Nuns in the West II
A Reflective Report
Sister Jeanne Ranek, OSB, member of MID's board of directors and coordinator of Nuns in the West II, provides a reflective report on the gathering of Buddhist, Hindu, and Catholic nuns that took place at the Hsi Lai Chinese Buddhist Temple in Hacienda Heights, California, May 27—30, 2005.
Photos of the event taken by the Rev. Kusala can be seen at photo album
For a Buddhist reflection on the gathering, see the article by Bhikshuni Thubten Chodron, which also appears in Bulletin 75.
Photos of the event taken by the Rev. Kusala can be seen at photo album
For a Buddhist reflection on the gathering, see the article by Bhikshuni Thubten Chodron, which also appears in Bulletin 75.
“It was a dance.” Thus did one participant describe the dialogue experience that occurred at Nuns in the West II. Christian, Buddhist and Hindu, they came and listened and shared. The hope that we could go deeper this time was not disappointed. With trust that respect and openness could be sustained, nuns delved into vulnerable spaces and asked the risky questions that led in some instances to resonance across our vast differences, but often to a quandary or impasse because of those differences.
Sponsored by Monastic Interreligious Dialogue (MID) and graciously hosted by the Hsi Lai Chinese Buddhist Temple in Hacienda Heights, California, Nuns in the West II gathered 26 nuns for interreligious dialogue May 27—30, 2005. They were
Buddhist
Bhikshuni Thubten Chodron – Tibetan Buddhist
Venerable Il Aha – Zoge Order in Korea
Venerable Dr. Karma Lekshe Tsomo – Tibetan Buddhist
Venerable Yi Chao – Chinese Buddhist
Myokyo, Osho – Rinzai Zen Buddhist
Venerable Man Yuan Shih – Chinese Buddhist
Venerable Dr. Karuna Dharma – Vietnamese Zen Buddhist
Venerable Miao Yu – Chinese Buddhist
Venerable Tien Lien – Vietnamese Buddhist
Venerable Miao Zhong – Chinese Buddhist
Venerable Gyalten Thartso – Tibetan Buddhist
Venerable Dr. Yifa – Chinese Buddhist (Host)
Hindu
Pravrajika Saradeshaprana – Ramakrishna Order
Christian
Sister Catherine Cleary – Benedictine, MID Board member
Sister Rosemary Huber – Maryknoll, Advisor to MID Board
Sister Rita Keegan – Maryknoll
Sister Joan Kirby – Religious of the Sacred Heart (UN Temple of Understanding)
Sister Jeanne Knoerle – Sisters of Providence
Sister Virginia Matter – Benedictine, Former MID Board member
Sister Barbara McCracken – Benedictine, MID Board member
Sister Sarah Schwartzberg – Benedictine, MID Board member
Sister Katherine Ann Smolik – Benedictine
Sister Mary White – Benedictine
Sister Bridget Dickason – Benedictine
Sister Malia Dominica Wong – Dominican
Sister Jeanne Ranek – Benedictine, Coordinator and MID Board member
Group Profile
Six Buddhist, one Hindu, and eight Christian nuns had participated in the first Nuns in the West gathering in 2003, and several were participants in other MID-sponsored dialogue events, including the Gethsemani Encounters and the Benedict’s Dharma Conference. Diversity of traditions and religious orders characterized the participants. Five branches of Buddhism, one Hindu order, and five Christian religious orders were represented. Eleven Christians and seven Buddhists had earned graduate degrees. Christian participants were significantly older and represented more years as a nun than their counterparts. At least seven of the non-Christians grew up in a different religious tradition or none; only one of the Christians was reared in a different religious faith.
All the non-Christians wore distinctive garb, whereas only one Christian wore a religious habit. More of the Buddhist and Hindu participants live in monasteries (11 at least part of the time) than Christians (only five). Christians arrived from 19 states, including Hawaii. Buddhist and Hindu participants represented only two states and Canada; most are residing in California at the present time. However, a reverse pattern appeared when looking at countries of origin. All Christians were native to the USA, while among Buddhist and Hindu nuns, countries of origin included China, Taiwan, Canada, Korea, England and the USA.
The Dialogue
Billed as an experience-based reflection, the dialogue did indeed elicit the personal stories of individuals, complete with the joys and struggles of grappling with issues of contemporary monastic life in the West. But the dialogue did not stop there. In the attempt to understand one another and respond to queries, participants tapped into the philosophies, theologies, anthropologies and psychologies within each tradition to attempt to pass over into another’s consciousness in order to understand a different worldview. Often, taken-for-granted concepts failed to negotiate the gulf between us. At times, the group simply embraced an impasse. We learned that we could bond with one another on some mystical level and as friends even as we felt at an impasse because of our disparate worldviews and lack of common concepts.
Recognizing that true dialogue begins with a willingness to enter the consciousness of another religion, the group set out with open minds and hearts to understand and respect the other. Respect was sustained and deepened throughout the weekend of dialogue even when understanding eluded us, leaving eager and willing dialogue partners with a keen awareness of how little we truly understand. As we voiced our hopes at the start of the exchange, many expressed the desire to “go deeper” with our dialogue—not knowing what that would mean. This, indeed, happened. At moments we glimpsed the abyss that divides our worlds and we groped for terms and concepts that both groups could relate to. At other moments, a profound resonance melted barriers. In all cases, an authenticity, a willingness to address the delicate issues of difference, a readiness to learn or to be at an impasse characterized the spirit of the gathering.
Topics
The group grappled with a variety of dialogue topics drawn from a précis of our 2003 dialogue and also with topics proposed at the table this year. It would be impossible to convey the full impact of our questing, groping and pondering together. At best, I can only mention topics and point to the substance of our exchange. Indeed, it is the process itself more than the content that achieves the goals of dialogue; this was our experience at Nuns in the West II.
Among the topics addressed were the following:
Meditation Practice: The centrality in monastic life of a meditation practice was a bond across traditions. We spoke of the role of meditation in our lives and its impact/fruit over time, e.g., equanimity. Different meanings associated with the term “meditation” in the East and West were acknowledged, i.e. “meditation” in the West usually refers to a discursive form of prayer whereas in the East it refers to what Christians mean by “contemplation. ”
Mindfulness: Some of us were surprised to discover that we do not mean exactly the same thing when we speak of mindfulness practice; however, we did seem to connect with the phrase “being awake at all times” or “inner connectedness. ”
Dialogue as a way to world peace: So much of the work of all traditions represented seems to be oriented toward peace within persons, groups and our world. While we all value and desire peace, we encountered widely disparate notions about the role of religions in modifying social structures or engaging in political action on behalf of the underprivileged, and we groped for a common vocabulary and concepts available in both traditions. For example, one Buddhist said that “justice” is not a Buddhist concept, and the term “prophetic” is also foreign to Buddhism. Work for justice tends to be perceived by Eastern traditions as an attempt to perfect the world and achieve rights. Hindu and Buddhists emphasize instead non-violent and non-political ways of helping people live peacefully in the flawed world rather than changing those structures. Mother Teresa was cited as an example of ministering to people within a flawed social system, making little or no effort to change the structures that cause the suffering. We agreed that a purification of the heart and clarity about social issues is gained from the practice of contemplation/ meditation.
Balance between Contemplative Practice and Compassionate Service: All recognize the tension in this area. Rather than complaining about the stress, we focused on criteria for decision-making in this area.
Authority: This topic warrants a good deal more attention and might be a good focus for another gathering. Questions centered on practices as well as structures. How can we have healthy relationships in the area of authority? How do monastic norms and cultural expectations conflict or support each other? What is the impact on monastics of changing cultural norms in the West, especially for women?
Other Questions and Observations
What do Christians understand about cyclic existence?
What does each dialogue partner mean by the term “non-dual”?
What do Buddhists mean by the term “Ultimate Truth”?
What is the experience of the illuminated person? Does she experience emotions?
Is there a relationship between the Buddhist bond with all sentient beings and the Christian concepts of Mystical Body or cosmic oneness?
Rituals
Formal dialogue was complemented by informal evenings and opportunities to share the rituals and chants of various traditions. As guests of the Hsi Lai Temple, we were present at 6:30 a.m. chants in the main shrine and also viewed a DVD of an international Buddhist chanting concert. This was complemented by listening to samples of Christian Gregorian Chant, Orthodox chant, and Hindu chant, noting the evocative and integrative character of chanting and its universal presence in world religions. Rituals from our three traditions—Christian (Compline), Hindu (evening arati), and Buddhist (guided meditation)—closed our informal evening dialogue times, Father James Fredericks joined us in the Temple Pagoda late Saturday afternoon to preside at a Catholic Mass at which Christians extended the kiss of peace to their Buddhist and Hindu sisters. We came away with minds stretched and hearts enlarged.
Our Story
At the conclusion of our gathering, we attempted to tell our story, the story of Nuns in the West gathered in dialogue. First of all, we have become friends, and meeting as women bonded us in a special way. We challenged ourselves to “go deeper, ” and we allowed ourselves to be stretched by different worldviews and perspectives. We found a comfort level in our willingness to grope with core issues. We were unafraid to surface differences, and when understanding did not come, we honored one another as we stood together at an impasse. We experienced great respect, even awe, before each other. We found the inner life of contemplation to be a wonderful common denominator amidst such vast differences. We learned that in many ways we are so much alike, and that we have yet so much to learn about and from one another. And finally, we agreed that it is the process, the experience of dialoguing with one another, that is most important and fruitful.
Schedule
Friday, May 27
6:00 p.m. Dinner
7:30 p.m. Welcome by Ven. Yifa, host, and S. Jeanne Ranek, coordinator
Introductions and Informal Dialogue
Christian Ritual: Compline (Led by S. Virginia Matter)
Saturday, May 28
6:30 a.m. Chants in Main Shrine
7:00 a.m. Breakfast
9:00 a.m. Dialogue Session
11:30 a.m. Lunch
1:00 p.m. Group Photo (Rev. Kusala Bhikshu, photographer)
1:30 p.m. Dialogue Session at Temple
3:15 p.m. Break
3:45 p.m. Dialogue Session at Temple
4:45 p.m. Catholic Mass in Pagoda (Rev. James Fredericks, presider)
6:00 p.m.Dinner
7:30 p.m. View Buddhist Chanting Concert on DVD
Listen to Samples of Chant: Christian Gregorian Chant, Orthodox Chant, and Hindu Chant
Hindu Ritual (Led by Saradeshaprana)
Sunday, May 29
6:30 a.m. Chants in Main Shrine
7:00 a.m. Breakfast
9:00 a.m. Dialogue Session at Temple
11:30 a.m. Lunch
1:30 p.m. Dialogue Session at Temple
3:15 p.m. Break
3:45 p.m. Dialogue Session at Temple
4:45 p.m. Meditation/Contemplative Sitting [Led by S. Mary White]
6:00 p.m. Dinner
6:30 p.m. Youth Symphony Orchestra Performance in Temple Courtyard [Optional]
7:30 p.m. Informal Dialogue and Closure Buddhist Guided Meditation (Led by Ven. Thubten Chodron)
Monday, May 30
Breakfast and Departure
Sponsored by Monastic Interreligious Dialogue (MID) and graciously hosted by the Hsi Lai Chinese Buddhist Temple in Hacienda Heights, California, Nuns in the West II gathered 26 nuns for interreligious dialogue May 27—30, 2005. They were
Buddhist
Bhikshuni Thubten Chodron – Tibetan Buddhist
Venerable Il Aha – Zoge Order in Korea
Venerable Dr. Karma Lekshe Tsomo – Tibetan Buddhist
Venerable Yi Chao – Chinese Buddhist
Myokyo, Osho – Rinzai Zen Buddhist
Venerable Man Yuan Shih – Chinese Buddhist
Venerable Dr. Karuna Dharma – Vietnamese Zen Buddhist
Venerable Miao Yu – Chinese Buddhist
Venerable Tien Lien – Vietnamese Buddhist
Venerable Miao Zhong – Chinese Buddhist
Venerable Gyalten Thartso – Tibetan Buddhist
Venerable Dr. Yifa – Chinese Buddhist (Host)
Hindu
Pravrajika Saradeshaprana – Ramakrishna Order
Christian
Sister Catherine Cleary – Benedictine, MID Board member
Sister Rosemary Huber – Maryknoll, Advisor to MID Board
Sister Rita Keegan – Maryknoll
Sister Joan Kirby – Religious of the Sacred Heart (UN Temple of Understanding)
Sister Jeanne Knoerle – Sisters of Providence
Sister Virginia Matter – Benedictine, Former MID Board member
Sister Barbara McCracken – Benedictine, MID Board member
Sister Sarah Schwartzberg – Benedictine, MID Board member
Sister Katherine Ann Smolik – Benedictine
Sister Mary White – Benedictine
Sister Bridget Dickason – Benedictine
Sister Malia Dominica Wong – Dominican
Sister Jeanne Ranek – Benedictine, Coordinator and MID Board member
Group Profile
Six Buddhist, one Hindu, and eight Christian nuns had participated in the first Nuns in the West gathering in 2003, and several were participants in other MID-sponsored dialogue events, including the Gethsemani Encounters and the Benedict’s Dharma Conference. Diversity of traditions and religious orders characterized the participants. Five branches of Buddhism, one Hindu order, and five Christian religious orders were represented. Eleven Christians and seven Buddhists had earned graduate degrees. Christian participants were significantly older and represented more years as a nun than their counterparts. At least seven of the non-Christians grew up in a different religious tradition or none; only one of the Christians was reared in a different religious faith.
All the non-Christians wore distinctive garb, whereas only one Christian wore a religious habit. More of the Buddhist and Hindu participants live in monasteries (11 at least part of the time) than Christians (only five). Christians arrived from 19 states, including Hawaii. Buddhist and Hindu participants represented only two states and Canada; most are residing in California at the present time. However, a reverse pattern appeared when looking at countries of origin. All Christians were native to the USA, while among Buddhist and Hindu nuns, countries of origin included China, Taiwan, Canada, Korea, England and the USA.
The Dialogue
Billed as an experience-based reflection, the dialogue did indeed elicit the personal stories of individuals, complete with the joys and struggles of grappling with issues of contemporary monastic life in the West. But the dialogue did not stop there. In the attempt to understand one another and respond to queries, participants tapped into the philosophies, theologies, anthropologies and psychologies within each tradition to attempt to pass over into another’s consciousness in order to understand a different worldview. Often, taken-for-granted concepts failed to negotiate the gulf between us. At times, the group simply embraced an impasse. We learned that we could bond with one another on some mystical level and as friends even as we felt at an impasse because of our disparate worldviews and lack of common concepts.
Recognizing that true dialogue begins with a willingness to enter the consciousness of another religion, the group set out with open minds and hearts to understand and respect the other. Respect was sustained and deepened throughout the weekend of dialogue even when understanding eluded us, leaving eager and willing dialogue partners with a keen awareness of how little we truly understand. As we voiced our hopes at the start of the exchange, many expressed the desire to “go deeper” with our dialogue—not knowing what that would mean. This, indeed, happened. At moments we glimpsed the abyss that divides our worlds and we groped for terms and concepts that both groups could relate to. At other moments, a profound resonance melted barriers. In all cases, an authenticity, a willingness to address the delicate issues of difference, a readiness to learn or to be at an impasse characterized the spirit of the gathering.
Topics
The group grappled with a variety of dialogue topics drawn from a précis of our 2003 dialogue and also with topics proposed at the table this year. It would be impossible to convey the full impact of our questing, groping and pondering together. At best, I can only mention topics and point to the substance of our exchange. Indeed, it is the process itself more than the content that achieves the goals of dialogue; this was our experience at Nuns in the West II.
Among the topics addressed were the following:
Meditation Practice: The centrality in monastic life of a meditation practice was a bond across traditions. We spoke of the role of meditation in our lives and its impact/fruit over time, e.g., equanimity. Different meanings associated with the term “meditation” in the East and West were acknowledged, i.e. “meditation” in the West usually refers to a discursive form of prayer whereas in the East it refers to what Christians mean by “contemplation. ”
Mindfulness: Some of us were surprised to discover that we do not mean exactly the same thing when we speak of mindfulness practice; however, we did seem to connect with the phrase “being awake at all times” or “inner connectedness. ”
Dialogue as a way to world peace: So much of the work of all traditions represented seems to be oriented toward peace within persons, groups and our world. While we all value and desire peace, we encountered widely disparate notions about the role of religions in modifying social structures or engaging in political action on behalf of the underprivileged, and we groped for a common vocabulary and concepts available in both traditions. For example, one Buddhist said that “justice” is not a Buddhist concept, and the term “prophetic” is also foreign to Buddhism. Work for justice tends to be perceived by Eastern traditions as an attempt to perfect the world and achieve rights. Hindu and Buddhists emphasize instead non-violent and non-political ways of helping people live peacefully in the flawed world rather than changing those structures. Mother Teresa was cited as an example of ministering to people within a flawed social system, making little or no effort to change the structures that cause the suffering. We agreed that a purification of the heart and clarity about social issues is gained from the practice of contemplation/ meditation.
Balance between Contemplative Practice and Compassionate Service: All recognize the tension in this area. Rather than complaining about the stress, we focused on criteria for decision-making in this area.
Authority: This topic warrants a good deal more attention and might be a good focus for another gathering. Questions centered on practices as well as structures. How can we have healthy relationships in the area of authority? How do monastic norms and cultural expectations conflict or support each other? What is the impact on monastics of changing cultural norms in the West, especially for women?
Other Questions and Observations
What do Christians understand about cyclic existence?
What does each dialogue partner mean by the term “non-dual”?
What do Buddhists mean by the term “Ultimate Truth”?
What is the experience of the illuminated person? Does she experience emotions?
Is there a relationship between the Buddhist bond with all sentient beings and the Christian concepts of Mystical Body or cosmic oneness?
Rituals
Formal dialogue was complemented by informal evenings and opportunities to share the rituals and chants of various traditions. As guests of the Hsi Lai Temple, we were present at 6:30 a.m. chants in the main shrine and also viewed a DVD of an international Buddhist chanting concert. This was complemented by listening to samples of Christian Gregorian Chant, Orthodox chant, and Hindu chant, noting the evocative and integrative character of chanting and its universal presence in world religions. Rituals from our three traditions—Christian (Compline), Hindu (evening arati), and Buddhist (guided meditation)—closed our informal evening dialogue times, Father James Fredericks joined us in the Temple Pagoda late Saturday afternoon to preside at a Catholic Mass at which Christians extended the kiss of peace to their Buddhist and Hindu sisters. We came away with minds stretched and hearts enlarged.
Our Story
At the conclusion of our gathering, we attempted to tell our story, the story of Nuns in the West gathered in dialogue. First of all, we have become friends, and meeting as women bonded us in a special way. We challenged ourselves to “go deeper, ” and we allowed ourselves to be stretched by different worldviews and perspectives. We found a comfort level in our willingness to grope with core issues. We were unafraid to surface differences, and when understanding did not come, we honored one another as we stood together at an impasse. We experienced great respect, even awe, before each other. We found the inner life of contemplation to be a wonderful common denominator amidst such vast differences. We learned that in many ways we are so much alike, and that we have yet so much to learn about and from one another. And finally, we agreed that it is the process, the experience of dialoguing with one another, that is most important and fruitful.
Schedule
Friday, May 27
6:00 p.m. Dinner
7:30 p.m. Welcome by Ven. Yifa, host, and S. Jeanne Ranek, coordinator
Introductions and Informal Dialogue
Christian Ritual: Compline (Led by S. Virginia Matter)
Saturday, May 28
6:30 a.m. Chants in Main Shrine
7:00 a.m. Breakfast
9:00 a.m. Dialogue Session
11:30 a.m. Lunch
1:00 p.m. Group Photo (Rev. Kusala Bhikshu, photographer)
1:30 p.m. Dialogue Session at Temple
3:15 p.m. Break
3:45 p.m. Dialogue Session at Temple
4:45 p.m. Catholic Mass in Pagoda (Rev. James Fredericks, presider)
6:00 p.m.Dinner
7:30 p.m. View Buddhist Chanting Concert on DVD
Listen to Samples of Chant: Christian Gregorian Chant, Orthodox Chant, and Hindu Chant
Hindu Ritual (Led by Saradeshaprana)
Sunday, May 29
6:30 a.m. Chants in Main Shrine
7:00 a.m. Breakfast
9:00 a.m. Dialogue Session at Temple
11:30 a.m. Lunch
1:30 p.m. Dialogue Session at Temple
3:15 p.m. Break
3:45 p.m. Dialogue Session at Temple
4:45 p.m. Meditation/Contemplative Sitting [Led by S. Mary White]
6:00 p.m. Dinner
6:30 p.m. Youth Symphony Orchestra Performance in Temple Courtyard [Optional]
7:30 p.m. Informal Dialogue and Closure Buddhist Guided Meditation (Led by Ven. Thubten Chodron)
Monday, May 30
Breakfast and Departure
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Sr. Jeanne Ranek, OSB, is a member of the MID board. She participated in Gethsemani Encounters I and II and Nuns in the WestI and coordinated Nuns in the West II. She is a member of the community of Sacred Heart Monastery in Yankton, South Dakota.
Ven. Yifa belongs to Fo Guang Shan and is Dean of Hsi Lai University in Los Angeles. She has a Ph.D. from Yale University. She participated in Gethsemani Encounters I and II, in Benedict’s Dharma, and hosted Nuns in the West I and II.