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 : Spring 2015
54 buddhadharma: the practitioner’s quarterly spring 2015 bandwagon with their own mindfulness trainings and courses. They see that this is a big part of the future and that being closed to it marginalizes them. Some genuinely want to be part of the larger move- ment. I see the mindfulness movement as having encouraged centers to open their doors, minds, and hearts to the full range of people who want to learn and who don’t necessarily want to be Buddhists. MELISSA MyOZEN BLACKER: I was a Zen student before I met Jon Kabat-Zinn and Saki Santorelli and some of the other wonderful teachers at the Center for Mindfulness; now that I’m a Zen teacher, I’ve brought a lot of what I learned at the Center into my teaching. A primary approach is presenting the dharma so it’s not exclusive; I don’t generally use Buddhist buzzwords. Jon was so creative in coming up with vernacular alternatives to some of the eso- teric language from my Zen training. I also adopted an open presence to anyone coming in the door. We have a Buddhist center, so people who come here know they’re going to encounter Buddhists. But they don’t feel any pressure to change who they are. More broadly, I think the mindfulness movement has normalized Buddhism in our culture; it’s not some mystical, magical thing but rather something that allows you to sit down and be still for a while and discover things about yourself. We get people from all walks of life coming into the temple who, even ten years ago, wouldn’t have come to a Zen temple. The mindfulness movement has also offered a way of engaging the sangha in dialogue that’s more group-oriented than teacher-centric. It’s a way of communicating that I hadn’t experienced in prac- tice before I encountered mindfulness. BARRy BOyCE: In my experience, the so-called secu- lar mindfulness world has an incredible amount of depth to it. One natural outgrowth of the mindful- ness movement is that there are more candidates who might want to get involved with more rigorous training in the various Buddhist traditions. I’m as interested in seeing those traditions be healthy and continue as I am in seeing the greater mindfulness movement flourish. BuDDhADhARMA: Do you feel that Buddhists have a special responsibility to help guide the mindfulness movement? DIANA WINSTON: Well, if you think of the mindfulness movement as emerging from Buddhism, which is how I see it, then the answer is yes. At Spirit Rock, there’s been a lot of conversation about how we relate to the wider mindfulness world. Many practitioners feel that Spirit Rock has an incred- ible wealth of practices, teachers, and teachings, and it would be a disservice not to provide them to the mindfulness movement as source material for deeper understanding. MELISSA MyOZEN BLACKER: I think there’s a parallel growth as Buddhism continues to Westernize. I see mindfulness and Buddhism as almost intertwining. I don’t know if Buddhists have a particular respon- sibility other than to maintain an openness to the mindfulness movement and an appreciation of it, recognizing that it’s establishing its own growth. I see us as equals in this new culture that we’ve trans- planted Buddhism into. BARRy BOyCE: If we talk about the mindfulness movement as an outgrowth of Buddhism, or even just mindfulness as an outgrowth of Buddhism, I think that’s a narrow and self-serving framing, because the fundamental mindfulness that we all have, which includes awareness and joy and caring and all sorts of other qualities, is obviously not an invention of Buddhism. The best training to culti- vate those qualities arguably still comes from the Buddhist tradition, and the people who first gave shape to secular mindfulness came out of that kind of training, but I don’t know if Buddhists have a special responsibility. I think every teacher who’s involved has a responsibility to teach authentically, whether they’re using a Buddhist framework or not. DIANA WINSTON: Mindfulness is still young. MBSR has done an incredible job teaching its eight-week program for the past twenty years, but there’s so much more to develop. I think the Buddhist world will likely play a role in the development of more advanced teachings, of retreat models in the secular world, and of adapting more in-depth teachings for mindfulness practice. MELISSA MyOZEN BLACKER: As I teach secular mindful- ness retreats around the world, I do see a growing hunger for authentic guidance from those who want to be teachers. Maybe that’s a place where Bud- dhism, the slightly older sister of the young mind- fulness movement, can be helpful. We’ve got the