Why do we need a Buddhist social network?
In reference to yesterday’s post about the new Ning network I set up, PGZ Network: Eclectic Buddhism Central.
It came to me when I was thinking about exactly how the Buddhist community here in Columbus is different than the Christian communities in which I grew up. In the Christian faith- and in most others as well- you find a good church, and then you keep going to that church exclusively. Every once in a while there might be an event with multiple churches, but for the most part people either stay put or they stop going altogether, especially if other family members attend a particular branch.
In the Buddhist community however, there is a tremendous amount of sangha-hopping. In fact, Buddhist sanghas tend to be more of a ‘family’ set-up, where each person has an immediate sangha and an extended sangha who are often times scattered all over the world. While large traditions often sponsor the opening of large, beautiful new temples, these are not representative of the number of people that might actually practice their tradition alone, even amongst their own regulars.
The second major difference is that Americans frequently attend retreats and Dhamma talks held by monastics regardless of their tradition (with the exception of people who belong to ethnically close-knit Buddhist communities). This is tantamount to Catholics going to Southern Baptist revivals to ‘broaden their experience’. Both are Christian- but how much do they really mix? On the other hand, one of my dear friends is a Japanese Nichiren Buddhist with whom I have gone to a variety of Buddhist events all over town- even the Tibetan temple downtown. This is unusual when you compare Buddhism to other faiths- but then, Buddhism tends to defy these concepts (and all concepts as a rule).
I don’t mean to draw out the comparison of religions too far. I’m not saying one is better, just offering a very familiar facet of American life with which to gain perspective on the situation that Buddhists face. The thing is, some reports state that half or more of retreat attendees are not Buddhists or practice an entirely different tradition than the person holding the retreat. Why is this? Masses of Americans, even members of other faiths, are seeking meaning the Buddhist meditation halls- not only that, but are hopping around like barflies sampling every tradition in town. When you take into consideration the sheer number of people that are doing this, it makes one question just exactly what is going on here.
Maybe it’s different where you live. Maybe Buddhists are very exclusive in your state. I’m sure in other countries, especially largely Buddhist countries, that the culture is somewhat different. But that’s not my concern. My concern is the American Sangha and its needs being met. In the current situation, a platform is needed for an unbiased conversation to begin. There are forums and message boards already up, but all are run by people belonging to particular traditions, or by corporate entities. That’s fine and I’m a member of many of them myself, but this is a different conversation. Especially after I became acquainted with the Buddhism Central Ohio group, a local attempt at combining all the different traditions in the area with varying degrees of success, there arose a determination to help that cause on a national level.
Am I unbiased? Let’s examine my credentials for a moment. I do have an Examiner page that gives me the title of ‘professional writer’, in that I receive a paycheck for it. That paycheck amounts to about $50 a month, which just about covers the money I spend on Buddhist books. That makes it worth it by itself, despite the amount of time that it takes to write. I know I will never pay the bills with Examiner, so I make it part of my practice. This blog was a place to post everything I wrote that didn’t follow Examiner editorial guidelines. Since there’s no real paycheck in this at all, I am taking a course for a certification in Holistic Health. Writing has always been what I ultimately wanted to do, despite the commitment of time and the fact that it is extremely unlikely to pan out to a decently-paying job. My main sangha is a multi-tradition study group and the people I communicate with online.
I think for a large part my experience does accurately reflect the face of eclectic American Buddhism, and that I have nothing to gain but the increase of my own sangha. There is no money to be made off of this, and I strongly believe it should remain that way. Ning networks are currently free to run when you allow them to run ads, so there will be a few there, although I would prefer them not to be. If at any point in the future I think that we can raise $25 per month to get the ‘premium’ subscription, I can have them removed.
It was a real surprise to see the number of people that were interested in my articles, and the wonderful variety that those people represent. This made me think of the wonderful American monastics- Bhikkhu Bodhi, Pema Chodron, Joan Halifax Roshi and many others- and what they might say about their own culture’s need for a United Sangha if we were to get them all to speak about it to each other. Thus, I decided to provide that unbiased platform since the resources to have one are currently available.
I am not overly attached to our nation-identity, but the cultural context in which we live is relevant to the resources and support available to American practitioners. Practicality is very Buddhist, and resourcefulness is very American. There isn’t much up on the network right now as there aren’t many members yet, but I’ve put up a killer Buddhism newsfeed on the home page and started a number of groups to help the conversation begin. I will personally post any news stories that may be conversation-worthy, and everyone else is invited to do the same.
Note: PGZ Network was a failed experiment. The banner below links to the announcement of the closing of the network.
Very good analysis on Buddhist Community. Try:
-www.OnBuddhist.com, free social network for Buddhists and Friends from all traditions.
-http://www.meetup.com/buddhism-central-ohio/ social media for local Columbus events for Buddhists and Friends of all traditions.
Count me “in.”
michael j
Tibetan Buddhist Center of Philadelphia, PA USA
Emily,
Very interesting post. I have to say, I’ve reserved comment, because varying thoughts and feelings on what has been come to be known as “Unaffiliated” Buddhist.
i understand and have observed what you describe as “ecletic,” Buddhist practice. I struggle with the word ecletic, because within our culture it’s a polite way of saying, “I’m noncommittal on this issue.”
On one hand I suppose that being noncommittal isn’t a big deal, because the person has an aspiration to simply be happier, reduce sense of suffering or some how use Buddhism as a tool to better themselves. Hard as it may be for some to believe, the interest isn’t actually enlightenment. The goal is really “comfort.” There’s nothing wrong with that.
On the other hand, ecletic can be a disguise allowing one’s self-centered, self-obsessed mind to continue on in a way which is unchecked. This happens because they have no consistent teacher, no consistent sangha, no consistent practice and have no way of being called on certain things when they go astray. In short I think this is what john Daido Loori, Roshi meant when he used to say that some people live in their own “Dharma world.”
Please note, that I do not think you are the later. I want to be very clear on this.
Sometimes being ecletic can be a barrier to growth, because we usually don’t see ourselves as we are, we rather as we envision ourselves to be. Without sustained relationships, who will notice when I’m undermining myself or returning to a sort of failure pattern. We can be falling and there is no one who may understand or know what’s happing to us. Unifying the mind on any level can be a difficult task.
For myself, as an honest player, I’m an ordained Rinzai Zen Buddhist. I have a specific teacher and sangha. Despite my affiliation, I’m not precluded or prevented from seeing other teachers, reading material outside of “Zen” or going to retreats with other sects like Tibetan or Soto Buddhists. I just have a “home-base,” so that I can keep things straight in my practice with myself.
In closing, like I said at the beginning, I’m intrigued and observing, seeking to take what I can learn from the process that you are engaging in. Given your clarity and articulation, I suspect it will be successful and if I can ever do anything to asset, please let me know.
Forehead Touching Floor – Palms Facing Sky,
~Seiho Jaye Morris
Thank you for participating in this conversation. It is so important to have a variety of voices from all traditions speaking up and communicating their thoughts on American Buddhism clearly and compassionately. The traditions themselves, kept in their purest form, are vital to the preservation of the Buddha-dhamma. This ‘Eclectic Buddhism’ is meant to provide a platform for whatever American Buddhism is to be, to arise of its own volition.
Lack of proper teachers and standards is exactly what motivates me to work towards the goal of a unified American sangha. It isn’t meant to replace traditions- far from it. But if each tradition is represented by a respected teacher within the new sangha and a conversation is started on how to apply standards of teaching, multi-cultural Americans who seek the core Dhamma behind the cultural imperatives of each tradition can do so without diluting these traditions themselves. The current trend of marketing and selling Buddhist enlightenment can be slowed and genuine practice can spread, and those who find that ritual and chanting resonates in their practice can still devote themselves to a particular lineage. Doors are fairly open already- this is just taking it to the next level, in order to make the Dhamma more readily and easily available to those who are interested.
It’s true what you say about non-committal speech. It can be seductive and a source for an ‘easy out’ once you inevitably reach uncomfortable areas in your mind after practicing Buddhist meditation. But I think that people do this in all kinds of ways, in all traditions, and for a lot of different reasons beyond semantics. It’s so important not to give validation to this alternative perceived meaning of the word ‘eclectic’ or ‘non-sectarian’ by agreeing that that is what it does mean. We have an opportunity to claim the word as something different each time we use it. The English language and indeed, all language, is a living complex that directly reflects the society in which we live. Conversation is how words morph and change, are applied anew to new concepts and situations and are won in the hearts and minds of human beings. Language is an art form in all its complexity.
i gone through your blog i would like to know some more about the Buddhist community.
There is OnBuddhist
I am user EBreder on OnBuddhist, add me!
Emily, this is an interesting read.
I heard once, “a sangha is like a bag in which bags are placed and as they journey together– all rub each other smooth.” If there was a more appropriate description of Sangha, I have never found it.
There seem to be more categories of Buddhist in America. This is because we are not bound by the cultural aspects of our practice. In Sri Lanka, we may say that there are dhamma-followers (those who practice for the understanding of the world) and khamma-followers (those who follow for the benefits of practice); however, all Sri Lankans are hemogenous in their practice with significant resources.
In America, the free-spirited mindset, limited resources for community creates a faned out spectrum of practice. We range from traditionalist who follow the exact teachings and culture of their immigrated monastic teachers to night-stand Buddhists who read casually. We range from those who have never met another Buddhist to those who live in large Buddhist communities. We range from those who see Buddhism as a religion and others a yoga or psychological self-help process.
In all, there is only so much self-realized wisdom that can come. The Buddha studied under the Brhamans, the ascetics, warriors and royalty. He may have been the samma sambuddhasa, but he was the accumalation of knowledge and experience as well.
Whether our sangha is a monastic mahasangha, or facebook friends– the support and power of community is vital to our practice. It helps us see the interconnected nature of the world, develop compassion and sympathetic joy.
Well said. One of my most profound insights was when I realized that I had been ‘practicing’ all my life- I just didn’t know there was a name for it until I began studying Buddhism. Even that, in the end, is left behind.
Sangha is what made the difference. The discovery that there are people devoted to the benefit of all beings, regardless of how much you are dissimilar in the way dhamma manifests in their lives… We all have our own way of expressing it, and there’s some connection that draws us into the flow of our lives and not against it. Buddha, Dhamma, Sangha. A beautiful thing.