Learning about a Field in Transition

In 2017, Hemera launched what would become one of our most transformative initiatives: the Rivers & Seas Project. We had been funding Buddhist organizations since our earliest days, but our reach was largely limited to the networks we already knew. If our goal was to strengthen the whole field of Buddhism in North America—not just the parts we were already connected to—we needed a broader, deeper, and more deliberate approach.

Simply put, we wanted to learn.

The name “Rivers & Seas” came from an ecological metaphor: estuarine zones where rivers meet the sea and nourish new life. We imagined supporting similar meeting places for the many streams of Buddhist practice in the West. Instead of rushing toward answers, we listened for patterns, tensions, and aspirations. We supported relationships not only for ourselves, but among teachers and communities that rarely interacted.

Our first step was to engage with our long-time grantee the Gen X Teachers Conference—leaders born between 1960 and 1982 who were stepping into senior roles during a generational transition in Western Buddhism. From those early conversations, a single question emerged that would anchor the project. The Dharma—Buddhism’s collective teachings and practices for cultivating wisdom, compassion, and liberation—has taken many forms as it has spread across cultures and centuries. We asked:

“Where does the Dharma want to go next?”

We began with small focus groups where teachers could openly share their hopes and frustrations. These were followed by a series of in-depth interviews, many with female Dharma teachers, which allowed us to explore sensitive topics in greater depth. Over the course of the early stages of the project through program development, we conducted more than 100 interviews and focus groups, speaking with over 150 leaders in the Dharma from across traditions, geographies, and leadership roles. We encouraged participants to look beyond their own sangha and envision the future of Buddhism in North America as a whole. The responses were honest, vulnerable, and often visionary.

Taking the time to listen outside the context of a program or grant decision built credibility. Many leaders came to see Hemera as a partner who understood the pressures and possibilities of their work. That trust made it possible to have candid conversations and inspired collaborations among teachers who might never otherwise meet.

Over time, what we heard became clear and consistent. Teachers wanted communities that were more diverse and inclusive. They wanted the Dharma to address justice, trauma, and climate anxiety alongside personal liberation. They wanted to increase capacity for engaging young people. They wanted safeguards against teacher misconduct and support for leaders facing burnout, isolation, and financial precarity. They longed for deeper cross-lineage connection and a culture of mutual care.

We knew that we couldn’t follow all these threads, so we entered into a period of discernment about how Hemera could help. Reflecting on this listening process revealed two strategic priorities where we could have real impact:

• Support ethical community leadership and accountability
• Empower female Dharma teachers and create the conditions for their flourishing

These priorities led to the creation of two hallmark programs: Healthy Buddhist Communities, which promotes ethical integrity and community safety, and The Tara Project, which offers flexible, catalytic support to female teachers during pivotal moments in their development. Both programs grew out of deepening interviews with field leaders and potential beneficiaries. 

Along the way, we also looked for opportunities to invest in BIPOC-led Buddhist organizations and emerging and innovative leaders. In the following years, we integrated the concern for youth engagement with our long-standing focus on adolescent mental health, supporting programs to help communities engage young people in contemplative practice and self-reflection.

The impact of this slower, conversation-based approach was profound for us. Many dharma teachers also came to see Hemera not as a distant funder, but as a partner willing to be in relationship over time. This opened space for more honest dialogue and more connected networks.

For other philanthropists, the take away is simple but not easy: when you enter a field with curiosity, ask real questions, and make space for people to answer them fully, you create conditions for both insight and relationship. That, in turn, can shape not only the grants you make, but the web of shared purpose that makes lasting change possible.