Bisexual, Female, Western and Buddhist: There are a lot more of us than you might think!, by Sally Ember, Ed.D.: written in response to Black, Bisexual, and Buddhist: Zenju Earthlyn Manuel is not afraid to embrace who she is. by Kimberly Winston, August 05, 2015
http://www.tricycle.com/blog/black-bisexual-and-buddhist

Zenju Earthlyn Manuel relates that she “often sees surprise in the faces of the students as she is introduced.” She believes this is due to the fact that “she doesn’t look like many of them expect. She isn’t Asian. She isn’t a man. And she isn’t white.”

Zenju Earthlyn Manuel, photo from TRICYCLE article in online Buddhist magazine, http://www.tricycle.com/blog/black-bisexual-and-buddhist

She recently published: The Way of Tenderness: Awakening Through Race, Sexuality, and Gender, known here as “her second book of dharma, or Buddhist teachings, published in February by Wisdom Publications. In it, Manuel, who follows the Zen tradition, calls on Buddhists not to ignore those ways they may be different, whether it’s because of their color, gender, or sexual orientation.”

She and others call this idea a “‘multiplicity of oneness’—–[which] is somewhat controversial within Buddhism, where the teachings have tended to focus on moving beyond the physical to find the spiritual. But Manuel and a handful of other Western Buddhists—–including a number of African-American teachers–—are embracing the idea as crucial to enlightenment, a state free from anxiety that is the ultimate goal of Buddhism.”

Manuel and I have a lot in common, so I felt moved to respond to this article about her and her teaching, her writing and her spiritual life. I resonate with some aspects; others are quite different for me.

Manuel is 62; I am about to be 61. That means we are contemporaries who are natives of the same country.

She reports that she “has had a multiplicity of lives, all of which inform her work.” My C.V.—my academic and total resume—is over seven pages long. I have also moved over thirty times, having lived in states on both coasts, the midwest and the southwest of the USA. These varied aspects of my professional and personal lives must constitute a “multiplicity,” don’t you think?

Her personal history includes “violence, poverty and prejudice,” which my life contains, also. Heavier on the violence and prejudice than the poverty, for me, but all were there.

Manuel states that she has “been an activist since the tumultuous 1970s”; I started being a vocal, active feminist activist while still in grade school, moved into anti-war and anti-nuclear power activism, continued with feminism and got into reproductive rights activism and other issues as well. I started earlier by about 10 years, but then we both kept on keeping on.

Manuel says that she “has also known fear and rejection because she is bisexual,” but I mostly do not have that experience, perhaps because I didn’t “come out” publicly as bisexual until the 1990s, when it seemed almost no one cared anymore and I was a confident adult with a supportive community and family. I did lose a female friend in college in the early 1970s when I clumsily invited her to be my lover, but usually I did not experience either rejection or fear due to my sexual orientation. Not everyone I approached agreed to be my lover, but their rejections had nothing to do with my being attracted to both genders. So, our lives diverged there significantly.

She “was raised a Christian but discovered Buddhism in 1988,” whereas I was raised Jewish and discovered Buddhist in the early 1980s. However, I had already been meditating in the Transcendental Meditation (T.M.) tradition since 1972. Similar, but not the same, here.

Mostly, though, we share significant components of our cultural, personal and historical location and background. The major difference is that she is Black and I am White/Anglo. Our other intersecting social identities create affinities that few other commonalities could, especially since our experiences led us both to become immersed seriously and deeply in Buddhist practice.

Appallingly, however, she had the misfortune to have had a couple of Zen teachers who “suggested if she ‘dropped the labels’ of ‘African-American,’ of ‘bisexual,’ of ‘woman,’ she would ‘be liberated.’ That is ridiculous and has nothing to do with authentic Buddhism. I’m sorry she had those teachers or allowed them to affect her. Obviously, by trying to accomplish this (the impossible), she was not “liberated.” Furthermore, these attempts did not ease her suffering; in fact, she reported that she became more unhappy.

Eventually, she discovered on her own what Tibetan Vajrayana Buddhism (my tradition) has always taught: embrace everything, cling to nothing. While bushwhacking her own path through Zen traditions that were not friendly to her, she arrived at, in her words: “’complete tenderness’—–the experience of walking through her pain, knowing it, living with it, but not being controlled by it—–by confronting her suffering caused by her upbringing and identity as an African-American bisexual woman.”

I challenge this idea, though, that her suffering was “caused” by her identities at that point. I would conclude instead that her suffering was exacerbated early in her Zen journey by the ignorance and arrogance of those Zen teachers who misdirected her, then aggravated by her willingness to follow their misdirections for too long. It isn’t who she was that was the problem; it’s he ways a few teachers positioned who she was with respect to her spiritual path that caused her pain.

Despite being misled by some teachers, Manuel continued within Zen all the way to becoming ordained as a Zen Priest, when she was “given the name ‘Zenju,’ which means ‘complete tenderness.’” She now leads a small, all-female sangha that meets where she lives, in Oakland, California (near San Francisco), many of whom are also identifying as women of color.

I’m glad she found a way through all that, but it was so unnecessary. There are many USA-based Zen sanghas, some right near her that I am personally aware of, in which she would not have had those experiences. We could say it was her karma to have had those encounters, and we’d be correct, since everything we experience is always due to our karma.

But, it is not inherent to the nature of Zen or Buddhism to treat students in those ways. I need to emphasize this truth, since it appears from this Tricycle article and perhaps her book (I haven’t read it, so I’m not sure) that it is inevitable that students of backgrounds similar to hers will encounter prejudice and extreme difficulties due to their social identities everywhere they go in Buddhist communities. Simply not true.

I have observed, though, that too many Buddhist communities in the USA and Canada are populated by a disproportionate number of middle- and upper-class Whites/Anglos in comparison to the number of participants from other ethnicities and class backgrounds. I’m glad to say that these imbalances have been recognized by most leaders and other members: many sanghas are doing extensive outreach to rectify them.

I don’t know if Manuel’s Oakland Zen sitting group is deliberately all women or intentionally mostly women of color; perhaps it is open to everyone, but her being who she is, as the teacher, attracted more practitioners similar to her. That does happen, that spiritual teachers attract students who see themselves as similar to their teachers.

The only similarity that actually matters, though, is that we are all human and we all need to train our minds, develop more compassionate hearts, and liberate ourselves from delusions that cause suffering. Therefore, I believe deliberately segregating ourselves by gender, class, background or any other social identity is a mistake when it comes to creating and maintaining spiritual community. I know there are specific occasions when such segregation can be useful or necessary, but mostly, let’s not.

Clearly, the Buddhist path works well for Manuel and she believes it can work well for other women of color, bisexual or not. In that, we agree.

The Buddha supposedly taught over 84,000 types of meditation so that each individual who wants to practice will be able to find a path that works. In a large enough community with sufficient numbers of paths and teachers, I’m sure that is possible: everyone who wants to learn to meditate in the Buddhist tradition could do so.

Northern California, USA, is such a locale, with dozens or even hundreds of Buddhist teachers and sangha options scattered throughout the rural, suburban and urban areas, each slightly or very different from the other. I used to live there and I miss it a lot.

St. Louis, Missouri, USA, is not such a locale. It is not bereft entirely of Buddhists or Buddhist communities, but there is none in my exact tradition. I find that I am not so interested in attending the groups that are dissimilar. I enjoy meditating on my own just fine. I do miss my sangha and those important, guiding interactions, but not enough to join some other group, yet.

Meanwhile, this female, bisexual Buddhist who was raised Jewish and is White/Anglo is meditating and attempting to liberate in this lifetime alongside or including, but not despite, my social identities. I am lucky to have occasional conversations with my spiritual teacher, Lama Padma Drimed Norbu, by telephone, and regular contact with geographically distant sangha members via SKYPE, social media and email.

May all beings benefit. I wish you all the best in your practices.