Category: Uncategorized

Located just north of Salt Lake, the Buddhist Church of Ogden stands as a community hub for Jodo Shinshu Buddhists of both heritage and convert backgrounds. The Church is part of the Jodo Shinshu Hongwanji-ha organization and the Buddhist Churches of America (B.C.A.) and shares its minister, Rev. Jerry Hirano, with the nearby Salt Lake City and Honeyville Buddhist Temples. As part of the greater community of Buddhist Jodo Shinshu temples in the United States, the Buddhist Church of Ogden seeks to provide an experience of Buddhism that bends Japanese tradition with emerging ideas to best suit the needs of its present day community.

Temple exterior; Ernest Keyd on Google

History

Japanese immigrants first began to arriving in the United States in the 1880s as railway workers. Early Buddhist communities were established along the West Coast with the first American Jodo Shinshu community founded in 1899. The Ogden sangha (community of Buddhists) began meeting in 1913 in the private homes of Japanese immigrants. After a minister from San Francisco arrived to assist with rites, the sangha gradually expanded its meeting places to renovated storefronts in Ogden’s Japantown. The Buddhist Church of Ogden was officially established in 1943 by its minister, B.C.A. head and Topaz internment camp survivor Rev. Kenryo Kumata. Initial efforts to construct a temple were met with protests by the non-Japanese community of Ogden, but the current building would eventually be completed and dedicated in 1964.

Throughout its history, the Buddhist Church of Ogden has been defined by persistence and survival among its Japanese members, many of whom faced racial, religious, and ethnic discrimination since the arrival of Japanese immigrants in the 1880s through the internment era and into the modern day. Today, the Church serves a blended community of heritage Jodo Shinshu Buddhists and converts. The ministry has been lead by both Japanese-born and American-born Buddhist leaders since its founding and all ministers to date have been of Japanese descent.

The current minister of the Buddhist Church of Ogden is Rev. Jerry Kyosei Hirano, a Salt Lake City native with credentials from the University of Utah, the Institute of Buddhist Studies in Berkeley CA, and Chuo Bukkyo Gakuin in Kyoto. Rev. Hirano received his ordination from Nishi Hongwanji. Along with the Buddhist Church of Ogden, Rev. Hirano is also the minister of the Salt Lake Buddhist Temple and the supervising minister of the Honeyville Buddhist Church. The Buddhist Church of Ogden is also lead by assistant ministers Rev. Geoffrey R., Rev. James K., Charles A., and Annette K., and temple president Michael K.

Members of the community in 1964; Weber University Archives

Practices

Jodo Shinshu was established by Shinran in the 12th century as a form of Pure Land Buddhism. In traditional Pure Land, the nembutsu ( Namu Amida butsu, “I take refuge in Amida Buddha”) is recited throughout the day in order to gain special moments of remembrance that would allow the practitioner to reach Amida’s Pure Land, where awakening could more easily be achieved. Practitioners would also be expected to perform other virtues in pursuit of the Pure Land. Rather than emphasizing actions, Shinran taught that faith in Amida (Amitabha Buddha) alone could lead to the Pure Land and subsequent enlightenment. Recitation of the nembutsu is done instead as an expression of faith and recognition of Amida’s grace. The Buddhist Church of Ogden practices Jodo Shinshu Buddhism in the tradition of the Jodo Shinshu Hongwanji-ha organization, which began as a temple at the mausoleum of Shinran and, with the guidance of 8th Hongwanji leader Rennyo Shonin, expanded into a significant sect of Jodo Shinshu. Hongwanji-ha includes the writings of Rennyo Shonin among its scripture as well as the writings of Shinran Shonin and the Pure Land Sutras.

As a Jodo Shinshu temple, the Buddhist Church of Ogden recites nembutsu during services and recommends remembering Amida in one’s life outside the temple, such as when taking meals. Standard services are held on Sundays and include:

• Oshoko (the burning of incense to begin the service, symbolic of opening one’s mind to the dharma)
• Onaisen (donations to the temple collected during oshoko)
• Sutra chanting from service books, written in English and Japanese
• Recitation of the nembutsu throughout the service

Members pray and recite nembutsu in the gassho position with hands clasped and encircled by onenju beads, an adapted form of Buddhist prayer beads symbolizing the presence of Amida. Standard services are held on Sunday afternoons, with special services held for Buddhist holidays and events. Special services include:

• Joya-E, a celebration of New Year’s Eve
• Obon, a joyous festival day for remembrance of ancestors
• Hoonko, the memorial for Shinran Shonin
• Hanamatsuri, the celebration of the Shakyamuni Buddha’s birth
• Bodhi Day, the celebration of the Shakyamuni Buddha’s enlightenment
• Nirvana Day, a memorial for the Shakyamuni Buddha celebrating his achievement of parinirvana
• Shotsuki Hoyo, monthly memorials for members who passed in that month on previous years
• Hatsumairi or infant presentation, in which an infant receives their first onenju
• Eitaikyo, a ceremony recognizing past donors to the temple
• Weddings and funerals

Donations are welcomed by the Church as an expression of gratitude and charity by members of the community. The Buddhist Church of Ogden suggests that members give during special services, events like funerals, weddings, and celebrations of birth, and as thanks for goods or services by the temple.

Altar; Ernest Keyd on Google

The Buddhist Church of Ogden views itself as part of the larger story of Jodo Shinshu in the United States and aims to continue that legacy by adapting Jodo Shinshu practice and teachings to new perspectives. As part of this mission, the temple regularly holds community events, invites guest speakers for special services, maintains a glossary of Japanese terms for new members, and publishes a bimonthly newsletter (the Geppo). The Geppo is available to be read on the Buddhist Church of Ogden’s website and includes event calendars, information about upcoming activities, memorials, and writings by Rev. Hirano regarding his personal experiences with dharma.

Conclusion

The Buddhist Church of Ogden stands as a pillar of its Japanese-American community, a reminder of their strength, effort, and power of self-determination in the face of hardship. Today, the temple serves its sangha by providing a meeting place for community events and resources for its Japanese-American and convert Buddhist members. By welcoming all who wish to come with open arms and maintaining an open, innovative perspective on Jodo Shinshu teachings, the Buddhist Church of Ogden has created a space where members can find safety, compassion, and faith among the difficulties of daily life.

Citations

“About Jodo Shinshu Buddhism: Buddhist Holidays.” Midwest Buddhist Temple, https://mbtchicago.org/about-jodo-shinshu-buddhism/buddhist-holidays/.

“About the Buddhist Church of Ogden.” Buddhist Church of Ogden, https://www.ogdenbuddhistchurch.org/blank-2.

“History of the Hongwanji.” Jodo Shinshu Hongwanji-ha (Nishi Hongwanji), https://www.hongwanji.or.jp/english/history/index.html.

“Jodo Shinshu.” The Buddhist Society, 2025. https://www.thebuddhistsociety.org/page/jodo-shinshu/.

“Reverend Hirano.” Salt Lake Buddhist Temple, https://www.slbuddhist.org/hirano-sensei.

“Special Services & Holidays.” Buddhist Church of Ogden, https://www.ogdenbuddhistchurch.org/blank-7-1.

“The Essentials of Jodo Shinshu – My Path.” Jodo Shinshu Hongwanji-ha (Nishi Hongwanji), https://www.hongwanji.or.jp/english/teaching/index.html.

“Visitor’s Guide.” Buddhist Church of Ogden, https://www.ogdenbuddhistchurch.org/blank-4.

Buddhist Church of Ogden Ministry. “November/December 2025 Issue.” The Geppo, Buddhist Church of Ogden, September 2025, https://www.ogdenbuddhistchurch.org/_files/ugd/b0377a_6072a9a5c7114d5c92d24c10d5c132ea.pdf.

Buddhist Church of Ogden Ministry. “September/October 2025 Issue.” The Geppo, Buddhist Church of Ogden, September 2025, https://www.ogdenbuddhistchurch.org/_files/ugd/b0377a_3e84560891644119a96351d64c7da4c2.pdf.

Isabella Holt, Brigham Young University. “Ogden Buddhist Church,” 3 Oct. 2025, Intermountain Histories, 2025, https://www.intermountainhistories.org/items/show/760.

Keyd, Ernest. Untitled (Altar). 2018. Buddhist Church of Ogden, Google. Accessed 8 December 2025. https://lh3.googleusercontent.com/gps-cs-s/AG0ilSzmCCM0GD6kM73RBFqdMyhRpXDuew0CnifwNZ4dlsWsOGSXp3lBVrrmBlw1ulpiXfHvKOMYbFVqmMYOpnPJRWBKzrtIQe1M7oS_JLOUXNEf9LL79h231t3_dogUTFP1IOKKIX4=s1360-w1360-h1020-rw

Keyd, Ernest. Untitled (Exterior). 2017. Buddhist Church of Ogden, Google. Accessed 8 December 2025. https://lh3.googleusercontent.com/gps-cs-s/AG0ilSy6CgkQEQN1R7C9_O91rAI-bSApInWv2MQ4Rh2i9ydcxaSeMQN40mO0J-cpj5z7dMikmOICmf6MWuoZtIuP_21Zr3kRGY0GRfgcGRP9dW_o6PYyCf_j06l94CvwE569Tkm7K1kG9w=s1360-w1360-h1020-rw

Unknown. Members on the steps of the City and County Building in 1964. 1964. 50 Stories for 50 Years, Special Collections and University Archives, Weber State University. Accessed 8 December 2025.

Weber State University. “Japanese Buddhist Temple, 1913.” 50 Stories for 50 Years. https://exhibits.weber.edu/s/SC50/page/buddhist.

By Megan Pruitt

The Garchen Buddhist Institute is a dharma center in the Drikung Kagyu tradition. Located in Chino Valley, Arizona, the Institute offers a place for meditation practice, Buddhist teachings, and retreats. It hosts teachers from many traditions, although its main spiritual director is His Eminence Garchen Rinpoche.

Founder and Origin of the Institute

The Garchen Buddhist Institute is one of many Buddhist institutions founded by Garchen Rinpoche. Garchen Rinpoche himself has settled at the Garchen Buddhist Institute permanently, where he offers teachings and Dharma events. His Eminence is regarded as the Eighth Garchen Rinpoche in the Kagyu tradition; his emanation lineage is said to trace back to Chenrezig, the Bodhisattva of compassion. 

Garchen Rinpoche was born in Nangchen, Kham, and at the age of seven was brought to a monastery where he was given the ordination name of Könchok Gyaltsen. Here, he was instructed by several high lamas of the Drikung Kagyu lineage. At the age of 22, he was imprisoned and met Khenpo Munsel, a Nyingma Master, who became his root guru. He was imprisoned for 20 years, practicing in secret, and eventually achieved the wisdom-mind which his guru recognized as “an emanation of a Bodhisattva.”

Once released in 1979, Garchen Rinpoche reestablished many Drikung Kagyu monasteries, schools, and other institutions in order to spread Buddhist teachings. This includes many locations in Asia, Europe, and North America. Today, Garchen Rinpoche teaches from the Garchen Buddhist Institute, also sharing his wisdom with the world via films and YouTube. 

The Garchen Buddhist Institute was established in 1997, when Garchen Rinpoche came to America for the first time. Garchen Rinpoche himself speaks on the “auspicious” nature of the founding of the institute in a short YouTube documentary. He reflects on how perfect the setting in Arizona is for practitioners to grow in virtues such as generosity and patience. Additionally, he speaks of fortunate circumstances in which great leaders of the Kagyu tradition were able to visit the Institute early in its establishment. 

The Institute has all of the facilities needed for a practitioner to go on a retreat or practice many forms of meditation. Their facilities include many different housing options, the main retreat center, temple and shrine buildings, as well as Stupas which include Buddha relics.

Tradition

The lineage practiced by the Garchen Buddhist Institute is “Kagyu,” meaning “the lineage of the oral instructions.” The practice of teachings being passed down from teacher to student is especially important in this branch of Tibetan Buddhism. Drikung Kagyu is one of the eight sub-lineages. Each sub-lineage can trace its history back to Tilopa and Naropa. Specifically, Drikung Kagyu emphasizes the importance of the golden rosary lineage of the incomparable Drikung Kagyupas. This is an unbroken line of realized masters. 

The main practices in Drikung Kagyu are known as “The Five-fold Profound Path of Mahamudrā,” which is a structured path of Buddhist teachings. 

The Five-fold path consists of:

1. Bodhicitta – cultivating compassion
2. Yidam deity practice- visualization of oneself as a deity
3. Guru yoga- devotion to one’s teacher
4. Mahāmudrā meditation- experiencing the mind’s true nature
5. Dedication of merit- realizing the worth of others

Another practice common in Drikung Kagyu is “The Six Dharmas of Nāropa,” which are completion-stage tantric practices aimed at using subtle body practices. It is said that by using this technique, a practitioner may experience bliss, presence, and non-thought, experiencing the first glimpse of Awakening.

Relationships and Constituents

The Garchen Buddhist Institute hosts many visiting teachers, mostly from the Drikung Kagyu lineage. Additionally, the Garchen Buddhist Institute commonly invites teachers from other lineages, for example, Kathog Rinpoche from the Nyingma school of Buddhism. In 2026, Kathog Rinpoche will be teaching a multi-year series at the Institute, both in person and online. Another notable collaboration is an online exclusive event in which Garchen Rinpoche will speak with Menpa Phuntsog Wangmo from the Shang Hung Institute of the School of Tibetan Medicine. The inter-lineage collaborations hosted by the Garchen Buddhist Institute create a diverse environment and connect the Institute to a broader network of Buddhist teachers who specialize in different practices. In the case of the Shang Hung Institute collaboration, there will be a discussion of healing in times of uncertainty.

The Garchen Buddhist Institute offers many opportunities for constituents to go on pilgrimages, including those that venture into other countries. Because of the Institute’s deep connections with important figures in the Drikung Kagyu lineages, it holds relationships with other monasteries in Asia. These pilgrimages often include visiting sacred sites associated with historical Drikung Kagyu masters.

Specific demographics for the Institute are not available, but it is safe to say that the community is healthy and flourishing. From YouTube videos and films published by the Institute, it appears that a mix of Western converts and Heritage Buddhist practitioners are welcomed to practice at the Institute. As well as an in-person community, the Institute also has influence online, having over twenty-five thousand subscribers on YouTube, many of their videos having well above ten thousand views each. The Institute offers teachings and films in many languages, also supporting subtitles, which implies a diverse constituency. 

Online Community

As mentioned before, the Garchen Buddhist Institute has a strong online presence. Many free films are available via their website, including “For the Benefit of All Beings,” a one-hundred-minute film available in English, Vietnamese, Russian, French, Spanish, and German. The film shares the life story of Garchen Rinpoche and showcases interviews from Kagyu figures and Western converts. Several other films, Garchen Rinpoche uses to share the story of the importance and origin of the institute. 

Uniquely, taking vows online is a service offered by the Institute. Garchen Rinpoche explains that the ultimate nature of the three Jewels (the Buddha, the Dharma, and the Sangha) is pervasive, which enables one to take vows without being physically present in a ceremony. A refuge vow can be taken as a first step on the Buddhist path and is said to represent one turning toward a life of benefit for themselves and also for others. After the Refuge vow has been taken, a Bodhisattva vow may be taken. This represents one’s desire for enlightenment to benefit all sentient beings. This vow may also be renewed. 

When looking at a list of upcoming events, almost every program available is offered both in person and online. (livestreamed on YouTube) The Garchen Institute has both English and Chinese YouTube channels with a combined three thousand and six hundred videos available to watch for free. Beyond this, there is also evidence of Garchen Rinpoche owning other YouTube channels with more specific purposes. For example, one channel focuses on the prayer wheel¹.

Practices and Events

Many kinds of practices are offered every week at the Garchen Buddhist Institute. Led by Khenpo Tenzin, Arya Tara Practice is believed to promote protection and longevity for all beings. Sometimes, more specifically, the Arya Tara Practices are offered for the dead.  Also led by Khenpo Tenzin, a Mediation Series on Mindfulness is offered weekly. For Holy Days such as Lama Je Tsong Khapa Day, there are special prayers recited. 

The Institute also provides many resources for individual practice. One example is the in-progress garden of thirty-seven Bodhisattva Practices. This will provide an example of how a Bodhisattva lives, providing a meditative experience for visitors to the Garchen Buddhist Institute.

Several-day-long retreats are also important to the Garchen Buddhist Institute experience. Kinds of retreats include solitude retreats, nature retreats, and intensive retreats. These retreats could also involve sleeping outside or in smaller retreat housing. Shorter retreats operate on a month basis, whereas longer retreats and pilgrimages operate on a yearly basis.
The greatest number of events happen on Sunday; the schedule is as follows:

8:30am-9:30am	Guided Meditation
10am-12pm	Sunday Practice
1:30pm-3pm	Sunday Afternoon Teachings
3pm-4pm	Dharma Discussion

Proper conduct is also required for everyone on the property of Garchen Buddhist Institute. The rules are as follows:

1. Protect all life².
2. Protect others’ property.
3. Refrain from divisive speech and creating discord in the sangha.
4. Refrain from sexual misconduct.
5. Remain sober by not using drugs or alcohol.

Funding

From the information that is available, it appears that the majority of Garchen Buddhist Institute’s funding comes from donations. They have an endowment fund set up with the purpose of sustaining the Institute for as long as possible. Other sources of funding come from their own gift store as well as offering spinsored puja services. Lay people can request a sort of prayer ritual for a living or deceased person in exchange for a sum of money.

View of Buddhism in America

Based on the available and popular teachings as well as their accessibility, it can be said that constituents of Garchen Buddhist Institute view Buddhism through the lens of personal transformation and betterment. Many embrace the types of practices that are said to heal the spiritual or physical existence. Clearly, they also value lineage transmission as Garchen Rinpoche is a very important figure and happens to be seated at the Garchen Institute in Arizona permanently. Constituents value teachings from someone they see as a Bodhisattva.

Garchen Rinpoche speaks of his ability to practice Buddhism in America as “fortunate karma.” This reflects the Institute’s view of its place in the spread of Tibetan Buddhism in the West. The specific lineage of Drikung Kagyu Buddhism is not as common in the West as other subdivisions of Buddhism. It is clear that the community values being able to reach anyone willing to listen, as evidenced by their request for volunteer translators and their large collection of translated online media.

¹Garchen Rinpoche is rarely seen without a prayer wheel. It is a small handheld object with 20 billion mantras printed on the inside. The prayer wheel is held and spun around and is believed to help accumulate merit since each spin of the wheel can be equated to reciting these mantras. 
²Based on a short film about the Garchen Buddhist Institute, it is clear that guests are expected to respect animals. Since it does not rain in Chino Valley, Arizona regularly, a small pond was constructed to provide water for the animals in the surrounding area.

References:

All photos from Garchen Buddhist Institute website

Garchen Buddhist Institute. Home Page. https://garchen.net/
Accessed November 30, 2025.

Garchen Buddhist Institute. YouTube Channel. https://www.youtube.com/@GarchenBuddhistInstituteAZ
Accessed November 30, 2025.

Drikung Kagyu Official Website. https://www.drikung.org. Accessed November 30, 2025.

By: Bridget Giordano

Mid America Dharma is a meditation center located in Kansas City, Missouri. They are entirely dedicated to the practice of insight meditation and strive to make the practice more available to the wider community of the central United States. While it is not a traditional monastic institution, it functions as a contemporary oasis for lay Buddhist practice across the US. Its mission focuses on making meditation instruction, Buddhist teachings, and retreat opportunities open to anyone interested. With an emphasis on volunteer leadership, generosity, and ethical responsibility, Mid America Dharma reflects both Theravada teaching and distinctly western forms of structure and practice. As a result, it has become an example of how Buddhism has adapted to American cultural contexts, particularly in regions where Buddhist communities are particularly sparse.

History and Founding

The origins of Mid America Dharma date back to 1983 when a group from the Menninger wellness Clinic in Topeka, Kansas invited famed American mindfulness teacher Shinzen Young to lead a meditation retreat. The earliest retreats were intimate gatherings of friends in the home of early supporters Bo and Doug Shafer. Over time, participation grew into a committed group of practitioners, and they continued to study meditation under him throughout numerous retreats over several years.

Shinzen Young himself is a unique and influential figure within modern American Buddhism. A famed mindfulness teacher, he is known for his systematic approach to meditation known as Unified Mindfulness. Born a Jewish-American, he developed an early interest in religious studies. He went on to receive a PhD in Buddhist Studies, and spent three years living as a monk in the Japanese Shingon (Vajrayana) tradition at Mount Koya, where he received the name Shinzen. As he described himself:

“I’m a Jewish-American Buddhist-informed mindfulness teacher who got turned on to comparative mysticism by an Irish-Catholic priest and who has developed a Burmese Japanese fusion practice inspired by the spirit of quantified science”

-Shinzen Young

He continues to lead residential retreats throughout North America.

Eventually, the group began to take on the responsibility of putting together their own meditation retreats throughout the Kansas City Area. In 1992, they began calling themselves the Mid America Dharma Group. Between 1996 and 1997, they incorporated as a nonprofit organization in Kansas City and secured official IRS nonprofit status. Over the years the name has been shorthanded Mid America Dharma, but the mission remains largely the same: to spread the Buddha’s teaching and the insight meditation tradition while supporting practitioners across the Midwestern United States.

Source: Mid America Dharma website (“History”); Shinzen Young Official Website

Teaching Tradition and Lineage

Mid America Dharma is rooted in the Insight Meditation (Vipassana) lineage. Insight meditation centers derive their teachings from the Theravada Buddhist tradition of Sri Lanka and Thailand, Burma, and Laos. The Western insight meditation movement largely took off in the 1970s, and today there is a large network of westernized insight meditation centers across the United States. The practice of insight meditation traces back to the original teachings of orthodox Buddhism, but has evolved and developed over time as it took on new forms in the West. At Mid America Dharma however, more or less emphasis may be placed on the Theravada teachings depending on the details of the retreat.

Insight Meditation

Mid America Dharma works to present the Dharma and insight meditation in an accessible and secularized way, often decentering the supernatural elements, and focusing on the psychological benefits of meditation for individuals.

Mid America Dharma defines insight meditation as

“An easily accessible way to free the mind from the distortions of self centeredness, craving, negativity, and confusion,”

Through focused awareness, practitioners can gain insight into the impermanent nature of their life experience, and how every aspect of life can be accepted with increasing balance and equanimity. Rather than release from samsara, they include that the insight gained through meditation leads to the possibility of living each moment fully with goodwill and compassion and with freedom from unsatisfactoriness and suffering.

This is different from Insight Meditation in the classical Theravada tradition, which is where, by focusing on the observation of the impermanence of the 5 aggregates, one can travel a direct path to the realization of Nirvana, escaping the cycle of rebirth. While grounded in Buddhist teachings, Mid America Dharma emphasizes that the reasons for sharing the Buddhist teachings are somewhat different, and they to be used as a practical guide “for coming to live with more ease and equanimity.

Source: Mid America Dharma website (“What is Insight Meditation?”); Theravada.gr (Insight Meditation Overview)

Values

Mid America Dharma is entirely run by volunteers, and neither teachers or board members receive salaries. Instead, the organization relies on dana (generosity). Teachers offer their instruction for free and participants donate voluntarily to support them. The organization also emphasizes ethical conduct and accountability. It’s publicly available ethics poliy outlines expectations for the community and it’s efforts to avoid harm and misconduct. Additionally, the group has a published Statement on Racism and Oppression, which reflects a broader movement within Western Insight Meditation more broadly to address racial, gender, and social inequities, and open their program so that it is available to anyone interested.

Source: Mid America Dharma website (“Ethics Policy”; “Statement on Racism and Oppression”)

Events and Activities:

Mid America dharma is primarily known for hosting meditation retreats, they offer

• Residential retreats: typically held at established retreat centers in a variety of locations surrounding Kansas City. These retreats often range from three to seven days and follow a traditional silent retreat structure.
• Non-residential retreats: participants attend during the day but do not stay overnight. Allow participants to practice without committing to overnight travel.
• Online retreats: Originating out of the Covid-19 pandemic, online retreats remain popular. They broaden access to the Dharma to practitioners outside the midwest and reduce costs.

Retreats include extended periods of silent practice, structured meditative instructions, dharma talks, and conversations with meditation teachers. Social media and technology are largely discouraged during retreats.

The length of a retreat can vary, making Mid America Dharma accessible to beginners and experienced practitioners as well. In a region of the US where Buddhist communities are few and far between, flexible formats help maintain a steady population of practitioners.

Source: Mid America Dharma website (“Retreats” and event listings)

Funding (Dana)

Mid America Dharma relies on dual funding from retreat fees and voluntary donations. Retreat fees can vary, with online retreats sometimes costing under $100, while longer residential retreats can exceed $1,000. This fee covers facilities, food, and operations, but the teachers themself are not compensated through fees.

Outside of retreat costs, Mid America Dharma relies on donations, which help cover operational expenses, but not staff salaries All of the teachers participate out of their own compassion commitment to the Dharma. The donations also cover their living expenses and allow them to continue teaching.

Additionally, Mid America Dharma has a scholarship fund, which makes it possible for individuals unable to afford to attend a retreat be able to do so. This fund underscores a commitment to accessibility, especially within the Midwest where access to Buddhist communities is more limited than other areas of the United States.

Source: Mid America Dharma website (“Dana” and retreat information)

Demographics

It is difficult to calculate exact membership numbers for Mid America Dharma because practitioners sign up for retreats and are not required to formally “join” the organization for any ongoing amount of time beyond their retreat. However, we can make some general conclusions consistent with other meditation centers in the Midwest.

• Predominantly older adult practitioners (30-70 years old)
• Mostly white, middle or upper-class participants
• Balanced gender distribution

Demographic information inferred from public retreat listings and organizational descriptions on the Mid America Dharma website

Schedule

Mid America Dharma runs a variety of events, generally offering at least one residential retreat each month. Participants can register online at the Mid America Dharma website, and retreats are held both remotely and in person at a variety of locations, including the Creighton University Retreat Center, Griswold Ia, and the Mercy Center in St. Louis, MO. Online retreats are hosted through video conference, and allow for a wider range of participation beyond the midwest.

Awakening Joy: Online Course (January-June)

Awakening in the New Year and Setting Conscious Intentions (Online Retreat)

Living the Buddha’s Teachings (Residential Retreat)

Source: Mid America Dharma retreat schedule

Board of Directors

Mid America Dharma operates under a board of directors. The board members come from various states across the MidWest, and operates on a volunteer basis. The board is an administrative body, but is also a community of active insight meditation practitioners, and board members manage committees, plan retreats and oversee general operations.

President: Lucy Freedmen

Vice President: Diana Taylor

Secretary: Joe McCormack

Treasurer: Carl Wingo

Other: Dianne Asher, Erik Hulse, Phil Jones, Kyle Sorys, Mark Wiesman,

Source: Mid America Dharma website (“Board of Directors”)

Unique Features

Online Videos: Mid America Dharma has a large library of recorded dharma talks and guided meditations available at no cost on their website.

Biannual Newsletter: the Mid America Dharma Newsletter is published every six months, it contains articles about upcoming retreats and information and meditation teaches leading them. There often includes other information about dana (generosity), the five precepts and other things. It is totally free to subscribe to receive the newsletter.

Source: Mid America Dharma website (“Audio Talks”; “Newsletter”)

How do members situate themselves among the broader monastic community?

Mid America Dharma is part of the broader Western Insight Meditation community, which adapted Theravada Buddhist ideas into Western lay practice. They emphasize mindfulness practices, and are accessible to anyone, no matter their prior knowledge and experience of Buddhist teachings. Thus, they are Theravada influenced but are not a monastic community.

They are very focused on community outreach in the Midwestern United States and have a strong network of teachers. Mid America Dharma’s meditation teachers often also teach at IMS, Spirit Rock, and other insight meditation centers, strengthening their place within the broader insight meditation community.

SOURCES:

• “About Shinzen Young.” 2023. Shinzen Young. December 5, 2023. https://www.shinzen.org/about/
• admin. 2024. “Insight Meditation -.” Theravada.gr. April 19, 2024. https://www.theravada.gr/en/practices/insight-meditation/
• “Mid America Dharma.” 2025. Mid America Dharma. October 23, 2025. https://midamericadharma.org/

Gautier, Mississippi

Written by Devin Minish

Nestled in the swampy southeastern coast of Mississippi lies the small seaside town of Gautier. With a population of just over 19,000, it is most prominently known for its ecotourism, with many coming to do recreational activities in its sprawling bayous and the Gulf of Mexico, as well as its close proximity to the similar, touristy resort town of Ocean Springs. However, among the typically Christian scenery that dominates much of the Southern United States, especially Bible Belt states like Mississippi, lies a Thai Buddhist temple, the Wat Buddhametta Mahabaramee. This temple and the community it serves may be largely different from the environment around it, but that makes it no less fascinating and rich with history. 

Wat Buddhametta Mahabaramee is a newer temple, whose name means “Temple of the Buddha’s Great Merit.” It was founded in July 2016 by Pisit Opnititanit, a monk from Thailand who left his home country to help establish a place of worship for Theravada Buddhism in Mississippi; a major reason why he did so was because the area around Gautier and especially in the neighboring town of Biloxi has a significant Asian population: Gautier at about 270, Ocean Springs at about 560, and Biloxi at over 2,100, many of whom are Vietnamese or Thai Buddhists. Prior to the construction of Opnititanit’s temple, followers would have to travel to the neighboring states of Louisiana or Alabama if they wished to worship at a temple. Although it was built with that community in mind, the Wat Buddhametta Mahabaramee is open to anyone and welcomes both visitors who seek to practice meditation and enhance their spiritual journey, as well as those who simply wish to engage with the community and enjoy the food that volunteers at the temple prepare.   

Practices and Structure

The Wat Buddhametta Mahabaramee has the distinction of being the only Theravada temple in Mississippi. It was originally a suburban house on a large, open field next to a cow pasture, later purchased by Pisit Opnititanit for $500. Self-taught by YouTube videos and internet guides, Opnititanit largely constructed the temple on his own, teaching himself how to cut and style wood, as well as shipping statues and ornaments from Thailand to decorate the compound with. Seven statues of Buddha deities are spread around the compound, each representing a day of the week. 

The temple’s religious practices are rather standard: Opnititanit serves as the abbot of the small sangha of just five other monks at the temple, and they engage in meditation each day at 6:00 am and 6:00 pm. Their meditation involves deep concentration as well as reciting sutras in Pali, the ancient and sacred language that the Buddha’s teachings were originally written in. Throughout the day, the temple is open to visitors, who are encouraged to engage in similar meditative practices on their own accord or with others within the main temple building and throughout the complex around it. Each day, the monks will also come to venerate one of the aforementioned seven Buddha statues, switching to a different one the following day. One of the temple’s most important annual celebrations is the Thai New Year, which typically lasts from April 13 to April 15. During that time, visitors from all over Mississippi, neighboring states, and even other communities across the nation will come to celebrate the occasion. Such festivities include donation drives, water fights (a way of being “made clean”), and prayer, as well as an event where attendees will pour water on the Buddha statues and then on the monks during meditation times, symbolizing purification and cleansing of the body and mind. The Thai New Year celebrations also serve as a time for heartfelt family reunions, as many Thai families whose children have left the mostly rural Mississippi to live in more urban areas for work are given the opportunity to reunite with their loved ones. 

The Wat Buddhametta Mahabaramee is appreciated not just by Buddhist followers, though: it is popular in Gautier and other nearby towns. Every Sunday, from 10:00 am to 3:00 pm, volunteers from the community will come to help prepare a buffet of authentic Thai, Vietnamese, and Laotian food. The weekly food sale is quite popular among Buddhists and non-Buddhists alike and serves as one of the temple’s primary sources of funding, with all revenue being used to help further expand the temple and hopefully one day turn it into a full-fledged community center that can offer public services and places to socialize for the people of Gautier. 

Theravada Buddhism

The temple’s founder, Pisit Opnititanit, is a Thai native and practices Theravada Buddhism. Theravada, meaning “Way of the Elders,” is the oldest school of Buddhism. It is known for being more conservative and traditional compared to its main counterpart, Mahayana Buddhism, as it is considered to be more faithful and strict to the original teachings of the Buddha. Its core writings are collectively known as the Pali Canon, which is composed of the Tripitaka; the Sutra, which are the written teachings of the Buddha; the Vinaya, which provides instructions for monastic life; and the Abhidharma, which is the metaphysical analysis of Buddha’s teachings. The primary goal of Theravada is centered on the individual, a self-liberation through the arhat path – the quest to become an enlightened being who can reach nirvana through heavy meditation and mindfulness.

Theravada Buddhism is most prominent in Southeastern Asian nations like Sri Lanka, Laos, Cambodia, and especially Thailand, where nearly 95% of the population practices the religion. Theravada is not as popular as Mahayana Buddhism, and it is only in the last century that it has seen a resurgence in the overall Buddhist community. In Thailand, Theravada’s popularity can be attributed to the efforts of 19th- and 20th-century monks who were displeased with the more progressive and lax paths to enlightenment that were offered by more popular Mahayana schools at the time.

One such Thai monk named Acharn Mun was a heavily influential figure who followed a life of extreme discipline, emphasizing the importance of deep, uninterrupted meditation and asceticism. He taught both monastics and laypeople alike that liberation from the cycle of samsara could be achieved in a single lifetime through such an intense lifestyle, which is now referred to as the “Forest Retreat” path, as it encourages distancing oneself from civilization and using their isolation as a way to improve their mindfulness and their self-control, relying on the generosity of laypeople to survive. Acharn Mun also emphasized the importance of chanting as an important element of meditation, as uttering syllables in repetition can help calm one’s mind and better focus on what they are trying to accomplish; this in particular is seen at the Wat Buddhametta Mahabaramee, as the daily meditation practiced by the temple’s monks involves long, repetitive chanting of excerpts from the Pali Canon.

Theravada in the U.S.

Theravada Buddhism initially popped up in the United States in the mid-19th century, when Asian immigrants established small communities in frontier locations like California and South Dakota. However, it was not until the 1960s and 1970s that its presence became more significant, as an influx of refugees from the Vietnam War came to the United States, bringing the Theravada traditions of their Southeastern Asian homelands with them. The Gulf Coast in particular began to see the arrival of Theravada Buddhists in the late 1970s, with many Cambodians, Laotians, and Vietnamese immigrants coming to Alabama, Louisiana, and Mississippi to work in the seafood industry in and around the swampy bayous that define that region of the South.

The construction of Buddhist temples, however, was hindered for several decades due to insufficient funding and the Buddhist community being largely overshadowed by the massive presence of Christianity in the Deep South. Although it may seem like an objectively small number, more than 30,000 Asians live in Mississippi alone, with 11,000 of those being Vietnamese and another 2,000 belonging to predominantly Theravada heritage. It was not until the turn of the 21st century that dedicated Theravada temples were constructed, first in Georgia and later in surrounding states. One such temple, the Wat Wimuttayaram in New Orleans, was founded by Joe Khotwong, who later became its head monk and also currently serves as a legal advisor for the Wat Buddhametta Mahabaramee.

Conclusion

The Wat Buddhametta Mahabaramee may lie in an unlikely place, but it serves a community rich with a history that stretches far beyond the United States and all the way to Thailand. It serves as a stronghold for Theravada culture in the South, a place that both offers an opportunity for reflection and spiritual growth, and supports the people of Gautier, Biloxi, Ocean Springs, and beyond through their open-door policy and their incredible weekly food sale. The efforts of one monk who left his homeland to give other Buddhists the opportunity to enjoy a place of worship have paid off greatly, creating a temple that can nurture faith and community for both Theravada followers and non-Buddhists alike.

Sources

Gomez-Misserian, Gabriela. “In Gautier, Mississippi, a Communal Feast Draws Buddhists and Non-Buddhists Alike.” Garden & Gun, 11 Aug. 2025, gardenandgun.com/articles/in-gautier-mississippi-a-communal-feast-draws-buddhists-and-non-buddhists-alike.

Opnititanit, Pisit. Wat Buddhametta Mahabaramee. web.archive.org/web/20230405092344/https://www.watbuddhamississippi.org/buddhist-monks. (Archived, the original site is no longer active.)

Vo, Tri. “Seeking Buddha in the Bible Belt – Asia Matters for America.” Asia Matters for America, 1 Oct. 2021, asiamattersforamerica.org/articles/seeking-buddha-in-the-bible-belt.

“Theravada: The Way of the Elders.” The Pluralism Project, pluralism.org/theravada-the-way-of-the-elders.

Taft, Isabelle. “From Thailand to Gautier, Monk Transforms Suburban Home Into Temple for Coast Buddhists.” Sun Herald, 13 Apr. 2021, www.sunherald.com/news/local/counties/jackson-county/article250606864.html.

U.S. Census Bureau. “ACS DEMOGRAPHIC AND HOUSING ESTIMATES.” American Community Survey, ACS 1-Year Estimates Data Profiles, Table DP05, https://data.census.gov/table/ACSDP1Y2019.DP05?q=mississippi+population. 

Founder of LOTUS: 

Light of Truth Universal Shrine, or LOTUS, is located in Buckingham, VA. Construction on the lotus-shaped shrine began in 1982, and it opened for use in 1986. It is a non-profit organization that offers programs and training sessions for members of all faiths interested in learning about yoga and meditation in the pursuit of a fulfilling life. The shrine was founded by the world-renowned Sri Swami Satchidananda. He became an ordained monk in 1949 in India. He is largely known for his participation in the interfaith movement. His motto, “Truth is One, Paths are Many,” is integral to the teachings at LOTUS.  In addition to founding LOTUS, he is also the founder of  Integral Yoga International, which has grown very popular with individuals of all backgrounds due to its interfaith foundation. In the United States, Sri Swami Satchidananda is well known as “the Woodstock Guru” because he opened the music festival with a prayer promoting interfaith peace, love, and community in front of over 400,000 people. Since then, American interest in Eastern religions like Buddhism has only grown, and Sri Swami Satchidananda’s interfaith doctrine has allowed for an easier transition for Americans who wish to participate in his meditation-focused interfaith practice. Although LOTUS is officially recognized as an interfaith organization, its roots can be traced back to Buddhist teachings of compassion, prayer, and meditation. Sri Swami Satchidananda’s global influence is not to be understated. He has a large following in both the east and the west regarding his yoga practice. He has written several books on integral yoga and the importance of mindfulness and meditation to the fulfillment and happiness on both the individual and the communal level. There is also a biography detailing his life and spiritual journey called Apostle of Peace.  

 

“Truth is One, Paths are Many”

– Sri Swami Satchidananda

The all faiths yantra:

This is a physical representation of the religious practice at LOTUS. It is said that this image came to Sri Swami Satchidananda during one of his deep meditation sessions, and it has become a visual representation of religious and meditative practices at LOTUS. The building itself is modeled to look and feel like a three-dimensional version of the yantra. Much like mandalas used in buddhist meditation practice, the yantra is a meditative tool used to enhance visualization.   

Construction of the Shrine:

The shrine’s construction began in 1982, along with the construction of the shrine itself, Sri Swami Satchidananda included a manmade lake in the construction plan. One of Satchidananda’s students and an architect, Jim Jagadish McCabe, contributed greatly to the planning and construction of the shrine. Every aspect of the construction revolved around the building’s function as a universal shrine and multi-use religious space. Both the building and the location reinforce the shrine’s connection to the five elements: earth, air, fire, water, and ether. While the shrine was being constructed in the U.S., work for the shrine was also being done in India. Artisans from several workshops worked on creating statues, various design details, and even the central altar for the shrine. Finally, on March 3, 1986, construction on the lotus shrine was completed. The shrine’s shape is modeled after that of a lotus flower or a yantra design, which also holds great significance in Buddhist meditative practices. The architecture was so striking that even architect Robert Venturi, one of the authors of Learning From Las Vegas, commented on its unique design. He comments frequently on how the design of the building makes it an inherently religious space, which is reinforced by the use of color, shape, and light throughout the shrine. Much like the chakras of the body, the construction of the shrine was built to imitate the flow of energy through the body.   

Dedication ceremony: 

The dedication of the shrine took place a few months later, and around 3,000 people attended the ceremony, which speaks to the popularity of Sri Swami Satchidananda in the United States after his iconic appearance at Woodstock, as well as a rise in interest for meditative and yogic practices. There was a grand procession that included world religious leaders. The procession was then followed by an all-faiths service, and the dedication day closed with a fireworks show to celebrate the successful ceremony.    

Finances:

Yogaville, and by extension Light of Truth Universal Shrine, are categorized as non-profit organizations. They rely on the generosity of those who choose to donate money and those who participate in yoga and training programs at the shrine. 

Current leadership:

Yogaville’s Light of Truth Universal Shrine currently consists of a “spiritual life board” that oversees the functioning of the shrine as a religious space to ensure its programs run smoothly. LOTUS also has a board of trustees, which oversees more administrative and legal activities for the shrine, as well as a “leadership team” that works in conjunction with the board of trustees. These three teams ensure the day-to-day operations of the shrine run successfully and develop long-term goals for the organization.   

Programs and training:

Visitation hours to the shrine are currently shortened due to its ongoing restoration. Their hours of operation are as follows:

Friday: 2:00 – 4:00 PM, 

Saturday and Sunday 10:00 AM- 4:00 PM 

They are open every day from 12:00 – 12:30 for noon meditation

Visitation costs begin at $54.00 for a basic day pass and increase depending on the kind of training or retreat you are interested in. They offer a variety of retreats, including silent retreats, personal retreats, and group retreats. They have an upcoming New Year’s silent retreat with a cost of $980. This includes 3 vegetarian meals per day, 2 yoga classes, and 3 group meditations per day for the duration of the stay. Some of the more costly programs are the 200-hour yoga teacher training, which has a price tag of $4,950, and the meditation teacher training, which costs $3,650. Financial aid applications can be submitted for any of their retreats or programs to help make these classes more affordable. Numerous programs run throughout the year, all with meditative or yogic practice at their core.  

Connection to broader community:

Because the founder of the Light of Truth Universal Shrine was so famous before he even began construction on the shrine, the site gained automatic and global traction with 3,000 individuals in attendance at the opening ceremony in 1986. To stay connected to a broader audience they have multiple social media platforms including facebook, instagram, twitter, and even a youtube account. Yogaville also recently started an etsy shop with merch relating to the shrine and Sri Swami Satchidananda. Yogaville also created a program to aid those who are in prison by making yoga available to them while incarcerated by sending books and corresponding with inmates regarding spiritual advice. This program honors Sri Swami Satchidananda’s wish to help those who are in prison achieve peace of mind through meditation and yoga. Yogaville also created YES which stands for Yogaville environmental solutions. This program was launched in 2015 to support sustainable energy management in the wider Virginia community. They have been very active in the community since their founding in 2015, their involvement ranges from protecting Virginia resident from commercial gold mining to protesting the Atlantic coast pipeline.    

sources:

• https://www.yogaville.org/lotus-2/
• https://lotus.org/
• https://swamisatchidananda.org/
• https://integralyoga.org/
  
  
  
  

By: Jasmine Taylor

Location & Demographics

The Metta Monastery is located outside of Valley Center, California. It is found at the end of a road that leads into an avocado orchard. The mountains of northern San Diego County surround this orchard. The monastery grounds are filled with lush, beautiful, breathtaking scenery and incredible landscapes that house vegetation on almost every hill.

There are nine American monks and one Thai monk in residence at the monastery. Additionally, laymen and laywomen are welcome in the Metta Monastery to practice Buddha’s teachings and offerings.

The Metta Monastery is funded through donations. These are mainly used for the upkeep of the grounds and building maintenance. All of the Dhamma provided here is offered for free. This is because the founders believed in distributing the Dhamma in line with the way Buddha thought his teachings should be shared. Furthermore, they believed that the best way to express gratitude for the teachers’ generosity in offering free materials was by putting the teachings into practice, earnestly.

Founders & Buddhist Tradition

Ajaan Suwat Suvaco

The Metta Forest Monastery was founded in 1990 by Ajaan Suwat Suvaco and was under his direction for three years. He was born on August 29, 1919, and was ordained at twenty. He became a student of Ajaan Funn Acaro two or three years later. He also studied briefly with Ajaan Mun. Following Ajaan Funn’s death in 1977, Ajaan Suwat stayed on at the monastery to supervise his teacher’s royal funeral and the construction of a monument and museum in Ajaan Funn’s honor. Ajaan Suwat came to the United States in the 1980s and there he established four monasteries. There is one in Seattle, Washington, two near Los Angeles, and the last is the Metta Forest Monastery in San Diego County. He returned to Thailand in 1996 and died in Buriram on April 5, 2002, after battling a long illness.

Ajaan Geoff

Ajaan Geoff, also known as Thanissaro Bhikkhu, is an American Buddhist monk of the Kammatthana (Thai Forest) Tradition. After graduating from Oberlin College in 1971 with a degree in European Intellectual History, he traveled to Thailand, where he studied meditation under Ajaan Fuang Jotiko. He was ordained in 1976 and lived at Wat Dhammasathit, where he remained following his teacher’s death in 1986. In 1991, he traveled to San Diego County, United States, where he helped Ajaan Suwat Suvaco establish the Metta Forest Monastery (Wat Mettavanaram). He became the successor of Ajaan Suwat Suvaco in 1993 and has been directing the monastery since. He was made abbot of the Monastery and the meditation teacher.

Tradition

The Metta Forest Monastery is a meditation monastery that follows the Thai Forest tradition. It focuses primarily on giving men the opportunity to become ordained as bhikkhus. This way they can practice along the Dhamma and Vinaya training rules taught by Buddha over 2,500 years prior.

Schedule & Activities

Activities

There are plenty of things to do at this meditation monstery. The monastery provides Dhamma books and CDs on meditation and Buddhism in the sala (Meditation Hall). These are free of charge and can be taken back to friends and family for a while. They are also available online and can be downloaded for free. 

The site offers a wide collection of English translations of suttas from the Pali Canon and of the Dhamma from the Kammaṭṭhāna (or Thai Forest) Tradition of Buddhism. Kammatthana means “basis of work” or “place of work.” The term is often used specifically to identify the Thai Forest Tradition and the forest tradition lineage founded by Phra Ajaans Mun and Sao. Thanissaro Bhikkhu is the English translator here for this monastery and authored all the English translations of these works. One of the sermons, Buddha’s Wisdom, is important to this monastery because it is the 5,000th Dhamma evening talk given by Thanissaro Bhikkhu. These audios date back to 2000 and the rest of them can be found at the link provided below.

https://www.dhammatalks.org/audio/evening/2024/241107-the-buddha-s-wisdom.html

Monastery Etiquette

There is a certain etiquette for attending this monastery. The first rule is that all visitors must dress conservatively. Casual and comfortable is fine, but shorts and anything provocative or revealing are not. Another rule is that visitors should avoid the monks’ area of the Monastery where their huts are.

Guests are asked to be supportive of the Vinaya rules that the monks follow. When interacting with the monks, they might alert visitors to certain protocols or restrictions. First, everyone must be respectful of their requests. Second, the monks do not expect the laypeople to know all the Vinaya rules so they are happy to explain them. Visitors are required to observe the Five Precepts while at the monastery.

Additionally, the Monastery is not always completely silent. Moreover, certain chores require cooperation among the guests, so some speech is necessary. However, visitors are encouraged to be quiet to perpetuate an atmosphere conducive to meditation. Lastly, you are not allowed to pick fruit from the orchard without first getting permission from one of the monks.

Day Visits

The Metta Monastery offers day visits. It is open every day for year-round visitors. Also, calling ahead for permission to visit is not necessary. There is an alms round at 8:30 am every day. There is even time set aside for those running late to the sala (Meditation Hall). Visitors have till 9 am to offer food to the monks. This is the only meal in the day for the monks, so if someone arrives after 9 am, the resident laypeople can take the food and store it overnight to offer to the monks the next day. Visitors can participate in the daily activities provided in the monastery. People can spend the day meditating in the sala or on the platforms and walking paths in the avocado orchard. If a visitor has a question regarding meditation and the Dhamma, the abbot is available in the afternoon to answer them. A closer look at the daily schedule is provided below.

Typical Daily Schedule

• 5:30 ‒ 6:35. Morning meditation. After a few minutes of chanting, the monk plays a recorded Dhamma talk at the beginning of the hour’s meditation.
• 6:45 ‒ 8:30. Morning chores. Visitors should ask one of the long-term guests what would be helpful.
• 8:3o. Alms round. The monks walk on their alms round down the road to the kitchen where the laypeople put rice in their bowls.
• 8:45. The monks’ meal. The rest of the food brought or cooked by the laypeople is offered to the monks at the sala
• 9:00. Morning chanting. After offering the meal, the laypeople perform the morning chanting. On Sundays, the senior monk leads the laypeople in chanting the ceremony for taking the Five Precepts.
• 9:30. The laypeople’s meal. The laypeople have a potluck meal at the kitchen area.
• 10:00 ‒ 11:00. Cleanup after the meal.
• 11:00 am ‒ 4:00 pm. Each visitor is assigned an individual sitting platform and walking path in the orchard, and is free to structure the time for walking or sitting meditation, study or resting as he or she sees fit.
• 4:00 ‒ 4:30. Q & A. A question and answer session with Taan Ajaan Geoff about the Dhamma and meditation practice.
• 4:30 ‒ 6:00. Afternoon chores. The monks or the long-term guests will let visitors know what would be helpful.
• 7:00 ‒ 8:20. Evening meditation. The evening session consists of about 20 minutes of chanting followed by an hour’s meditation. Taan Ajaan Geoff usually gives a Dhamma talk with meditation instructions for the first 10 or 20 minutes of the sit.
• 8:20 ‒ bedtime. Nighttime. The rest of the night is free for walking or sitting meditation, study, or resting.

Overnight Retreats

The Metta Monastery also offers overnight retreats. If visitors want to come for an overnight visit, they must call or write (not email) to make a reservation. For a long retreat of a week or more, it is a good idea to reserve 3 to 4 months in advance since the spots can fill up quickly. For shorter visits of just a few days, there is more chance of an opening on shorter notice. Usually, there are five to twenty visitors at any one time. Summer is usually the high season despite the hot weather. Lastly, first-time guests are allowed to stay a maximum of two weeks.

There are no scheduled retreats at the Monastery as there are at most meditation retreat centers. Rather, the Monastery is always in “retreat” mode, and visitors drop into and out of the routine according to their schedules. All visitors are asked to observe the Eight Precepts and to participate fully in the daily schedule of the Monastery. Another thing to note is that the sixth of the eight precepts limits overnight visitors to one meal per day but visitors can bring more food is they require certain accommodations.

The monastery does not charge for room or board and everything is provided in the spirit of generosity by the monks and supporters of the Monastery.

The retreats typically have simple accommodations. There are 8 x 8 ft wooden platforms in the shade of the avocado orchard where tents can be pitched. Each platform has an accompanying walking path for meditation. There is also a dormitory-style 8-room guesthouse. The rooms are private and have a sleeping platform with some storage and a space heater but no air-conditioning. The guesthouse has 2 full baths and a half bath. The tent-dwellers have bathroom and shower privileges in the guesthouse and bathhouse, and space to keep some toiletries. There are almost always some vacant platforms and walking paths in the orchard for the guest house dwellers to use for meditation.

It is best to arrive between dawn and midday, however, anytime during daylight hours is acceptable. Out of consideration for the other guests, visitors are asked to arrive before dark except with permission from the guest monk or in an emergency. Departing is easier and less disruptive than arriving. Anytime during the day or night is fine as long as the visitor leaves quietly. 

Sources

Metta Forest Monastery https://www.watmetta.org/about.html

Dhamma Talks https://www.dhammatalks.org/#/audio/evening

Metta Forest Monastery

The San Mateo Buddhist Temple: A Spiritual and Cultural Pillar

The San Mateo Buddhist Temple (SMBT) is a testament to the enduring legacy of Japanese American Buddhism in California. Established in 1910, it has provided spiritual guidance and a sense of community for over a century. Rooted in the Jodo Shinshu tradition, the temple offers a profound expression of Buddhist teachings that resonate with members of diverse backgrounds. This report delves into the temple’s founding, its historical evolution, teachings, community, and practices while also examining its financial sustainability and connections to the wider Buddhist and interfaith communities.

Historical Background and Founding

The story of SMBT begins with the determination and vision of Tetsuo Yamanouchi, an immigrant from Hiroshima, Japan. Yamanouchi, who had left a Zen Buddhist temple in Japan before ordination, immigrated to the United States in 1904, settling in San Mateo. He owned the Imperial Laundry on First Avenue in San Mateo and became a cornerstone of the small Japanese American community in the area. Recognizing the need for a local Buddhist community, Yamanouchi hosted the first service in his living room in 1910, formally establishing SMBT. At the time, the area was home to only 13 Japanese Americans, surrounded by open meadows.

The congregation grew quickly over the years, reflecting the spiritual and social needs of Japanese immigrants. Without a permanent meeting space, SMBT relocated frequently, holding services in locations such as the Japanese language school on Delaware Street, a rented storefront, and the Takahashi Market. These settings became informal sanctuaries, where congregants gathered for spiritual sustenance and to maintain cultural traditions.

During its early decades, SMBT and its members faced systemic racism and anti-Asian discrimination. Restrictive covenants in San Mateo County prevented Japanese Americans from owning property outside designated areas. Despite these challenges, the congregation persevered, fostering a strong sense of solidarity and resilience. Their efforts culminated in the early 1950s, when SMBT acquired its current home on South Claremont Street, symbolizing a significant milestone in its history.

The temple’s growth and resilience were further tested during World War II. Like many Japanese Americans, SMBT members were forcibly relocated to internment camps. During this period, services ceased, and the temple’s activities were temporarily suspended. However, after the war, members returned to San Mateo and worked tirelessly to rebuild their community. By 1951, SMBT had become an independent temple, and the construction of its social hall in 1952 provided a permanent home for its congregation. This marked the beginning of a new era of growth and community engagement.

Buddhist Tradition and Teachings

SMBT practices Jodo Shinshu Buddhism, also known as the True Pure Land Teaching. This tradition was founded by Shinran Shonin (1173–1263) in Japan and is one of the most widely practiced forms of Buddhism in the country. Jodo Shinshu emphasizes reliance on the compassion and wisdom of Amida Buddha. Adherents believe in entrusting themselves to Amida Buddha’s vow to lead all beings to liberation, with the recitation of the nembutsu—”Namu Amida Butsu” (I take refuge in Amida Buddha)—serving as a central practice.

Unlike some Buddhist traditions that emphasize ascetic practices or meditative discipline, Jodo Shinshu is tailored to lay practitioners. It highlights the ordinary person’s ability to attain enlightenment through faith and gratitude, making it accessible to individuals from all walks of life. SMBT’s teachings stress humility, mindfulness, and interconnectedness, offering a path that is both deeply spiritual and profoundly practical.

The temple is part of the Nishi Hongwanji-ha branch of Jodo Shinshu, headquartered in Kyoto, Japan, and a member of the Buddhist Churches of America (BCA). These affiliations connect SMBT to a global network of Jodo Shinshu communities, fostering collaboration and shared learning.

Jodo Shinshu also emphasizes the principle of gratitude, encouraging practitioners to recognize the support they receive from others and from the natural world. This teaching is reflected in the temple’s community-oriented approach, which places a strong emphasis on collective well-being and mutual respect.

Community and Demographics

SMBT’s congregation has evolved significantly over the years. Initially composed of Japanese immigrants and their descendants, the temple now attracts a more diverse membership that reflects the multicultural fabric of the San Mateo area. While specific membership numbers are not publicly available, the temple is known for its active participation in religious and community life.

The temple’s inclusivity is evident in its outreach to individuals from all backgrounds. Families, seniors, and young adults all find a welcoming space at SMBT, which offers programs tailored to their needs. Dharma school classes introduce children to Buddhist teachings, while youth groups and family events help bridge generational gaps. Older members, many of whom have been part of the temple for decades, serve as custodians of its history and traditions.

SMBT has also adapted to modern times by incorporating virtual services and events, especially during the COVID-19 pandemic. The temple is committed to being accessible to members, regardless of circumstances.

Practices and Activities

SMBT offers a variety of religious services and cultural activities that sustain its vibrant community. Weekly services, such as the Sunday Dharma Service, provide a space for members to chant sutras, listen to sermons, and recite the nembutsu. These gatherings are followed by social hours, fostering connections and informal discussions.

In addition to weekly services, the temple observes significant ceremonies and events:

• Monthly Memorial Services (Shotsuki Hoyo): These services honor the memories of deceased loved ones, helping families reflect on life’s impermanence.
• Obon Festival: A highlight of the year, this traditional event honors ancestors with Bon Odori dances, food stalls, and cultural activities. It serves as both a spiritual practice and a community celebration.
• Hinamatsuri (Doll Festival): Celebrated in March, this festival blends Japanese customs with Buddhist teachings, emphasizing renewal and harmony.
• Annual Bazaar: The temple’s bazaar combines fundraising with community engagement, featuring food, crafts, games, and entertainment.

SMBT also hosts educational programs, including Dharma discussions, guest lectures, and meditation workshops. These initiatives provide members with opportunities to deepen their understanding of Buddhism and explore its relevance to contemporary life.

Youth-focused events, such as cultural exchanges and summer retreats, help younger members connect with their heritage while exploring Buddhist teachings in a way that feels relevant to them.

Relationship with Other Communities

SMBT maintains strong connections with other Buddhist and interfaith communities. As a member of the Buddhist Churches of America, the temple collaborates with other Jodo Shinshu temples across the United States. These relationships are strengthened through regional and national conferences, where members exchange ideas and share experiences.

The temple also engages with local interfaith organizations, participating in dialogues, cultural exchanges, and joint service projects. By fostering mutual understanding and cooperation, SMBT exemplifies the Buddhist principle of interconnectedness and contributes to the broader goal of building a compassionate society.

This commitment to outreach has also extended to hosting events that educate the wider community about Buddhism and Japanese culture, from open-house days to collaborative cultural festivals with other religious groups.

Understanding of Buddhism

For SMBT members, Buddhism is not just a set of rituals but a practical guide to living a meaningful and fulfilling life. The teachings of Jodo Shinshu emphasize gratitude, humility, and mindfulness, encouraging practitioners to recognize the interconnectedness of all beings. The recitation of the nembutsu serves as a daily reminder of Amida Buddha’s compassion, inspiring members to lead lives of purpose and service.

This lay-oriented approach makes Jodo Shinshu particularly relevant in today’s fast-paced world, offering a path that integrates spiritual practice with everyday responsibilities.

Funding and Sustainability

SMBT sustains its operations through a combination of membership dues, donations, and fundraising events. Membership contributions provide a stable financial foundation, while events like the annual bazaar and Obon Festival generate additional income. These fundraisers not only support the temple’s activities but also strengthen community bonds.

Volunteerism plays a crucial role in SMBT’s sustainability. Members contribute their time and skills to organize events, maintain temple facilities, and support administrative functions. This collective effort embodies the Buddhist ideal of dana, or generosity, ensuring that SMBT remains a thriving spiritual and cultural hub.

Conclusion

The San Mateo Buddhist Temple is more than a place of worship—it is a living testament to the resilience and adaptability of the Japanese American Buddhist community. From its humble beginnings in Tetsuo Yamanouchi’s living room to its current role as a vibrant center for spiritual and cultural life, SMBT has navigated challenges and embraced opportunities with unwavering dedication. Through its teachings, practices, and community engagement, the temple continues to inspire and guide individuals on their spiritual journeys. As SMBT looks to the future, it remains committed to preserving its traditions while welcoming new generations to the path of gratitude and interconnectedness.

Sources

• https://sanmateobuddhisttemple.org/
• https://www.smdailyjournal.com/news/local/san-mateo-home-honors-the-history-of-japanese-american-family/article_94da9b74-14c1-11ef-87bd-ab4c45df95fc.html
• https://www.smdailyjournal.com/news/local/deeply-rooted-in-san-mateo/article_4038b23e-884a-11ef-a121-7fcff3e7c396.html

By Owen Wooliever

By Libby Henrickson

Founder

Mountain Stream Meditation Center is an insight meditation center located in Nevada City, California. It was founded by John M. Travis, a meditation teacher who has been studying Buddhism since 1969. The center belongs to the Theravada Buddhist tradition of insight meditation. According to the site, this is “a simple practice that helps to calm, collect and concentrate the mind. It allows us to see into our conditioning and to become more present in any given moment”. A virtual tour of the center is available here.

John Travis began his studies of Buddhism in the Tibetan tradition, studying with the 16th Karmapa from the Kagyu lineage. The 16th Karmapa, Ranjung Rigpe Dorje, traveled in America and Europe from 1974 through 1981, spreading his teachings. He then studied with Lama Thubten Yeshe from the Mahayana tradition. Yeshe was born in Tibet and lived there until oppression by the Chinese government forced him to flee to India. Travis studied with him and Kalu Rinpoche from the Tibetan Tradition. 

He became ordained as a Hindu monk at the Ashram of Bihar School of Yoga under Swami Satyananda. The Ashram of Bihar School of Yoga was established in 1962 by Satyananda in Munger, Bihar, India. It is in the Satyananda style and is still open today, although the website has been shut down. In 1970, Travis studied in the Vipassana tradition with Anagarika Munindra (1915-2003), a Bengali Buddhist Master, and S.N. Goenka, an Indian teacher of Vipassana meditation and spiritual leader who spoke at the Millennium World Peace Summit of Religious and World Leaders in 2000. He studied under Baba Ram Das, a former Harvard psychologist, who led trailblazing studies in psychedelics along with Dr. Timothy Leary. He then studied under Maharaji Neem Karoli Baba, a Hindu guru who has taught, among others, Mark Zuckerburg.  

In 1979 he was ordained under the Taungpulu Sayadaw of the forest monk tradition, who started the Taungpulu Kaba-Aye Monastery in Boulder Creek, California after moving to the United States from Burma. In 1986 he started teaching meditation in Nevada City, California. He took the senior teacher training at Spirit Rock Meditation Center alongside Jack Kornfield (a leader in mindfulness in the U.S.) from 1989-1993, where he received Dharma transmission in the Vipassana tradition. Dharma transmission is a ritual that marks the passing of the lineage from teacher to student. It is sometimes compared to a “spiritual bloodline”. He has also studied with the Dalai Lama and studied in Asia for a total of ten years. 

In 1994, he co-founded Mountain Stream Meditation Center. He currently acts as their founding teacher, is a meditation counselor, and leads hakomi body-centered therapy (a form of psychotherapy that focuses on mindfulness and mind/body awareness) and alchemical hypnotherapy. His teachings focus on making insight meditation relatable and relevant to everyday life. He writes poetry, which is published on the Mountain Stream Meditation website, which focuses on the Dharma of vipassana meditation, especially the process of learning the Dharma. 

Here is an example of his poetry:

​​Frog Clarity

September 16, 2012

Was it the concert given by the frogs?
the Dharma talk that was louder,
than the chatter of my own mind.
Until the wild roar stopped.

A silence descended through the hall.
Stillness untroubled by breath of that forgotten place.
Your own voice refused to move your delinquent thought words.
Adjusting without movement the quiet fury of the stillness, almost forgotten.

Like the great Hunter you track that breath, enlivened and focused.
Respectfully balancing a bedazzled heart and this well-crafted discernment.
You who came to this place longing for child’s eyes that had grown accustomed to loss.
This river of aliveness floating on the minds inward attention.

Frogs came alive again but this time breathing life.
Some great stillness untouched by the sounds.
Breath, body, mind/heart placed on the pin point in time.
Everything lined up for a fraction of a moment.

Your mind knowing this emptiness;
Heart knowing this fullness.
All bargaining over; you have arrived.

He has also written a book called Taking the One Seat. It is about using Buddha’s teachings to become more present and reduce suffering in life. He has posted audio files which correspond to each of the chapters in the book, which can be found here.

Tradition

Mountain Stream Meditation Center teaches Vipassana, or insight meditation, which comes from the  Theravada branch of Buddhism. Theravada Buddhism claims its roots with the original teachings of the Buddha. “Thera” means elder, and “vada” means way, so Theravada is the “elder way”. Theravada is an orthodox form of Buddhism. The tradition claims that the Abhidharmas were taught to the Theras directly from Buddha himself. 

The Mountain Stream Meditation Center website defines insight meditation as “a simple form of Buddhist practice that helps to calm, collect and concentrate the mind. This practice originated with the Buddha over 2,550 years ago, and begins with focusing the attention on the breath”. Meditation is understood by the center as as a method to become more present and to “see into our conditioning”. It is also seen as a practice which can coexist with other spiritual practices and religions. Mountain Stream Meditation Center does not ordain practitioners; rather, anyone can come practice meditation there anytime they like. The center adapts Vipassana to fit with western culture, teaching ways to incorporate meditation practices into everyday life in order to cultivate mindfulness. 

Members / Demographic 

Membership is open to anyone, without discrimination, although there is little diversity in the board of directors and the meditation teachers. The center primarily serves residents in the area. Nevada County, CA, where the center is located, is also not very diverse, with only 16% of the population (total population of 102,241) being people of color. Virtual members are also welcomed. The center’s leadership is composed of the board of directors, which includes John Travis, the founding teacher, and the resident guiding teacher, Adam Stonebreaker. There is also a teacher’s council, composed of accomplished American meditation teachers and wellness professionals, an ethics and reconciliation council, and an administrative staff. 

Adam Stonebreaker was recently appointed the resident guiding teacher, to inherit the duties of John Travis. He has been studying Yoga and Meditation since 1999. According to the Mountain Stream website, “Adam’s approach is particularly influenced by the rich intersections between Buddhism and traditional Yoga practices, the Bodhisattva path, and engaging with the natural world”. He has studied under Tibetan and American Buddhist teachers, and earned his master’s degree in mindfulness studies at Lesley University in Cambridge, Massachusetts.

Practices

The center offers weekly meditations, Dharma talks, and retreats. Dharma talks are led by one of the meditation teachers or by a guest speaker, and there are usually a few of these per week. Retreats are offered in several lengths and happen every few months or on a yearly basis, depending on the length. Some retreats are held at nearby lodges or event locations, and some are held internationally. At the beginning of each retreat, participants recite the five precepts: no harm, no taking anything not given, being “wise and careful with speech”, refraining from sexual misconduct, and abstaining from intoxicants. The website describes retreats as “times of quiet to still the mind and to reflect on how the mind operates. This allows for the heart to open which deepens compassion”.

Additionally, anyone is welcome to come visit the center and make use of its meditation space and gardens. The center has a labyrinth which is used for walking meditations.

It also has a statue of Amitabha, a buddha, which came from Thailand.

In addition to spiritual events, the center hosts community building events such as potlucks, community work days, and committee meetings. The center also provides meals to the Hospitality House, a shelter for people who are homeless. 

Funding

The center is a 501 c3 nonprofit organization that is funded by donations. There are major fundraising events each year. Attendees are recommended to donate what they can for the programs offered, including personal meetings with the meditation teachers and retreats. Scholarships, also funded by donations, are offered for retreats for people in need of them. 

Citations:

https://www.mtstream.org/

https://www.spiritrock.org/teachers/jack-kornfield

https://data.census.gov/profile/Nevada_County,_California?g=050XX00US06057