore that two young friends, Sam Bercholz and Michael Fagan, had opened in Berkeley, California, the year before. "Shambhala Publications began as a sort of after-school activity," publisher Bercholz recalled years later. "Originally we just wanted to have a place where people could exchange ideas, a sort of meeting place. But a meeting place had to have some way of keeping itself going, so we became a bookstore. From the bookstore, we felt that there was information that should be passed on to a larger community than just the college community around Berkeley. So we published a thousand copies of our first book, sold around the San Francisco Bay Area." That first book—Meditation in Action by Chögyam Trungpa, a Tibetan Buddhist teacher then living in Scotland—set the tone for all that was to follow, and it remains in print to this day. At a time of growing interest in mystical paths of inner development, here was a book that spoke in an unusually direct and accessible way about spirituality as a sane and practical approach to life: not an obscure doctrine unconnected with experience, but a clear vision of reality that could be expressed beyond the meditation cushion, in everyday activities and all spheres of human endeavor. Ever since, Shambhala has specialized in books that present creative and conscious ways of transforming the individual, the society, and the planet. The notion of translating spiritual insight into action in the world is embodied in the company's name: "Shambhala" is a legendary Central Asian kingdom that symbolizes an enlightened way of life harmonizing the inner and outer worlds. Thus, the Shambhala worldview enables us to publish in a wide variety of subject areas, including psychology and the sciences, the arts and creativity, business and economics, and health and healing. Still, religion and philosophy remain the heart of our publishing program. Among other titles that we are proud to have had among our early publications are Gopi Krishna's Kundalini and Carlos Suares' The Cipher of Genesis (both of which, like Meditation in Action, were acquired with the help of Shambhala's mentor, Vincent Stuart of Stuart & Watkins in London), The Spiritual Teaching of Ramana Maharshi, The Diamond Sutra and The Sutra of Hui-neng, and works by scholars Herbert V. Guenther and John Blofeld. A Taste for Zen: 1970  Hailed by reviewers as "the bible for bread baking," Edward Espe Brown's Tassajara Bread Book was welcomed by a generation fed up with "supermarket squish." The author, then head cook of a Zen meditation retreat in California, offered a philosophy as wholesome as his natural ingredients, encouraging readers to bake with love, awareness, and a sense of the sacred dimension of everyday life. His follow-up volume, Tassajara Cooking (1973), was a basic vegetarian cookbook that's fun to read, simple to use—and not too ascetic: as Brown wrote, "No sugar, no enlightenment." Cutting Through Spiritual Materialism: 1973 In the supermarket of spiritual techniques, there was also a squish factor to contend with. Chögyam Trungpa's second book, Cutting Through Spiritual Materialism, offered much-needed guidance in discriminating between authentic spiritual practice and what he called "spiritual materialism," the tendency of ego to distort the spiritual path to its own ends. We eventually published twenty-one books by Chögyam Trunpga, and have, in 2004, just brought out his eight-volume Collected Works. Shambhala Meets Random House: 1974 Thanks to our early successes, New York publishing houses began deluging Sam with offers to distribute Shambhala books to the trade. The idea of teaming up with a big corporation wasn't seriously considered until James Silberman of Random House, Inc., came along and the chemistry was right. A personal, congenial relationship with Random House and its dynamic sales force has continued fruitfully to this day, enabling Shambhala to gain international visibility while preserving editorial independence. The Tao of Physics: 1975  Is the cosmic dance of the god Shiva just another way of saying E=mc2? Did the new physics merely rediscover what the ancient mystics of the East learned centuries ago through meditation? Probably not, as even Fritjof Capra concedes, yet his 1975 book The Tao of Physics, exploring the parallels between Eastern spirituality and Western science, was destined to become a classic. Now in its fourth edition and still going strong, it continues to have wide popular appeal because of its visionary recognition of the interplay between mysticism, intuition, and scientific analysis. 49 Skiddoo: 1975  The Tibetan Book of the Dead was the first book to bring Tibetan Buddhism to the attention of the West when it appeared in 1927 in an English translation by W.Y. Evans-Wentz. The text contains meditation instructions to be practiced in the bardo, or in-between state, between death and rebirth. It is traditionally read aloud at the time of death and for up to forty-nine days afterward, at which time the person is said to be reborn. Fascination with the doctrine of reincarnation made the book famous, but alas, it was not very readable. Reviewers and readers welcomed our lucid new translation by Francesca Fremantle and Chögyam Trungpa, designed as a book for the living, with a commentary by Trungpa elucidating the text's insights into human psychology. From Berkeley to Boulder: 1976 By 1976, it was time for a change, and Sam Bercholz decided to move the company to Boulder, Colorado. "There's an illusion in Berkeley that you're in the forefront of thought," he remarked at the time. "And it's just an illusion." In Boulder, Shambhala was closer to many of its authors, including Chögyam Trungpa, and to the Naropa Institute (now known as Naropa University), America's first Buddhist university, which was a helpful source of contacts. Besides, Sam said, "We like it here." The Cleary Phenomenon: 1977 The mammoth Blue Cliff Record—over 600 pages of Zen koans and commentary from twelfth-century China—marked the debut of an outstanding scholar and translator of Asian sacred literature, Thomas Cleary (who collaborated on the book with his brother J. C. Cleary). Tom would go on to produce an astonishing array of classics over the next decades—more than thirty key works of Eastern wisdom, including The Flower Ornament Scripture, several versions of the I Ching, Taoist alchemical manuals, and teachings of great Chinese and Japanese Zen masters. His books were devoured not only by serious practitioners, but also, in some cases, by business people eager to learn the ancient Oriental arts of leadership and strategy. Transpersonal Best: 1981  What can we say about a man who has been likened to Thomas Aquinas, William James, and Albert Einstein—except to add that we're glad he's Ken Wilber and that he's published a few books with us. A leading theorist in consciousness research and transpersonal psychology, Wilber is best known for his "full-spectrum model" of human consciousness, from the most basic stages of development to the highest spiritual attainments. No Boundary: Eastern and Western Approaches to Personal Growth (1981) presents this framework in a simplified form, relating the spectrum of consciousness to the major schools of psychology as well as to the mystical traditions of the East. His recent opus, Sex, Ecology, Spirituality—the first volume of his Kosmos trilogy (and its short, popular version, A Brief History of Everything)—has aroused both ardent praise and excited controversy. We admire Ken, not only for his Einsteinian qualities, but for his groundedness in spiritual practice, the example he sets of intellect in the service of truth, and perhaps most of all, his sense of humor. Interviewer: Ken, how much of the spectrum of consciousness is familiar territory to you? Ken: I'm at chakra one and a half, and I'm trying to work my way up to the Oedipal complex. We were very pleased to bring out Ken's Collected Works in a six-volume set in 1999. The Wounded Woman (1983) and Beyond  "My rage and my tears are behind every page," writes Linda Leonard, a Jungian analyst and existential philosopher, in her book The Wounded Woman: Healing the Father-Daughter Relationship, which we brought out in paper in 1983. Her courageous self-revelation, heartfelt writing, and compassionate, nonblaming approach to woman's and men's problems make it one of the best books in its field. We went on to publish numerous books in the realm of psychology that have been of great value to many, such as Miriam Greenspan's Healing through the Dark Emotions (2003), and David Richo's Shadow Dance (1999) and his How to Be an Adult in Relationships (2002). How to Be a Warrior: 1984  Our first martial arts book, John Steven's Aikido: The Way of Harmony, was an auspicious start to what has been a satisfying part of our list, which now includes Aikido books by Mitsugi Saotome, T'ai Chi books by Waysun Liao and Paul Crompton, and a Qigong book by John Alton. Another important title this year was Chögyam Trungpa's Shambhala: The Sacred Path of the Warrior, showing how to bring the principles of sacredness, dignity, and warriorship into the conduct of our ordinary lives. Shambhala Heads East: 1985 It was time for a new illusion. Shambhala's eastward expansion continued when eight households packed up and moved to Boston, setting up shop in the Back Bay in an elegant old building that had once housed a convent. The move placed the company in closer proximity to the mainstream of book publishing, allowing greater contact with authors, media, and the marketplace. Besides, we like it here. Writing Down the Bones: 1986  Hardly a day goes by that we don't receive a bunch of fan mail for Natalie Goldberg, author of Writing Down the Bones: Freeing the Writer Within (1986). A word-of-mouth sensation, the book began life modestly, with a small print run, and then soared off into best-sellerdom. In a series of short chapters full of humor, wisdom, and good advice, Goldberg—a writer, poet, and Zen meditator—instills aspiring writers with inspiration and self-confidence. The success of Bones opened the way for us to publish other books on creativity, such as Peter London's No More Secondhand Art and W. A. Mathieu's The Listening Book and The Musical Life. Shambhala Dragon Editions: 1987 In 1987 we left the convent to move into more spacious quarters at Horticultural Hall, and launched a new series, Shambhala Dragon Editions, intended as a vehicle for the pith teachings of the Asian religious traditions. Favorite Dragons include Peter Mathiessen's Nine-Headed Dragon River, John Wu's translation of the Tao Teh Ching, Joseph Goldstein's The Experience of Insight, and the Dalai Lama's A Flash of Lightning in the Dark of Night. Not surprisingly, several popular books by Tom Cleary have appeared on the list, notably his translation of The Art of War by Sun Tzu, an ancient Chinese classic of military strategy, which advises: "To win without fighting is best." Jung and Restless: 1989 In the same year, we joined hands with the C. G. Jung Foundation for Analytical Psychology in New York City. Marie-Louise von Franz, Edward F. Edinger, Ann Belford Ulanov, and M. Esther Harding are a few of the outstanding authors in our C.G. Jung Foundation series. We also continued to publish Jungian authors outside of the series, including Marion Woodman, Robert Bosnak, and more Linda Leonard. In the Palm of Your Hand: 1990 With visions of wee booklings dancing in our heads, we gleefully introduced Shambhala Pocket Classics in Autumn 1990: 3 x 4-1/2-inch paperback books that fit nicely in a Christmas stocking, a shirt pocket, or the palm of your hand. The delightful variety of miniatures includes Krishnamurti's Meditations, Cleary's I Ching (not to mention his Art of War), Thomas Merton's Thoughts in Solitude, and Thoreau's Walden. Shambhala Guides: 1996 In 1996, we inaugurated a new series, presenting accessible and authoritative primers on a wide range of subjects, from Aikido to Zen. Our first two Guides were The Shambhala Guide to Traditional Chinese Medicine and The Shambhala Guide to Yoga. As companions to the Guides, we created a series of anthologies of accessible texts, such as Teachings of the Buddha, selected by Jack Kornfield, and Teachings of Taoism, selected and translated by Eva Wong. Awarded for Excellence: 1996 For our history of excellence in publishing, Shambhala was awarded the 1996 Literary Marketplace Corporate Award in the Adult Trade category. Among our 1996 successes that were cited at the awards ceremony: Mexico City Blues, an audio book by Jack Kerouac, read by Allen Ginsberg; A Mapmaker's Dream by James Cowan; After Ikkyu and Other Poems by Jim Harrison; The Shambhala Guide to Taoism by Eva Wong; and The Healing Power of Mind by Tulku Thondup. Our Favorite Nun: 1997  We began publishing the American Buddhist nun Pema Chödrön in 1991, with her first book, The Wisdom of No Escape, followed in 1994 with Start Where You Are. But it was her When Things Fall Apart, in 1997, that broke out to become one of the most popular books we've ever published. Her radical advice for approaching life's difficulties just seems to ring deeply true with people from many backgrounds. Publishers Weekly called it "the Tibetan Buddhist equivalent of Harold Kushner's When Bad Things Happen to Good People." We've gone on to publish her Places That Scare You, Comfortable with Uncertainty, and The Compassion Box, a kit for working with a Tibetan practice that opens the heart. We love her. A Classical Revival: 2000 The dawn of the new millennium seemed an auspicious time to bring out a new series, the Shambhala Classics, in order to acknowledge those titles of ours that have gone beyond being "just books" to become important parts of people's lives, re-read, consulted, and carried around for inspiration. In this series you will find such works as Pearl Epstein's Kabbalah, Joseph Goldstein's Insight Meditation, Chögyam Trungpa's Cutting Through Spiritual Materialism, and all of Pema Chödrön's popular books. A Dream Library: 2002  An important part of our mission from the beginning (in addition to publishing original works) has been to make the great spiritual classics available and accessible. One of the more elegant results of this objective has been the birth of the Shambhala Library. Books in this series are smallish (4 1/4" x 6 3/4") hardcovers with full cloth binding, ribbon markers, and exquisite production values throughout. They're a joy to hold. And the series has given us the great privilege of publishing fine editions of a range of great works, from Hermann Hesse to Thomas Merton to Ralph Waldo Emerson. The View From Here In the thirty-five years of our publishing program, as the cultural landscape has transformed, areas of interest that were once considered marginal or esoteric have entered the mainstream. Meditation and alternative healing have gained wide acceptance, natural foods are sold at the corner supermarket, it's no longer weird to do yoga, and books on Buddhism are sold in nearly every bookstore. As many of these subject categories have been increasingly commercialized, Shambhala has quietly continued to fulfill its original mission of publishing serious books of lasting value that, in the words of Sam Bercholz, "present what's real and not the glitz." [Quelle: http://www.shambhala.com/html/about/history.cfm. -- Zugriff am 2005-06-21]

1971 - 1975

Die Taschenbuchausgabe von Hermann Hesses Siddhartha hat in den USA einen Umsatz von 1.400.000 Exemplaren.

1972

Hermann Hesses Siddhartha wird von Conrad Rooks verfilmt; Drehbuch: Sven Nykvist.

Darsteller: Shashi Kapoor (Siddhartha), Simi Garewal (Kamala), Romesh Sharma (Govinda), Pincho Kapoor (Kamaswami), Zul Vellani (Vasudeva), Amrik Singh (Siddharthas Vater), Shanti Hiranand (Siddharthas Mutter), Kunal Kapoor (Siddharthas Sohn). Farbfilm. Dauer: 85 Minuten

Der Farbfilm wird ausschließlich in Nordindien (Rishikesh und auf dem Gut des Maharaja von Baharatpur) gedreht.

Der Film erhält in Venedig den Silbernen Löwen.

Abb.: Filmplakat

1978

Gründung des Buddhist Peace Fellowship (BPF)

Webpräsenz: http://www.bpf.org. -- Zugriff am 2005-06-20

"BPF History: Still in Process In the late days of the 1960s — times I remember with embarrassing clarity — some of us imagined that the millennium had come thirty years early and that personal and social transformation were just around the corner. In 1968, Buddhist poet Gary Snyder wrote a challenging piece called “Buddhism and the Coming Revolution.” An excerpt. . . . Institutional Buddhism has been conspicuously ready to accept or ignore the inequalities and tyrannies of whatever political system it found itself under. This can be death to Buddhism, because it is death to any meaningful function of compassion. Wisdom without compassion feels no pain. ...The mercy of the West has been social revolution; the mercy of the East has been individual insight into the basic self/void. We need both. They are both contained in the traditional three aspects of the Dharma path: wisdom (prajna), meditation (dhyana), and morality (sila). Wisdom is intuitive knowledge of the mind of love and clarity that lies beneath one's ego-driven anxieties and aggressions. Meditation is going into the mind to see this for yourself — over and over again, until it becomes the mind you live in. Morality is bringing it back out in the way you live, through personal example and responsible action, ultimately toward the true community (sangha) of "all beings." Snyder's essay begins to answer the question that opens the Visuddhi Magga or Path of Purification, Buddhaghosa's encyclopedic commentary. The question, as posed in a verse from the Samyutta Nikaya, asks: The inner tangle and the outer tangle — This generation is entangled in a tangle. And so I ask of Gotama this question: Who succeeds in disentangling this tangle? Snyder's essay, deeply rooted in Zen and Mahayana traditions, offers an answer, one that ten years later, in 1978, took form as the Buddhist Peace Fellowship, the first organizational flower of socially engaged Buddhism here in the West. BPF was born at the Maui Zendo, co-founded by Nelson Foster, Robert and Anne Aitken and several Zen friends, soon joined by Gary Snyder, Joanna Macy, Jack Kornfield, Al Bloom, and others. Its ecumenical approach to the Dharma was a matter of principle, a real strength in the face of Buddhism's sectarian history. At the start, there was a circle of friends, predominantly Euro-American Zen practitioners, most clustered in Hawaii and the Bay Area, with the rest scattered across the States. After a year there were only about fifty members, but it was a real network nonetheless, linked by friendship, common purpose, and by the dedicated work of Nelson Foster, who regularly published the newsletter and maintained active correspondence with members. That newsletter was to evolve into our vibrant journal, Turning Wheel. Christianity, Judaism, and Islam have long nurtured forms of spiritually-based activism and social transformation. BPF itself emerged as a member of the Fellowship of Reconciliation, a church-based umbrella for nonviolent change. In those first years the ties between BPF and FOR were close and very encouraging for lonely Buddhist activists. From this branch of the peace movement, with its links to Jesus, Gandhi, Thomas Merton, and Martin Luther King, we began to find ways consonant with and parallel to the Dharma to explore suffering and social change. Early issues of the BPF newsletter featured pieces on Theravada, Tibetan, Zen, and Pure Land traditions, outlining a doctrinal and historical basis for engaged Buddhism, and setting precedents for our own emerging work. These foundations were important at a time when most Westerners turned to Buddhism as an escape from the world and the turmoil of the times. From the start, BPF was working for human rights in the Chittagong Hill Tracts of Bangladesh, in Vietnam, and in Cambodia, actively engaging with issues of war, disarmament, and nuclear weapons. Today, we are still working on all these issues. Last December we wrote to our current 4,000 members, asking them to send letters in support of recently imprisoned monks Thich Quang Do and Thich Huyen Quang, leaders of Vietnam's Unified Buddhist Church. BPF has campaigned for these monks since 1979. BPF's work has been consistent, but the problems we confront are deep and persistent. Seventeen years later none of them has been completely resolved. We must remind ourselves over and over that the work of compassion is not about attachment to results, but about the process of compassion itself. Within three years, the network had grown to several hundred members, moved its office to Berkeley, hired a part-time coordinator, formed the first chapters, and organized several conferences and meetings that brought members and teachers face-to-face at last. The newsletter, edited by Fred Eppsteiner, then Arnie Kotler, became more professional in appearance. It came to document a growing movement within the Western Sanghas. …If we want to be in touch, we have to get out of our shell and look clearly and deeply at the wonders of life — the snowflakes, the moonlight, the songs of the birds, the beautiful flowers — and also the suffering — hunger, disease, torture, and oppression. Overflowing with understanding and compassion, we can appreciate the wonders of life, and, at the same time, act with firm resolve to alleviate the suffering. Too many people distinguish between the inner world of our mind and the world outside, but these worlds are not separate. They belong to the same reality. — Interbeing, Thich Nhat Hanh We can't consider the history of BPF without bowing deeply to the continuing influence of Thich Nhat Hanh. Our first contacts came through peace activists and friends at the Fellowship of Reconciliation, dating back to Thay's first visits to the United States in the late 60s, his exile from Vietnam, and his role as head of the Buddhist delegation at the Paris peace talks. In 1983, BPF and the San Francisco Zen Center (which now sponsors the Zen Hospice Project) organized Thich Nhat Hanh's first retreat for Western Buddhists at Tassajara. In 1985, '87, and '89 BPF co-sponsored him in longer tours and larger venues. In the late 1980s, Parallax Press and the Community of Mindful Living (Thich Nhat Hanh's lay Sangha here in the West), shared offices in Berkeley. From year to year, we are always learning from Thich Nhat Hanh and try to support his work for religious freedom and healing in Vietnam. We also benefit from his generosity and from the thousands of people who come to engaged Dharma practice through his teaching. " [Quelle: http://www.bpf.org/html/about_us/history/history_chapter_01.html. -- Zugriff am 2005-06-20]

1979

Abb.: Havanpola Ratnasara beim Papstbesuch in Los Angeles, 1987
[Bildquelle: http://www.urbandharma.org/ratana/index1.html. -- Zugriff am 2005-06-17]

Gründung des Buddhist Sangha Council of Southern California, vor allem durch Dr. Havanpola Ratanasara (1920 - 2000)

Webpräsenz: http://www.urbandharma.org/ratana/ratana2/sanghacouncil.html. -- Zugriff am 2005-06-17

"Although Buddhism was introduced into this country one hundred years ago, until recently the various temples and centers, struggling for their own survival, remained generally isolated and self-absorbed, with infrequent contact with each other. Early in 1980 a crisis in one of the Buddhist communities prompted several of its monks to call together a number of prominent Buddhist leaders of several temples to discuss the problem. At this initial meeting the elders realized that closer communication and cooperation among Buddhist leaders of various traditions would provide greatly needed support and cooperation within the larger Buddhist community. This series of meetings then resulted in the establishment of the first permanent cross-cultural, inter-Buddhist organization in the United States: the Buddhist Sangha Council of Southern California. The Council is composed of ordained monks, nuns and ministers from all the major Buddhist traditions: Theravada, Mahayana and Vajrayana, and from all Buddhist ethnic origins: American, Burmese, Cambodian, Chinese, European, Japanese, Korean, Laotian, Sri Lankan, Thai, Tibetan and Vietnamese. The Sangha Council set as its primary goals greater communication, understanding and cooperation among Buddhist groups in Southern California and support and promotion of Buddhism and Buddhist activities. Dr. Havanpola Ratanasara spearheaded the early efforts with the close assistance of the Late Ven. Dr. Thich Thien-An, the late Ven. Dr. Faitana Khampiro and Ven. Phra Thepsopon, who has now returned to Bangkok. Other founding members included Vens. Subhadra Goldwater, Thich Man-Giac. Kim Do Anh, Walpola Piyananda, Pannila Ananda, Karuna Dharma and ten other Sangha members, both Asian and American born. The Council headquarters, first located at Lao Wat Buddhagodom, moved in 1981 to Dharma Vijaya Buddhist Vihara and then in 1985 to the College of Buddhist Studies. While the membership has grown slowly, but consistently, the Council has been very active in many different activities. Philosophy and Goals The original founders of the Council formulated the philosophy of the Council when they wrote: "For many years Buddhism has existed in the United States in small communities and the Order of Buddhist monks, nuns and ministers has been scattered. The large immigration of Buddhist Asians and the growing serious interest of the American people in the study and practice of the Buddhist way of life has resulted in a blossoming of myriad study groups, meditation centers and temples across the United States. ln Southern California Buddhist centers and temples have multiplied and the Buddhist Order has increased manifold. "Therefore, we the Sangha members of Southern California have come together in this Council in order to establish firm lines of communication within the Order, to give aid and support to the monks, nuns and ministers, both as individuals and as an Order, to discuss and act upon all matters and concerns dealing with the Sangha and the dissemination of the Buddha Dharma, and to engage in ecumenical cooperation with all religious groups." The specific purposes of the Sangha Council are: To foster cooperation of all Buddhist groups in Southern California with the intention To bring about greater harmony To promote interfaith cooperation among all Buddhist groups To aid and to coordinate and organize the affairs of the Sangha To hold Buddhist ceremonies, services, festivals and religious activities To facilitate ordination into the Buddhist Order To provide proper education, training and leadership in the Order To prepare teachers of Buddha Dharma To promote religious, cultural, social welfare and charitable activities To help initiate or support any project which will help to disseminate the spirit of the Buddha Dharma Activities Since its inception the Sangha Council has been very active in a variety of projects and activities, both within the Buddhist community and within the larger interfaith community of Southern California. Activities in the Buddhist community The Sangha Council annually sponsors a Buddha's Birthday Commemoration, held at a different temple each year. The celebration features a religious service of chanting in various Buddhist traditions, a Dharma talk and a cultural program of music, dance and arts of the ethnic communities. The Sangha Council has sponsored meetings between His Holiness Tenzin Gyatso, the XlVth Dalai Lama, and the ordained Buddhist clergy of Southern California. The Council provided a program on Buddhist culture and practice at Kwan Um Sa Buddhist Temple for a group of 150 Los Angeles school teachers, sponsored by the Los Angeles Festival to increase their knowledge of minority cultures in Los Angeles. The Sangha Council from time to time sponsors seminars and special programs, such as those honoring Colonel Henry Steele Olcott and Dr. B. R. Ambedkhar for their invaluable work in revitalizing Buddhism in Sri Lanka and India. Sangha Council representatives attend the major functions and observances of its member groups, working untiringly to increase the communication and interaction with Buddhist groups in Southern California and has developed cordial relations with Buddhist groups in other areas of the country. It has been very instrumental in the formation of the American Buddhist Congress, the first national multi tradition organization of Buddhist temples and centers. The President of the Sangha Council, Ven. Dr. Ratanasara, was elected its first executive president, and many other Sangha Council members serve on its Executive Board. The Council has acted several times as mediator in disputes within the Buddhist community and provides support and guidance for Sangha members during times of difficulty or transition. It has also taken a very active role in assisting temples which are having problems within the larger community. The Council participates in Campus ministry by providing chaplains at the University of California Los Angeles (UCLA) and California State University at Los Angeles (CSULA) and frequently provides speakers for classes at various colleges, universities and high schools. In addition, the Sangha Council is the major contact for the media regarding Buddhism, and Sangha Council members have appeared on an increasing number of television programs in the form of special features, interviews, news reports and moments of inspiration. College of Buddhist Studies A major project of the Sangha Council was the College of Buddhist Studies. First begun in September of 1983 and closed in 2003.The College offerd a variety of courses in Buddhism and Asian languages, both canonical and modern. The College curriculum was divided into two sections: the program of academic studies and the program of community course studies. An important part of the College program was the year long Dharma Teacher's Course, designed for serious students who wanted a systematic study of the development of Buddhism from its beginning roots. Activities in the interfaith community The Buddhist Sangha Council from its inception has been engaged in numerous activities with other religious groups. Sangha Council members met with His Holiness Pope John Paul II at the Japanese Cultural Center in September 1987, along with leaders in the three other major non-Christian religious traditions of Judaism, Hinduism and Islam. Los Angeles is a city of great ethnic and religious diversity and religious leaders of many of the great world traditions are working together as the Inter religious Council of Southern California to foster understanding and religious tolerance. The Buddhist Sangha Council is very happy to be an active member of this valuable organization. Dr. Ratanasara, the past president of the Buddhist Sangha Council, is a also past vice-president of the Inter religious body. The Sangha Council joins in all of the Inter religious Council activities, including dialogue, conferences, retreats, and development of policy statements. Other activities include the observance of Nostra Aetate, Vatican II's statement on respect for the non-Christian traditions, the annual breakfast to honor Martin Luther King. Jr., as well as various Jewish observances and holocaust commemorations. The Sangha Council has a very cordial and friendly relationship with both the Roman Catholic Archdiocese and the Jewish community of Los Angeles, with continuing interaction on a variety of levels with both communities. Of great importance is the ongoing Buddhist-Roman Catholic Dialogue, which was initiated in February 1989. This dialogue allows representatives of the two religious belief systems the chance to explore and expand their understanding of each other. The Buddhist dialogue team, consisting of eight persons, both clergy and lay, led by Sangha Council president Ven. Dr. Havanpola Ratanasara, meet with the eight member Catholic team, led by Father Gil Romero, every month to enhance deeper understanding of each other and to engage in a more profound dialogue than words alone can give. The Sangha Council and the Roman Catholic Archdiocese of Los Angeles have frequently joined in conferences and seminars on various topics, including the Buddhist-Catholic Retreat and Dialogue at Serra Retreat, Malibu, California, October of 1998. Future Plans Future plans of the Sangha Council include the offering of Summer Dharma School for children, the development of Dharma school materials, the publication of books and pamphlets and the creation of a central Buddhist library. Although it has been in existence for only twenty years and its membership is not large, the Sangha Council has been the pioneer in promoting inter-Buddhist cooperation and harmony. It looks forward to continuing to foster greater friendship and unity for the development of Buddhism in the United States." [Quelle: http://www.urbandharma.org/ratana/ratana2/sanghacouncil.html. -- Zugriff am 2005-06-17]

1980er-Jahre

Jim Wilson alias Tundra Wind bricht mit Seung Sahn (1927 - 2004)

"Wilson was a disciple of the Korean Zen master Seung Sahn—also known as Soen Sa Nim—and says that he was given permission to teach by him (though he did not receive inga/inkd). This was in the late 1970s, I think. Wilson was trying to remain celibate, as Buddhist precepts require, and finding it very difficult. When he asked Seung Sahn what he should do, he was told that he should simply satisfy his sexual desire and then forget about it. Wilson found this remark, which implies that sex is a purely physical matter with no emotional or spiritual component, too much to take and shortly afterwards he left Seung Sahn and set up as a teacher on his own. He says that Eastern teachers simply do not understand sexuality in Western culture and that Westerners will have to provide a spiritual account of it on the basis of their own understanding and not just accept what Eastern traditions say about it. Shortly after his break with Seung Sahn, Wilson had a visionary dream in which a wolf appeared to him. He recognized this wolf as part of himself and it bestowed on him the name Tundra Wind. So now Jim Wilson is Zen Master Tundra Wind. I, Tundra Wind, announce a new manifestation . . . I, Tundra Wind, proclaim a new speaking, creating a new worlding . . . The primary truthing of the multiverse resides in the relentless/unstoppable/ utterly free and freeing becoming/begoning/fluxing/rivering worlding. This truthing (not this truth) transcends any and all realms and any and all experiencing . . . Therefore, abandon 'being' and enter 'outshining', the ever present Wind. (Proclamation, undated—but some time in the mid-1980s) Tundra Wind's fundamental view is that everything traditional will have to be reformulated. For example, he gives the third of the ten traditional precepts (rendered by Aitken as 'Not misusing sex') as 'Express the sacredness of sexuality.' And for him, this includes homosexuality. Few people would deny that Eastern Zen has been noticeably reticent about conventional sexuality and completely silent about homosexuality. The reason for this is obviously cultural; and equally obviously, Western culture is neither reticent nor silent about these matters. It was therefore only a matter of time before someone asked how Westerners should approach them. Zen Master Tundra Wind is not the only one who has raised the issue—Robert Aitken and Issan Dorsey have also done so—but he was the first to do so having left the tradition that he originally espoused. This in itself raises basic questions about tradition and how it can be transmitted. And anyone who makes us ask questions is valuable." [Quelle: Rawlinson, Andrew <1943 - >: The book of enlightened masters : western teachers in eastern traditions. -- Chicago : Open Court, ©1997.  -- xix, 650 S. : Ill. ; 25 cm..  -- ISBN: 0812693108. -- S. 574f.]

1980er-Jahre

Gründung des Buddhist Dharma Center of Cincinnati, einer buddhistischen Institution ohne "Guru"

Webpräsenz: http://www.cincinnatidharma.org. -- Zugriff am 2005-06-20

"The Buddhist Dharma Center of Cincinnati began in the mid 1980's as a handful of meditators sitting in one another's living rooms on an increasingly regular basis. After a time, we found a home above the Prasada Press, then located in Northside, a neighborhood that has been our home ever since. In 1992, we moved to the Off the Avenue Studios, where we stayed until spring of 2001, when we moved into our present location at 15 Moline Court, just off Hamilton Avenue, in a facility which was renovated specifically for our use. It includes a spacious, well-lit meditation hall, an adjacent room for tea and conversation, and an interview room. Here we meet several times a week. Since its beginning, the focus of the center has undergone several shifts, but has always emphasized welcoming a broad range of people working within the various Buddhist traditions. Although various members of the center have done some study in the Tibetan traditions, the predominant forms of practice among us have been vipassana, zen, and meditative inquiry.  Sitting quietly, each person practices within the tradition that is most heartfelt. There is both deep respect for the paths we and others are on, and a sense that we are all engaging the core or common denominator of Buddhist practice. Some of our members identify with no particular tradition and study with no teacher outside our center; others maintain links to teachers and styles of practice found elsewhere. No one seems to "represent" any particular school, and in discussions over tea, we find both genuine differences of approach and lots of common ground. (The Winter 2003 issue of Tricycle is scheduled to have an article on "centers without a teacher," in which our center is discussed at some length; you might find an outside reporter's perspective on what we do instructive as well.) The services at our center are characterized by simplicity. Meditation is framed by a bow and the lighting of candle and incense. On Sundays, brief chanting begins and ends the service. Sittings run 35-40 minutes on Sundays and Tuesdays, punctuated by walking meditation, and15-20 minutes on Thursdays. Sundays and Tuesdays have readings or dharma talks in the second sitting session. Instruction (or review), along with teaching or discussion is available every Thursday. Month long classes are also offered twice a year. Whether you are just beginning to explore meditation or have been practicing for years, you are welcome to join us in quiet sitting, in which. little by little, so much can be discovered and resolved. " [Quelle: http://www.cincinnatidharma.org/about.php. -- Zugriff am 2005-06-20]

"Every Sunday ar the Buddhist Dharma Center of Cincinnati, the wisdom of a great Zen master is channeled through the voice of an ordinary practitioner reading a classic Zen text. The center is unaffiliated with a teacher and proud of it. It lays no claim, either, to a particular Zen tradition, simply offering basic Zen "services" such as weekly sittings, a lending library, and a beginners' instruction night. Its founders—Michael Atkinson, a professor of English at the University of Cincinnati, and Bonnie Beverage, a high school teacher—have received authorization to teach in the Zen and Theravada traditions, respectively, but they resist promoting themselves as teachers. On Tuesdays, Atkinson, Beverage, and a few other members give dharma talks. "But our best discussions are in the hallway," Beverage insists, indicating that members of the Cincinnati sangha have, in some ways, become one another's teachers. At the back of the sangha's hall is a small room that has all the trappings of a dokusan room: two mats and cushions laid out on the floor. But instead, the room is for private discussions between sangha members about dharma issues or problems that exist between them. "A teacherless sangha just works for my personality," remarked Laura Schaber, who admits to being an independent spirit. "While I respect tradition, I work well without it. If I want to participate very little, I can." Some sangha members maintain that books provide them with sufficient guidance; the proliferation of Buddhist books over the past decade may in part be the result—or the cause— of the increasing number of teacher-less sanghas around the country." [Quelle: Caroline Abels. -- In: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. XIII, No. 3 (Spring 2004). -- S. 22f.]

1980

The Friends of the Western Buddhist Order eröffnen in Boston einen amerikanischen Zweig

Webpräsenz: http://www.bostonfwbo.org/. -- Zugriff am 200506-22

1981

Abb.: Suhita Dharma
[Bildquelle: http://www.hongming.us/academy/f-sd.htm. -- Zugriff am 2005-06-16]

Der Mönch Suhita Dharma gründet das Metta Vihara in Richmond, California

"Unlike Issan, the Reverend Suhita, who prides himself on being "the first Afro-American ordained in all three traditions of Buddhism," never intended to work with AIDS patients. When he opened the Metta Vihara in an industrial section of Richmond, California, Suhita (born Anthony Smith 50 years ago) intended to combat homelessness. It just turned out, he says, that the first two homeless men he took in had AIDS. Once word got around that Suhita—which means "good heart of wisdom"—would accept HIV-positive people, other health care institutions, including local hospitals, began sending patients to the Vihara. In fact, says Suhita, "They began to dump people on us. Sometimes these people would have terrible problems we were told nothing about. We would only find out later." Suhita got an early start in his vocation. At the age of 14, inspired by reading Thomas Merton, he set out for the Guadeloupe, a Trappist monastery in Oregon, where he lived as a monk for the next ten years, working in the infirmary. With the blessings of the Roman Catholic Church Council known as Vatican II, Suhita studied Buddhism in Thailand, Vietnam, India, Nepal, Bhutan, Taiwan, and Hong Kong. Presenting himself as just a monk, he stayed and practiced in monasteries wherever he went: "Thomas Merton once said, 'Monks are monks, regardless of religion.' And it's true." Suhita took ordinations in the Theravada, Mahayana, and Vajrayana traditions, and he also visited Jain and Coptic monasteries. Ironically, Reverend Suhita met his real teacher back in Los Angeles: the Venerable Thich Thien An, the first Vietnamese Buddhist to live and teach in America. In the span of one week in 1975, the United States government had allowed close to 100,000 Vietnamese refugees to immigrate. Suhita was sent to Fort Indian Gap Town Camp, near Harrisburg, Pennsylvania, to work in the Vietnamese refugee camps established there. Over the next several years, he served as chaplain in numerous such camps around the country. Setting up temples, he took care of the sick and old—whatever was needed. With dark skin and Buddhist robes, refugees assumed that he was Sri Lankan, or Thai. In the early 1980s Suhita began working with the disenfranchised and homeless in Los Angeles. When Dr. Thien An passed away in 1981, he established his own temple in the Bay Area. Of his small house in Richmond, he says, "Wherever a monk stays, that becomes a vihara, so I decided to call my place the Metta Vihara." (Metta means "friendliness" in Pali.) In the black community, AIDS moves much more through the needle (and sexual partners of needle users) than through unprotected homosexual sex, so in his work Suhita often sees whole families infected, parents and children. As opposed to socialized, highly organized, white male homosexuals, many substance abusers, particularly in the black and Hispanic communities, view government services with distrust. Suhita often accompanies his charges to make sure they actually get to appointments, collect money, medication or benefits. Even with a slim crew and scant resources, Suhita has expanded his hospice program to three houses full of patients. He would also like to provide a complete line of Buddhist social services, including a hospital. "That's probably my Roman Catholic upbringing showing through," he says, chuckling. " The tradition of service." Though his vision may be grand, Suhita's actual approach to AIDS is very intimate. "You can't treat everyone the same, because the virus affects each one differently. You have to deal with it one-to-one." [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. I, No. 3 (Spring 1992). -- S. 81]

1981

Abb.: Einbandtitel der 3. Auflage, 1992

Es erscheint:

Fields, Rick <1942 - 1999>: How the swans came to the lake : a narrative history of Buddhism in America. -- Boulder : Shambhala, 1981.  -- xvii, 433 S., [26] p. of plates : Ill. ; 24 cm. ISBN 0877732078. -- {Wenn Sie HIER klicken, können Sie  dieses Buch  bei amazon.de bestellen}

Dies ist die grundlegende Arbeit zur Geschichte des Buddhismus in Nordamerika.

Abb.: Rick Fields
[Bildquelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. XI, No. 1 (Fall 2001). -- S. 61]

"Rick Fields (16.05.1942 - 06.06.1999) war wohl in den letzten 30 Jahren des 20. Jahrhunderts einer der bekanntesten buddhistischen Schriftsteller in den USA und ein von vielen Menschen wertgeschätzter buddhistischer Praktizierender und liebenswerter Freund. Aber er war nicht nur ein bedeutender Schriftsteller, sondern auch ein verantwortungsvoller Herausgeber, kritischer Journalist, abenteuerlustiger Dharma-Hippie, überragender Geschichtenerzähler und, wie insbesondere seine Gedichte in Fuck You, Cancer & Other Poems zeigen, ein sensibler und wacher Mensch mit einem offenen Herzen. Nicht umsonst hat Rick seinen Gedichten in diesem Büchlein ein kleines Haiku des japanischen Dichters Issa vorangestellt, denn Issa ist ja unter buddhistischen Praktizierenden berühmt für seinen Weg der vollkommenen Offenheit und tiefen Warmherzigkeit inmitten des allergrößten Leidens in dieser vergänglichen Welt. Rick Fields wurde 1942 als Frederick Douglas Fields geboren und verbrachte seine Kindheit in New York City. In seiner High-School Zeit spielte Sport für ihn eine große Rolle und er war ein erfolgreicher Leichtathlet und Läufer. 1964 wurde er als Student aus der Harvard University herausgeworfen, da bekannt wurde, daß er am Wochenende außerhalb des Campus mit einer Radcliffe Studentin geschlafen hatte - der Dekan begründete damals die Relegation von Rick mit der Meinung: "Rick Fields ist eine Gefahr für die westliche Kultur.” Folgerichtig wandte Rick sich also der amerikanischen Protest-Kultur um die Beat-Bewegung zu und lernte in New York Allen Ginsberg und Gary Snyder kennen, mit denen ihn bald eine lebenslange Freundschaft verband. Kurz darauf zog er nach Kalifornien und begann in den Zen-Zentren von San Francisco und Los Angeles unter der Anleitung von Shunryu Suzuki Roshi und Taizan Maezumi Roshi mit der Zen-Meditation und dem Studium des Zen-Buddhismus. 1973 lernte Rick den tibetischen Meister Chögyam Trungpa Rinpoche kennen und lieben, und obwohl er auch noch bei anderen Lehrern der tibetischen Kagyu- und Nyingma-Tradition studierte, blieben doch Trungpa Rinpoche und später der Nyingma-Meister Chatral Rinpoche seine wichtigsten buddhistischen Lehrer. 1971 erschien Ricks erste Veröffentlichung mit einem Aufsatz im Whole Earth Catalog. Dann half Rick, zusammen mit vielen anderen, beim Aufbau des Naropa Institute in Boulder, der von Trungpa Rinpoche gegründeten ersten buddhistischen Universität im Westen. Dort lehrte er einige Jahre lang als Dozent zusammen mit Allen Ginsberg über Lyrik, kreatives Schreiben und Journalismus und dort initiierte Rick Loka, das Journal des Naropa Institute. Bereits in dieser frühen Zeit als Herausgeber von Loka zeigte sich sein unverwechselbarer Stil: eklektisch und doch Harvard-geschult wissenschaftlich exakt, voller Hingabe und doch respektlos kritisch, die Tradition wertschätzend und doch außerordentlich innovativ. In vielen Folgeprojekten, in denen er als Redakteur oder Herausgeber arbeitete, wie Zero, Vajradhatu Sun, aus dem das heutige Shambhala Sun entstand, New Age Journal, Tricycle, Yoga Journal, u. a., kultivierte und verfeinerte er diesen Stil weiter und kreierte damit eigentlich den neuen Typus des buddhistischen Journalismus. 1981 erschien Ricks erstes Buch: How the Swans came to the Lake: A Narrative History of Buddhism in America. Diese Darstellung der Geschichte des amerikanischen Buddhismus ist ein in vieler Hinsicht außergewöhnliches Werk, das schnell zu einem Klassiker wurde, immer neue Auflagen erfuhr und so die Selbstreflektion und das Selbstverständnis einer ganzen Generation amerikanischer Buddhisten geprägt hat. 1984 erschien zusammen mit Peggy Taylor, Rex Weyler und Rick Ingrasci das heute schon klassisch zu nennende Chop Wood, Carry Water: a guide to finding spiritual fulfillment in everyday life und 1987 entstand in Zusammenarbeit mit dem Fotographen Don Farber und mit einem Vorwort des Ehrw. Thich Nhat Hanh: Taking refuge in L.A.: life in a Vietnamese Buddhist Temple. Ebenfalls zu Ricks Zen-Publikationen gehört der 1996 in Zusammenarbeit mit Bernard Glassman Roshi erschienene Bestseller Instructions to the Cook: A Zen Master’s Lessons in Living a Life That Matters. Dieses Buch erschien 1997 auch auf deutsch unter dem Titel Anweisungen für den Koch. Rick hatte sein ganzes Leben lang ein großes Interesse an Menschen, die wirklich aufrichtig mit all ihren Emotionen umgingen und die die Liebe über gesellschaftliche Konventionen stellten, auch wenn sie damit häufig in Konflikt zum herrschenden politischen und religiösen Establishment gerieten. So ist es also keineswegs ein Zufall, daß er zusammen mit Brian Cutillo und Mayumi Oda begeistert an der Übersetzung und Herausgabe der Liebesgedichte des VI. Dalai Lama: The Turquoise Bee: Lovesongs of the Sixth Dalai Lama mitarbeitete. Trungpa Rinpoche machte bei seiner Lehrtätigkeit in den USA die Erfahrung, daß manche Menschen, die eigentlich an einem spirituellen Weg des Erwachens interessiert waren, mit der Sprache und Symbolik des tibetischen Buddhismus nicht zurechtkamen, oder einfach innere Widerstände dagegen hatten, ´Buddhisten´ zu werden. Deshalb entwickelte Trungpa Rinpoche als zusätzlichen Studienweg neben der klassischen Ausbildung im tibetischen Buddhismus sein Shambhala-Training, das viele der ursprünglich buddhistischen Meditationen und Einsichten nun in einem ´weltanschaulich neutralen´ Rahmen anbot. Dieser ´heilige Pfad des spirituellen Kriegers´ sprach zunächst insbesondere Menschen an, für welche Castaneda, die indianischen Religionen, oder die ostasiatischen Kampfkünste der Ausgangspunkt ihrer spirituellen Suche gewesen war, doch im Laufe der Jahre entwickelte sich das Shambhala-Training aus diesen Anfängen zu einem höchst kreativen und eigenständigen spirituellen Weg. Die Grundlagen dieses Weges legte Trungpa Rinpoche in seinem 1984 erschienenen Buch Shambhala, The Sacred Path of the Warrior (deutsch: Das Buch vom meditativen Leben, 1987). Der Weg der indianischen Religionen und die Symbolik des ´spirituellen Kriegers´ waren auch für Rick sehr bedeutsam, und so veröffentlichte er 1991 sein Buch Code of the Warrior und engagierte sich 1994 als Herausgeber für den Sammelband The Awakened Warrior: Living With Courage, Compassion & Discipline. Nachdem Rick 1995 über eine längere Zeit von einem chronischen Husten gequält wurde und dann schließlich noch ein harter Lymphknoten auftrat, entdeckten die Ärzte bei ihm ein metastasiertes Lungencarcinom im Stadium IV und gaben ihm noch etwa 6 Monate Lebenszeit. Rick hatte sich als Student des tibetischen Buddhismus schon mehrfach in seinem Leben mit den tibetischen Bardo-Lehren beschäftigt, aber jetzt bekamen diese Fragen eine existentielle Dringlichkeit. Rick machte, wie viele andere unheilbar kranke Menschen, die schmerzliche Erfahrung der Einsamkeit in der Krankheit, da viele ´gesunde´ Menschen sich in die Welt der Kranken nicht wirklich einfühlen können oder wollen. Rick beschrieb seine Einsichten dazu in einem Artikel im Yoga Journal mit dem Titel: The Bardo of Dying. Dort sagt er, daß der Bardo des Sterbens bereits mit der Diagnose einer unheilbaren Krankheit beginnt, mit dem plötzlichen klaren Wissen: "Ah, hier bin ich." Und er schreibt von der inneren Verbundenheit jener Menschen, die den gleichen Bardo erleben, und wie andere Menschen in anderen Daseinsbereichen einfach anders wahrnehmen, anders denken, anders fühlen. Diese Bardo-Lehren, so fährt er fort: "beschreiben auch einen der allerparadoxesten Aspekte dieser Reise: ich habe mich nie besser auf den Tod vorbereitet gefühlt als jetzt und gleichzeitig habe ich nie mehr Leiden und auch mehr Durst und Hunger auf Leben und auch mehr Freude am Leben erfahren als jetzt." Die 1997 erstmals erschienene Gedichtsammlung Fuck You, Cancer & Other Poems beschreibt mit großer Aufrichtigkeit Ricks Erfahrungen und Einsichten in diesen Jahren der Krankheit. Als Mahayana-Buddhist war es Rick wichtig, all diese tiefen Dinge des Lebens mit anderen Menschen zu kommunizieren und zu teilen, um so mitzuhelfen, unser aller gemeinsames Leiden am Leben zu lindern und zu heilen. In diesem Sinne engagierte er sich auch in einer Meditations-Selbsthilfegruppe von Krebskranken und unterstützte die Okizu Foundation (8 Digital Drive, Ste. 102, Novato, CA 94949, USA), die regelmäßig Sommercamps für krebskranke Kinder und ihre Eltern durchführt. Vieles von dem, was Rick Fields gegeben und uns hinterlassen hat, wäre so nicht möglich gewesen, wenn er nicht in Marcia Cohen Fields eine ebenso treue wie mutige Gefährtin gehabt hätte. Im September 1998 haben Rick und Marcia in Berkeley geheiratet. In seiner Danksagung zu Fuck You, Cancer & Other Poems schreibt Rick:             Dieses Buch ist ein Geschenk             Zuallererst für Marcia Cohen Fields             strahlender Schutzengel             mit Liebe. Und das vorletzte Gedicht in diesem Büchlein lautet:             Diese Welt ist nicht mehr             als eines Tautropfens             Zittern             An einem herbstlichen Blatt             Und doch -                                Und doch -   Ich danke Marcia Cohen Fields für die Erlaubnis, die Gedichte aus Fuck You, Cancer & Other Poems deutschsprachigen Leserinnen und Lesern zugänglich machen zu dürfen - sie erscheinen im August 2002 in kleiner Auflage in deutscher Übertragung als Fuck You, Krebs & Andere Gedichte, im Sadhana Verlag, Berlin (ISBN, bzw. Bestelladresse siehe oben). Mögen diese Gedichte kranken wie gesunden Menschen vielleicht etwas Hoffnung und Inspiration auf ihrem persönlichen Weg vermitteln und so ein weniges zur Verminderung des Leidens in dieser Welt beitragen können. Mögen alle Wesen glücklich sein! Munish B. Schiekel, Ulm, 2002." [Quelle: http://home.arcor.de/mb.schiekel/fields.htm. -- Zugriff am 2005-06-17]

1983

Alexa Roy alias Miao Kwang Sudharma erhält in Taiwan die Mahayana-Dharmaguptaka-Nonnenordination. Zuvor war sie 1963 von Jiu Kennet in der Stoto-Tradition ordiniert worden, dann 1973 wurde sie in Sri Lanka dasa sila mata (d.h. eine Frau, die die zehn Trainingspunkte eines Novizen auf sich genommen hat). 1980 hatte sie den Devachan Temple in Eureka Springs, Arkansas gegründet.

1985

Gründung von Ekoji Buddhist Sangha in Richmond, Virginia

Webpräsenz: http://www.ekojirichmond.org/. -- Zugriff am 2005-07-08

"History Ekoji Buddhist Sangha was Richmond's first permanent Buddhist group with its own temple, and remains at the center of the city's Buddhist community. The temple began in 1985, when Rev. K.T. Tsuji [Kenryu Tsuji (1920-2004)] bought a house in the historic Museum district. The house was converted over time into a working temple. At first, Ekoji was a Jodo Shinshu temple, representing Rev. Tsuji's affiliation, but over time it has grown into much more. Rev. Tsuji had a pluralistic view of Buddhism that respected all sects and sought the best in each of them. This was reflected in his teaching, which went beyond Jodo Shinshu elements to include aspects of other sects. It was further reflected in his decision to open the temple up as a refuge for other Buddhist traditions in Richmond that did not have their own space. The first experiment with housing more than one congregation at Ekoji came in 1987, when Rev. Tsuji invited a Vietnamese Buddhist group to use the temple space. The Vietnamese set up altars on the second floor of the building and held regular services, sometimes filling the temple to capacity. Eventually they incorporated as the Richmond Buddhist Association, and though they left to form their own temple in 1989, members of RBA fondly recall their time at Ekoji. In 1991 the temple again became multi-denominational, when Rev. Tsuji invited a member interested in Zen to set up a new group at Ekoji. This group grew slowly, and eventually absorbed another local Zen group. For most of their tenure they were known as the Ekoji Zen Group, but last year they changed their name to the Richmond Zen Group. From small beginnings, they are now the largest single group meeting at Ekoji. In the meantime, the Jodo Shinshu group has morphed into a nondenominational Pure Land Buddhist group, retaining some Jodo Shinshu style but now largely informed by Chinese Pure Land Buddhism. This is partially because of Rev. Tsuji's retirement, partially a reflection of a demographic shift toward more Chinese-American members, and also reflects some influence from a Foguanshan nun based in Raleigh who visited the temple several times. The Pure Land group is no longer the largest of Ekoji's groups, but in some ways it remains the backbone of the temple, providing stability and historical continuity from the community's earliest days. In 1993 a Tibetan Buddhist group joined the mix, formed by members of Ekoji who had studied with a lama in New York. This group practices within a Karma Kagyu lineage. Though the smallest of the groups, several of its members have been with Ekoji for over a decade, and a number of them are active in the Pure Land or Zen groups as well. In the mid-1990s a Vipassana group was established at Ekoji. For years they met on Friday nights at 5:30 p.m., but in early 2004 they added Monday meetings at 7:30 p.m. to their schedule. This is the first non-Mahayana group to meet at the temple, pushing the boundaries of the temple's pluralism beyond multiple sects to include two major schools of Buddhism. In 1998 a second Vietnamese group joined Ekoji. They followed a Vietnamese Zen lineage, and stayed until 2001, when they left to merge with the Richmond Buddhist Association. The most recent group to form at Ekoji was a Unitarian-Universalist Buddhist group that began meeting at the temple in 2001. They eventually moved to the First Unitarian Church of Richmond, though some members opted to stay at Ekoji and join the Zen group. The leader of the group at the Unitarian-Universalist church remains a member of Ekoji. Besides these sectarian groups, Ekoji has hosted a range of non-sectarian activities, including a general meditation group that met on Tuesday mornings, a prison ministry that still meets inside a Greenville prison, and a Buddhist-oriented Alcoholics Anonymous meeting on Saturdays. Dharma Movie Nights are held quarterly at the temple, as are frequent retreats and lectures by visiting Buddhist teachers. The Richmond Virginia Buddhist Peace Fellowship, 95 percent of whose members attend Ekoji, also meets at the temple about once a month. The temple also celebrates the Buddha's Birthday in May, often in conjunction with the First Unitarian Church of Richmond. Demographics Ekoji's groups are diverse in their sectarian backgrounds, but share one thing in common: most are overwhelmingly European-American. The exception to this is the Pure Land group, with about 65 percent of its members being Chinese-American. The temple also has a small number of African-American and Latino attendees. There are only 54 official members of Ekoji, but the actual community is three to four times larger. There is a wide range of ages represented at the temple, but most participants are baby boomers in their 40s and 50s, with only a few twentysomethings. Now that Rev. Tsuji has retired, the temple has no official teacher or leader. Contact Phone/Fax Number 804-355-6657 Date Center Founded 1985 Membership/Community Size 54 members, extended community three to four times that size Ethnic Composition Primarily European-American, with a significant Chinese-American minority and some African-Americans and Latinos   Prepared by Student Researcher Jeff Wilson Updated on August 21, 2004" [Quelle: Jeff Wilson. -- http://www.pluralism.org/research/profiles/display.php?profile=70214. -- Zugriff am 2005-07-08]

1987-07

Conference on World Buddhism in North America im Ann Arbor (Michigan) Zen Center

"Statement of consensus   A. Spirit of the Conference     We see this Conference as the first of a series of meetings to affirm  common heritage in the teachings of Sakyamuni. These meetings declare and confirm our debt of gratitude to the tradition and seek, in a spirit of  friendship:    to create the conditions necessary for tolerance and understanding among Buddhists and non-Buddhists alike       to initiate a dialogue among Buddhists in North America in order to future mutual understanding, growth in understanding, and cooperation to increase our sense of community by recognizing and understanding our differences as well as our common beliefs and practices to cultivate thoughts and actions of friendliness towards others, whether they accept our beliefs or not, and in doing so approach the world the proper field of Dharma, not as a sphere of conduct irreconcilable with the practice of Dharma .   B. Common Reflections:       Recognizing that there are points of doctrine or practice on which we have yet to reach an agreement and others on which we may never reach an agreement, we discussed the ideals we cherish and wish to further in our practice and understanding of Dharma. In the spirit of the conference I we offer the reflections of the Panel and of a special session of the conference as an example of the process of dialogue that we wish to encourage in future meetings. The panel, considering suggestions from conference participants, outlined a common ground for dialogue in a partial list of ideals acceptable to a wide spectrum of Buddhists as common, if not exhaustive, expression of their aspirations.    We recognize Sakyamuni Gautama Buddha as the historical source for the transmission of Dharma in this age. We therefore regard him with reverence and gratitude. We accept the benefits of his enlightenment and infinite compassion, as well as the enlightenment and compassion of numberless Buddhas of the past, present and future.    We express our respect for Sakyamuni Gautama Buddha's teaching by taking refuge in the Three Jewels: Buddha, Dharma, and Sangha. Among his teachings we accept the centrality of our aspiration for the fruits of enlightenment and liberation from suffering, for self and others, in a spirit of compassion towards all beings. We hold as central to the spirit and goals of Buddhism the Four Truths taught by Sakyamuni: suffering, its cause, its, cessation and the Noble Eightfold Path that leads to the end of suffering. We share a commitment to make every effort to conform to the ethical ideals of Buddhism, which we summarize in the Tenfold Right Conduct: not to take life, not to take what has not been given to us, not to practice sexual misconduct, not to lie, not to use harsh speech, not to engage in idle talk, not to slander, not to hold thoughts of covetousness, not to keep anger and resentment, not to keep and foster deluded thoughts. But above all, we strive to practice the positive implications of these ten precepts: compassionate caring, generosity, contentment, truthfulness, kindly speech, meaningful speech, harmonious speech, generous thoughts, compassionate thoughts, clear thoughts.    We recognize that there are many aspects to the Path and many doors to the City of Liberation. As followers of the Path we must examine our own path in light of the principles of clear, selfless awareness, and selfless love. In accordance with the principle of compassion, we believe in the necessity for tolerance and accept the possibility of a variety of valid I or effective paths. In accordance with the ideal of the enlightened mind, we realize that conventional expressions of truth are manifold. Therefore, we are open to the discussion and recognition of differences in interpretation and practice in the Dharma. We understand that compassion also entails tolerance outside the fold of our own religious and secular communities. We reject in particular the practice, and even the hope, of imposing religious beliefs by coercion of any kind, by manipulation or force.    In the spirit of the above statements we affirm our desire to persevere in our effort to appreciate our differences and recognize our agreements. We therefore pledge ourselves to continue to discuss the issues that concern us and hold us together, and to that purpose reaffirm our intention to organize similar meetings on a regular basis and in a variety of locations.   Members of the Panel drafting the Statement were Conference Coordinator Prof. Luis O. Gomez and Co-Chairmen Bishop D. Nakamura, Ven. H. Ratanasara, Ven. U Silananda, and Ven. Samu Sunim. Consultants were Conference Co-Chairmen Ven. Maha Ghosananda, Ven. Vivekananda, and Bishop S. Yamaoka. The tentative statement was the brought before the entire body for comments and suggestions. The final draft of the Statement was accepted by a vote of consensus." [Quelle: http://www.urbandharma.org/udharma/consensus.html. -- Zugriff am 2005-06-23]

1987-11-12

Ven. Havanpola Ratanasara gründet den American Buddhist Congress (ABC)

Webpräsenz: http://www.americanbuddhistcongress.org/. -- Zugriff am 2005-06-23

"The purpose of the ABC Promote the development of an American Buddhism by adapting and blending the American linguistic and cultural traditions and values and the Tripitaka in ways loyal to the Buddha's basic teachings, but also identifiable with American ideals and values. Bring together American Buddhist organizations and individuals of all traditions to encourage cooperation for the common good. Promote appreciation and understanding of each other's traditions and values among the various Buddhists groups and within American society. Cooperate with other organizations to promote peace and harmony. Assist in implementing worthy projects of Buddhist organizations of varying traditions, To help encourage the development of a uniquely American Buddhist culture to include new liturgies and music. To work toward the founding of an American Buddhist Seminary for the training of Dhamma Teachers and monks. " [Quelle: http://www.americanbuddhistcongress.org/purpose.htm. -- Zugriff am 2005-06-23]

1988

Abb.: Umschlagtitel

Es erscheint:

Boucher, Sandy: Turning the wheel : American women creating the new Buddhism. -- San Francisco : Harper & Row, ©1988.  -- xii, 401 S. : Ill. ; 22 cm. -- ISBN 006250097X

1993 erscheint eine updated and expanded ed. -- ISBN 0807073059. -- {Wenn Sie HIER klicken, können Sie  dieses Buch  bei amazon.de bestellen}

Inhalt:

1. Brave Beginnings. My Part in This. Basic Buddhism. Directions --
2. Strong Voices for Change. Joy of the Dharma / Jan Willis. On the Move / Jacqueline Mandell. Kahawai Journal of Women and Zen / Deborah Hopkinson. Spiritual Rebel / Susan Murcott. Daughter of Kali / Rita Gross. Pioneer Scholar / Diana Paul. Organizing, Innovating / Judith Simmer-Brown. Woman's Path / Tsultrim Allione. She Who Questions / Karen Gray --
3. Nuns, Monks, and "Nunks" Lotus Torch of Dharma / Pema Chodron. Unlikely Traveler / Shinma Dhammadinna and Rina Sircar. The Nuns Island / Ayya Khema and Treelight Green. Women's Dharma Monastery / Martha Dharmapali. Zen Monasticism for Women. On the Feeling Side / Barbara Horn. Women's Unique Practice / Teijo Roberta Munnich. Shasta Abbey / Jiyu Kennett --
4. Lighting the Way: Women Teachers and Women-Led Centers and Retreats. Two Who Challenge / Yvonne Rand and Annick Mahieu [Sunanda]. To Shine Like a Star / Gesshin Prabhasa Dharma Roshi. Touching the Earth / Dhyani Ywahoo. Women Practicing Together / Women's Sangha. A Lion in the Desert / Ruth Denison. Zen Foremothers / Nancy Wilson Ross and Elsie Mitchell. Mind-Heart to Mind-Heart / Maurine Myoon Stuart Roshi. Three Views of Maurine Stuart / Sheila La Farge, Rhonda Postrel and Deborah Polikoff --
5. Conspiracy of Silence: The Problem of the Male Teacher. Unmerging, Becoming Oneself / Jan Chozen Bays. Seven Stressful Years / Denah Joseph. Secrets / Sonia Alexander and Loie Rosenkrantz. Defining the Context / Carla Brennan. Comments on an Unconventional Teacher, by His Students / Boulder women. A Mirror of the Family / Yvonne Rand, Barbara Horn, Meredith Cleaves and Lane Olson --
6. Bridges: The Link Between Buddhist Practice and Political Activism. Engaged Buddhism - The Unity of Mind and World / Ruth Klein, Catherine Parker and Jenny Hoang. Despair and Empowerment Work - Connecting with the Great Net of Being / Joanna Rogers Macy. Building for Peace - The Peace Pagoda / Paula Green, Lisa Groves, Jun Yasuda, Terri Nash and Clare Carter. Green Politics and Beyond / Charlene Spretnak. Buddhists Concerned for Animals / Bonnie Del Raye. Intimate Enemies - Sexual Abuse. Rape / Alice Ray-Keil and Judith Ragir. Childhood Sexual Abuse / Brenda and Michele McDonald. Class and Race / Jo Palumbo, Tina Turner, Dianne Douglas, Fay Christian and Dayna Lea --
7. Living Together: The Integration of Buddhist Practice with Family Life, Job, and Community. Mothers / Jan Chozen Bays, Dahlia Kamesar, Laura Kwong and Sylvia Kincaid --
8. Strengthening the Net. Coming Together. Looking Back and Looking Forward. Those Who Take the Lead. Protecting the Earth. Opening to Our Sisters across the Globe. Painful Lessons. Growing Up.   

Abb.: Sandy Boucher

1989

Abb.: Fleet Maull
[Bildquelle: http://www.naropa.edu/distance/courses/PMI500e.htm. -- Zugriff am 2005-06-23]

Fleet  Maull gründet im Gefängnis Prison Dharma Network (PDN)

Webpräsenz: http://www.prisondharmanetwork.org. -- Zugriff am 2005-06-23

"PDN's History In 1985, Fleet Maull was incarcerated on drug charges. Prior to his incarceration, Fleet received extensive training as a meditation instructor under the guidance of Tibetan meditation master Chogyam Trungpa Rinpoche. Shortly after arriving at the federal medical center, he started a Buddhist meditation group in the prison chapel which he led for 14 years, training hundreds of prisoners in contemplative spirituality and the practice of mindfulness-awareness meditation. In the early 1980s, Buddhist prison ministry was all but nonexistent. Many Buddhist centers were beginning to receive letters of interest from prisons, and a number of these centers began forwarding these letters to Fleet. He quickly realized the he couldn't begin to keep up with the growing demand for Buddhist prisoner support that was coming his way, and in 1989 founded Prison Dharma Network (PDN), a national nonprofit, nonsectarian support network for Buddhist prisoners, volunteers and prison staff. Fleet directed PDN for 12 years from within the prison with the help of volunteers on the outside. PDN's offices were initially established in Hartford, Connecticut and later moved to Boston, Massachusetts where PDN board member Dan Barrett, coordinated PDN's prisoner services for eight years, until Fleet's release from prison in May 1999. Today, from it's offices in Boulder, Colorado, PDN serves the growing field of contemplative prison ministry, corresponding with and sending books to thousands of prisoners, supporting prison volunteers from the various contemplative traditions and assisting prison chaplains. PDN publishes resource materials and books, and conducts trainings for prison volunteers. Thousands of people are involved in one way or another with PDN as part of a growing network or community, of Dharma practitioners, teachers, corrections professionals, activists, and volunteers within and without the prison walls. In 1997 PDN became a village in the interfaith Peacemaker Community and an affiliate of the Buddhist Peace Fellowship. While incarcerated, Fleet also helped start the first hospice program in a correctional facility, and served as a volunteer hospice caregiver at the U.S. Medical Center for Federal Prisoners for 11 years. This program trained both prisoners and staff to provide compassionate end-of-life care to terminally ill prisoners and their families. In 1991, Fleet founded the National Prison Hospice Association to promote this unique model of prison hospice care throughout the U.S. and internationally. Today there are over 20 prison hospice programs in state and federal prison medical facilities all across the country." [Quelle: http://www.prisondharmanetwork.org/pdnhistory.htm. -- Zugriff am 2005-06-23]

 1989-02-16

Gründung des Los Angeles Buddhist-Catholic Dialogue

Webpräsenz: http://www.urbandharma.org/bcdialog/. -- Zugriff am 2005-06-17

"An Early Journey edited by Ven. Karuna Dharma and Dr. Michael Kerze   The Los Angeles Buddhist - Roman Catholic Dialogue Buddhists and Christians have lived among each other from the early years of Christianity. Small communities of Christians existed in India, possibly as early as the first century C.E., and certainly by the 7th century, at which time there was also a Christian community in China, but records of dialogues between these communities have not come to light. At the beginning of the modern era, the European voyages of exploration and the subsequent expansion of commercial and colonial powers in Asia set the stage for the first major encounter between these religions. The explorers as well as the missionaries who accompanied them saw themselves as part of a divine mission to spread the gospel; they brought the word of God into Asia, but they also instituted European structures of power and domination over the indigenous peoples, Buddhists, as well as Hindus and members of other religions. This was not an atmosphere which fostered true dialogue. Today something new is occurring in the relations of these two religions. In this city named after the most sacred "Queen of Angels" of Christianity, large Buddhist and Christian communities live side by side. the great wave of Asian immigration into Los Angeles coincided with a new openness towards other religions in Catholicism, promulgated by the decree, "Nostra Aetate," (Declaration of Non-Christian Religions) of the Second Vatican council in 1965. It set the stage for a real dialogue. In Los Angeles a unique situation for Buddhism developed. All the major Buddhist schools and ethnic traditions, each with its own language and customs, are found here. The great diversity within Buddhism stimulated inter-Buddhist dialogue. In 1980 the Buddhist Sangha Council of Southern California was formed, the first such Buddhist organization to embrace all forms of Buddhism. The Sangha council, while establishing its own dialogue among Buddhist groups, began to explore inter-faith dialogue. During these years the Roman Catholic community followed through with the guidelines of Nostra Aetate. In 1969 the Catholic Archdiocese of Los Angeles with other religious communities founded the Interreligious Council of Southern California; in 1971 Buddhist communities joined. In 1974 the Archdiocese formed the Commission of Ecumenical and Interreligious Affairs to coordinate and expedite its relations with other religious communities. Through the Commission and the Council of Interreligious Affairs one on one exchanges began between Catholics and Buddhists. Some highlights of these exchanges included the fifthteenth anniversary celebration of Nostra Aetate in 1980; the twentieth anniversary in 1985; the 1986 Los Angeles observance of the assissi World Peace Day; and the multireligious celebration of the 1987 visit of Pope John Paul II in Little Tokyo, "Nostra Aetate Alive." This history of cooperation laid the foundation for the Los Angeles Buddhist-Cathlolic Dialogue, which began February 16, 1989. The Buddhist Leaders of Los Angeles agreed to enter the dialogue in spite of some feelings of reticence. Fears and distrust of Christians formed during the colonial period still linger among much of the Buddhist population. Nevertheless, some of the Buddhist leaders had developed friendly relations with leaders of other religious groups, particularly with the Roman Catholics, and were able to assuage the fears of their colleagues. The Buddhist community saw this dialogue as an opportunity to help increase understanding and sympathy toward Buddhism, a process which could be helpful to the Buddhist community. There was also the tradition of Buddhism in the course of its long history to work with other religious groups. Since the essence of Buddhism is to abandon all forms of attachments, its hallmark has been not to criticize or condemn any other religion. The Buddha himself often visited other religious centers and leaders, and followers of Buddhism have often been encouraged to study and experience different systems of religion or philosophy. Among Catholics, Nostra Aetate initiated a fundamental change in the way the Church viewed other religions. For the first time it encouraged dialogue with them. A profound rethinking and appreciation of the intrinsic validity of other religions has gone on; Catholics have become eager to explore and learn about other religions. Dialogue for both groups became timely and appropriate. The dialogue is sponsored by the Buddhist Sangha council and catholic office of Ecumenical and Interreligious Affairs. It was formed as an official, on-going, core group dialogue. The core group was designed to accommodate approximately eight Buddhist representatives and eight Roman Catholic representatives. Meetings were to be held every six to eight weeks, rotating between Buddhist and Catholic locations. The committee from the beginning recognized that this was a very early and preliminary dialogue, with a great need for mutual patience and simple getting to know one another. We have become aware first hand that we have gifts to give each other and we have gifts to receive from each other. Herein lie some of the first fruits of our dialogue. The Essence of the Journey There are vast differences in our histories and spiritual lives. Yet, we all entered the dialogue with a spirit of openness and the expectation that we could understand each other; we were not disappointed. Our dialogue experience unfolded into four dynamic processes. First, we discovered that learning about each other's tradition was learning the vocabulary that it uses to express itself. This proved to be more difficult that we expected, because the vocabulary comes from such different worlds. Many words have no reference in the other tradition. For example, Buddhists were perplexed with the Christian notions of soul and creator God, while at the same time, Catholics had great difficulty with the concepts of anatman (no-soul) and a cosmos without a God. At times we spent an entire session on just one word or concept. We learned not to attempt to cover a lot of material in a single meeting, for we found it took time to get in-depth understanding. Second, while each dialogue session has brought us some knowledge and understanding of the other's tradition, at the same time we discovered that we were re-encountering our own. The novel questions and fresh approaches required us to look anew at our own traditions, to see inconsistencies, to discover what we needed to think through, it challenged us to articulate to one another what we took for granted among ourselves. Sometimes this gave us a whole new perspective on our own beliefs. We expected to be teacher of each other, bet became students or our own traditions. Third, there were discoveries. Catholics unexpectedly learned about the negative attitude towards Christianity among Asian Buddhists, the legacy of Christianity's involvement with western colonialism, which began in the sixteenth century and continued in parts of Asia for more than four hundred years. This legacy made all the more powerful the Buddhist's discovery of the extraordinary practice of compassion exemplified in the life of Jesus in all its simplicity and beauty. At the same time Catholics discovered how important compassion is in Buddhism, as comparable in its transcendence to divine basis of love in Christianity. We discovered in the lives of simplicity and compassion shared by the founders of our religions something basic to both. it is noteworthy that in spite of the differences, we share something so fundamental in our orientations. This brought up the mystery of how our traditions could share something so important, yet come from such radically different origins. Fourth, sometimes even after spending a whole session on a word, we found that we could not understand it completely. At the same time, we also found that we could continue to speak and to hear each other even if we did not have a precise understanding of each other. Nonetheless, we have the expectation that if we continue to talk with each other long enough, we will. Among the topics we discussed were concepts of love: the Buddhist four Brahma Viharas (sublime states of living) of Metta (loving-kindness) , Karuna (compassion), Mudita (sympathetic joy) and Upeksa (equanimity) were compared to the Christian concepts of Eros, Philia and agape. We also discussed concepts of Soul and No-Soul (anatman), of resurrection and rebirth, and of Gnosis, saving knowledge. Looking for common points of reference has turned out to be more difficult that one could imagine. But, in view of the compassion central to each tradition, a concern for the welfare of all beings stands out. Each tradition seeks to draw people towards a greater, purer more loving reality than that found in the ordinary human context of life, so that they may realize their full potential. The great models of this process in both traditions are their founders, who provide the key to the spiritual life of their disciples. The importance of the founders can be seen in their lives of their disciples." [Quelle: http://www.urbandharma.org/bcdialog/bcd1/bcjourney.html. -- Zugriff am 2005-06-17]

1991-Herbst

Abb.: Umschlagtitel des ersten Hefts

Es erscheint die erste Nummer von

Tricycle : the Buddhist review. -- ISSN 1055-484X

Webpräsenz: http://www.tricycle.com/. -- Zugriff am 2005-06-16

Herausgeberin ist Helen Tworkov

Es ist die wohl informativste buddhistische Zeitschrift weltweit.

Tricycle wird ab 1992 drei Jahre lang von Laurance S. Rockefeller (1910 - 2004) mit $50.000 subventioniert

"Tricycle: The Buddhist Review is an internationally distributed, mainstream quarterly dedicated to exploring the full range of Buddhist activity and its impact on Western Life. The Tricycle Foundation, formerly The Buddhist Ray, Inc., was established in 1990 as a not-for-profit educational organization dedicated to the introduction and dissemination of Buddhist views and values. In 1991 it boldly launched Tricycle: The Buddhist Review, the first magazine intended to present Buddhist perspectives to a Western readership. Until then, there was no public forum for exploring contemporary and traditional Buddhist ideas, or their integration with Western disciplines; no forum for Buddhists of different traditions to come together, and no accessible, independent voice to initiate dialogue between Buddhism and the society at large. From the beginning, Tricycle has accommodated the enormous range of Buddhist activity in the West as well as the diverse range of interest in Buddhism. In both design and content the magazine presents a fresh, lively, and non-dogmatic approach to daily-life-issues and attracts readers from every walk of life. It continues to be the most inclusive vehicle for the dissemination of Buddhist views in the West and remains central to the activities of the Tricycle Foundation. Tricycle has an upscale audience of approximately 200,000 readers. Why "Tricycle"? A three-wheeled vehicle aptly evokes the fundamental components of Buddhist philosophy. The number three speaks to the three treasures: The Buddha, dharma, and sangha. The wheel relates to the turning the wheel of dharma. And the vehicle itself alludes to the three great vehicles of Buddhism: Theravada, Mahayana, and Vajrayana. While the handlebars present no traditional metaphor for Buddhism, the Dalai Lama, when presented with a small golden tricycle by the magazine's founding editor, took hold of each one and said, “the absolute and the relative.” " [Quelle: http://www.tricycle.com/about/. -- Zugriff am 2005-06-16]

1991

Robert Aitken zu sexuellem Missbrauch in buddhistischen Zentren:

"Aitken Roshi: Of course, along with this come questions of misuse, including the exploitation of students by teachers. This has been a special problem in Buddhist centers—Zen Buddhist centers, Theravada centers, and Tibetan centers—in the United States, over the past twenty years and more. In the past eight years, there has hardly been a center free of scandal. Something has obviously been wrong, something that I could not understand for a long time. Among these newer instances of sexual misconduct, and betrayal of students' trust, there have been friends and colleagues that I had worked with in the past. One problem was that I honestly couldn't relate to it personally. It was not something that I had ever been tempted by. Certainly there were women students who were sexually appealing to me, but I just didn't ever take a first step. Anyway, that I couldn't relate to this made me mute, because I could not condemn and separate myself from these friends. At the same time I really couldn't understand what they were going through. Certainly, I knew they were sexually attracted as I had been, but I couldn't understand how they could step beyond this. So I, and the Diamond Sangha generally, welcomed refugees from these centers who had been hurt by their experiences with other teachers. Recently, in an article I published in Blind Donkey, I drew from Buddhist metaphysics and Buddhist experience to establish a ground for trust in the milieu of transference between teachers and students. And I also drew on my observations of my own teachers, who were not only above this kind of sexual betrayal, but also above any kind of betrayal. I can't think of any important instances where I was let down by any of these four teachers: Senzaki, Nakagawa, Yasutani, and Yamada. Of course the teacher-student relationship is sensitive and sometimes feelings are hurt. "Betrayal" may turn out to be a relatively minor matter of misunderstanding or cross-cultural miscommunication. The upshot of the article is that good teachers have, by and large, recognized that the sangha is a family and that the teacher has an archetypal place in that family as father or mother, and that sexual betrayal, seduction of a student by a teacher, is incest. So I laid it all out in this article, and I tried to keep myself from being 'holier than thou' by acknowledging how difficult it is for me to keep all the precepts. And how, even as I criticize these grave errors in others, I am aware of my own in other respects. My first Zen friend, R.H. Blythe, once said to me, "When I am accused of something that I didn't do, I bow in acknowledgement of all the things that I did do." [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. I, No. 1 (Fall 1991). -- S. 68f.]

1993

Offener Brief von The Network for Western Buddhist Teachers, Tucson, Arizona:

"On March 16-19, 1993, a meeting was held in Dharamsala, India, between His Holiness the fourteenth Dalai Lama and a group of twenty- two Western dharma teachers from the major Buddhist traditions in Europe and America. Also present were the Tibetan lamas Drikung Chetsang Rinpoche, Pachen Otrul Rinpoche, and Amchok Rinpoche. The aim of the meeting was to discuss openly a wide range of issues concerning the transmission of Budhadharma to Western lands. After four days of presentations and discussions we agreed on the following points: Our first responsibility as Buddhists is to work towards creating a better world for all forms of life. The promotion of Buddhism as a religion is a secondary concern. Kindness and compassion, the furthering of peace and harmony, as well as tolerance and respect for other religions, should be the three guiding principles of our actions. In the West, where so many different Buddhist traditions exist side by side, one needs to be constantly on one's guard against the danger of sectarianism. Such a divisive attitude is often the result of failing to understand or appreciate anything outside one's own tradition. Teachers from all schools would therefore benefit greatly from studying and gaining some practical experience of the teachings of other traditions. Teachers should also be open to beneficial influences from secular and other religious traditions. For example, the insights and techniques of contemporary psychotherapy can often be of great value in reducing suffering experienced by students. At the same time, efforts to develop psychologically oriented practices from within the existing Buddhist tradition should be encouraged. An individual's position as a teacher arises in dependence on the request of his or her students, not simply on being appointed as such by a higher authority. Great care must therefore be exercised by the student in selecting an appropriate teacher. Sufficient time must be given to making this choice, which should be based on personal investigation, reason, and experience. Students should be warned against the dangers of falling prey to charisma, charlatans, or exoticism. Particular concern was expressed about unethical conduct among teachers. both Asian and Western teachers have been involved in scandals concerning sexual misconduct with their students, abuse of alcohol and drugs, misappropriation of funds, and misuse of power. This has resulted in widespread damage both to the Buddhist community and the individuals involved. Each student must be encouraged to take responsible measures to confront teachers with unethical aspects of their conduct. If the teacher shows no sign of reform, students should not hesitate to publicize any unethical behavior of which there is irrefutable evidence. This should be done irrespective of other beneficial aspects of his or her work and of one's spiritual commitment to that teacher. It should also be made clear in any publicity that such conduct is not in conformity with Buddhist teachings. No matter what level of spiritual attainment a teacher has, or claims to have, reached, no person can stand above the norms of ethical conduct. In order for the Buddha dharma not to be brought into disrepute and to avoid harm to students and teachers, it is necessary that all teachers at least live by the five lay precepts. In cases where ethical standards have been infringed, compassion and care should be shown towards both teacher and student. Just as the Dharma has adapted itself to many different cultures throughout its history in Asia, so is it bound to be transformed according to conditions in the West. Although the principles of the Dharma are timeless, we need to exercise careful discrimination in distinguishing between essential teachings and cultural trappings. However, confusion may arise due to various reasons. There may be a conflict in loyalty between commitment to one's Asian teachers and responsibility to one's Western students. Likewise, one may encounter disagreement about the respective value of monastic and lay practice. Furthermore, we affirm the need for equality between the sexes in all aspects of Buddhist theory and practice. The Western teachers were encouraged by His Holiness to take greater responsibility in creatively resolving the issues that were raised. For many, His Holiness' advice served as a profound confirmation of their own feelings, concerns, and actions. In addition to being able to discuss issues frankly with His Holiness- , the conference served as a valuable forum for teachers from different traditions to exchange views. We are already planning future meetings with His Holiness and will invite other colleagues who were not present in Dharamsala to participate in the ongoing process. His Holiness intends to invite more heads of different Asian Buddhist traditions to attend future meetings.   Signed: Fred von Allmen, Brendan Lee Kennedy, Ven. Ajahn Amaro, Bodhin Kjolhede Sensei, Jack Kornfield, Martine Batchelor, Dharmachari Kulananda, Stephen Batchelor, Jakusho Bill Kwong Roshi, Alex Berzin, Lama Namgyal (Daniel Boschero), Ven. Thubten Chodron (Cherry Greene), Ven. Tenzin Palmo, Lama Drupgyu Crony Chapman), Ven. Thubten Pende (James Dougherty), Lopon Claude aEsnee, Lama Surya Das aeffrey Miller), Edie Irwin, Robert Thurman, Junpo Sensei (Denis Kelly), Sylvia Wetzel. " [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. III, No. 1 (Fall 1993). -- S. 80-82]

1993

Ein Leserbrief:

"I object to Pema Chodron's (Vol. IE, No. 1) calling the suggestion to publicize the truth about misbehaving teachers "McCarthyism." Joseph McCarthy slandered people, lied about them, unjustly destroyed their reputations, all in the service of his own political ambition and ideology. The spirit behind the recommendation of the conference of Western dharma teachers is the opposite of this. It is simply to tell the truth. Tell the truth, and let the hearers of that truth decide for themselves what to make of it and what to do about it. Telling the truth is what eventually put McCarthy out of business. "Let he who is without sin cast the first stone," Pema Chodron quotes, but the reference is imprecise. Jesus chastised the multitude not for saying what was so, but for being vengeful. There is a big difference between telling and stoning. Besides, if we look more closely at the situation, we see Jesus coming to the rescue of a woman (an "adulteress") being scapegoated by men for a man's sexual transgression. With whom would that same Jesus stand in today's Buddhist scene? When American (or Asian) Buddhists threaten would-be truth-tellers with ostracism, expulsion, or some form of Buddhist hell—that is McCarthyism, that is stoning. Lewis Richmond Mill Valley, California" [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. III, No. 2 (Winter 1993). -- S. 5.]

1993

Mark W. Muesser und Clark A. Buchner gründen Delta Insight Group - Dharma Memphis in Memphis, Tennessee

Webpräsenz: http://dharmamemphis.beliefnet.com/. -- Zugriff am 2005-07-08

"History In 1993, Mark W. Muesser, a professor of religion at Rhodes College with a PhD from Harvard University, and Clark A. Buchner founded Delta Insight Group, the first meditation group in Memphis. This group’s initial focus was meditation and later gravitated towards Buddhism with a focus on Vipassana meditation. As the Memphis Buddhist community began to grow with the influx of Vietnamese and Tibetan Buddhists, Dharma Memphis was formed as the umbrella group to provide the community structure to support the practice of Buddhism. Dharma Memphis is described as, “a Mid-South Collective dedicated to the practice of meditation and the teachings of Buddha," and is a partnership of a number of Buddhist groups in the Memphis area. Presently, the leadership and administration of Delta Insight Group and Dharma Memphis have merged into one. Demographics The Dharma Memphis community is composed of approximately 75 members of which 15 to 20 attend weekly meditation sessions. The majority of the community consists of Caucasians but also includes Sri Lankans, Vietnamese, African-American, Pakistanis, and Indians. Most of the members' ages range from 40 to 60 with a few high school and college students in attendance. The group focuses on meditation and individual spiritual development and thus attracts more individuals than families to attend the weekly sessions. The occupations of the community consist of doctors, professors, lawyers, and architects with the majority of the community having a post-graduate degree. Activities and Schedule The Delta Insight Group meets every Sunday at 7:30 am for meditation and discussion. Usually, there is no formal speaker; instead a book, presently When Things Fall Apart: Heart Advice for Difficult Times by Pema Chodron, is read in silence and comments are welcome when inspired. Bimonthly day retreats are offered at the Oakcrest Retreat Center located in Memphis. These retreats offer meditation and sesssions led by inspirational teachers, such as monks and nuns. Dharma Memphis has been instrumental in obtaining Thich Nat Hanh, a renown monk, who will visit Memphis to participate in the annual Peace Walk. The center director, Mark Muesse, has organized the Buddhist Film Society of Memphis. This group meets occasionally to view and discuss films, some of which have been The Burmese Harp, Meetings with Remarkable Men, and The Harp. Dharma Memphis and Delta Insight Group are interested in developing individual spirituality. Therefore without being associated with a specific ethnicity, the organization focuses less on cultural preservation and more on individual spiritual growth. Early Sunday meetings are held at Eastern Sun Yoga Studio. Dharma Memphis conducts memorial services for those who have passed. The ceremonies include meditation, Sutra readings, and a dedication of merits. Organizational Structure Dharma Memphis and the Delta Insight Group resist institutionalization because in their interpretation it goes against the fundamentals of Buddhism. As a result, they do not have 501(c) non-profit status nor any formal bi-laws. Monetary support is given freely without solicitation. The meeting space, Eastern Sun Yoga, is donated Sunday mornings by a member of the group. Delta Insight Group does have a Teacher’s Counsel consisting of four people. Their responsibilities include weekly correspondence, retreat organization, financial matters, and other managerial activities. Lay Leader and Title Mark W. Muesse, co-founder of Delta Insight Group Affiliation with Other Communities/Organizations Dharma Memphis is an umbrella organization that is a collective of Buddhist groups in the Memphis area.   Prepared by Student Researcher Cheryl Sherrod Updated on June 10, 2003" [Quelle: Cheryl Sherrod. -- http://www.pluralism.org/research/profiles/display.php?profile=67826. -- Zugriff am 2005-07-08]

1993-08-31

In Chicago findet das Parliament of the World's Religions statt. Die theistischen Religionen konnten ihre traditionellen imperialistischen Allüren offenbar nicht unterdrücken. Deshalb richteten am 1993-08-31 prominente buddhistische Teilnehmer folgenden Protestbrief an das Parliament:

"TO THE COUNCIL FOR A PARLIAMENT OF THE WORLD'S RELIGIONS August 31, 1993 We the undersigned Buddhists and friends are deeply concerned with the following and urge the Parliament to take proper measures in order to rectify the situation. Having listened to invocations, prayers and benedictions offered by religious leaders of different host committees during the Opening Plenary and having attended the evening Plenary on Interfaith Understanding, we could not help but feel that the 1993 Parliament of the World's Religions is being held for the worshippers of Almighty and Creator God and efforts are being made towards "achieving oneness under God." Further, with great astonishment we watched leaders of different religious traditions define all religions as religions of God and unwittingly rank Buddha with God. We found this lack of knowledge and insensitivity all the more surprising because we, the religious leaders of the world, are invited to this Parliament in order to promote mutual understanding and respect, and we are supposed to be celebrating one hundred years of interfaith dialog and understanding! We would like to make it known to all that Shakyamuni Buddha, the founder of Buddhism, was not God or a god. He was a human being who attained full Enlightenment through meditation and showed us the path of spiritual awaken-ing and freedom. Therefore, Buddhism is not a religion of God. Buddhism is a religion of wisdom, enlightenment and compassion. Like the worshippers of God who believe that salvation is available to all through confession of sin and a life of prayer, we Buddhists believe that salvation and enlightenment is available to all through removal of defilements and delusion and a life of meditation. However, unlike those who believe in God who is separate from us, Buddhists believe that Buddha which means "one who is awake and enlightened" is inherent in us all as Buddhanature or Buddhamind. Our concern is threefold: We feel that mutual understanding and appreciation of different approaches to spirituality and salvation should be a prerequisite for an in-terreligious gathering like A Parliament of the World's Religions. We feel that we the religious leaders of the world gathered here at this historic Parliament of the World's Religions must establish strong guidelines for religious tolerance and cooperation and serve as inspirations for the different religious communities in the world. Language and communication skills are important elements in bringing about agreement and cooperation. We must train ourselves to be sensitive to each other and learn to use language that is inclusive and all embracing. We suggest we use "Great Being" or "power of the transcendent" or "Higher Spiritual Authority" instead of God in reference to the ultimate spiritual reality. We are open to other suggestions and discussions on this matter. Today we religious leaders and teachers of the world are facing unprecedented new opportunities for our future together in the global village as well as severe challenges from the secular world. In order to seize upon these opportunities for our common future we must change. We would have to depart from our traditional religious attitudes and open our hearts in order to introduce to the world community a new religious consciousness and vision for peace, happiness and ecological justice. And we believe that Buddhism can contribute to this new vision with the message that we can practice religion with or without God. In other words, we must broaden our religious base in order to meet the challenges of our secular world, so that the civilizing influence of the liberal religious traditions would prevail over secular forces. We the undersigned respectfully request that Mr. Daniel Gomez-Ibanez, Executive Director, and members of the Executive Board of the Council for a Parliament of the World's Religions bring this matter to the attention of the Parliament and respond to us. Respectfully, Venerable Samu Sunim, Buddhist Society of Compassionate Wisdom Zen Buddhist Temple, Chicago Venerable Maha Ghosananda, Supreme Patriarch of Cambodian Buddhism, Inter-Religious Mission for Peace in Cambodia Zen Master Seung Sahn, Founder and Head, Kwan Um Zen School, International Venerable Walpola Piyananda, Abbot, Dhamma Vijaya Buddhist Temple Chief Sangha Nayaka, Sri Lankan Buddhism U.S.A. Rev. Chung Ok Lee, Head, Won Buddhists (Korea) in the U.S.A. Vice-chair, Committee on Religious NGOs at the U.N. Dr. Chatsumarn Kabilsingh, Professor, Thammasat University, Bankok, Thailand" [Quelle: Asian religions in America : a documentary history / edited by Thomas A. Tweed, Stephen Prothero. -- New York : Oxford University Press, ©1999. -- 416 S. : Ill. -- ISBN 0-19-511339-X. -- S. 374 - 376]

1994

Unter der Leitung von Ven. Dr. Ratanasara (Theravada) und Ven. Karuna Dharma (Nonne, vietnamesischer Buddhismus) erstmals eine Große Ordination für Mönche und Nonnen in allen drei buddhistischen Fahrzeugen (Theravada, Mahayana, Vajrayana) statt.

1995

Buddhist Peace Fellowship (BPF) startet das BASE (Buddhist Alliance for Social Engagement) -Programm

"What is BASE? BASE provides six month support communities for the study and practice of socially engaged Buddhism. Participants work or volunteer in service or social action, and meet regularly for study, support, discussion, training, and meditation. Groups have weekly meetings and monthly retreat days. What is a BASE theme? The theme of a BASE group may be focused on a specific topic (e.g. prison reform, hospice, homelessness, etc.) or have an open theme to allow people doing many different kinds of service or organizing to participate in the same group. Financial Details Participants who are currently working in these fields pay a sliding scale to participate. Some full time volunteers in the past have been eligible to receive a small monthly living stipend, but at this time we are unable to offer this support. Please contact us if you would like to explore other ways of receiving financial assistance. " [Quelle: http://www.bpf.org/html/current_projects/base/base.html. -- Zugriff am 2005-06-20]

1995-05

Jimbo Blachly (1961 - ): Unperturbed Abstraction, Performance, Window on Broadway; New Museum, New York

"Artist Jimbo Blachly has created a performance installation in the window of The New Museum in lower Manhattan, where he meditates and makes repetitive wavelike ink marks on large sheets of white paper, sometimes wearing a monkey suit. The installation, which bears the name Unperturbed Abstraction (a translation of dhyana, the Sanskrit term for meditation), represents an attempt to create "a surreal environment that slows down time and encourages reflection within the hectic rush of urban life." Given that goal, it is not surprising to find that Blachly draws his inspiration from such Buddhist scriptures as the Vimalakirti Nirdesha Sutra, the Diamond Sutra, and the Sutra of Hui-Neng. Nevertheless, the work suggests several comic contradictions— for example, the apparent similarity between meditative exercise and obsessive ritual, and the apparent futility of art and meditation, despite the need to create and maintain a space for both. The installation runs from May 26 through September 3." [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. V, No. 1 (Fall 1995). -- S. 93.]

1995-08

Abb.: Jerry Garcia "a Rock 'n' Roll Bodhisattva in the Psychedelic Music Mandala"

"The death of Grateful Dead guitarist Jerry Garcia, 53, of heart failure on August 9 throws light once more on one of the wackier manifestations of Western Buddhism: Dead Buddhists of America. According to founder Ken Sun-Downer, who also edits the bi-yearly Dead Buddhist newsletter Conch-Us Times, the organization was formed "to connect people who appreciate Grateful Dead and Buddhist meditations and cultures." Exploring that connection, Sun-Downer writes: Is it just me or has anyone else noticed a connection between the Buddha-dharma (teachings of the Buddha) and some Grateful Dead lyrics? And when the day had ended, With rainbow colors blended, Their minds remained unbended, He had to die, oh, you know he had to die . . .   I like to interpret this as remaining steadfast in the Dharma at the time of death so that the different colored lights experienced as described in the Tibetan Book of the Dead help one to attain the rainbow body of the Buddha. In his eulogy, "Now Jerry Is Through with Becoming," in the current issue of Conch-Us Times, Sun-Downer describes Garcia as "a lighthouse on the rocks of modern-day stressed-out society; a Rock 'n' Roll Bodhisattva in the Psychedelic Music Mandala." Concerning Garcia's history of substance abuse (he was in a rehab center for heroin addiction at the time of his death), Sun-Downer quotes the words of Chogyam Trungpa Rinpoche: "You must separate the man from the teacher."" [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. V, No. 2 (Winter 1995). -- S. 109f..]

1995-11-01

Abb.: Lex Hixon
[Bildquelle: http://www.lexhixon.org/simplesite/welcome.html. -- Zugriff am 2005-06-16]

Lex Hixon (1941 - 1995) stirbt. Lex Hixon war Mitglied im Vorstand verschiedener buddhistischer Organisationen

"LEX HIXON DECEMBER 25TH, 1941 - NOVEMBER 1ST, 1995 Lex Hixon on himself: "I grew up in the cultural openness and wild sacred energy of Southern California. I was not raised conventionally or religiously. Freedom was the keynote of my parent's philosophy. At thirteen I went to a conservative Boy's Academy in Connecticut. These were four years of blessed discipline. The effect of this almost monastic atmosphere was a great intensification of my awareness. Here, under the guidance of wonderful minds and spirits, I became a practicing poet, philosopher, musician, and spiritual seeker. These four strands have interwoven in my life ever since then. "Rather than returning to the cultural comforts of California, I remained in the more challenging context of the east coast, attending Yale University for four years, then moving to New York City. I graduated in Philosophy, with an honors paper on Soren Kierkegaard, my first formal spiritual guide. Kierkegaard opened wide for me the dimension of the spiritual, which he clearly demonstrated to lie beyond what he called the aesthetic and the ethical or logical. "At age 19, I became consciously Christian, under the guidance of the father of a college roommate, Vine Deloria Senior, a Lakota Sioux Episcopal priest. The rich, non-European Christianity of Father Deloria, subtly based in his Native American heritage of vision-quest, blended into the intense, existential Christianity of Kierkegaard, with its sharp critique of Hegelian rationalism, the tendency of European expansionist thinking. Thus, my spiritual life began as a confluence of European and non-European currents. "During college, I encountered traditional Zen through Alan Watts as well as the non-tradition of Krishnamurti. I also discovered The Gospel of Ramakrishna, which I began reading after graduation in 1963. I met the author of this extraordinary book, Swami Nikhilananda, by visiting the address of the publisher, printed on the back cover. My wife Sheila and I studied, traveled and meditated with the Swami for the last seven years of his life. He became the God-father of our four children. Following his guidance, I began studies for the Ph.D. at Columbia University, finally completing my dissertation on the Gaudapadakarika in 1976. My gratitude to him knows no bounds. "During my ten years as a graduate student, I became a radio journalist, broadcasting a weekly, two hour interview show called "In the Spirit," over New York radio (WBAI), from 1971 to 1984. This endeavor involved a tremendous amount of fieldwork in newly emerging American spiritual consciousness, as well as an opportunity to meet the finest representatives of world-traditions who visited New York City. I met literally hundreds of teachers and students - both unknown and well-known, both authentic and not-so-authentic-observing the interesting dynamics of cultural interaction and spiritual growth. At this time I also began to study classical Indian music under the master sarodist, Vasant Rai. "In 1975 I offered a course at the new School for Social Research. These well- attended spring term lectures were recorded, transcribed, and painstakingly edited. They became Coming Home: The Experience of Enlightenment in Sacred Traditions, published by Doubleday in 1978. Some twenty thousand copies were sold before the book went out of print. In 1988, Jeremy Tarcher reprinted Coming Home, and it has become a classic in its field. "In 1980, I accepted the formal responsibility as a spiritual guide, or Sheikh, in the seven hundred year old Khalwati-Jerrahi Order from Egypt and Istanbul. My duty included care and guidance for four communities of Sufis. I was privileged to make the traditional Hajj, or pilgrimage to Mecca and Medina, with my Sheikh in 1980, at the pivotal age of forty. Three books emerged from this Islamic experience: Heart of the Koran published in 1988, Recollecion de la Miel (Gathering Honey) published in 1989, and Atom from the Sun of Knowledge. These books are well regarded by Muslims and non-Muslims alike and they represent a kind of informal peace initiative. "Beginning with Zen, under the Japanese master Eido Roshi during the late sixties, and moving into Tibetan Tantric Buddhism in the mid seventies, my study and practice of Buddhist meditation has been ongoing. A book, Mother of the Buddhas, has emerged from this experience as well. My wife and I were privileged to make the pilgrimage to Bodhgaya and Sarnath in India with our Lama, Tomo Geshe Rinpoche, in 1981. In 1983, Sheila and I entered a formal, three year study of the mystical theology of the Eastern Church at Saint Vladamir's Seminary. We sacramentally joined the Orthodox Church, attending for a period of several years, and we still attend the chapel there as parishioners. None of these spiritual studies and practices have become outmoded in my life, and I try to remain current in four sacred traditions - Ramakrishna Vedanta, Vajrayana Buddhism, the Jerrahi Dervish Order, and Eastern Orthodox Christianity. "In 1992, came the publication of Great Swan: Meetings With Ramakrishna. This book holds the key to unlock all my life experiences. It provides a bridge between East and West, a bridge which I have crossed in both directions and which many people will be able to cross comfortably, maintaining their intellectual, cultural and spiritual integrity. Essential secrets for the unfolding of cultural interaction and spiritual growth in the 21st century are encoded in this vibrant portrait. With Ramakrishna as our inspiration, our subtle task is to create a global society based on the intuitive sense of the Sacred, a society with rich diversity yet without boundaries." Lex "entered" final liberation on November 1st, 1995, which was also, fittingly enough, both All-Saints Day and Jagaddhatri Puja, the holy day dedicated to Sri Sarada Devi's chosen ideal. He remained conscious and light-hearted right up to the moment of leaving the body, despite dealing with cancer. Lex Hixon "passed away" as he had lived, consciously, happily, and spiritually. His final book entitled "Living Buddha Zen" was released just prior to his passing. From the early 1970's through the late 1980's, Lex Hixon hosted a radio program at WBAI in New York City that was unprecedented in its depth, scope, insight and creativity. Entitled "In The Spirit," it appeared as both "Body/Mind/Spirit" for a time and "Spirit/Mind/Body" as well. On this long running inspirational program that spanned two decades and which was sponsored in listener supported fashion on WBAI Radio, Lex interviewed educators, healers, clergy, authors, artists, psychics, spiritual leaders, teachers and a host of others. As a list, the fruit of this selfless work reads like a comprehensive Who's Who of the spiritual, artistic and intellectual heart and mind of both eastern and western cultures. With subtle tenderness and insight, though never lacking the penetrating edge which makes for excellent broadcasting, Lex welcomed the orthodox and the unorthodox, the conservative and the radical, the famous and the obscure, the popular and the controversial, the powerful and the humble, the aggressive and the retiring. He interviewed swamis, priests, rabbis, roshis, sheikhs, rinpoches, yogis, gurus, poets, musicians, psychics, occultists, authors, writers, teachers, politicians, businessmen and more-a collection which also includes such guests as the Dalai Lama and Mother Teresa to name a few." [Quelle: http://www.srv.org/LexHixonBio.html. -- Zugriff am 2005-06-16]

1996

Abb.: Inserat in Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. V, No. 3 (Spring 1996). -- S. 129.

1997-01-17-19

Abb.: Kongressbericht

1. Buddhism in America Conference in Boston

Kongressbericht:

Buddhism in America / compiled by Al Rapaport ; edited by Brian D. Hotchkiss. -- Rutland, Vt. : uttle, 1998. -- xv, 568 S. : Ill. ; 26 cm.  -- ISBN: 0804831521. --   [Einbandtitel: Buddhism in America : proceedings of the first Buddhism in America Conference]

1997

"AMERICAN BUDDHISM: An Unauthorized Audit Kenneth Kraft Print-run for Tricycle: The Buddhist Review: 60,000 Print-run for Cycle World, a motorcycle magazine: 500,000 Approximate number of Buddhist-related Web sites on the Internet: 1,300 Number of "Fallen Gurus" Web sites on the Internet: 1   Number of centuries it took to complete the Buddhist rock-temples in Ajanta, India: 6 Number of centuries Buddhism was in China before Zen arose there: 6 Number of centuries since the first visit of a Zen master to the United States: 1 Number of Buddhist groups in Chicago when the World Parliament of Religions met there in 1893: 0 Number of Buddhist groups in Chicago when the second Parliament met there in 1993: 28   Number of U.S. presidential candidates who have practiced Zen: 1  Number of delegates that candidate, Jerry Brown, won the first time he ran: 1   Number of North American universities with Ph.D. programs in Buddhism in 1966: 3 Number of Buddhist scholars at North American colleges and universities in 1996: 145 Number of programs that award a graduate degree (MA) in socially engaged Buddhism: 1 Number of Chinese Zen texts on "ZenBase CD1." a CD-ROM disk: 70 Number of Buddhist scholars who escorted an Oscar nominee to the 1995 Academy Awards: 1   Amount spent to make Bernardo Bertolucci's film Little Buddha : $33 million Amount raised by the Buddhist Peace Fellowship to aid Tibetans in India and Nepal: $59,000 Amount of a 1994 lawsuit charging a Buddhist teacher with sexual misconduct: S10 million Amount of the 1995 Right Livelihood Award won by Buddhist activist Sulak Sivaraksa: $62,500   Number of English translations of The Gateless Barrier, by Zen master Wu-men, in print in 1965: 0 Number of English translations of The Gateless Barrier in print in 1995: 6 Number of times NBA basketball coach Phil Jackson quotes Wu-men in his book Sacred Hoops: 1 Number of times Wu-men used the word Zen in his preface to The Gateless Barrier: 0 Number of times actor Chuck Norris used the word Zen in the preface to his book The Secret Power Within: 51 [Quelle: Kenneth Kraft. -- Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. VI, No. 3 (Spring 1997). -- S. 128.]

1997

Ein Leserbrief:

"Somehow I can't help thinking that hidden among the affluent Caucasians who seem to comprise most of your readership, there must be a few minority wage slaves who have taken refuge and are wondering if it really takes all that spare time and money in order to be a "really good Buddhist." It certainly seems so at times, what with the lavish advertisements for "dhar-ma goods," "retreats," "holistic financial planning," "ergonomi-cally and spiritually correct meditation benches," and the like. Where are the poor Buddhists? Are there Buddhists out there without college degrees? Without $80,000-a-year jobs? Are there any of these people in America? Any non-Asians, that is? Perhaps I should eschew all contact with "PC-Buddhist" media and just look for people who have lived Buddhism in the unglamorous Third World fashion in which it is lived throughout most of the world. No $400 lapis lazuli malas. No $40,000 thangkas. No two-month retreats to fabulous secluded retreat centers. No collection of expensive initiations bestowed by celebrity lamas. No stuff. Just no-frills, po-folk's Buddhism. Kinda like the way it started, I'm thinking. Laurene Peterson Seattle, Washington" [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. VII, No. 1 (Fall 1997). -- S. 10.]

1998

Ein Leserbrief:

"I love all this talk of Buddhism in the media. A Time magazine article [October 13,1997] and others like it now conclusively prove that even a non-proselytizing religion like Buddhism is no longer immune to the American celebrity machine. As the Frankfurt School of thinkers explained decades ago, late American capitalism turns everything into commerce. And in a media-driven culture, the tried and true way to make something commercial is to throw a star behind it. Allen Ginsberg understood this. Philip Glass understands it. And now even Martin Scorsese understands it. As a result of its canonization by the bicoastal liberal elite, American Buddhism is now a hip fad. A new cause with oodles of cachet. And soon, like every other pet cause of the liberal elite—say AIDS awareness and animal rights—American Buddhism will become an industry, needing cash and converts to keep itself afloat. And as it justifies its structuring and fund-raising and marketing and star-baiting as part of its "maturing," it will slowly lose its fire. It will become a kind of Lutheran Scientology with Twelve Step rhetoric thrown in, but with better aesthetics. A Church of Buddhist Science for folks who want to hear the dharma, but don't want to actually experience it. Alas, true Buddhists don't appear in Time magazine. Or at Tibet House galas. Or in films about Buddhism. Because true Buddhists don't open their mouths. True Buddhists don't draw attention to their "practice." Where I come from, that sort of spiritual showmanship is considered "cheezy." Which means that Phil Jackson is cheezy. That Beastie Boys dude is cheezy. And God knows Courtney Love is cheezy. And every time I open my mouth about Buddhism, I am cheezy too. How American. James Marshall Crotty Publisher, Monk, The Mobile Magazine Jim@monk.com" [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. VII, No. 4 (Summer 1998). -- S. 12f.]

1998

Abb.: Einbandtitel

Es erscheint:

What book!? : Buddha poems from beat to hiphop / edited by Gary Gach ; foreword by Peter Coyote.  -- Berkeley, Calif. : Parallax Press, ©1998.  -- xxii, 248 S. : Ill. ; 21 cm.  -- ISBN 0938077929. -- {Wenn Sie HIER klicken, können Sie  dieses Buch  bei amazon.de bestellen}   

"From Library Journal The movement of Eastern religions to the West has been one of the most remarkable phenomena of the 20th century. Beginning in the mid-1950s and continuing into the late 1990s, the influence of Buddhism (along with other Eastern religions) has been evident, perhaps most strongly in the arts and particularly strongly in contemporary American poetry. Here is an enormous anthology of poetry celebrating that phenomenon. Gach has collected poems from a broad variety of sources?almost too broad?selecting works by greats like Allen Ginsberg, Mary Oliver, and Gary Snyder and mixing them with poems by children, elders, first-time poets, and Buddhist teachers such as Thich Nhat Hanh and Thomas Merton. Add poems by composers/performers Laurie Anderson, John Cage, and Yoko Ono, and the result is a splendid, flavorful and aromatic stew. One could argue that the book is way too long and that the editor has included too many mediocre poems. But the freshness and authenticity of even the most inexpertly written pieces is appealing. Highly recommended.?Judy Clarence, California State Univ. Lib., Hayward " amazon

1998

Abb.: Einbandtitel	Abb.: Einbandrückseite

Es erscheint:

Queer Dharma : voices of gay Buddhists / edited by Winston Leyland.  -- San Francisco : Gay Sunshine Press, 1998.  -- 416 S. : Ill. ; 23 cm.  -- ISBN 0940567229

Im Jahr 2000 erscheint der zweite Band

Abb.: Einbandtitel

Queer Dharma : voices of gay Buddhists : volume 2 / edited by Winston Leyland.  -- San Francisco : Gay Sunshine Press, 2000.  -- 222 S. : Ill. ; 23 cm.  -- ISBN 0940567237. -- {Wenn Sie HIER klicken, können Sie  dieses Buch  bei amazon.de bestellen}

1999

Beginn von QueerDharma

Webpräsenz: http://www.queerdharma.org/. -- Zugriff am 2005-06-20

"QueerDharma is a non-profit, nonsectarian organization especially designed for lesbian, gay, other sexual minorities and their friends. Queers, as founding member Craig Smith says, can be those who feel different in any number of ways. Dharma refers to the underlying truth or potential of each moment. Therefore, QueerDharma is about bringing out the inner truths of queers, transforming our differences into a path of realization. QueerDharma's mission is to enhance the leadership potential and spiritual development of the LGBT community by exploring our distinct strengths and challenges as meditators. We use a series of mindfulness awareness exercises including: contemplation, discussion, meditation, and sensory journeys that bring out our unique truths, transforming those strengths challenges into a path of awakening. One specific QD aim is to provide a safe space to talk and share about those particular qualities that keep us from realizing that we're not different. " [Quelle: http://www.queerdharma.org/. -- Zugriff am 2005-06-20]

"The Story of QueerDharma How did QueerDharma begin? It was founded by Craig Warren Smith. He was a zealous gay liberation activist in the late 60s and early 70s. To avoid getting drafted to Viet Nam he showed up at the induction center in drag. A kind of "fagabond," he traveled from city to city, establishing gay consciousness raising groups and starting gay underground newspapers. Then he met his guru, the Tibetan master Chogyam Trungpa, Rinpoche, and spent the next 25 years studying teachings of Tantric Buddhism. In 1999 he got curious about what is happening in gay life today, and took a seasonal share on the beach at Cherry Grove with his partner, Ali. We put a sign on the boardwalk welcoming neighbors to sit with us. The gatherings grew and, by the end of the season, nearly 100 gays and lesbians and their friends signed on for a three-day program that closed the season at the Grove. Nobody thought such a hedonistic place could generate such a gathering. Yet, as it turned out, many in the Pines and the Grove were over the party scene. (Been there, done that!) Diane Quero, who owns the local hardware store, remarked. "You know, we have been waiting for this for twenty years!" What is meant when you say QueerDharma is "inspired by Buddhism?" Well, Buddha is the perfect gay/lesbian role model. Consider. He was, by all accounts, a sensitive and cloistered little boy, expected to follow family tradition by assuming the duties of a prince. Booooring! As if to say "No way. That's not me!," he came out as a spiritual seeker. Without any blueprint for happiness, he left the security of straight life to find his own path outside the palace gates. He met some half-naked older guys who taught him the ascetic tricks of the age. In the end, he got rid of all of them, deciding to sit under a tree for a long time. He stared at his own mind, dropping all technique. Finally, he "got it." He was able to fully overcome the conflict inside him ÿ conflict that had made him set himself apart needlessly from society for so many years. Call it natural wakefulness, luminosity, sustained joy, love. Rejecting asceticism as too aggressive, he opted for a more sensuous approach depicted in those androgynous Buddha statues we see in the museums. Gentleness, he found, is more powerful than self-righteousness, our innate openness is more rewarding than grim defensiveness. At first he expressed such views symbolically, picking up a flower and letting the gesture speak for itself. Later he found his own voice, built his own spiritual family, his own community, and eventually gave birth to a method of mind training that has traveled from culture to culture over the centuries until it arrived at our own shores not long ago. We're not saying Buddha was gay exactly. Let's just say he's our kinda guy. The Buddha's method of mind training, or meditation, is the main practice that we explore during our retreat. This technique, augmented by other tools inspired by Buddhism and other traditions, offers a practical and secular approach for studying the mysteries of our own minds, and courageously living the adventure of our own lives. There is a huge upsurge of interest among both gay men and lesbians in spiritual practices The list of gay/lesbian spiritual groups across North America are now in the dozens. (See Organizations) What is the approach to spirituality employed at the QueerDharma presentations? We have seen two phases of gay and lesbian spirituality since the advent of the gay liberation movement. Our retreats, along with other approaches to gay Buddhism, could be thought of as a further extension of that evolution ÿ a third phase, if you will. In the first phase, we struggled for acceptance in the established religions of the West. (Remember Dignity, the Catholic gay organization that tried to change the Church's attitude towards gays?) In the second phase, many men and women in our community articulated notions about the "special" spiritual qualities of being gay. This was the motif of Harry Hay, who many gay male activists call the father of the modern gay movement. He made a case for gays as being "chosen ones." He said we have an intrinsic ability to overcome the "subject-object" duality that gets straight society into so much trouble. I suspect he had been reading theologian Martin Buber who gushed about replacing the "I-other" relationship with "I-Thou." Hay said that straight people treat the opposite sex as "other," not like themselves. This doctrine of gay specialness has not gone away. A recent exponent of this view is Toby Johnson, editor of White Crane Journal, who in 2003 wrote that "We gays don't just look for our opposite. We are attracted to people like ourselves who think the way we do." This insular, even ghettoized, orientation has outlived what usefulness it once may have had. In its well meaning attempt to strengthen fragile gay identities, this approach ends up playing into ego's game. If you take these ideas seriously, you end up laboring to maintain the brittle and estranged comfort of a politically correct "I". This actually heightens our painful alienation from straight society and from our own true nature. In the third phase of gay spirituality, the idea is to gain the confidence to drop notions of being special. We do this through meditation and peer support. It is matter of mixing it up in the big soup of society without fear that our gayness will get squelched. The notion of gays-as-the-chosen-ones may have had its place twenty years ago when everyone hated us ÿ and we hated ourselves Today it is a copout. Buddhist meditation challenges us to let go of tricky, false personas, including fixations on a special gay identity. To achieve that kind of confidence we need tools, and so the QueerDharma approach to this third phase of spirituality engages the tool of meditation. The irony is that we may also build a community of gay and lesbian spiritual friends to help us train our minds, open our lives, and get on the with dazzling adventure of being gay. Isn't there a deeper agenda in this? We don't have to get too political about all this. We don't have to justify our spiritual gathering, or beat our breasts about how history, religion or society has failed us, or made us feel guilty. We don't have to brag we are the ultimate shamen (she-men?) of our age. It comes down to our having our own culture, our own strengths and weaknesses when it comes to stepping on a genuine spiritual path. We have found that the constant pursuit of pleasure turns out to be not all that pleasant. Going to bars and clubs, we pursue pleasure but end up miserable. We hope for love and acceptance, we find hatred and rejection. Finding our way out of this trap, our uniquely gay pickle, requires tools, methods, contemplation ÿ and straight talk from each other. There is no guarantee of a natural high at at our retreats. Having the courage to sit down on the meditation cushion, and face our minds directly, side by side, is just a good thing to do. And yes, there is a chance you'll meet someone you want to date. But even if miss an encounter with Ms. or Mr. Right, you may make a spiritual friend, the sort of person you may need most when the going gets tough. " [Quelle: http://www.queerdharma.org/. -- Zugriff am 2005-06-20]

"Why QueerDharma? Established Buddhist meditation centers in the West are already queer-friendly. So why create a separate organizations for gay and lesbian meditators? After all, isn't Buddhism about dropping unnecessary labels like gay and straight? We admit that this is a tempting point of view. But it is too easy. QD has emerged precisely because Western Buddhism is so very friendly to queers. Western Buddhism is only about 40 years old and it has already found bold, confident expressions that depart markedly from the traditional and authoritarian structures of feudal Asia. Since the San Francisco Zen Center was created by Suzuki Roshi, queers have crowded into Western Buddhist centers where they feel great relief from the judgmental atmosphere of most established religions. Filled to the brim with gays and lesbians, these centers have become staging grounds for a compassionate assault on gay and lesbian culture. QD says "Quit trying so hard to enjoy yourselves! Get over it! Join us! Sit!" QD has been created by students and teachers of Buddhism in the West, all of whom are committed to established teachers, teachings. Yet we realize that we will never "graduate" from being gay. Like Proust revisiting the gay society of his youth, we are drawn back to the distinct suffering and distinct wisdom of gay/lesbian culture. Meditation is, after all, a precious tool for understanding and eventually overcoming our own brand of suffering and eliciting our own brand of wisdom. Thus, QD opens a Òqueer gateÓ into established Buddhism though which thousands, perhaps millions of queers may someday pass. What will it look like for gay culture to be more fully influenced by meditation in the Buddhist tradition? It is tempting to imagine meditation sessions held during the daytime for those recovering from the all-night reveling of circuit parties the night before. Or discos holding zen-like meditation programs until the drag queens arrive to greet the night-time crowd. Craig Smith, Founder " [Quelle: http://www.queerdharma.org/. -- Zugriff am 2005-06-20]

1999

Abb.: Inserat in Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. VIII, No. 3 (Spring 1999). -- S. 117.

1999

Abb.: Einbandtitel

Es erscheint:

Prebish, Charles S.: Luminous passage : the practice and study of Buddhism in America. -- Berkeley : University of California Press, ©1999.  -- xi, 334 S. ; 24 cm.  -- ISBN 0520216970. -- {Wenn Sie HIER klicken, können Sie dieses Buch direkt bei amazon.de bestellen}

1999

Saskia Haising und Bill Halpin gründen die Meetingbrook Dogen & Francis Hermitage in Camden, ME

Webpräsenz: http://www.meetingbrook.org/. -- Zugriff am 2005-07-07

"Meetingbrook consists of two locations -- the Bookshop & Bakery at the harbor intown Camden, and the Dogen & Francis Hermitage at Ragged Mountain in Camden four miles out at the Snow Bowl. The name "Meetingbrook" comes from the spot up from our farmhouse and barn where a mountain brook that had separated into two around an island of land returns to itself before continuing its flow.   Two remarkable individuals -- Dogen (1200-1253) a Buddhist Zen Master of Japan, and Francis (1181-1226) a Christian Contemplative Saint of Assisi -- serve as models of integration, wise simplicity, and compassionate service.    Morning Silent Sittings: At the hermitage we have Silent Sittings seven (7) mornings a week, 6:05am-6:45am. Morning Psalms or Heart Sutra & walking meditation usually follow. The Hermitage is located just past Snow Bowl, white gate, red farm house with attached barn, “64 Meetingbrook” on mailbox. For sittings use house door: enter in silence, sit in silence, leave in silence. Bell begins & ends sitting. All welcome.   Sunday Evening Practice: At the hermitage Sunday Evening Practice consists of 40 minute silent sitting, followed by walking meditation, then chanting, a short reading, soup and bread eaten in mindfulness, and chanting. This practice happens from 6pm-8pm. All welcome.  All events at Meetingbrook are free, open, and informal. Background: The Hermitage began as a personal place of practice shortly after moving to Camden in 1992. When we opened the Bookshop & Bakery (29June1996) we began morning silent sittings at the shop. These continued there for three years, when  (17-19March1999) they moved to the Barnestown Road property, now Dogen & Francis Hermitage. In July/98 the Hermitage was established as a non-profit organization in Maine, and in Sept/99 the Internal revenue Service of Department of the Treasury approved Meetingbrook Hermitage as a 501(c)(3) tax deductible, tax-exempt organization.  In Dec/98 we took initial promises of Contemplation, Conversation, and Correspondence, engaging in a new form of lay monastic practice. Encouraged by the ideas found in the Hebrew Prophets,  Buddhist, and Christian Writings, we quietly inquire into what it means to be (m.o.n.o.) monastics of no other.   Barnestown Road: After many discussions with friends of Meetingbrook, the decision was taken to start where we are, to remain at 64 Barnestown Rd., draw plans of design and implementation to utilize our barn, rebuild addition between house and barn, build chapel/zendo and solitude huts, and begin quietly. Our neighbor’s property of 2.7acres has been discussed with her and she is willing to give us first option to purchase. If and when we are able to raise that money, we will move toward adding that to our existing 2.6acres, both contiguous to Ragged Mtn. and Snow Bowl, across from Bald Mtn. That land would serve to further invite others into silence, solitude and sanctuary. We wait to see how this will come about. We invite you to join us in the ongoing creation of Meetingbrook Dogen & Francis Hermitage. First and foremost the invitation is to find for yourself the inner hermitage of your heart, and dwell there prayerfully and mindfully; and then to carry that practice into the marketplace of community and neighborhood. We invite you into a new forum for the practice of Contemplative Prayer and Zen Meditation. This forum, (for us) this place coming to be at Ragged Mountain’s Snow Bowl near Hosmer Pond, will encourage the side by side practice of these two rich Christian and Buddhist traditions: (1) Contemplative Prayer, and, (2) Zen Meditation. Both practice silent sitting, a listening heart, stilling the mind, aware movement, and simple receptive attention. Both engage the practitioner in direct intuitive looking. Both practices invite the individual to look deeply and listen carefully to the Sacred and the Ordinary in their lives. This way of life is a quiet way. By embodying the practice of presence, compassionate attention, and direct immediate experience, we face a silent and sacred sharing of Christ-mind & Buddha-mind, Christ-life & Buddha-life. This practice integrates persons, divine presence, all sentient beings, whole nature, & creation itself. Meetingbrook Dogen & Francis Hermitage intends to serve a loosely knit association of individuals who travel the meditative & contemplative road from dependence to independence to interdependence in their spiritual lives. Providing a forum and place for solitaries, hermits, seekers & contemplatives, the hermitage invites anyone interested in silence, simplicity, stillness, or times of solitude to deepen their spiritual life in their own locations, and, by day visits, writing, overnight stays, individual and group sitting, listening & learning -- to experience Meetingbrook. We ask your help in creating this forum and place. The Hermitage is to be a resource for practitioners who walk the pilgrimage between two worlds and are open to awakening spirit and truth in root tradition and new creation. We look toward two expressions for the Hermitage, water based & land based, barn & boat. With the capacity for visiting at Camden Harbor, sailing Penobscot Bay and hiking the trails of Ragged and Bald mountains, the Hermitage will provide an opportunity to step apart and enter nature and one's soul. Silence, prayer, or reflective conversation would prevail in both places emphasizing eco-spirituality, personal meditation, retreat, or silent mindfulness. Both resources are for solitude, silence, & sanctuary. Meetingbrook Hermitage, barn and boat, serves as a community resource for individuals to deepen their current spiritual life & explore anew the direction of their spiritual journey. We will depend on free-will donations by those participating, and the generosity of other benefactors. Our interest is to assist and encourage the availability of meditative and contemplative opportunities. As lay contemplatives interested in monastic spirituality East/West, we are rooted in catholic contemplative tradition & conjoin Judeo-Christian prayer and Buddhist Zen meditation. We continue the study, practice, and engaged service flowing from them. Think of us. Come visit. Let us hold each other in heart, thought, & prayer!  In Peace" [Quelle: http://www.meetingbrook.org/about.htm. -- Zugriff am 2005-07-07]

2000

Abb.: Aryadaka
[Bildquelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. XIII, No. 3 (Spring 2004). -- S. 79.]

Philip Miller, alias Aryadaka (1948 - 200) wird zu einem der ersten staatlich besoldeten Gefängnisseelsorger der USA

"Dharmachari Aryadaka, an ex-prisoner with a new name, recently died at age 55. He was eulogized in the following Seattle Times article for being the first Buddhist chaplain in the state of Oregon’s prisons: Dharmachari Aryadaka discovered Buddhism in his 20s, while serving time in a Scandinavian prison, and then dedicated the last years of his life working as this state's first Buddhist prison chaplain. Understanding the suffering made him want to alleviate it, especially as he became increasingly ill. The Seattle native, whose name means "noble sky-goer," died from liver disease caused by the Hepatitis-C virus. He had a liver transplant four years ago. Born Feb. 7, 1948, as Philip Miller, Mr. Aryadaka grew up in the Montlake area, in a house he later bought from his father and raised his family in. He graduated from Garfield High School in 1966 and took some classes at Washington State University before leaving Seattle during the draft, determined not to go to Vietnam. He traveled the world, went to India and Nepal, trekked the Himalayas, drove through Morocco and Afghanistan, and then joined England's Friends of the Western Buddhist Order (FWBO). His prison sentence came from a 1974 drug charge in Finland. He spent 22 months behind bars. "Buddhism came out of his prison experience, when he was isolated from family," said his widow, Sandra Roulette. "He took meditation seriously and found dharma in his cell." Mr. Aryadaka returned to Seattle when his father became ill, and he met his wife while out dancing in 1979. They married in 1983. "He is, or was, a very loyal and devoted family man with traditional values," Roulette said. "We quickly entered into a family life together." The couple had a son Sean, now 20, and also lived with Roulette's daughter, Megan, 28. Mr. Aryadaka's love for nature and the mountains translated into many hiking, backpacking and camping trips for his family. "He had a strong sense of geography and place," Roulette said. He had sophisticated taste in art and literature and always wrote in a journal. "He was also a man's man, into tools, and could fix anything," Megan said. Mr. Aryadaka returned to Europe and, in 1984, was ordained a member of the Western Buddhist Order. He was given his new name after a three-month Italian retreat. They picked the name because "he embodied lofty and spiritual ideals," Roulette said. When he returned to the United States, he began teaching meditation in his home. "He built up the order here," said Amita Ratna, also an ordained Buddhist. "He had phenomenal energy and a deep link with the Buddhist teaching. He put that out for other people." He cofounded the FWBO Seattle Buddhist Center on Beacon Hill. In addition to teaching and practicing Buddhism, Mr. Aryadaka worked as a land surveyor and welder, who created metal sculptures. Prison work was his focus in the last years of life. As he became more and more ill, it gave him an opportunity to embrace more of Buddhism. In essence, it was a full-time job. Though he only spent about 10 hours a week inside prison walls, he worked as a volunteer and liaison among the prisoners and their families and communities. He was appointed to the Religious Advisory Committee in 1998 and became the state's first paid Buddhist prison chaplain in 2000. Along with Roulette and the two children, Mr. Aryadaka is survived by his two brothers, John Miller and Jim Miller, both of Seattle; a sister, Louise Peterson of New York; and several nieces and nephews. The family is asking that donations be made in his honor to the Paramita House, P.O. Box 6014, Olympia, WA 98507. " [Quelle: http://www.prisonsfoundation.org/fn5t.html. -- Zugrif am 2005-06-20]

2000

Abb.: Joanna Macy
[Bildquelle: http://media.portland.indymedia.org/images/2003/07/268284.jpg. -- Zugriff am 2005-06-23]

Es erscheint:

Macy, Joanna <1929 - >: Widening circles : a memoir. --  Gabriola Island, B.C. : New Society Pub., 2000.  -- 285S. ; 23 cm.  -- ISBN 0865714207. -- {Wenn Sie HIER klicken, können Sie dieses Buch direkt bei amazon.de bestellen}

"Joanna Macy is one of today’s most engaging environmental and spiritual leaders. In Widening Circles, she shares the story of her life. Born in southern California in 1929, Joanna Macy’s life spans a time of incredible change in the world, most notably the advent of nuclear technology and the global environmental crisis. From the clothing drive she organized as a teenager to her participation in the 1999 Seattle protests, Joanna’s love for the world has always been expressed through activism; it is a powerful theme running through Widening Circles. She divides her story into seven stages in which she traces the events and people that have shaped her life and her life’s work. Joanna Macy begins Widening Circles with memories of childhood summers spent at her grandparents’ farm. During these summers she enjoyed her grandfather’s church, the silence of an old maple tree and her love of nature. As a child, the farm felt like the “steadiest part” of her troubled life. Joanna’s father was a Presbyterian preacher's son who chose a vocation outside the church, that of a stockbroker. In 1934, the Rogers moved to New York State where Joanna, her mother, and two brothers lived apart from their father. Eventually the entire family moved in together, living in a series of apartments in New York City and later, a house Joanna and her mother named “Bleak House.” Family life was filled with unspoken tension—her father isolated himself from his family and was often abusive. Joanna, her mother’s confidante, lived with the fear that she would be destroyed by her father’s control. Joanna was educated at the Lycee Francais de New York and took solace in study. As she moved through her teenage years, Christianity became a central part of her life. God was a presence that felt to her “like a warm, enveloping mind.” At seventeen, Joanna joined a Presbyterian youth program and found herself in the pulpit, teaching others what pain could reveal about their connection with God and others. She decided that missionary service was to be her life’s vocation. Despite her father’s refusal to fund her education, Joanna was able to attend Wellesley College where she majored in Biblical History. After four years of study, Joanna had a crisis of faith. Christianity, for her, had been reduced to abstract theories and dichotomies—God was no longer a comforting presence to be found in the natural world. After a challenge from a favourite professor, Joanna left her Christian faith behind. Fittingly, she terms the next stage of her life “The Hole in the Center.” The Church was a strong part of her heritage and had become the core of her identity. After graduation, Joanna traveled to France on a Fulbright scholarship where she studied the tactics of the French communist party and enjoyed a new freedom as an independent young woman. On her return to America, she took a position with the CIA for two and a half years. It was during this time that she met her husband, Francis Macy. Despite their close bond, Joanna was not prepared for the depression and isolation she would experience as a young wife and mother in the mid-1950s. She studied Algebra and Greek between housework and childcare to give some structure to her days and to exercise her brain. By 1956, Joanna and her family were living in Germany where she received help caring for their two children and was able to become involved in her husband’s work. After returning from Germany, the Macys spent four years in Washington, DC where they welcomed a new daughter. Joanna’s commitment to social action led her to work on behalf of Africans who came to America to set up embassies. Eventually she was given a salaried position in the State Department in which to continue her work. In the five years between 1964 and 1969, Joanna and her family lived in Asia and Africa. It was during this tumultuous period that she was introduced to the Buddha Dharma that would become an integral part of her life. The first two years were spent in India where Fran Macy had taken a position heading up the Peace Corps Program. Joanna was equally involved in Peace Corps work supporting American volunteers and working with a group of refugees from Tibet. The meditative practice that she had begun in India not only gave her strength, it awakened an intellectual appetite and a new vision for her life. Although unsure of what her role would be, Joanna wanted to help build a bridge between Buddhist insight and Western thought. Her family’s life in India was followed by two years in Tunisia, and one year in Nigeria. These transitions became increasingly difficult. She openly describes the anguish and resulting depression she experienced as she was “yanked from one country to another without the connecting thread of professional engagement” labeling it “cultural miscarriage.” The Macys returned briefly to their home in Washington before moving to New York State in 1972. Joanna began as a graduate student studying Buddhism and Systems Theory in the Religion Department at Syracuse University. During the five years of her Ph.D. research, Joanna Macy truly came into her own. Through counseling, the questioning of cultural norms, and her family’s decision to live communally, Joanna gained the freedom to make value choices that were truer to her own experience. After the completion of her dissertation, she was even able to spend a year in Buddhist Sri Lanka, studying a self-help movement committed to social change. Joanna’s environmental education began in the late 1970s and quickly led to anti-nuclear activism. She became involved in a lawsuit against the Virginia Electric Power Company to prevent unsafe storage of irradiated fuel rods. The knowledge she gained through this work led to a public meeting for workers at a Virginia nuclear plant and, later, to workshops involving government officials in Washington, DC and those affected by the Chernobyl disaster. Joanna’s career was not the result of a conscious decision she made, but was rather the culmination of a natural evolution. Following the publication of her article entitled “How to Deal with Despair,” she began receiving invitations to conduct workshops on the theme. She discovered that when people opened up to the pain they felt for the world, they began to sense a deeper connection with life. As she recounts stories of people who have attended her workshops, one is struck by the similarity and depth of emotion expressed by humans around the world. It is difficult not share in Joanna’s sense of kinship with those who share a common concern for the world. Joanna Macy ends her memoir with a recent trip she and her husband took to Bodh Gaya, the site of the Buddha’s enlightenment. It is a quiet ending as she gives thanks to her family and remembers those who have graced her life. The most striking aspects of Joanna Macy are her desire for meaningful work in the world and her complete openness to life. Whether the world brought her despair or joy, she experienced (and presumably continues to experience) her life fully. Widening Circles is beautifully written. Her poetic descriptions of faces and landscapes give evidence of her love of the sensual world. Joanna’s memories are vivid and so she is able to share with us a rich and complete picture of her own history. For the deep ecology community, Joanna Macy’s work is pivotal as it highlights the connection between personal suffering and love for the world. Her spiritual and intellectual life has always been linked to social action. Joanna’s work is guided by her belief that “we have to find a way to live in this planet-time without closing our eyes to what we’re doing.” As both a body of thought and a philosophical movement, deep ecology becomes “deep” when there is congruency between theory and personal experience. It is easy, however, to have an intellectual belief in our connection with the earth, yet still fail to experience it in a meaningful way. What many activists fail to realize is that intellect is a poor motivator. A deep valuing of, and connection to, the Earth is essential if we are to escape apathy, burnout, and misanthropy. Joanna aptly titles her work, “The Work that Reconnects,” as it offers the practical tools and inner resources needed to deal with the overwhelming environmental crisis we are facing by helping us feel our connectedness. Joanna Macy’s story is not offered as a lesson, yet I found myself inspired by her courage and integrity. Widening Circles is full of exotic locations, adventure and even mystical experience, but somehow her life never seemed distant from my own. Joanna’s honesty and groundedness have allowed her to become an effective and compassionate leader. These same qualities come through in her writing allowing us to relate to her personally. Joanna Macy’s life story offers us the wisdom of a woman who has found her own unique path and who is fully engaged in living." [Quelle: Aryne Sheppard. -- http://trumpeter.athabascau.ca/content/v16.1/sheppard.html. -- Zugriff am 2005-06-23]

2000-09

Jonathan Gustin gründet Green Sangha

Webpräsenz:  http://www.greensangha.org. -- Zugriff am 2005-06-20

"Green Sangha brings spiritual practice and environmental work together to heal our planet. Our mission is to bring healing to ourselves, one another, and the earth through thoughts, words, and actions rooted in love. Green Sangha chapters meet once a month to meditate, educate, and support each other, and to plan and perform direct environmental actions. Our time together is designed to help develop the qualities of calmness, lucidity, and awareness which we believe are vital to our work as spiritually-based environmental activists. We are non-denominational and find inspiration from the lives of non-violent leaders such as Gandhi, Martin Luther King Jr., The Dalai Lama, and Julia Butterfly Hill. We incorporate a deep ecological perspective and experiential exercises based on Joanna Macy's work. Our groups are based on shared leadership and full participation. If you are interested in environmental activism as spiritual practice you are invited to join us! Where: Marin County (Fairfax) and the East Bay (El Cerrito) For more information call the Green Sangha National Office: 415-459-8610. About the Founder Jonathan Gustin is a writer, speaker, and activist in the spiritually based environmental activist movement. Since his days in college he has been very concerned about the subtle hostility he found in many peace groups and the ensuing burnout that activism based in anger produces. He founded Green Sangha in September 2000 with the intention of having a group of people perform activism not as a reaction to what they oppose in the world, but rather from their love of the world. Jonathan is also a licensed psychotherapist maintaining a private practice in spiritual mentoring and psychotherapy in San Francisco and San Rafael, California. He also leads private one day rites of passage ceremonies, wilderness quests, and men's groups. For inquires about having Jonathan speak at your event or about his private practice/rites of passage ceremonies please call 415-460-9292 or e-mail him at jonathangustin@hotmail.com " [Quelle: http://www.greensangha.org/about.html. -- Zugriff am 2005-06-20]

2001

Abb.: Einbandtitel

Es erscheint:

Eck, Diana L.: A new religious America : how a "Christian country" has now become the world's most religiously diverse nation. -- [San Francisco] : HarperSanFrancisco, ©2001.  -- xii, 404 p. ; 25 cm. -- ISBN 0060621591. -- {Wenn Sie HIER klicken, können Sie dieses Buch bei amazon.de bestellen}

Inhalt: From many, one -- American Hindus: the Ganges and the Mississippi -- American Buddhists: enlightenment and encounter -- American Muslims: cousins and strangers -- Afraid of ourselves -- Bridge building: a new multireligious America.   

2001

An der Harvard Divinity School, einer christlich-theologischen Hochschule, wird erstmals der Hershey Chair in Buddhist Studies besetzt.

"Janet Gyatso, who taught in the religion department at Amherst College for the previous 11 years, was appointed the first Hershey Chair in Buddhist Studies in 2001. The new professorship at Harvard Divinity School focuses on "the thought, practice, and values of contemporary Buddhism, both in Asia and the West." " [Quelle: http://www.hds.harvard.edu/news/article_archive/gyatso.html. -- Zugriff am 2005-06-23]

2002-08

Erstes African American Dharma Retreat and Conference am Spirit Rock Meditation Center in Wodacre, California

"African-American Dharma Retreat and Conference in August, 2002 at Spirit Rock—The vision for this historic retreat is to bring together for the first time African-American teachers, leaders and practitioners from all the major Buddhist schools: Theravada, Zen, Vajrayana and Pure Land. The hope is to acknowledge and foster a mutual support and understanding among the growing community of African Americans who find nourishment and inspiration in Buddhist Practice, and also to connect the gathering to the important Dharma issues of racism, social justice and active compassion that are an essential component of any honest practice in our times. " [Quelle: http://www.spiritrock.org/html/diversity_BayArea.html. -- Zugriff am 2005-06-17]

2002

Abb.: Inserat in Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. XII, No. 2 (Winter 2002). -- S. 81.

2003

Abb.: Einbandtitel

Die christlich-fundamentalistische "Evidence Bible" enthält auch einen Abschnitt über den Umgang mit dem Buddhismus:

"Buddhism FOUNDER: Siddhartha Gautama, a prince from northern India near modern Nepal who lived about 563–483 B.C. SCRIPTURES: Various, but the oldest and most authoritative are compiled in the Pali Canon. ADHERENTS: 613 million worldwide; 1 million in the United States. GENERAL DESCRIPTION: Buddhism is the belief system of those who follow the Buddha, the Enlightened One, a title given to its founder. The religion has evolved into three main schools: Theravada or the Doctrine of the Elders (38%) is followed in Sri Lanka (Ceylon), Myanmar (Burma), Thailand, Cambodia (Kampuchea), and Vietnam. Mahayana or the Greater Vehicle (56%) is strong in China, Korea, and Japan. Vajrayana, also called Tantrism or Lamaism, (6%) is rooted in Tibet, Nepal, and Mongolia. Theravada is closest to the original doctrines. It does not treat the Buddha as deity and regards the faith as a worldview—not a type of worship. Mahayana has accommodated many different beliefs and worships the Buddha as a god. Vajrayana has added elements of shamanism and the occult and includes taboo breaking (intentional immorality) as a means of spiritual enlightenment. GROWTH IN THE UNITED STATES: Buddhists regard the United States as a prime mission field, and the number of Buddhists in this country is growing rapidly due to surges in Asian immigration, endorsement by celebrities such as Tina Turner and Richard Gere, and positive exposure in major movies such as Siddhartha, The Little Buddha, and What’s Love Got to Do with It? Buddhism is closely related to the New Age Movement and may to some extent be driving it. Certainly Buddhist growth is benefiting from the influence of New Age thought on American life. HISTORIC BACKGROUND: Buddhism was founded as a form of atheism that rejected more ancient beliefs in a permanent, personal, creator God (Ishvara) who controlled the eternal destiny of human souls. Siddhartha Gautama rejected more ancient theistic beliefs because of difficulty he had over reconciling the reality of suffering, judgment, and evil with the existence of a good and holy God. CORE BELIEFS: Buddhism is an impersonal religion of self-perfection, the end of which is death (extinction)—not life. The essential elements of the Buddhist belief system are summarized in the Four Noble Truths, the Noble Eightfold Path, and several additional key doctrines. The Four Noble Truths affirm that (1) life is full of suffering (dukkha); (2) suffering is caused by craving (samudaya); (3) suffering will cease only when craving ceases (nirodha); and (4) this can be achieved by following the Noble Eightfold Path consisting of right views, right aspiration, right speech, right conduct, right livelihood, right effort, right mindfulness, and right contemplation. Other key doctrines include belief that nothing in life is permanent (anicca), that individual selves do not truly exist (anatta), that all is determined by an impersonal law of moral causation (karma), that reincarnation is an endless cycle of continuous suffering, and that the goal of life is to break out of this cycle by finally extinguishing the flame of life and entering a permanent state of pure nonexistence (nirvana). BRIDGES FOR EVANGELIZING BUDDHISTS The gospel can be appealing to Buddhists if witnessing focuses on areas of personal need where the Buddhist belief system is weak. Some major areas include: Suffering: Buddhists are deeply concerned with overcoming suffering but must deny that suffering is real. Christ faced the reality of suffering and overcame it by solving the problem of sin, which is the real source of suffering. Now, those who trust in Christ can rise above suffering in this life because they have hope of a future life free of suffering. "We fix our eyes not on what is seen [suffering], but on what is unseen [eternal life free of suffering]. For what is seen [suffering] is temporary, but what is unseen [future good life with Christ] is eternal" (2 Cor. 4:18, NIV). Meaningful Self: Buddhists must work to convince themselves they have no personal signifi- cance, even though they live daily as though they do. Jesus taught that each person has real significance. Each person is made in God’s image with an immortal soul and an eternal destiny. Jesus demonstrated the value of people by loving us so much that He sacrificed His life in order to offer eternal future good life to anyone who trusts Him. "God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Rom. 5:8, NIV). Future Hope: The hope of nirvana is no hope at all—only death and extinction. The hope of those who put their trust in Christ is eternal good life in a "new heaven and new earth" in which God "will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things [suffering] has passed [will pass] away" (Rev. 21:4, NIV). Moral Law: Because karma, the Buddhist law of moral cause and effect, is completely rigid and impersonal, life for a Buddhist is very oppressive. Under karma, there can be no appeal, no mercy, and no escape except through unceasing effort at self- refection. Christians understand that the moral force governing the universe is a personal God who listens to those who pray, who has mercy on those who repent, and who with love personally controls for good the lives of those who follow Christ. "In all things God works for the good of those who love him" (Rom. 8:28, NIV). Merit: Buddhists constantly struggle to earn merit by doing good deeds, hoping to collect enough to break free from the life of suffering. They also believe saints can transfer surplus merit to the undeserving. Jesus taught no one can ever collect enough merit on his own to earn everlasting freedom from suffering. Instead, Jesus Christ, who has unlimited merit (righteousness) by virtue of His sinless life, meritorious death, and resurrection, now offers His unlimited merit as a free gift to anyone who will become His disciple. "For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast" (Eph. 2:8–9, NIV). Desire: Buddhists live a contradiction—they seek to overcome suffering by rooting out desire, but at the same time they cultivate desire for self- ontrol, meritorious life, and nirvana. Christians are consistent—we seek to reject evil desires and cultivate good desires according to the standard of Christ. "Flee the evil desires of youth and pursue righteousness, faith, love and peace, along with those who call on the Lord out of a pure heart" (2 Tim. 2:22, NIV). JESUS AND THE EIGHTFOLD PATH Because Buddhists think a good life consists of following the Eightfold Path, the stages of the path can be used to introduce them to Christ as follows: Right views: Jesus is the way, the truth, and the life (John 14:6), and there is salvation in no one else (Acts 4:12). Right aspiration: Fights and quarrels come from selfish desires and wrong motives (Jas. 4:1–3); right desires and motives honor God (1 Cor. 10:31). Right speech: A day of judgment is coming when God will hold men accountable for every careless word they have spoken (Matt. 12:36). Right conduct: The one who loves Jesus must obey Him (John 14:21), and those who live by God’s wisdom will produce good acts/fruit (Jas. 3:17). Right livelihood: God will care for those who put Him first (Matt. 6:31,33), and all work must be done for God’s approval (2 Tim. 2:15). Right effort: Like runners in a race, followers of Christ must throw off every hindrance in order to give Him their best efforts (Heb. 12:1–2). Right mindfulness: The sinful mind cannot submit to God’s law (Rom. 8:7), and disciples of Christ must orient their minds as He did (Phil. 2:5). Right contemplation: The secret of true success, inner peace, self-control, and lasting salvation is submission to Jesus Christ as Savior and Lord and setting your heart and mind on things above where He now sits in glory waiting to bring the present order of sin and suffering to an end (Col. 3:1–4). WHEN WITNESSING TO BUDDHISTS Avoid terms such as "new birth," "rebirth," "regeneration," or "born again." Use alternatives such as "endless freedom from suffering, guilt, and sin," "new power for living a holy life," "promise of eternal good life without suffering," or "gift of unlimited merit." Emphasize the uniqueness of Christ. Focus on the gospel message and do not get distracted by details of Buddhist doctrine. Understand Buddhist beliefs enough to discern weaknesses that can be used to make the gospel appealing (see "Bridges for Evangelizing Buddhists" and "Jesus and the Eightfold Path"). While using bridge concepts (see "Bridges for Evangelizing Buddhists"), be careful not to reduce Christian truth to a form of Buddhism. Buddhism has been good at accommodating other religions. Do not say "Buddhism is good, but Christianity is easier." Share your own testimony, especially your freedom from guilt, assurance of heaven (no more pain), and personal relationship with Christ. Prepare with prayer. Do not witness in your own strength. Daniel R. Heimbach, Associate Professor of Christian Ethics, Southeastern Baptist Theological Seminary, Wake Forest, N.C. Copyright 1996 North American Mission Board of the Southern Baptist Convention, Alpharetta, Georgia. All rights reserved. Reprinted with permission." [Quelle: The evidence bible : irrefutable evidence for the thinking mind /  Kirk Cameron ; Ray Comfort. -- Gainesville, FL : Bridge-Logos, ©2003. -- 1716 S. : Ill. -- ISBN 0-88270-905-4. -- S. 1648 - 1650. -- {Wenn Sie HIER klicken, können Sie dieses Buch bei amazon.de bestellen}]

2003

Ein Leserbrief:

"I've been a reader of Tricyde for a number of years, and I've always been struck that your magazine—and Buddhism in America, for that matter—seemed to be geared toward those who can afford it, those who can afford the expensive retreats advertised. Stories and articles about doctors, lawyers, etc. dominate. I would just like you to know that there are those of us who do manual labor and make under $50,000 a year with families, who are nonetheless practitioners of the dharma. It would be nice to see an article on a carpenter, a house painter, or a waitress in an upcoming issue. Tony Ryan Boyce, Virginia" [Quelle: Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. XIII, No. 2 (Winter 2003). -- S. 11. ]

2003-06

Abb.: Logo©

Die Zeitschrift Tricycle organisiert den ersten Change Your Mind Day im Central Park, New York

"In 1993 Tricycle created Change Your Mind Day, an afternoon of free meditation instruction, as a way of introducing the general public to Buddhist thought and practice. Tricycle decided to hold the teachings out of doors, as in the time of the Buddha, in the hopes of welcoming people who otherwise might shy away from the formality of a zendo or gompa. We booked a hill in Central Park and put up fliers around town. A few hundred people showed up for the first Change Your Mind Day, a pleasant mix of newcomers and seasoned practitioners. Seven Buddhist teachers from different lineages gave instruction. Alan Ginsberg and Philip Glass performed "Do the Meditation Rock." Maggie Newman got the crowd up on their feet to do twenty minutes of tai-ch'i. A lone shakuhachi ended the day as the sun began to set behind the trees. Change Your Mind Day has since grown into a worldwide event that now takes place every year on the first Saturday in June. Some gatherings are large, attracting thousands of people, while others may consist of just a handful sitting together and reading guided meditations from a variety of Buddhist traditions (see the Change Your Mind Day Meditation Kit). But whether attended by many or few, the event is always powerful, connecting thousands of silent sitters around the globe. " [Quelle: http://www.tricycle.com/foundation/change.html. -- Zugriff am 2005-06-16]

2003-11-20

In Los Angeles beginnt The First International Buddhist Film Festival (IBFF)

Webpräsenz: http://www.ibff.org. -- Zugriff am 2005-06-23

"The International Buddhist Film Festival (IBFF) presents, archives and preserves Buddhist-themed and -inspired cinema of all kinds: features, documentaries, animation, experimental work, children's films and television programs. Many will be seen outside of their home countries for the first time. IBFF is a unique resource serving audiences, educators and filmmakers in partnership with presenting institutions around the world . The IBFF is a program of Buddhist Film Society, Inc. (BFS), an independent 501(c)(3) not-for-profit educational organization based in Oakland, California, USA. Founded by Buddhist scholars, authors, activists and filmmakers, BFS has assembled a diverse Advisory Council currently including Maxine Hong Kingston, Peter Coyote, Philip Glass, Lisa Lu, Richard Gere, Huston Smith, Robert Thurman, Alice Walker, Pico Iyer and others. The founding members of the Board of Directors are Ellen Bruno, Steven Goodman, Richard Kohn, Gaetano Maida and Steven Rood." [Quelle: http://www.ibff.org/index.cfm?pg=A0. -- Zugriff am 2005-06-23]

 

2004

Abb.: Einbandtitel

Es erscheint:

Nixon under the bodhi tree and other works of Buddhist fiction / edited by Kate Wheeler ; foreword by Charles Johnson.  -- Boston : Wisdom Publications, ©2004. -- 260 S. ; 23 cm.  -- ISBN 0861713540. -- {Wenn Sie HIER klicken, können Sie dieses Buch direkt bei amazon.de bestellen}. -- ["A collection of thirty stories by Buddhist writers covers a wide range of forms and topics, including short-shorts; fictionalized memoirs; and contributions by internationally known writers like Dinty W. Moore, Doris Dorrie, and Lama Surya Das, among others. " -- amazon]

2004-07-22

Abb.: Jeanette G. Shin unterschreibt ihren Amtseid [Pressefoto der Navy]

Die US-Navy ernennt Lt. j.g. Jeanette G. Shin zum ersten buddhistischen Militärgeistlichen (Chaplain).

"U.S. Navy Commissions Military's First Buddhist Chaplain Story Number: NNS040723-10 Release Date: 7/23/2004 10:23:00 AM   By Journalist 1st Class (SW) Hendrick L. Dickson, Navy News Service WASHINGTON (NNS) -- The Navy commissioned the military’s first Buddhist chaplain in a ceremony at the Pentagon July 22. Chief of Navy Reserve, Vice Adm. John G. Cotton commissioned Lt. j.g. Jeanette G. Shin in front of several of her family members and friends, making her the Department of Defense’s first Buddhist chaplain. After taking her oath of service, Shin expressed her gratitude to her peers, and said she looks forward to making a difference in the fleet. “I am very grateful to have the opportunities to serve the sea services – regardless of their religious faith,” said Shin. “I will do my best to help you [Sailors and Marines] in any way I can.” Shin’s commissioning is an important moment for the Navy’s Chaplain Corps, as it continues to improve its diversity to serve Sailors and Marines from a variety of religious backgrounds. Shin was praised for her tremendous accomplishment and welcomed to the Corps by her peers. “This is another historical moment for the Chaplain's Corps of the United States Navy, as we reach out to provide for the religious needs of our people,” said Chief of Navy Chaplains, Rear Adm. Louis V. Iasiello. “You are most welcome to our ranks as a chaplain, and we look forward to working with you in the future.” “This really is your statement of care and love and concern for us,” said Rear Adm. (sel.) Harold L. Robinson, Specials Assistant Reserve Manpower Chief of Naval Chaplain's Office. “It’s a call of the Chaplain Corps to serve every human being we encounter, and that’s what we are saying. We are very blessed to have you among us.” Shin earned her bachelor of arts degree from George Mason University in Philosophy and Religious Studies in May 2000. She earned her master of arts degree in Buddhist studies from the Graduate Theological Union/Institute of Buddhist Studies in Berkeley, Calif., in May. Shin is currently stationed at the Navy Reserve Center in Alameda, Calif." [Quelle: http://www.news.navy.mil/search/display.asp?story_id=14398. -- Zugriff am 2005-06-21]

2004-12-11

Abb.: Während der Ordinationszeremonie
[Bildquelle: http://www.drikung.de/usa2004/dsml/5-Ordination/index.html. -- Zugriff am 2005-06-30]

Große Ordination für Nonnen und Dharma-Lehrer aller Richtungen in Los Angeles

"Große Ordination für Nonnen und Dharma-Lehrer in Los Angeles, Dezember 2004 Einleitung Am 11. Dezember 2004 fand die Große Ordinations-Zeremonie im International Buddhist Meditation Center (IBMC) im Stadtteil Korea-Town in Los Angeles, Kalifornien, statt. Es war ein großer Erfolg und ein denkwürdiges Ereignis von internationalem Interesse. Die Ordinations-Zeremonie wurde von Thuong Tao Ven. Thich Man-Giac, dem Abt des vietnamesischen Tempels, und Su-Ba Thich-Nu An-Tu (Ven. Dr. Karuna Dharma), der Äbtissen des IBMC, geleitet und von weiteren Mönchen und Nonnen aus Vietnam, Sri Lanka, Korea, Tibet und Amerika begleitet, die ihre Aufgaben als Ordinations-Meister/innen und Zeugen wahrnahmen. An der Großen Ordination im Dezember 2004 nahmen westliche Praktizierende aus der ganzen Welt teil, um, zusammen mit asiatischen Ordinierten, verschiedene Gelübde zu nehmen. Die Ordination war insbesondere für westliche Nonnen der tibetischen Tradition eine Möglichkeit, die Gelübde einer voll-ordinierten Nonne zu erhalten. Außer der Ordination für Nonnen gab es auch die Ordination für Dharma-Lehrer, wie sie von Ven. Thich Thien-An entsprechend der japanischen Tradition eingeführt wurde, sowie die Übertragung der Laien- und Novizengelübde. Freunde und Familienangehörige waren als Gäste anwesend und nahmen an den anschließenden Feierlichkeiten teil. Zur Entwicklungsgeschichte der Bhikshuni-Ordination Da die Übertragung der vollen Ordination für Nonnen (Skrt. Bhikshuni, Pali: Bhikkhuni) in den Theravada-Ländern seit fast tausend Jahren abgebrochen war und auch nicht mehr in Indien existierte, bevor der Buddhismus nach Tibet kam, wurde die Bhikshuni-Ordination niemals in Tibet eingeführt. Das bedeutet, dass es für Frauen, die dem Theravada-Buddhismus oder dem tibetischen Buddhismus (Vajrayana) folgen, schwierig ist, eine volle Ordination zu erhalten. In den Texten des Vinaya gibt es genaue Erklärungen über die Voraussetzungen, die von den Meistern/Meisterinnen sowie von den Anwärterinnen zu erfüllen sind, damit eine Ordination wirksam übertragen werden kann. So ist es notwendig, dass eine bestimmte Anzahl von Bhikshunis zusammen kommen muss, damit sie eine Große Ordination durchführen können. Außerdem müssen die Anwärterinnen von der Bhikshu-Sangha aufgenommen werden, die ebenfalls bei der Ordination anwesend sein müssen. Die Ordinierten müssen eine bestimmte Anzahl von Jahren ihre Gelübde eingehalten haben, bevor sie die Gelübde an andere weitergeben können. Die tibetischen Nonnen erhielten daher verschiedene vorbereitende Gelübde, wenn sie in einem Kloster lebten. So lebten sie zwar nach den monastischen Regeln des Klosters, konnten aber keine Übertragung der Bhikshuni-Ordination erhalten. Der Bhikshuni-Orden starb aber nie in China, Korea und Vietnam aus. Für Frauen in diesen Traditionen war es daher viel einfacher, die vollständige Ordination zu erhalten. In den letzten Jahrzehnten gingen Nonnen aus Sri Lanka und anderen Ländern in die Klöster dieser Traditionen, in denen sie an entsprechenden Zeremonien teilnehmen konnten, um die volle Übertragung der Ordination zu erhalten. Ebenso gibt es auch eine Anzahl westlicher Nonnen, die auf diese Weise die volle Ordination erhalten konnten. Auf diese Weise soll die Übertragung wieder in die eigenen Traditionen zurückgebracht werden. Die Regeln des Vinaya erklären, dass, wenn es nicht genügend Bhikshunis im der Umgebung gibt, sie die Erlaubnis von einer Gruppe von Bhikshunis einer anderen Gegend erhalten können. So wurde es anfangs in den Staaten gemacht: 1976 hatten sich Nonnen von Fo Kwan Shan aus Taiwan in Los Angeles aufgehalten, um damit zu beginnen, einen Tempel für ihre Anhänger dort aufzubauen. Ven. Dr. Thich Thien-An, der Abt des IBMC erklärte ihnen, dass er eine Bhikshuni ordinieren wollte und bat sie um ihre Erlaubnis, dies zu tun. Sie stimmten bereitwillig zu. So konnte Ven. Karuna Dharma in Los Angeles ordiniert werden und später selbst die Übertragung der Gelübde weitergeben. Damit wurde sie eine der ersten Frauen, die in Amerika die volle Ordination erhielt und die erste Amerikanerin, die als Bhikshuni in der vietnamesichen Zen-Tradition ordiniert wurde. Seit 1976 haben sich viele Nonnen aus Taiwan, Hong Kong, Korea und Vietnam in Los Angeles niedergelassen und auch Theravada-Nonnen aus Sri Lanka und Thailand erhielten die Bhikshuni-Ordination. Dadurch gab es bereits genügend Bhikshunis für eine Ordination in Amerika, als Ven. Karuna selbst die erste Ordination vor 10 Jahren (1994) leitete. Inzwischen gibt es in verschiedenen Ländern eine ausreichende Anzahl von voll ordinierten Nonnen und Mönchen, die lange genug ordiniert sind, um eine Große Ordination durchzuführen, wenn genügend Teilnehmer mit entsprechenden Voraussetzungen zusammen kommen. Dennoch ist es noch selten, dass diese für westliche Ordinierte durchgeführt wird und man die Möglichkeit findet, daran teilzunehmen. Daher war das Angebot des IBMC für die Teilnehmer eine besonders kostbare Gelegenheit, die höheren Gelübde zu erhalten. IBMC International Buddhist Meditation Center Das IBMC - International Buddhist Meditation Center in Los Angeles wurde 1970 von Ven. Dr. Thich Thien-An als erster vietnamesischer Tempel in den USA gegründet. Es besteht aus fünf Häusern, die im koreanischen Viertel von Los Angeles stehen. Thich Thien-An ist ein Gelehrter und Zen-Meister aus Vietnam. Er kam als Gast-Professor in die USA und gründete auf Drängen seiner Schüler das Zentrum, um ihnen einen Platz zur Verfügung zu stellen, an dem sie meditieren und den buddhistischen Pfad praktizieren konnten. Das IBMC war eines der ersten Zentren in den USA, die insbesondere auch auf Praktizierende aus dem Westen ausgerichtet waren. Aus diesem Zentrum gingen später weitere Tempel hervor, die von Mönchen gegründet wurden, nachdem sie im Zentrum ausgebildet wurden und qualifiziert genug waren, um einen eigenen Platz aufzubauen. Es war zudem der erste amerikanische Tempel, in dem Menschen aus dem Westen als voll ordinierte Mönche (Bhikshus) und Nonnen (Bhikshunis) ordiniert wurden. So erhielt Ven. Karuna Dharma ihre volle Ordination 1976 durch Ven. Thich Tien-An und Nonnen des Fo Kwan Shan-Tempels aus Taiwan. Dr. Thien-An erklärte auch, dass es für Amerikaner/innen angemessen ist, wenn sie von allen Traditionen der Sangha ordiniert werden. Auf diese Weise hatte Ven. Karuna ihre Sramanerika-Ordination von ihren Meistern Ven. Thich Thien-An, Ven. Shuan Hua aus dem Gold Mountain Zentrum, San Francisco und einem japanischen Würdenträger erhalten. Diese Traditionen wurden von Ven. Karuna Dharma weiter getragen. Von Thich Thien wurde auch die Ordination der Dharma-Lehrer mit 25 Gelübden entsprechend der japanischen Tradition eingeführt, mit der er durch seinen früheren Aufenthalt in Japan vertraut war. Obwohl sie nicht im Zölibat leben und weniger Gelübde haben wie voll-ordinierte Mönche, genießen sie als Äbte großer Klöster und als Dharma-Lehrer ein hohes Ansehen. Diese Gelübde wurden in verschiedenen Stufen an Schüler weiter gegeben, die nicht als Mönche oder Nonnen in einem Kloster leben möchten, sondern sich neben ihrer Familie entsprechenden Aufgaben widmen und als Priester oder Dharma-Lehrer aktiv sind. Thich An erkannte, dass viele Wester großes Interesse und Hingabe an den Dharma haben. Obwohl sie nicht den Rest ihres Lebens in einem Kloster verbringen können, haben sie durch die Dharma-Lehrer-Ordination die Möglichkeit, große Fortschritte auf dem Pfad zu machen. Nachdem Thich Thien-An 1980 starb, wurde Ven. Dr. Karuna Dharma, die das Zentrum mit gegründet hatte, zur Äbtissin des Zentrums ausgewählt. Unter ihrer Leitung führen Mönche und Dharma-Lehrer die Aktivitäten des Zentrums weiter. 1981 fand die erste Große Ordination unter Ven. Thich Man-Giac, dem Abt des vietnamesischen Tempels, statt, die zum ersten Mal vollständig in englischer Sprache abgehalten wurde. Die Große Ordination 1994 war dann die erste Ordination, bei der die Zeremonie von einer Frau (Ven. Karuna) geleitet wurde und die erste, bei der westliche Schüler von asiatischen Meistern ihre eigenen Schüler ordinierten. Dabei stand Ven. Karuna Dharma zusammen mit Ven. Dr. Ratanasara (als Uppajaya) der Ordination vor, bei der verschiedene Stufen von Gelübden in allen drei Traditionen (Theravada, Mahayana und Vajrayana) erteilt wurden. 1997 gab Ven. Karuna Dharma zusammen mit Ven. Dr. Havanpola Ratanasara ihre zweite Große Ordination. Ihre dritte Ordination im Dezember 2004 leitete Ven. Karuna Dharma wieder zusammen mit Ven. Thich Man-Giac. Dies wird vielleicht ihre letzte Ordination sein, da sie aus gesundheitlichen Gründen keine weitere Ordination übertragen möchte. So ist es wichtig, dass bald entsprechende Übertragungen von den in den letzten Jahren Ordinierten in ihrer eigenen Tradition und auch in westlichen Ländern durchgeführt werden. Ven. Dr. Karuna Dharma (Su-Ba Thich-Nu An-Tu) wurde als Tochter amerikanischer Baptisten geboren und lernte während ihres Studiums ihren Mann kennen. Nachdem ihre Tochter geboren war, schloss sie ihr Studium (B.A. in Englisch) in UCLA ab. 1969 wurde ihre Ehe geschieden. Sie erhielt weitere Studienabschlüsse (M.A.) für das Sekundarschulwesen und vergleichende Religionswissenschaften. 1969 traf Ven. Karuna Dharma ihren Lehrer, Thich Tien-An und begann ihre buddhistischen Studien. Sie half Dr. Thien-An, das IBMC und Chua Vietnam, den ersten vietnamesischen Tempel der USA, in Los Angeles aufzubauen, sowie beim Aufbau des College of Oriental Studies. Sie erhielt 1973 die buddhistischen Atthangha-sila-Regeln und 1976 die volle Ordination zur buddhistischen Nonne (Bhikshuni) durch Ven. Thich Tien-An und Nonnen des Fo Kwan Shan-Tempels aus Taiwan. 1979 schloss Dr. Karuna Dharma ihre Studien an der University of Oriental Studies ab und übernahm 1980 nach dem Tod von Thich Tien-An die Leitung des IBMC. Heute führen andere Ordinierte und von ihr ausgebildeten Dharma-Lehrer das Zentrum unter ihrer Anleitung weiter. Dr. Karuna Dharma führt Zeremonien durch, unterrichtet die buddhistische Lehre und bringt sich im interreligiösen Dialog sowie inner-buddhistischen Arbeiten ein. Sie war Präsidentin des American Buddhist Congress, Vize-Präsidentin des Buddhist Sangha Council und College of Buddhist Studies sowie ein Gründungsmitglied von Sakyadhita, der Internationalen Gemeinschaft von buddhistischen Frauen. Ven. Karuna ist ein aktives und geehrtes Mitglied der buddhistischen Gemeinde in Los Angeles. Man mag annehmen, dass sie als Frau in einer Religion, in der manche Traditionen die volle Ordination für Frauen nicht durchführen, wenig Einfluss hat. Aber das ist nicht der Fall. Sie hat enge Verbindungen mit den Kloster-Vorständen und wird von den Mönchen aus allen Traditionen hoch angesehen und unterstützt. Wenn Dharma-Arbeit getan wurde, hat Ven. Karuna nie erlaubt, dass aufgrund des Geschlechts Unterschiede gemacht wurden. Ven. Karuna spielte bereits bei der Großen Ordination 1981, die von Ven. Thich Man-Giac geleitet wurde, eine wichtige Rolle. 1994 stand sie dann zusammen mit Ven. Dr. Ratanasara ihrer ersten Ordination vor und 1997 gab sie eine zweite Ordination, bei der sie die Aufgabe der Uppajaya mit Ven. Dr. Havanpla Ratanasara teilte. Auf Grund der Folgen eines Schlaganfalls hat Ven. Karuna Dharma lange gezögert, noch eine dritte Ordination zu erteilen. Schließlich hat sie den wiederholten Anfragen doch noch einmal nachgegeben und mit großem Mitgefühl die neuen Anwärter angeleitet und durch den Prozess der Ordination begleitet. Die Große Ordination 2004 Ven. Kelsang Chitta Karuna, eine buddhistische Nonne der tibetischen Tradition, die seit einigen Jahren in IBMC lebt, begann ein Jahr vorher mit der Planung, nachdem Ven. Karuna ihren wiederholten Bitten um die Durchführung einer Großen Ordination nachgegeben hatte. Sie benachrichtigten alle Nonnen, von denen sie wussten, dass sie Interesse daran hatten, die Bhikshuni-Ordination zu erhalten, und fragten bei vielen Zentren und Klöstern an, die sie im Internet finden konnten. Außerdem gaben sie das Ereignis auch im Internet bekannt und nahmen Informationen zu buddhistischen Konferenzen und Versammlungen mit, die sie während des Jahres besuchten. Die Ordination stand sowohl Mönchen als auch Nonnen offen, die mindestens seit zwei Jahren als Novizen (Sramanera/Sramanerika) ordiniert waren. Neben der Ordination für Bhikshus und Bhikshunis wurden auch andere Stufen der Gelübde wie die Gelübde für Anagarika, Atthangasila, Sramanerika, sowie die 25 Gelübde für Dharma-Lehrer angeboten. Die Einladung richtete sich aber insbesondere an die tibetischen Nonnen, da man sich über die seltene Möglichkeit einer höheren Ordination für diese bewusst war. Zur Vorbereitung gehörte, dass alle Teilnehmer/innen eine entsprechende Erlaubnis von ihrem Lehrer, dem Abt oder spirituellen Meister, sowie die Zertifikate ihrer bisherigen Ordinationen einreichten und ein Anmeldeformular des IBMC ausfüllten. Es war eine Teilnahme an einem vorbereitenden Training verbindlich notwendig, dass zwei Wochen vor der Ordinations-Zeremonie begann. Es ist nicht verwunderlich, dass das Angebot insbesondere von Frauen der tibetischen Traditionen wahrgenommen wurde, die bereits seit einigen Jahren als Sramanerikas (Noviz-Nonnen) leben und noch keine Möglichkeit hatten, die volle Ordination zu erhalten. Außerdem nahmen eine Nonne aus dem Theravada, eine aus der koreanischen Tradition sowie zwei vietnamesische Nonnen teil. Schließlich trafen Nonnen aus der ganzen Welt in LA ein, um am 18. November mit dem zweiwöchigen Training zu beginnen, bei dem sie sich insbesondere unter der Anleitung von Ven. Dr. Karuna auf die Ordination vorbereiten konnten. Sie kamen aus Spanien, Deutschland, der Schweiz, Australien, British Columbia, Nova Scotia und den USA. Im IBMC trafen sie mit drei vietnamesichen Nonnen, einer amerikanischen Nonne aus der koreanischen Tradition und Ani Chitta aus der tibetischen Tradition zusammen. Die meisten Teilnehmerinnen kamen aus verschiedenen tibetischen Traditionen und viele sind sich vorher nie begegnet. Es war wunderbar, zu beobachten, wie die Nonnen, die zwischen 33 und 68 Jahren alt waren, während dieser Zeit zusammen lebten und eine Familie bildeten, die ohne Spannungen miteinancer arbeitete. Ihr Ordinations-Alter entsprechend ihrer vorherigen Ordination als Sramanerika betrug zwischen zwei und 14 Jahre. Vorbereitungen Zu Beginn des Trainings wurde das gesamte Grundstück durch einen zeremoniellen Rundgang unter der Leitung von Ven. Karuna Dharma gesegnet und eingegrenzt. Zwei Wochen lang übten die Nonnen zusammen. Es war ein volles Programm, das in den Morgenstunden begann. Vor dem Frühstück führten die Nonnen gemeinsam Meditationen und Rezitationen aus und verrichteten die Zeremonie der 108 Verbeugungen, tagsüber und abends erhielten sie Erklärungen und Vorträge von Ven. Dr. Karuna Dharma, Ven. Havanpola Shanti und Rev. Vajra. Ven. Havanpola Shanti, ein Mönch aus Sri Lanka und stellvertretender Abt des IBMC, lehrte jeden Vormittag. Zunächst gab er Erklärungen über die Verantwortung von Lehrer und Schüler. Außerdem lernten die Teilnehmer Grundbegriffe des Pali kennen. Sehr lebendig waren Gespräche über die Bedeutung der Regeln im Zusammenhang mit dem Klosterleben, wie es Rev. Shanti in Sri Lanka kennen gelernt hatte und wie er damit in Amerika umging. Ven. Dr. Karuna Dharma gab am Nachmittag Erklärungen zum Vinaya. Diese waren nur für die Nonnen bestimmt, die die volle Ordination erhalten wollten. Dabei wurden die 348 Gelübde der Dharmagupta-Übertragung besprochen. Durch Texte, in denen die Entstehung der einzelnen Gelübde beschrieben ist, und weitere Erklärungen zur Aufteilung der Gruppen der Gelübde entstand ein Verständnis dafür, in welchem Zusammenhang die einzelnen Regeln zu verstehen sind, wie sie einzuhalten sind und wie sie ggf. wiederhergestellt werden können. Es zeigte sich, dass die praktischen Erfahrungen von Ven. Karuna Dharma als westliche Nonne in einem westlichen Land für die Teilnehmerinnen einen besonderen Wert hatte. Da nur wenige in einem Kloster oder einer klosterähnlichen Gemeinschaft leben, benötigten sie Anweisungen, wie in dieser Situation mit einigen Regeln umzugehen ist. Ven. Karuna konnte gerade diese Fragen beantworten und sie ermutigen, ihren Weg zuversichtlich weiter zu gehen. Außerdem trafen sich die Nonnen am Nachmittag zu einer Gesprächsgruppe, in der darüber diskutiert wurde, wie man einzelne Regeln außerhalb eines Klosters anwenden kann. Außerdem wurde überlegt, wie man eine Gemeinschaft einrichten und in ihr leben kann. Neben den inhaltlichen Fragen lernten sich die Nonnen auch persönlich besser kennen und entdeckten Gemeinsamkeiten in ihrem Interesse an einem monastischen Leben. Es entstand das Bedürfnis, als Gruppe weiter in Kontakt zu bleiben und Fragen gemeinsam zu besprechen Rev. Vajra, ein Zen-Dharma-Lehrer des IBMC, lehrte am Abend über die geschichtliche Entwicklung der verschiedenen Traditionen und die Anwendung in der heutigen Zeit. Er verfügte über ein umfangreiches Wissen und konnte zahlreiche Fragen beantworten. Diese Erklärungen waren insbesondere für die Dharma-Lehrer gedacht, aber auch die Nonnen konnten daran teilnehmen, wenn es ihre Zeit erlaubte. An manchen Tagen fanden Gedenk-Veranstaltungen statt, da während dieser Zeit Lehrer und Familienmitglieder der Anwesenden gestorben sind. An einem Wochenende wurden zwei Kleinbusse angemietet, so dass die Gruppe verschiedene buddhistische Einrichtungen in Los Angeles besuchen konnte, die auch eng mit dem IBMC in Verbindung stehen. Dazu gehörte der Besuch eines buddhistischen Buchladens, eines tailändischen und eines taiwanesichen Tempels und eines tibetischen Zentrums. Insbesondere die asiatischen Tempel beeindruckten durch die Größe der Anlagen und es waren zahlreiche Mönche und Nonnen zu sehen. Trotz aller Aktivitäten gab es auch etwas Zeit zum Ausruhen und für gesellschaftliches Beisammensein. Auf diese Weise wurden alle zu einer liebevollen großen Familie, die sicherlich diese tiefe karmische Verbindung für viele Leben fortsetzen wird. Außerdem gab es Vorbereitungen für die Ordination von 6 Zen-Priestern, 2 Noviz-Zen-Priestern, einer Sramanerika (Noviz-Nonne), einer Anagarika (volle Laiengelübde) und vier Atthangashila-Anwärtern (mit 8 Gelübden). An der Dharma-Lehrer-Ordination nahmen vor allem Schüler/innen des IBMC teil, die entsprechend ausgebildet waren. Vor der Großen Ordination fand Dokusan statt, bei dem alle Kandidaten die Möglichkeit für eine formelle Begegnung mit Ven. Karuna Dharma erhielten, während die anderen im Zendo meditierten. Hierbei wurde über die Entscheidung zur Ordination gesprochen und die persönliche Genehmigung zur Teilnahme an der Ordination erteilt. Schließlich fand am letzten Abend vor der Ordination eine gemeinsame Probe statt, damit alle mit dem Ablauf der Rituale vertraut wurden. Die Ordinations-Zeremonie Für die Durchführung der Ordination am 11. Dez. 2004 wurden Bhikshus und Bhikshunis als Meister/innen aus allen drei Haupt-Traditionen: Theravada, Mahayana und Vajrayana eingeladen. Sie repräsentierten Shri Lanka, Thailand, China, Korea, Vietnam, Tibet und Japan sowie Amerika. Die meisten kamen direkt aus einem der großen asiatischen Klöster, die inzwischen in LA entstanden sind und in sehr engem Kontakt zum IBMC stehen. Die Ordinations-Zeremonie wurde geleitet von Thuong Tao Ven. Thich Man-Giax, dem Abt des vietnamesischen Tempels, und Su-Ba Thich-Nu An-Tu (Ven. Dr. Karuna Dharma), der Äbtissin von IBMC, als Ordinations-Meister und Meisterin. Es kamen auch Gäste, die bei einer der früheren Ordinationen des IBMC Gelübde erhalten hatten sowie Vertreter der asiatischen Gruppen, um dem Ereignis beizuwohnen. Freunde und Familienangehörige wurden als Gäste eingeladen und nahmen an den anschließenden Feierlichkeiten teil. Der erste Teil der Ordination war nicht öffentlich und fand im Zendo statt. Der Sprecher der Kandidaten war Rev. Vajra, ein Dharma-Lehrer des IBMC, der allen bereits durch seine Vorträge bekannt war. Nachdem alle im Zendo versammelt waren, wurden die Ordinations-Meister formell eingeladen, die Ordinations-Zeremonie durchzuführen. Dann wurden die Fragen der Vinaya-Meister beantwortet, um sicher zu stellen, dass die Kandidaten geeignet sind und alle Requisiten für die Ordination vorhanden sind. Als die Meister und die Kandidaten geordnet vom Zendo zur Ananda Halle gingen, streuten die Gäste Rosenblätter über sie und es wurde 100 weiße Tauben freigelassen, die über die Ananda-Halle flogen und dann heimwärts zogen. Die eigentliche Ordination fand in der Ananda-Halle statt. Hier nahmen die Kandidaten ihre verschiedenen Gelübde. 20 Nonnen verschiedener Traditionen erhielten dabei die 348 Gelübde der der Dharmagupta-Übertragung. Die Bhikshunis wiederholten die Rezitation in Pali, da nur diejenigen die Einzelheiten der Gelübde kennen dürfen, die sie nehmen bzw. genommen haben. So konnten die Gäste, Freunde und Familienmitglieder der Kandidaten bei der Zeremonie in der Ananda-Halle anwesend blieben. Anschließend wurden die Roben und Kesas (ein Umhang der Zen-Tradition) verteilt, sowie Rakusus (entsprechende Stoffteile aus Flicken, die um den Hals getragen werden) für Novizen, die die 8 Gelübde genommen haben. Die voll-Ordinierten Nonnen erhielten die vollständigen Kleidungsstücke, eine Bettelschale, ein Wassersieb, einen Rasierer zum Schneiden der Haare sowie Nadel und Faden. Nach der Zeremonie begannen die Theravada-Mönche damit, Segensgebete in Pali zu rezitieren, während alle Anwesenden ein geheimes weißes Band hielten, dass vom Buddha ausging. Zusätzlich dazu ging ein goldenes Band vom Buddha zu Ven. Karuna und den anderen weiblichen Ordinations-Meisterinnen und von diesen zu allen Bhikshunis. Dies symbolisierte, dass die Bhikshunis die Ordination von der vietnamesischen Meisterin (Ven. Karuna) erhalten haben und eine neue Linie beginnt. Zum Abschluss rezitierten die neu Ordinierten ein Langlebensgebet mit dem Titel: "Die Mutter der Vier Grenzenlosen" für Ven. Karuna Dharma, um ihr auf diese Weise etwas von der Dankbarkeit auszudrücken, die alle für ihre Bemühungen und ihren persönlichen Einsatz empfanden. Anschließend wurden noch Geschenke an die Meister verteilt und auch die neu Ordinierten tauschten untereinander Geschenke aus und erhielten bei den anschließenden Feierlichkeiten Gratulationen von den anwesenden Gästen. Nach der Ordination wurde ein aufwändiges vegetarisches Essen bereit gestellt. Die Musik wurde von einer Jazzband, Bay 6 mit Reginald Varando und Ollie Elcer dargebracht. Eine Bewohnerin des IBMC, Taira, sang einige Lieder als Opferung an alle neu Ordinierten. Am Abend führte Ven. Karuna Dharma noch eine Zeremonie zum Nehmen der Bodhisattva-Gelübde durch. Alle Teilnehmerinnen sind außerordentlich dankbar, dass sie an dieser Ordination teilnehmen konnten und die vorbereitenden Unterweisungen in westlicher Sprache erhalten haben. Ihre Dankbarkeit gilt insbesondere Dr. Karuna Dharma, die sich bereit erklärt hat, trotz ihrer gesundheitlichen Einschränkungen noch einmal diese Möglichkeit zur Ordination anzubieten sowie Ven. Rev. Chitta Karuna, die die vielfältigen Vorbereitungen zur Durchführung dieses Ereignisses durchgeführt hat, nachdem sie immer wieder um die Durchführung einer weiteren Großen Ordination im IBMC gebeten hatte. Ehrung der Übertragung Die Nonnen der tibetischen Traditionen entschlossen sich in Anerkennung für die Freundlichkeit der Ehrenwerten Präzeptorin Karuna Dharma, den Namen Karuna anzunehmen, indem sie diesen zu ihrem bisherigen Namen ergänzen. Ursprünglich sollten sie weiterhin den Namen entsprechend ihrer Tradition behalten. Da dieses Ereignis aber für sie so eine tiefe Bedeutung hatte, baten sie durch das Ritual einer Mandala-Opferung Ven. Karuna Dharma darum, ihnen allen ihren Namen zu verleihen, woraufhin sich auch die anderen Ordinierten diesem Gesuch anschlossen. So erlaubte sie allen, ihren Namen anzunehmen. Außerdem wollen sie die tibetische Donka (Weste) mit einem goldenen (gelben) Band ergänzen, dass um den Ärmelaufsatz eingesetzt wird. Dieses Band wurde nur für die Robe der Bhikshunis gegeben, die an diesem Tag die volle Ordination erhalten hatten. Die Robe hat zur Zeit ein blaues Band am Ärmelaufsatz, welches zu der Zeit eingeführt wurde, als die Chinesische Linie dazu beitrug, dass der monastische Orden in Tibet weiter bestehen konnte bzw. wieder eingeführt wurde, da es nicht mehr genügend Mönche in Tibet gab, um eine Ordination durchzuführen. Durch die Beteiligung von zwei Mönchen der chinesischen Linie konnte der Orden wieder belebt werden, woran dieses Band auf der Weste erinnern soll. Da es in Tibet nie eine Bhikshuni-Linie gab bzw. diese schon in Indien ausgestorben war, sollte eine neue Übertragung und der Beginn, die Ordination in die tibetische Tradition einzuführen, ebenfalls gekennzeichnet werden. Es wurden Anfragen in bezug auf die Änderung der Weste an einige wichtige Stellen der tibetischer Traditionen gerichtet, die im Laufe der Zeit erst endgültig entschieden werden kann. Neben verständlicher Zurückhaltung gegenüber dieser ungewöhnlichen Anfrage gab es aber auch positive Reaktionen. Wenn die Linie der Bhikshunis anfängt, ihre eigenen Schülerinnen zu ordinieren, kann diese Tradition weitergegeben werden und fortfahren, die Zeit die Geschichte des Lebens ohne die Möglichkeit einer Bhikshuni-Ordination zu beenden. Auf diese Weise kann die Linie wieder aufgebaut werden. Mit diesen Gedanken entschlossen sich die Nonnen, die Ordinationslinie zu würdigen, die ihnen gegeben wurde, indem sie das Band hinzufügen und den Namen ihrer Lehrerin annehmen. Abschluss Der 11. Dezember 2004 ist für viele ein Tag, den sie niemals vergessen werden. Für die Nonnen war es ermutigend und inspirierend, mit einer Anzahl anderer westlichen Nonnen zusammen zu treffen, die ihren Weg ernsthaft gehen. Sie konnten hier einige Zeit zusammen verbringen, um einen wichtigen Abschnitt ihrer Entwicklung miteinander zu teilen, bevor sie sich wieder über die ganze Welt verteilen. In ihrem Zusammenleben während des Trainings konnten sie auch erleben, welche Bedeutung und Unterstützung eine Gemeinschaft haben kann. Die meisten von ihnen hatten sich allein auf ihren Weg gemacht, Retreats durchgeführt oder seit einigen Jahre in Zentren oder bei anderen Dharma-Aktivitäten mitgearbeitet. So haben sie nach und nach ihre Studien und ihre Praxis weiter entwickelt. Das Aufnehmen der Gelübde soll die Entwicklung der Sangha fördern und ihre Aufgabe unterstützen, die Lehre des Buddha nicht nur zu studieren und in der eigenen Praxis anzuwenden, sondern sie auch für weitere Generationen zu erhalten und an andere weiter zu geben. Dies ist in der heutigen Zeit eine große Aufgabe, da die buddhistischen Lehren mit vielen Kulturen in Verbindung kommen, in zahlreiche Sprachen übersetzt werden müssen und an weitere Generationen weitergegeben werden müssen. Dazu gehören viele hingebungsvolle Lehrer und Schüler, Laien wie Ordinierte, die ihr Leben dem Dharma widmen und sich entsprechende Kenntnisse und Qualifikationen aneignen. Dabei scheint es in einem westlichen Land besonders wichtig, dass sich auch Frauen angemessen an dieser Aufgabe beteiligen können. Die Ordinierten denken natürlich auch darüber nach, ob und wie man in westlichen Ländern neben den zahlreichen Zentren und Plätzen für die Praktizierenden auch Einrichtungen für Mönche und Nonnen etablieren kann, damit sich der Orden auch hier entwickelt und für andere einen Nutzen hat. Auch, wenn dies vielleicht noch sehr weit weg erscheint, so sind doch schon einige Schritte in diese Richtung zu erkennen. Bisher haben nur wenige nach ihrer Rückkehr die Möglichkeit, in einem Kloster zu leben, wie z.B. eine Nonne, die in Gampo Abbey in Canada mit anderen Ordinierten zusammen lebt. Andere werden durch ihre Verbindung mit einem Zentrum oder Lehrer unterstützt, gehen wieder in ein Retreat oder in andere, vorzugsweise asiatische Länder, um sich dort zumindest zeitweise ihrer Praxis widmen zu können. Viele gehen aber auch noch einem Beruf nach, um die notwendigen Mittel für ihren Lebensunterhalt zu erhalten, während sie in ihrer Freizeit Dharma-Aktivitäten durchführen. Insgesamt haben alle große Anstrengungen unternommen, um ihren Weg zu finden und mit dieser Ordination einen wichtigen Schritt ihrer Entwicklung zu markieren. Es bleibt zu hoffen, dass ihre Entschlossenheit nicht nachlässt und sie ihrer Zielsetzung nun gestärkt und ermutigt folgen. Die meisten Nonnen sind wohl mit dem Vorsatz zurück gekehrt, neben ihren bisherigen Aufgaben den Vinaya zu studieren und anzuwenden, so gut es möglich ist. Durch ihr eigenes Leben können sie dazu beizutragen, den Bhikshuni-Orden zu erhalten und andere inspirieren und unterstützen, diesen kostbaren Weg zu gehen. Um ihn darüber hinaus in die tibetische Überlieferung zu integrieren, ist es auch wichtig, dass tibetische Nonnen diesen Schritt mitgehen und einige Traditionen sind bereits dabei, Nonnen aus ihren Klöstern entsprechend vorzubereiten. Mögen die Bemühungen der Töchter des Buddha (Sakyadhita) dazu beitragen, dass die Lehren des Buddha lange erhalten bleiben, sich entfalten und dadurch viele Menschen Wege finden, Glück zu erlangen und sich vom Leiden zu befreien. Worte zu meiner eigenen Ordination Ich selbst habe die Information über die Ordination von Khenmo Nyima Dölma erhalten, die die Bhikshuni-Ordination im Nov. 2002 in Taiwan erhalten hat und jetzt damit beginnen will, einen Platz für Ordinierte in den Staaten (Vermont) einzurichten. Sie hat viele Noviz-Nonnen über das Angebot des IBMC informiert, so dass insgesamt 5 Nonnen aus der Drikung-Tradition die volle Ordination erhalten konnten. Wir sind also auch Khenmo Dölma für ihre Inspiration und Vermittlung dankbar und begleiten ihr Projekt mit der Hoffnung auf gutes Gelingen. Unser Anliegen wurde von S.H. Drikung Kyabgön und anderen Lehrern unterstützt, von denen wir die entsprechenden Dokumente und Erklärungen zur Aufnahme für die Ordination erhalten haben. Die Nonnen von Samtenling, die 2004 Europa besuchten, hatten schon Maß genommen und nähten Teile der neuen Robe für mich. Die amerikanischen Nonnen hatten währenddessen einige Sachen aus Delhi erhalten. Von ihnen wurde dann auch Ven. Drupon Tinley Nagpo vom Drikung Zentrum in Frederick kurzfristig nach Los Angeles eingeladen, so dass bei dieser Zeremonie auch ein tibetischer Lehrer anwesend war. Ich möchte diese Mitteilung zum Anlass nehmen, mich bei allen Mitgliedern und Förderern des Buddhistischen Zentrums Aachen für ihre materielle und ideelle Unterstützung zum Erhalt des Zentrum sowie ihre Mitarbeit zu bedanken. Dadurch ist es möglich, die Lehre des Buddha kennen zu lernen, zu bewahren und zum Wohle der Wesen wirken zu können. Außerdem bietet das Zentrum inzwischen zwei Ordinierten einen Platz, die sich hauptsächlich den Zentrums-Aktivitäten widmen. Dies ist sehr selten und kostbar, sowohl für die Ordinierten als auch für die Mitglieder und die Besucher des Zentrums. So hoffen wir, dass unsere Dharma-Aktivitäten auch weiterhin für andere von Nutzen sind und sich die Zentren und die persönliche Praxis gut entwickeln. Eure Bhikshuni Tendzin Chödrön Karuna (Ani Elke Tobias)" [Quelle: http://www.drikung.de/deutsch/index.htm?texte%2Fberichte%2Fordination.htm. -- Zugriff am 2005-06-30]

2004?

Abb.: Inserat von dharmamatch in Tricycle : the Buddhist review. -- ISSN 1055-484X. -- Vol. XIV, No. 3 (Spring 2005). -- S. 1

Gründung von dharmamatch, where spiritual singles meet

Webpräsenz: http://www.dharmamatch.com/. -- Zugriff am 2005-06-20] 

"dharmaMatch is a dating site designed uniquely for people who hold their beliefs, values, and spirituality as an important part of their life. If you've tried other dating sites, you've probably noticed that while there may be a lot of people, it's often difficult to find someone who really matches you on the important issues. At dharmaMatch, you'll find spiritual singles just like yourself, who share your beliefs and values, because we believe that finding the right person who matches you on these important issues is the first step to creating a happy and successful relationship. " [Quelle: http://www.dharmamatch.com/tour/. -- Zugriff am 2005-0620]

2004-10

Abb.: Distributon of Buddhist Centers in the U.S.
[Bildquelle: http://www.pluralism.org/resources/statistics/buddhism_distribution.gif. -- Zugriff am 2005-07-07]

2005

Abb.: Einbandtitel

Es erscheint:

The Wisdom anthology of North American Buddhist poetry / edited by Andrew Schelling.  -- Boston : Wisdom Publications, ©2005.  -- xviii, 397 S. ; 23 cm. -- ISBN 0861713923