Presenting “Ellison Onizuka—The First Buddhist in Space.” An offering in celebration of #AAPIHeritageMonth and #MemorialDay.
Ellison Onizuka was born June 24, 1946 in Kealakekua on the Big Island of Hawai'i. His grandparents were immigrants to the sugar plantations, while his parents ran a small general store. Like many Hawaiian Buddhists of his generation he was active at the temple and in scouting.
Onizuka graduated from the University of Colorado in 1969 with a masters in aerospace engineering and immediately began his career in the Air Force. He served as a flight test engineer and test pilot on various bases in California before joining the astronaut class of 1978.
Colonel Onizuka's astronaut class was the first to include women and non-white people. He beat out nearly 8000 other applicants. He moved with his wife, Lorna, and two daughters to Houston and began training for space missions.
On January 24, 1985, Onizuka served as a mission specialist aboard the space shuttle Discovery. He was the first Buddhist to reach space, and the first Asian-American. He carried a medallion with the double wisteria symbol of Nishi Honganji, the largest school of Shin Buddhism.
The wisteria flower bends down, expressing the Pure Land appreciation for humility, and represents both the luminosity and transience of life. Col. Onizuka presented the medallion to Otani Koshin, the monshu (spiritual head) of the Nishi Honganji lineage.
On January 28, 1986, Onizuka was killed when the space shuttle Challenger exploded. He was carrying a Buddhist lotus pendant when he died. His grave is in National Memorial Cemetery of the Pacific (Punchbowl) in Honolulu. It's engraved with a Dharma wheel and US Air Force symbol.
To honour him Space Science Day was created. Its first conference was held at the Honpa Hongwanji Hawaii Betsuin, the Hawaiian headquarters temple for Jodo Shinshu, on February 7, 1987. In Los Angeles, a memorial was erected in Little Tokyo on a street that was renamed after him.
Onizuka's words are printed in every U.S. passport: "Every generation has the obligation to free men's minds for a look at new worlds...to look out from a higher plateau than the last generation." His life of exploration was cut short, but first he gazed from the highest plateau.
Rev. Gregory Gibbs: "There are two things that anyone must do to be at home in the world. The one thing we must do to have peace in our lives is to change our attitudes toward the world. We must soften our tone, deflate pretentions, set more realistic goals for ourselves."
"The other thing that we must do, in order to be at home in the world, is to act to change the world. We must act to change the world so that it comes to accord more closely with the most positive values and aspirations we have developed as Buddhists."
"At a minimum, we must speak out in defense of the
bullied, oppressed and marginalized. We must oppose
tyrants, tyrannical ideas, and garden variety bullies. We must decry blocks to freedom of all sorts."
An example of Pure Land Deficiency Syndrome: Natalie Goldberg's @tricyclemag essay on Chiyo-ni never mentions that she was a Pure Land nun. It generically calls her Buddhist while naming Goldberg's Zen in the third line. This makes Chiyo-ni seem Zen too tricycle.org/magazine/chiyo…
It's part of a decades-long pattern of anything Japanese being subsumed under an umbrella of Zen, such that all good Japanese things are revealed to be Zen at heart, and all Zen things are good. This has been good PR for Zen but caused massive misundertanding and erasure.
The origin lies with D.T. Suzuki, whose romanticized Zen writings laid the foundation for what English readers took to be Zen, Japanese culture, Buddhism, etc. Without competition from other writers, he was able to shape (and warp) the conversation permanently at an early stage.
"In your mind, put Buddhism in the position of host,
And society in the position of guest.
Standing upon Buddhism,
Your acts in society should be done as occasion demands."
-Rennyo, "Goichidai-kikigaki"
Rennyo, the "second founder" of Jodo Shinshu, provides us perspective on Pure Land Buddhist social engagement. First, we must clarify our understanding and commitment to the Dharma, taking cues from the example of Amida Buddha, the Great Compassion.
Then, acting from our grounding in Amida Buddha's Primal Vow, we respond to the needs of people in our society as they seek relief from suffering.
Been saying this for some time. Very unpopular opinion but it's 100% true: Pema Chodron is a conscious enabler of a sexual predator (Chogyam Trungpa) and a whole organization full of predators (Shambhala).
Here's the money quote: "a woman reported to Chödrön that she had been raped by a Shambhala Center director and subsequently miscarried. She says that Chödrön told her that “I don’t believe you” and “If it’s true I suspect that you were into it.” lionsroar.com/pema-chodron-a…
Apologies are great, but they came after 4+ decades of pushing the myth of enlightened Trungpa (and enabling his abusive ways and those of his successors).
In honour of #Pride, here is a thread of resources and discussion for trans+ folx and their sanghas. (The first tweet references another thread, found here, for reference:
This thread references the Kangaku expressing inclusion of transfolx. The specific Jodo Shinshu member whose situation provoked the query and affirmation was American Michelle Kammerer, a pioneer in multiple ways: andrejkoymasky.com/liv/fam/biok1/…
That was over 20 years ago. Back then Ms. Kammerer's same-sex marriage was already common in Jodo Shinshu temples. But this was the first time one of the partners was known to be transgender. This too proved to be no big deal, but there wasn't a track record establishing that yet