Buddhism in the West broadly encompasses the knowledge and practice of Buddhism outside of Asia. Occasional intersections between Western civilization and the Buddhist world have been occurring for thousands of years, but it was not until the era of European colonization of Buddhist countries in Asia during the 19th century that detailed knowledge of Buddhism became available to large numbers of people in the West as a result of accompanying scholarly endeavours.
The case of Schopenhauer shows that Western intellectuals developed an interest in Buddhism already in the 18th century and had many sources from a wide range of Asian countries at their disposal. In the latter half of that century, Buddhism came to the attention of a wider Western public, such as through the writings of Lafcadio Hearn. The first English translation of the Tibetan Book of the Dead was published in 1927, the book is said to have attracted many westerners to Tibetan Buddhism.
The first Buddhists to arrive in the United States were Chinese and Japanese immigrants who established many temples mainly for their own purposes of worship. Immigrant monks soon began teaching to western audiences, as well. The broader New Age spirituality of the hippie movement proved very receptive to Buddhist themes. In 1959 Suzuki Roshi (a Japanese teacher) arrived in San Francisco. At the time of Suzuki's arrival, Zen had become a hot topic amongst some groups in the United States, especially beatniks. In 1965, monks from Sri Lanka established the Washington Buddhist Vihara in Washington, D.C., the first Theravada monastic community in the United States. Vietnamese Zen monk Thich Nhat Hanh became well known in France and the United States. In the 1970s, interest in Tibetan Buddhism grew dramatically.
Today, Buddhism is practiced by large numbers of people in the Americas, Europe and Oceania. Buddhism has become the fastest-growing religion, or better religious philosophy, in Australia and some other Western nations. Many Hollywood movies with Buddhist themes, such as Kundun, Little Buddha and Seven Years in Tibet, have had considerable commercial success.
Greco-Buddhism
The Hellenistic influence in the area, furthered by Seleucidsand the successive Greco-Bactrian and Indo-Greekkingdoms, interacted with Buddhism, as exemplified by the emergence of Greco-Buddhist art.
Greco-Buddhism is the cultural merging between thecultures of Hellenism and Buddhism, which developed over a period of close to eight centuries in Central Asia between the 4th century BCE and the 5th century CE.
Buddhism and the Roman world
Several instances of interaction between Buddhism and the Roman Empire are documented by Classical and early Christian writers. Roman historical accounts describe an embassy sent by the Indian king Pandion (Pandya), also named Porus, to Augustus around 13 CE. The embassy was travelling with a diplomatic letter in Greek, and one of its members was an Indian religious man (sramana) who burned himself alive in Athens to demonstrate his faith. The event created a sensation and was described by Nicolaus of Damascus, who met the embassy at Antioch, and related by Strabo(XV,1,73) and Dio Cassius. A tomb was made for the sramana, still visible in the time of Plutarch, which bore the following inscription, "ΖΑΡΜΑΝΟΧΗΓΑΣ ΙΝΔΟΣ ΑΠΟ ΒΑΡΓΟΣΗΣ" ("The sramanamaster from Barygaza in India").
These accounts at least indicate that Indian religious men (Sramanas, to which the Buddhists belonged, as opposed to Hindu Brahmanas) were visiting Mediterranean countries. However, the termsramana is a general term for Indian religious man in Jainism, Buddhism, and Ājīvika. It is not clear which religious tradition the man belongs to in this case.
During the 19th century, Buddhism (along with many other religions and philosophies) came to the attention of Western intellectuals. These included the German philosopher Schopenhauer, who first read about Buddhism and other Asian religions at an early stage before he devised his philosophical system. The American philosopher Henry David Thoreau translated a Buddhist sutra from Frenchinto English.
There are frequent comparisons between Buddhism and the German philosopher Friedrich Nietzsche, who praised Buddhism in his 1895 work The Anti-Christ, calling it "a hundred times more realistic than Christianity". Robert Morrison believes that there is "a deep resonance between them" as "both emphasise the centrality of humans in a godless cosmos and neither looks to any external being or power for their respective solutions to the problem of existence".
The late nineteenth century also saw the first western conversions to Buddhism, including leading Theosophists Henry Steel Olcott and Helena Blavatsky in 1880, "beachcombers" such as the Irish ex-hobo U Dhammaloka around 1884 and intellectuals such as Bhikkhu Asoka (H. Gordon Douglas),Ananda Metteyya and Nyanatiloka at the turn of the century.
The first English translation of the Tibetan Book of the Dead was published in 1927 and the reprint of 1935 carried a commentary from none other than C.G. Jung. The book is said to have attracted many westerners to Tibetan Buddhism.
Western spiritual seekers were attracted to what they saw as the exotic and mystical tone of the Asian traditions, and created esoteric societies such as the Theosophical Society of H.P. Blavatsky. The Buddhist Society, London was founded by Theosophist Christmas Humphreys in 1924. At first Western Buddhology was hampered by poor translations (often translations of translations), but soon Western scholars such as Max Müller began to learn Asian languages and translate Asian texts. During the 20th century the German writer Hermann Hesseshowed great interest in Eastern religions, writing a book entitled Siddhartha.
American beat generation writer Jack Kerouac became a well-known literary Buddhist, for his roman à clef The Dharma Bums and other works. Also influential was Alan Watts, who wrote several books on Zen and Buddhism. The cultural re-evaluations of the hippie generation in the late 1960s and early 1970s led to a re-discovery of Buddhism, which seemed to promise a more methodical path to happiness than Christianity and a way out of the perceived spiritual bankruptcy and complexity of Western life.
Buddhists arrive in the West
In 1893 Soyen Shaku was one of four priests and two laymen, representing Rinzai Zen, Jodo Shinshu, Nichirin, Tendai, and Esoteric schools[6], composing the Japanese delegation that participated in the World Parliament of Religions in Chicago organized by John Henry Barrows and Paul Carus.The first Buddhists to arrive in the United States were Chinese. Hired as cheap labor for the railroads and other expanding industries, they established temples in their settlements along the rail lines. At about the same time, immigrants from Japan began to arrive as laborers on Hawaiian plantations and central-California farms. In 1899, they established the Buddhist Missions of North America, later renamed the Buddhist Churches of America.
In 1897, D.T.Suzuki came to the USA to work and stdy with Paul Carus, professor of philosophy. D.T. Suzuki was the single-most important person in popularizing Zen in the west.His thoughts and works were influenced by western occultism, such as Theosophy and Sweden borgianism. By his works Suzuki contributed to the emergence of buddhist modernism, a syncretistic form of Buddhism which blends Asian Buddhism with western transcendentalism.
In 1959 a Japanese teacher, Shunryu Suzuki, arrived in San Francisco. At the time of Suzuki's arrival, Zen had become a hot topic amongst some groups in the United States, especially beatniks. Suzuki-roshi's classes were filled with those wanting to learn more about Buddhism, and the presence of a Zen master inspired the students.
In 1965 Philip Kapleau traveled to Rochester, New York with the permission of his teacher, Haku'un Yasutani to form the Rochester Zen Center. At this time there were few if any American citizens that had trained in Japan with ordained Buddhist teachers. Kapleau had spent 13 years (1952–1965) and over 20 sesshin before being allowed to come back and open his own center. During his time in Japan after World War II, Kapleau wrote his seminal work The Three Pillars of Zen.
In 1965, monks from Sri Lanka established the Washington Buddhist Vihara in Washington, D.C., the first Theravada monastic community in the United States. The Vihara was quite accessible to English-speakers, and Vipassana meditation was part of its activities. However, the direct influence of the Vipassana movement would not reach the U.S. until a group of Americans returned there in the early 1970s after studying with Vipassana masters in Asia.
In the 1970s, interest in Tibetan Buddhism grew dramatically. This was fuelled in part by the 'shangri-la' view of this country and also because Western media agencies are largely sympathetic with the 'Tibetan Cause'. All four of the main Tibetan Buddhist schools became well known. Tibetan lamas such as the Karmapa (Rangjung Rigpe Dorje), Chögyam Trungpa Rinpoche, Geshe Wangyal, Geshe Lhundub Sopa, Dezhung Rinpoche, Sermey Khensur Lobsang Tharchin, Tarthang Tulku, Lama Yesheand Thubten Zopa Rinpoche all established teaching centers in the West from the 1970s. In 1976, Geshe Kelsang Gyatso was invited by Lama Thubten Yeshe via their spiritual guide, Trijang Rinpoche, to become the resident teacher at the main FPMT center in England.
Perhaps the most widely visible Buddhist teacher in the west is the much-travelled Tenzin Gyatso, the current Dalai Lama, who first visited the United States in 1979. As the exiled political leader of Tibet, he is now a popular cause célèbre in the west. His early life was depicted in glowing terms in Hollywood films such as Kundun and Seven Years in Tibet. He has attracted celebrity religious followers such as Richard Gere and Adam Yauch.
In addition to this a number of Americans who had served in the Korean or Vietnam Wars stayed out in Asia for a period, seeking to understand both the horror they had witnessed and its context. A few of these were eventually ordained as monks in both the Mahayana and Theravadan tradition, and upon returning home became influential meditation teachers establishing such centres as the Insight Meditation Society in America, such as Bill Porter. Another contributing factor in the flowering of Buddhist thought in the West was the popularity of Zen amongst the counter-culture poets and activists of the 60's, due to the writings of Alan Watts, D.T. Suzuki and Philip Kapleau.
Historically, Buddhism has absorbed elements of the culture of the countries in which it is practiced. This can be seen in the artistic style of Buddha statues; a Chinese statue looks different from a Thai, which differs from a Sri Lankan, and similarly across most Asian countries. Different local customs are included also, and may influence the form of rituals and ceremonies.
There is a general distinction between Buddhism brought to the West by Asian immigrants, which may be Mahayana or a traditional East Asian mix, and Buddhism as practiced by converts, which is often Zen, Pure Land, Indian Vipassana or Tibetan Buddhism. Some Western Buddhists are actually non-denominational and accept teachings from a variety of different sects, which is far less frequent in Asia.
The largest Buddhist temple in the Southern Hemisphere is the Nan Tien Temple (translated as "Southern Paradise Temple"), situated at Wollongong, Australia, while the largest Buddhist temple in the Western Hemisphere is the Hsi Lai Temple (translated as "Coming West Temple"), in California, USA. Both are operated by the Fo Guang Shan Order, founded in Taiwan, and around 2003 the Grand Master, Venerable Hsing Yun, asked for Nan Tien Temple and Buddhist practice there to be operated by native Australians citizens within about thirty years.
Western Buddhism today
Today, Buddhism is practiced by increasing numbers of people in the Americas, Europe and Oceania. Buddhism has become the fastest growing philosophical religion in Australia and some other Western nations.
Tibetan Buddhism in the West has remained largely traditional, keeping all the doctrine, ritual, faith, devotion, etc. An example of a large Buddhist group established in the West is the Foundation for the Preservation of the Mahayana Tradition (FPMT) is a network of Buddhist centers focusing on what it claims to be traditional Tibetan Buddhism. Founded in 1975 by Lamas Thubten Yeshe and Thubten Zopa Rinpoche, who began teaching Buddhism to Western students in Nepal, the FPMT has grown to encompass more than 142 teaching centers in 32 countries. Like many Tibetan Buddhist groups, the FPMT does not have "members" per se, or elections, but is managed by a self-perpetuating board of trustees chosen by its "spiritual director" (head lama).
Another example is the New Kadampa Tradition which was established in 1991 by Geshe Kelsang Gyatso following a three-year retreat in Tharpaland, Dumfried. Today it has over 1100 centers in 40 countries and maintains the International Temples Project which aims to build a Kadampa Buddhist Temple in every major city in the world.
A feature of Buddhism in the West today is the emergence of other groups which, even though they draw on traditional Buddhism, are in fact an attempt at creating a new style of Buddhist practice. Controversial lama Chögyam Trungpa, the founder of the Shambhala meditation movement, claimed in his teachings that his intention was to strip the ethnic baggage away from traditional methods of working with the mind and to deliver the essence of those teachings to his western students.Chögyam Trungpa also founded Naropa University in Boulder, Colorado in 1974. Trungpa's movement has also found particular success in the Canadian province of Nova Scotia, Shambhala Internationalbeing based out of Halifax. An associated monastery Gampo Abbey was also built near the community of Pleasant Bay.
Another example is Juniper Foundation, founded in 2003. To benefit from the methods of a Buddhist lineage, Juniper Foundation holds that they must become integrated into modern culture just as they were in other cultures.[14] Juniper Foundation calls its approach "Buddhist training for modern life"and it emphasizes meditation, balancing emotions, cultivating compassion and developing insight as four building blocks of Buddhist training.
Another example of schools evolving new idioms for the transmission of the dharma are the Triratna Buddhist Community (formerly the Friends of the Western Buddhist Order), founded bySangharakshita in 1967, and the Diamond Way Organisation founded by Ole Nydahl, who has founded more than 600 buddhist centers across the world.
A number of groups and individuals have been implicated in sex scandals. Lama Ole Nydahl has been implicated in having sex with his students and lacking authentic lama training. Sandra Bell has analysed the scandals at Vajradhatu and the San Francisco Zen Center and concluded that these kinds of scandals are "most likely to occur in organisations that are in transition between the pure forms of charismatic authority that brought them into being and more rational, corporate forms of organization" but also warns that "relations between individual meditation teachers and their students continue to retain inherent, and potentially disruptive, charismatic qualities". Sogyal Rinpoche, the founder and head of Rigpa, has also been implicated in multiple sex scandals by Vision TV in a program aired on May 23, 2011 entitled "In the Name of Enlightenment." Several former female students appeared in this program accusing Sogyal of inappropriate sexual advances, including his claim that by having sex with him they would be furthering their own spiritual development. Rigpa denies any wrongdoing.
Popular culture
Buddhist imagery is increasingly appropriated by modern pop culture and also for commercial use. For example, the Dalai Lama's image was used in a campaign celebrating leadership by Apple Computer. Similarly, Tibetan monasteries have been used as backdrops to perfume advertisements in magazines.[2] Hollywood movies such as Kundun, Little Buddha and Seven Years in Tibet have had considerable commercial success.
Buddhist practitioners in the West are catered for by a minor industry providing such items as charm boxes, meditation cushions, and ritual implements. This is akin to the various industries providing ritual items and publishing scripture historically, however T. Shakya has criticized this industry as the publication of Buddhist books uproots small forests and consequently kills thousands of insects
Buddhism in Europe
As a result of this practical approach to the spiritual path, Buddhism in Asia has seen the development of a great variety of traditions, which throughout the centuries have mingled with local cultures. Such a variety is also encountered in Europe, because most Buddhist organizations in Europe have spiritual teachers originating in the East. However, recently the number of teachers of western origin has begun to increase, and similarly many organizations have seen their "eastern appearance"evolve into an appearance of a more local brand, i.e. European or western, thus showing that in Europe Buddhism is very much a living tradition.
In present day Europe Buddhism is important not only because of its numbers (between 1 and 4 million) but also because of its impact on spiritual life, culture and the sciences. In a continent opening up to spiritual alternatives Buddhism is attractive to many because of its emphasis on personal effort and the availability of sound spiritual methods and able teachers. As a result, there is a vast interest in the practice of the various forms of Buddhist meditation, classical as well as modern.
At the same time, there continues to be a substantial interest in the academic aspect of Buddhism and Buddhist Studies. All in all, Buddhism in its many aspects undoubtedly has a lot to offer to present-day Europe. Buddhism in the world: Nowadays, Buddhism in its many forms is flourishing in many Asian countries and since the 20th century also in "the western world", i.e. in Europe, USA, Australia etc. The total number of Buddhists world-wide is estimated at 500 to 1000 Million.
Knowledge of Buddhism has come through three main channels: Western scholars; the work of philosophers, writers and artists; and the arrival of Asian immigrants who have brought various forms of Buddhism with them to Europe, North America and Australia. The 'come and see for yourself' attitude of Buddhism attracts many Westerners. They are not asked to believe in anything, but to follow the Buddha's advice of testing ideas first. With the growth of easy travel and communications, the West has been able to find out more about Buddhism in this century than in all the time before. The informality and emphasis on practice of Buddhism appeals to many Westerners. A group of Buddhist practitioners at the conclusion of a 10-day meditation retreat at in the Blue Mountains Insight Meditation Centre, Australia. |
The Influence of Buddhism
Buddhist attitudes of peace, mindfulness and care for all living creatures have come to be the concern of many groups in the West. Buddhist believe that all things should be looked after: the earth, plants, birds, insects and animals. This is close to the feeling among many people in recent years that the human race should stop polluting the atmosphere and destroying the surface of the earth by cutting down forests.
Buddhism Travels West
Although the Buddha's teachings have been known in countries throughout Asia for over 2,500 years, very few people in Europe or America would have known what the word 'Buddhist' meant unless they had been born in the last 50 years.
Over a century ago people from France, the Netherlands, Great Britain, and other European countries began to travel in the Far East. Many of them returned with Eastern ideas, and so Europeans began to hear about Buddhism.
More recently, Buddhist people have moved to the West. Many of them have been refugees from conflict. Many Tibetans, for example, fled from their country after the Chinese takeover in 1959. The wars in Indochina in the 1950s and 1960s led many Vietnamese people to move to and settle in Europe, Australia and America. Other Buddhists from countries such as Thailand have established businesses in the larger Western cities. They have all brought their Buddhist beliefs to their new homes, and helped to set up Buddhist centres.
Introduction of Buddhism to Europe
In the eighteenth century onwards, a number of Buddhist texts were brought to Europe by people who had visited the colonies in the East. These texts aroused the interest of some European scholars who then began to study them.
Around the middle of the nineteenth century, a few Buddhist texts were translated into European languages. Thus Buddhist teaching came to be known to the European scholars. A few of them who were influenced by Buddhism, introduced Buddhist ideas into their own writings. Later, more and better European translations of Buddhist texts were made by the early part of the twentieth century, a large number of Buddhist texts had already been translated into English, French and German. This includes virtually the entire collection of Theravada scriptures as well as a number of important Mahayana texts.
Growth of Buddhism in Europe
Before the beginning of the twentieth century, the study of Buddhism was confined mainly to scholars and there was not much practice of the teachings. Later, this pattern began to change. A number of Europeans felt that merely reading about Buddhism was not enough, so they travelled to the East to acquire firsthand knowledge of the Buddhist practices and to experience the monastic life.
In addition, Buddhist organisations were founded in the major cities of Europe. One of these, the Buddhist Society of London, was established in 1924. It is the oldest and one of the largest Buddhist organisations in Europe. These organisations helped the growth of interest in Buddhism through their meditation sessions, lectures and circulation of Buddhist literature.
By the early part of the twentieth century, a number of the Europeans, who had travelled to the East to study Buddhism, had returned. Some of them had become monks and they inspired and strengthened the Buddhist circles in Europe. They were soon joined by Buddhist monks from Sri Lanka and other Buddhist countries in Asia. In recent years, there has been a marked growth of interest in Buddhism in Europe. The membership of existing Buddhist societies has increased and many new Buddhist centres have been established. Their members include large numbers of professionals and scholars. Today, the major Buddhist traditions of Asia such as Theravada, Pure Land, Ch'an (or Zen), Vajrayana and Nichiren Shoshu, have a sizeable number of followers in Europe.
Introduction of Buddhism to America
At the end of the nineteenth century, two outstanding Buddhist spokesmen, Dharmapala from Sri Lanka and Soyen Shaku, a Zen master from Japan, attended the World Parliament of Religions in Chicago. Their inspiring speeches on Buddhism impressed their audience and helped to establish a foothold for the Theravada and Zen Buddhist traditions in America. During this period, the Theosophical Society, which teaches the unity of all religions, also helped to spread some elements of Buddhist teachings in America.
Growth of Buddhism in America
The basis of Buddhist practice in the West, as in the East, is meditation, and people may sit on cushions with their legs folded and hands in their laps. The photograph on the left was taken during a ten-day retreat at the Blue Mountains Insight Meditation Centre, Australia, with a western monk as the Teacher.
The students practised intensive sitting meditation and meditative walking, with a daily interview; received personal instruction and listened to an evening talk.
Some groups will also do some chanting, and make offerings to the Buddha image in its shrine. A Theravadin group will be very quiet and peaceful. They may form themselves into lines to give food to the monks in the morning and expect to hear a talk during the day.
A Tibetan group can be more active, chanting, asking questions and ringing bells. Japanese Zen groups are more restrained and spend a lot of time in meditation or zazen. The activities at Buddhist centres allow people to find ways of understanding Buddhism.
Today, there exist numerous Buddhist centres spread across Australia, New Zealand, Europe, North and South America. Virtually all the major Buddhist traditions are represented and continue to attract the interest of Westerners in all walks of life
