The Spread of Buddhism in Western Countries

CONTENTS

Introduction…………………………………………………………………………………………...2

The Spread of Buddhism in Western Countries………………………………………………………3

Main Reasons of the Rising Popularity of Buddhism in Europe……………………………………..5

Conclusion…………………………………………………………………………………………...11

Bibliography…………………………………………………………………………………………12 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

INTRODUCTION

     Buddhism is a religion to about 300 million people around the world. Buddhism is a dharmic, non-theistic religion, a philosophy, and a life-enhancing system of psychology. Buddhism is also known in Sanskrit or Pali, the main ancient languages of Buddhists, as Buddha Dharma or Dhamma, which means the teachings of "the Awakened One". Thus was called Siddhartha Guatama, hereinafter referred to as "the Buddha". Early sources say that the Buddha was born in Lumbini (now in Nepal), and that he died aged around 80 in Kushinagara (India). He lived in or around the fifth century BCE, according to recent scholarship. Buddhism spread throughout the Indian subcontinent in the five centuries following the Buddha's passing and thence into Central, Southeast and East Asia and Eastern Europe over the next two millennia.

Buddhism is spreading rapidly around the world now. There are Buddhist centers in many European countries, North America, South America, South Africa, Australasia, and so on. We find Buddhists in Europe not only in the Western capitalist countries, but also in the socialist countries of the East.

Buddhism continues to attract followers worldwide and is considered a major world religion. According to one source, "World estimates for Buddhists vary between 230 and 500 million, with most around 350 million." However, estimates are uncertain for several countries. According to one analysis, Buddhism is the fifth-largest religion in the world behind Christianity, Islam, Hinduism, and traditional Chinese religion.

It was only 150 years ago that there was virtually no knowledge of Buddhism in Europe. But during the nineteenth century this has changed dramatically and the Buddhist tradition has succeeded in generating great interest and attracting large numbers of Europeans to its ideas and lifestyle. The reasons of this kind of attraction on the part of the Westerners can vary enormously but generally it is the adaptability, meditation, reaching nirvana, tolerance, mysterious atmosphere, ethics and intelligence of this religion that makes people convert to it. 
 
 
 
 
 
 

The Spread of Buddhism in Western Countries 

     Although Buddhism spread throughout Asia it remained virtually unknown in the West until modern times. 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.

Western scholars saw Buddhism as part of a larger Asian puzzle. The French philologist Eugene Burnouf (1801-1852) was the first to realize that certain religions in China, Tibet, India, Sri Lanka and Southeast Asia stemmed from a single tradition, laying the groundwork for the foundation of Buddhology. He realized while translating Sanskrit and Pali texts that the Western mind would never understand Buddhism outside of a historical context. In 1844 he composed an introductory history that became the basis for all subsequent Buddhist studies. The scholarly study of Buddhism subsequently spread throughout the West, engaging specialists in philology, comparative religion, history, sociology, psychology, philosophy, and anthropology.

The study of Buddhism in Western circles was confined mainly to scholars and there was not much practice of the teachings before the dawning of the twentieth century. The pattern began to change in Europe after a significant number of Europeans tired of merely reading about Buddhism and traveled East to acquire firsthand knowledge of the Buddhist practices and to experience the monastic life. Buddhist organizations began to be founded in the major European cities after World War I. The oldest and one of the largest of these is the Buddhist Society of London, established in 1924. Such organizations helped spark greater interest in Buddhism through their meditation sessions, lectures and circulation of Buddhist literature. Some of the Europeans who had studied Buddhism in Asia returned home as monks to inspire and strengthen local Buddhist circles. They were subsequently joined by Buddhist monks from Sri Lanka and other Asian countries. The first graduate program in Buddhist Studies in the West was not offered until 1965, but many programs have followed since then¹.

      Recently interest in Buddhism has grown markedly in Europe. The membership of existing Buddhist societies has increased, to include numerous professionals and scholars, and many new Buddhist centers have been established. Today, the major Buddhist traditions of Asia such as Theravada, Pure Land, Zen, Vajrayana and Nichiren Shoshu all boast significant followings in Europe.

Zen Buddhism, for instance, gained considerable popularity in the 1960s and early 1970s among American intellectuals seeking new forms of religious experience not based on the blind acceptance of the word of someone who claims to be a “prophet” or kinsman of a supreme God. This was a time of widespread experimentation with mind altering drugs, exposing many young people to the idea of expanded consciousness, heightening interest in teachings on the nature of the mind. Many sought a “pure, unfettered experience” from the meditative traditions such as Zen as an alternative to Christianity without the moral restraints. Westerners have generally not been attracted to the Asian “cultural baggage” of karma, rebirth, nirvana and Buddhist ethics.

     Psychotherapists today recommend that their patients use meditation methods borrowed from the Zen and Tibetan Buddhists, Hindus and Sufis. Medical professionals have adopted elementary techniques from Buddhist meditation to treat hypertension and help patients deal with chronic pain.

In the West, Buddhist ideas have often been extrapolated from their initial framework and applied in radically different contexts. Some Catholics have adopted Zen teachings to help in the search for their God, and fundamentalists are trying to attract new believers by offering “Christian Zen,”  with “Christian koans for spiritual realization.” Such extrapolation extends to “engaged Buddhism” as well, using the Buddhist teachings on the interdependence of all things as a call to social and environmental reform.

     Although few Europeans become actual members of the Buddhist religion, there are many who do adopt significant parts of its teaching into their lives. There is also what might be called "an unofficial or anonymous Buddhism." This can be seen in the amount of literature that is obtainable on the subject and the numerous meditation courses available. Attracted to this level of Buddhism are those who have become disillusioned with their own culture and religious roots and have instead reached out to embrace the wisdom of the East. The outcome of such involvement often results in a wide conglomeration of syncretistic religious ideas which normally ends up having very little in common with actual Buddhism. Many observers also recognize this fact, and feel that the most significant influence that Buddhism has had in Europe does not come from those who adhere whole heartedly to it as a religion, but rather from the influence that it has managed to advance through its ideas and thinking as a philosophy². Buddhism teaches that wisdom should be developed with compassion. At one extreme, you could be a goodhearted fool and at the other extreme, you could attain knowledge without any emotion. Buddhism uses the middle path to develop both. The highest wisdom is seeing that in reality, all phenomena are incomplete, impermanent and do not constitute a fixed entity. True wisdom is not simply believing what we are told but instead experiencing and understanding truth and reality. Wisdom requires an open, objective, unbigoted mind. The Buddhist path requires courage, patience, flexibility and intelligence.

The Main Reasons of the Rising Popularity of Buddhism in Europe

     Buddhism is becoming popular in western countries for a number of reasons, the first good reason is Buddhism has answers to many of the problems in modern materialistic societies. It also includes (for those who are interested) a deep understanding of the human mind (and natural therapies) which prominent psychologists around the world are now discovering to be both very advanced and effective. The reasons for this attraction are many and varied, some of which will be examined below.

Adaptability: Buddhism, with its many diverse forms, has teachings and techniques that are custom built to accommodate the needs of any individual. Some may be attracted to a form of Buddhism that is mystically orientated and stresses the elaborate with large golden statues and miraculous stories. Others may be attracted to the Tibetan tradition, with its emphasis on the devotional, spiritual and mystical elements of Buddhism. In some Western countries that emphasize psychology, such as Switzerland and the United States, teachers usually present Buddhism from the point of view of psychology. In other countries where people prefer a devotional approach, such as many Southern European lands and in Latin America, teachers tend to present Buddhism in a devotional manner. People there like to chant very much, and one can do that in Buddhist practice. People in Northern European countries, however, do not enjoy chanting as much. Teachers tend to emphasize an intellectual approach to Buddhism there. In this way, Buddhism adapts itself to the culture and the mentality of the people in each society, while preserving the major teachings of Buddha. The principal teachings are not changed – the aim is to overcome our problems and limitations and to realize our potentials. Whether practitioners do this with more emphasis on the psychological, intellectual, scientific, or devotional approach depends on the culture.

The Rising of Buddhist Groups Especially Tailored for Europeans: Due to the influence that Buddhism has had in attracting Europeans by offering something that will accommodate the needs of everyone, new Buddhist groups have emerged in the twentieth century especially suited for the European clientele. The Friends of the Western Buddhist Order was founded in Britain in 1967 by an Englishman called Venerable Sangharakshita as an organization with a strong Western emphasis. Although it is essentially Mahayana in its outlook it has been somewhat criticized by other Buddhist groups because of the extreme lengths that it has gone to adapt itself as a form of Buddhism to suite the Western world. The Order, therefore, attracts Europeans because it is moulded to cater for their needs, offering such things as yoga, Ti chi, massage, communication exercises, and an interest in the arts. The 1970s and the 1980s have seen the introduction and growth in popularity of Nichiren Daishonin Buddhism in Britain. Nichiren Buddhism did not become formally established in Britain until 1974 when Richard Causton, an English business man who stated to practice while working in Japan returned to the UK and founded Soka Gakkai International UK (SGI-UK). Today, under his leadership, the movement has an estimated membership of about 6, 000. The primary reason for the attraction of Nichiren Buddhism for Europeans is found in its guarantee of a successful and happy life for those who practice it. Causton himself promises: "...You will develop a state of life in which your desires are completely fulfilled, which creates the maximum value and good fortune for yourself and your society, and which is powered by unshakeable happiness and confidence, no matter what problems you may be facing." Such promises prove to be irresistible to Europeans searching for happiness; a happiness that becomes all the more attractive when one considers the simplicity involved in attaining it.

Atheism: Buddhism also offers a place for Europeans who have a desire for a religion but have rejected a belief in God. The Dalai Lama, of the Tibetan tradition, has observed how those in the West who do not have any interest in religion and are of an atheistic persuasion will often be attracted to Buddhism because it too "is a kind of atheism" and a "form of humanism." Converts to Buddhism who have previously struggled with a belief in God have claimed to have experienced a freedom by rejecting the metaphysical , and contradictory accounts of the doctrine of God that theologians argue over.

Meditation: The Buddhist practice of meditation has proved to be attractive to Europeans who are finding themselves overwhelmed by the increasing stress and pressures of modern Western life, and are searching for peace. Converts to Buddhism often testify of the peace that they have attained through meditation and it is claimed that this peace manifests itself in love and compassion. Observers believe that it is also as a result of seeing such a peace manifested in the meditator that further attracts people Buddhism. Beginning with concentrating the mind on a simple object, such as a flower, to the exclusion of everything else, the meditator gradually progresses to meditating on the abstract. From this stage, the mind moves away from the effort of meditation to an effortless state where an individual experiences a feeling of freedom. Another attraction of Buddhism, via the means of meditation, and particularly with regards to the Zen tradition, is that it is experience orientated. This however should not be surprising because Western society is persistently seeking for experiences in the search for fulfillment. Often this search takes the form of entertainment, art, philosophy and music; and those who become dissatisfied with such things have found Zen meditation to be the agency by which to attain fulfillment³. The Theravada approach to meditation gained popularity in Britain through the Thai master Ajahn Chah (1918-1922). He founded the Chithurst Forest Monastery in West Sussex in 1978, which was the first flourishing Theravada Sangha to consist of Western members. Under its British abbot Ajahn Sumedho, other centers were established throughout Britain, as well as Germany, Italy and Switzerland. Meditation practice gave Buddhism a previously unknown appeal, and attracted wider social groups. In the early period, it was primarily the better educated who were attracted to Buddhism, but through the influence of meditation the doors were opened to captivate a wider class.

Nirvana: The ultimate goal of all Buddhists is to attain nirvana, the extinction of all desire, passions and individual identity. The attainment of nirvana breaks the otherwise endless rebirth cycle of reincarnation. Buddhists also consider nirvana as freedom from all worldly concerns such as greed, hate, and ignorance. This concept, among the many other aspects of Buddhism that are singled out as attractive, has caught the interest and imagination of those in the West. The idea of nirvana could prove particularly attractive to Europeans as both a means of escape and a goal to work towards, whereby attainment of it extinguishes a person from all greed, hatred and ignorance, and brings releases from the cycle of samsara. 

An Answer to the Problem of Suffering: Another reason for Buddhism's attractiveness to contemporary Europeans is that people are looking for an answer to the problem of suffering. Between the two world wars Buddhism was studied widely in Germany and explains the present day existence of the any groups and societies that have been established there. It is believed that the popularity of Buddhism arose in Germany between the two wars because of desire for peace and an answer to the problem of suffering. The basic message of Buddhism is centered upon the whole question of the problem of suffering. Causton states that there can be only three possible explanations for the existence of suffering. It is either the will of a supreme being, the result of pure chance, or it is because of a person’s own karma which they themselves are responsible for. Causton points out the difficulty that the Christian has in reconciling suffering with a belief in God and consequently reasons that to be believe in such a Being one must conclude that it He who is responsible for both good and suffering. The belief that suffering is caused by chance is also rejected by Causton who observes that one would have to deny the eternity of life and the continuity of cause and effect if this view is held. Causton concludes that bad karma, whereby bad rebirths are seen as simply the result of certain actions, caused by desire (tanha). Karma is the law that every cause has an effect, i.e., our actions have results. This simple law explains a number of things: inequality in the world, why some are born handicapped and some gifted, why some live only a short life. Karma underlines the importance of all individuals being responsible for their past and present actions. Buddhism teaches that karma can change and suffering can cease when a person detaches themselves from desire. The Buddhist concept of past karma is the only religiously satisfying explanation to explain why those who are good people undergo seemingly unfair degrees of suffering. Many people in Eastern Europe are in a very sad situation. The Buddhist teachings appeal to them greatly because many find their lives empty. Whether they work hard at their jobs or not seems to make no difference. They see no results. Buddhism, in contrast, teaches them methods for working on themselves, which do bring results that make a difference in the qualities of their lives. This makes people unbelievably appreciative and enthusiastic to throw themselves fully into practices such as making thousands of prostrations. Europeans who have previously professed Christianity have been attracted to Buddhism's explanation of suffering because it is simplistic and practical; offering both a diagnosis and a solution.

Tolerance: Many Europeans are attracted to Buddhism because of its apparent tolerance. Although there is a body of teaching, it is not forced on the individual in a dogmatic way. Even the Buddhist doctrine of reincarnation does not have to be adhered to. The only requirement that is necessary is that a person must believe that it is possible for one's personality to change and that things can be seen differently. Buddhism appeals very much to the modern world because it is reasonable and scientifically based. Buddha said, "Do not believe in anything that I say just out of respect for me, but test it for yourself, analyze it, as if you were buying gold." Modern-day people like such a nondogmatic approach. Buddha said that all problems come from not understanding reality, from being confused in this regard. If we were aware of who we are and how the world and we exist, we would not create problems out of our confusion. Buddhism has an extremely open attitude in examining what is true. For example, His Holiness the Dalai Lama has said that if scientists can prove that something Buddha or his followers taught is incorrect or just superstition, he would be happy and willing to drop it from Buddhism. Such an approach is very attractive to Western people. Room for tolerance is therefore wide. The Buddha himself taught that there are as many ways of teaching the dharma as there are practitioners of it. Consider the example of food. If there were only one type of food available in a city, it would not appeal to everyone. If, on the other hand, different foods could be had with varied flavors, everyone could find something appealing. Likewise, Buddha taught a large variety of methods for people with a wide spectrum of tastes to use to develop themselves and grow⁴. As well as Buddhism's creedal tolerance, others are attracted because it is not necessary to conform to any particular form of clothing, haircut, or ritual. Unlike many other religions, Buddhism is also attractive to Europeans not only because of the tolerance that exists within its own system but also in its general acceptance towards other world faiths.

Ethics: Another aspect of Buddhism that attracts Europeans is its high quality of ethics, which is at the very heart of the Four Noble Truths and the Noble Eightfold Path. Buddhism provides its adherents with general ethical advice with which to attain happiness and as a means of reducing suffering. But what is particularly attractive to Europeans regarding the Buddhists ethical system is that conformity to certain ethical precepts and vows is not necessary. Having no real 'oughts', Buddhist ethics has levels of practice suiting different levels of commitment, rather than one set of universal obligations. Buddhism is adapting by emphasizing a rational scientific approach to its teachings. Buddhism gives a clear explanation of how life’s experiences come about and how to deal with them in the best manner possible. Then it says do not accept anything on blind faith; think for yourself, test it out and see if it actually does make sense. This resembles science asking us to verify the results of an experiment by repeating it ourselves, and only then to accept the results as fact. Modern people do not like buying something without examining it; they would not buy a car without testing it. Likewise, they will not turn to another religion or philosophy of life without checking it first to see if it really makes sense. That is what makes Buddhism so appealing to many people of the twentieth century. Buddhism is open to scientific investigation and invites people to examine it in that way.

"Mystical" atmosphere: Throughout the world, but especially in America and Europe, some individuals have been intrigued by Buddhism, spurred on mostly by the superstitious, secret, and awesome qualities they perceive in this religion. Some who adopt Buddhism do so not because they believe in the logic of its philosophy, but because they're attracted by its "mystical" atmosphere, drawn to this superstition because it is presented to them as far more different and awesome than any other philosophy they encounter in their normal lives. For example, the story of how Buddhism came to be is related to them as a fantastic, mystic legend. Books and films about Buddhism depict Buddha as the source of a great mystery. Likewise, Buddhist priests are presented as possessors of secret, arcane knowledge. They fascinate Westerners with their exotic robes, shaved heads, style of worship, elaborate ceremonies, dwelling places, meditation, yoga and other such strange practices⁵.