using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Fall 2011
people practicing meditation in all sorts of contexts outside of traditional Buddhist sanghas. How do we do that in a way that serves people well? In my group we do a lot of chaplaincy work in hospitals and in prisons. Are we doing it in the most effective way? Do we strip away all the dharmic language? Is that useful, or is certain dharmic language needed and effective? And in which contexts? Gina Sharpe: One of the biggest elephants in the room for Bud- dhism in the West is the issue of diverse communities practic- ing and studying the dharma together. We have been quite a white and middle-class sangha. Lately that has been changing, and of course there are lots of difficulties with that process of change. Interesting things happen when you bring people together who have differences—whether they’re cultural or ethnic or class or education or all of the many ways we think of ourselves as different. We are all challenged and encour- aged to learn how to work with diversity, because the dharma grows richer and deeper when we’re able to use the dharma to see the shared humanity beneath our differences. Buddhadharma: It’s also valuable to examine the various ways that we’ve ended up defining sangha. We may have inherited assumptions that have a lot to do with class and race that we are not even seeing. Gina Sharpe: That’s right. Even the way we teach the dharma can be very ethno- and class-centric. It helps the dharma reach more people when we become aware of the fact that there are communities with different needs and different ways of communicating. We need to stretch ourselves to reach people into our own environments. A gathering of teachers is not a matter of controlling the evolution of Buddhism or Buddhist teaching in America. That’s neither desirable nor even pos- sible, but such a gathering is part of the evolution of Buddhism in America. diana WinSton: I don’t think we can emphasize enough the importance of closing the isolation gap that so many teachers struggle with. In some of the lineages we have strong colle- gial experience, and in others, people are out there practic- ing and teaching completely alone. It’s profoundly helpful to have some company, some collegiality. Some of the best stuff that happened occurred not in the sessions but during the in-between time, when people were talking and meeting and connecting and sharing in all sorts of informal ways. And I agree with Ken, if we tried to shape the future of Buddhism, we would get a lot of push back, and rightly so. Buddhism is much more organic than that. It’s also becoming less top down. There is so much beneficial bottom up activity that’s happening these days. Buddhadharma: What are the most prominent issues that teachers need to consider today, whether they emerged while you were together or not? pat enKyo o’hara: One of the biggest issues for those of us who are older teachers, who feel a need to pass something on, con- cerns how we most effectively offer the fruits of the dharma to others. To whom and how best do we offer the dharma—how much of our effort goes to conserving and how much to inno- vating? This was on everyone’s mind. For example, there was a lot of talk about what is being called the mindful society, PAT ENKYO O’HARA is the abbot of the Village Zendo in Manhattan. She is the guiding teacher for the New York Center for Contemplative Care and co-spiritual director of the Zen Peacemakers family. GINA SHARPE is a founder and guiding teacher of the New York Insight Meditation Center. She has studied and practiced Buddhism for more than thirty years across several traditions, and has been teaching since 1995, including at a maximum- security prison for women. KEN MCLEOD is the founder of Unfettered Mind in Los Angeles, where he teaches Buddhist meditation and practice using a consultant–client approach. He studied under the late Kalu Rinpoche, and completed two three-year retreats. DIANA WINSTON is the director of mindfulness education at UCLA’s Mindful Awareness Research Center and coauthor (with Susan Smalley) of Fully Present. She is a member of the teachers’ council at Spirit Rock Meditation Center and founder of the Buddhist Alliance for Social Engagement (BASE) program. photos(LeFt—rIGht):stillMan;MaxMaksiMik_Garrisoninstitute;ankaCZudeC;Billleyden buddhadharma: the practitioner’s quarterly fall 2 0 11 56