Enchantment with Tibetan Lamas in the United States

This article explores the relationships of non-Tibetan American disciples with Tibetan spiritual teachers (lamas) in terms of theory, practice, and experiential meaning. Contrary to some previous studies, data for this article indicate that submission to the lama is not an end in itself, but rather ideally provides an opportunity for disciples to become lamas themselves. Many disciples may find personal empowerment, oriented around the theme of compassionate social action. Understanding that surrender to the spiritual teacher is only a means to a personally empowering goal clarifies our understanding of many Asian religious practices in the West

THE TREES, MY LUNGS: SELF PSYCHOLOGY AND THE NATURAL WORLD AT AN AMERICAN BUDDHIST CENTER

This study employs ethnographic field data to trace a dialogue between the self‐psychological concept of the self object and experiences regarding the concept of “interbeing” at a Vietnamese Buddhist monastery in the United States. The dialogue develops an understanding of human experiences with the nonhuman natural world which are tensive, liminal, and nondual. From the dialogue I find that the self object concept, when applied to this form of Buddhism, must be inclusive enough to embrace relationships with animals, stones, and other natural forms. The dialogue further delineates a self‐psychological methodology for examining religions in their interactions with natural forms

GROUNDHOG ORACLES AND THEIR FOREBEARS

Groundhog Day animal weather forecasting ceremonies continue to proliferate around the United States despite a lack of public confidence in the oracles. This essay probes religio-historical and original ethnographic perspectives to offer a psychological argument for why these ceremonies exist. Employing Paul Shepard’s notion of a felt loss of sacred, intimate relationships with nonhuman nature, as well as Peter Homans’ concept of the monument that enables mourning, this essay argues that groundhog oracles serve as monuments that allow humans experientially to attempt to heal lost sacred relationships with animals like weather forecasting bears, hedgehogs, and badgers

Learning Love from a Tiger: Approaches to Nature in an American Buddhist Monastery

In current debates about Buddhist approaches to the non-human natural world, studies describe Buddhism variously as anthropocentric, bio-centric or eco-centric. These perspectives derive for the most part from examinations of philosophical and normative aspects of the tradition without much attention to moments when embodied practice diverges from religious ideals. Responding to the need for narrative thick descriptions of lived Buddhist attitudes toward nature, I ethnographically explore a Vietnamese monastery in the United States. There I find multifaceted Buddhist approaches to nature which sometimes disclose disunity between theory and practice. Philosophically and normatively, this monastery embraces eco-centrism through notions of interconnectedness, instructions for meditation, environmental lifestyles, and non-violent ideals. In practice, however, the monastery displays a measure of anthropocentrism in terms of rhetoric which values humans more than the rest of the natural world, human-centered motivations for environmental lifestyles, and limits on non-violence which favor human lives

American Buddhist Protection of Stones In Terms of Climate Change On Mars and Earth

A number of scientific writers have proposed manipulating the ecology of Mars in order to make the planet more comfortable for future immigrants from Earth. However, the ethical acceptability of such ‘terraforming’ proposals remains unresolved. In response, in this article I explore some of these scientific proposals through the lens provided by Buddhist environmental ethics that are quantitatively expressed by practitioners in the ethnographic field of the United States. What I find is that contemporary Buddhists combine philosophical notions of interconnectedness with moral considerations not to harm others and then creatively extend this combined sensibility to the protection specifically of abiotic features of Mars. In so doing, these Buddhists significantly reject proposals to alter the Martian ecology planet-wide as beyond the ethical right of humans. Along the way these Buddhists also, importantly, provide an innovative basis for enriching Buddhist environmental ethical protection of abiotic locations, and this strengthening can assist in mitigating climate change on Earth

Review of John Whalen-Bridge, Tibet on Fire: Buddhism, Protest, and the Rhetoric of Self-Immolation

Review of John Whalen-Bridge, Tibet on Fire: Buddhism, Protest, and the Rhetoric of Self-Immolation, in Journal of Contemporary Religio

The Search for Microbial Martian Life and American Buddhist Ethics

Multiple searches hunt for extraterrestrial life, yet the ethics of such searches in terms of fossil and possible extant life on Mars have not been sufficiently delineated. In response, in this essay I propose a tripartite ethic for searches for microbial Martian life that consists of default nonharm toward potential living beings, default nonharm to the habitats of potential living beings, but also responsible, restrained scientific harvesting of some microbes in limited transgression of these default nonharm modes. Although this multifaceted ethic remains secular and hence adaptable to space research settings, it arises from both a qualitative analysis of authoritative Buddhist scriptural ethics as well as the quantified ethnographic survey voices of contemporary American Buddhists. The resulting tripartite ethic, while developed for Mars, contains ramifications for the study of microbes on Earth and further retains application to other research locations in our solar system

Devotion to Tibetan Lamas, Self Psychology, and Healing in the United States

This essay offers an alternative, self psychological model for understanding the possible healing dynamics of the guru-disciple relationship. Previous psychological studies often have interpreted the devotion of Americans to Eastern gurus as inherently enriching pathology for the disciple, yet this understanding does not helpfully explicate much data derived from more than two years of ethnographic fieldwork at a Tibetan Buddhist center in the United States. Instead, re-exploration of the dynamics of the transference and the vicissitudes of Buddhist practice for disciples reveals positive healing processes for some disciples as a result of guru devotion practice

Animism Among Western Buddhists

Myriad instances of animist phenomena abound in the Buddhist world, but due to the outdated concepts of thinkers such as Edward Tylor, James George Frazer, and Melford Spiro, commonly scholars perceive this animism merely as the work of local religions, not as deriving from Buddhism itself. However, when one follows a number of contemporary scholars and employs a new, relational concept of animism that is based on respectful recognition of nonhuman personhoods, a different picture emerges. The works of Western Buddhists such as Stephanie Kaza, Philip Kapleau Roshi, and Gary Snyder express powerful senses of relational animism that arise specifically from Buddhist thought and practice. Recognizing the role of relational animism within Buddhism opens a new window on the dynamics of the tradition and this perspective can clarify issues such as the distribution of Buddhist (non)vegetarianism

Scientific Empathy, American Buddhism, and the Ethnography of Religion

The expansion of the use of ethnography in the study of religion has led to substantial methodological confusion. The reflexive ethnographic efforts which exist commonly appeal to the need for ethnographer empathy for field subjects, although the nature and ethical ramifications of this empathy remain poorly explored. This essay offers a model of ethnographic empathy in terms of the methodological observations of Weber, Homans, and Kohut. Using a model of empathy in terms of a reflexive “evenly hovering attention” for data collection, possible gains in the field from this model are explored. These gains include overcoming obstacles to data collection posed by Buddhist research subjects as well as from the psychological idiosyncrasies that any researcher brings to the field situation. Ethical dilemmas resulting from this methodology are also discussed