About Patricia & Tibetan Buddhism

Monastics aren’t always teachers, but the ones who are sometimes share their knowledge of the Dharma at colleges called Shedras. A shedra is a traditional school for advanced study found in monasteries and nunneries. Sometimes monastics are asked by their teacher to share information and meditation instruction in a more informal situation within a community if people have shown an interest. This has been my experience.

I had been practicing meditation and attending teachings at a Korean Zen temple. While I appreciated my time there, I did not feel a strong connection to the resident teacher. In Buddhism, the relationship between teacher and student is essential for meaningful realization and growth.

During a Zen workshop, I had a vivid vision while meditating. When I spoke with the Sunim (teacher) about it, he explained that spontaneous visions and visualization are not encouraged in Zen practice. He suggested that I might benefit from working with a Vajrayana teacher who could better support my understanding of such experiences. Tibetan Buddhism, unlike Zen, recognizes visualization as an important part of the path.

Following this guidance, I visited a Tibetan Buddhist temple and felt an immediate connection with the Lama (teacher). In Tibetan Buddhism, trust, respect, and commitment between practitioner and mentor are central; this relationship forms the foundation upon which the spiritual path develops.

This relationship is formally established through a ceremony called Taking Refuge in the Lama and the Three Jewels (the Buddha, Dharma, and Sangha). During this ceremony, the student accepts vows to protect the relationship and receives a new name, symbolizing a deep and meaningful commitment. For me, taking these vows signified accepting refuge as a lifelong commitment.

The refuge prayer is repeated daily, reaffirming one’s dedication to the Buddha, Dharma, and Sangha, and renewing the vows with faith and trust.

Ordination is not required to follow the Buddhist path. Both monastics and lay practitioners commit to an ethical way of life, though monastics take on more vows and follow a stricter discipline, with particular emphasis on chastity and mindful conduct.

I decided to take these vows after a Dharma discussion in which one of the “four thoughts that turn the mind to Dharma” was discussed—the Buddha’s teaching on impermanence and death. We reflected on what we might do differently if we knew our time was limited. This question affected me deeply, as I had just learned that a friend had received a terminal diagnosis.

At that point in my life, it felt clear that committing more fully to the ethical path of monasticism would deepen my understanding of the Dharma and allow me to use the time I have more meaningfully. Another woman in the community was also considering ordination, so I asked her for guidance on learning more about the process. After speaking with my teacher, I decided to attend an ordination ceremony and formally receive the vows.

While I was in university (1985–1987), I studied feminist ceremonies and rituals within women’s communities that honored the sacred feminine. In 1991, I joined a women’s group and discovered that I deeply enjoyed creating rituals, drawing on what I had learned in my ritual studies courses during my MA program. My thesis supervisor, Dr. Ronald L. Grimes, is a well-known scholar and speaker in the field of ritual studies, and his work strongly influenced my approach.

Creating and celebrating rituals with other women around the full and new moon became a regular practice. Over time, I also created or joined mixed-gender groups interested in mythology and in gods and goddesses from cultures around the world and throughout history. Meditation was often an integral part of these gatherings.

As my experience grew, I was invited by university professors to give guest talks on goddess traditions and related topics in their classes. I was also asked to share my knowledge of ritual and ceremony in high school classes, church groups, and community workshops.

After I became a Buddhist and later a monastic, a teacher encouraged me to share Shamatha (calm-abiding) Buddhist meditation with those who expressed interest.

Yes. Calm Abiding, or Shamatha, meditation classes are offered in Muskoka and are open to both beginners and experienced practitioners. No prior experience is needed.

These weekly sessions introduce simple breath awareness and focus practices that help calm the mind, reduce stress, and build clarity. Chairs and cushions are available, and instruction is gentle and accessible. Many people attend simply to learn meditation in a supportive and welcoming setting.

Yes. Personalized wedding ceremonies are offered in Muskoka and are shaped collaboratively with each couple.

Rooted in Buddhist values of compassion, intention, and mutual respect, these ceremonies emphasize presence rather than rigid tradition. They are inclusive and open to couples of all backgrounds and beliefs. Often held outdoors among forests and lakes, the setting itself becomes part of the blessing.

No. Like A Moon On Water welcomes people from all faith backgrounds, as well as those who do not identify with a particular religion.

The teachings and reflections explore Buddhism alongside Christianity, interfaith dialogue, and everyday spiritual life. Many visitors are simply seeking thoughtful writing, meditation guidance, or meaningful ceremony in Muskoka. You are welcome exactly as you are.