For a number of years now, I have been observing religious trends and the
transplantation of Asian Buddhism into the fertile fields of the Western
world. From my particular vantage point, I observe what I call trends in
Western Buddhism or American Dharma.
Speaking of the emerging Western Buddhism, there are many colorful, smaller
threads woven into the larger tapestry. There seem to be groups variously
emphasizing monastic Buddhism, lay Buddhism, ethnic Buddhism, meditation
Buddhism, chanting Buddhism, ritualistic Buddhism and bare bones Buddhism;
there is mystical Buddhism and practical Buddhism, academic Buddhism,
therapeutic Buddhism, intellectual Buddhism, as well as anti-intellectual,
no-mind Buddhism.
Some people are attracted to hermitage and retreat Buddhism, congregational
Buddhism, socially engaged Buddhism, missionary Buddhism, health and healing
oriented Buddhism, upper-middle path Buddhism, Jewish Buddhism, Christian
Zen Buddhism, vegetarian Buddhism, pacifist Buddhism, tantric Crazy Wisdom
Buddhism, to name a few.
The Vietnamese Zen Master Thich Nhat Hanh said, "The forms of Buddhism must
change so that the essence of Buddhism remains unchanged. This essence
consists of living principles that cannot bear any specific formulation."
In The Awakening of the West: The Encounter of Buddhism and Western Culture,
Stephen Batchelor writes, "Buddhism cannot be said to be any of the
following: a system of ethics, philosophy, or psychology; a religion, a
faith, or a mystical experience; a devotional practice, a discipline of
meditation or a psychotherapy. Yet it can involve all these things."
Like him I know there is really no such thing as Buddhism; there are only
Buddhists. When I speak of the ten trends on Western Buddhism, I therefore
do so with certain reservations, not the least among them that I am
primarily emphasizing meditation practice groups. Remember, these are
emerging trends and there is still a way to go to fulfill this vision.
Trend #1. Meditation-based and Experientially Oriented
As Westerners, we typically come to Buddhism for meditation and
contemplation in an attempt to improve our quality of life. We want to bring
more mindfulness to what we do. We are usually attracted to Buddhism not
through academia but because we want personal transformation, direct
religious experience and compassion into our daily lives. The Dharma is not
just something we believe in, but something we do.
Trend #2 Lay-Oriented
Although there is certainly room for traditional monasticism -- both short -
and long-term -- Buddhism in the West is obviously much more lay-oriented
than it has been historically. Practitioners are now bringing personal
issues of relationships, family and work to the Dharma center in an effort
to make more sense out of life.
Trend #3. Gender Equal
In an effort to go beyond traditional patriarchal structures and cultures,
we have already made great strides in supporting women as well as men in
teaching and leadership roles. There are more and more women teachers, and
they are providing some of the finest teaching. Gender equality remains an
ideal, but one that seems reachable. We all -- male and female -- have an
opportunity to refine our more feminine aspects and practice a Buddhism in
which we keep the heart and mind balanced, respectful of both body and soul.
We are trying to learn from the past so as not to unwittingly repeat the
mistakes of others.
Trend #4. Democratic and Egalitarian
Western Buddhism needs to evolve in a much less institutionalized, less
hierarchical and more democratic fashion. Almost by definition, personal
growth and the purest interests of the individual are going to be stressed
more than institutional preservation and growth.
Trend #5. Essentialized, Simplified and Demystified
For the most part, noticeably absent from Western Buddhism are the complex,
esoteric rites and arcane rituals designed for initiates only. Western
teachers generally stress essence more than form, as well as teachings that
are tolerant for daily life. It is thus practical and this world oriented,
rather than otherworldly and hermetic, with great emphasis on integrating
Dharma practice via mindfulness and compassion into daily life.
Trend #6. Nonsectarian
Most Westerners seem to have a true appreciation for many different
meditation techniques and traditions. We have seen how politics, the quest
for power, and sectarian bias have created chaos within various religious
communities. We understand it is essential that we strive diligently not to
fall into those same traps. As practitioners, we are generally interested in
broadening and deepening our experience of the various different Buddhist
spiritual practices. I think it is safe to say that there is a true
appreciation of the benefits of nonsectarianism, ecumenicism and
cross-fertilization. In fact, many teachers are already synthesizing the
best of the various traditions. American karma is our great melting pot. We
have to live with that and make the most of it.
Trend #7. Psychologically Astute
There is a growing appreciation for explaining Buddhist principles within
the idiom of transformational psychology. Faith and devotion are important
and useful for some, but the larger appeal is to the individual’s spiritual
development and psychological and emotional well-being. Dharma students are
encouraged to bring spirituality into their lives as opposed to using
spirituality as a way of avoiding personal issues. We are working on
ourselves and there are any number of interdisciplinary tools and methods.
Psychotherapy and Buddhism are most often taken as complementary.
Trend #8. Exploratory
In line with our scientific and skeptical upbringing, questioning and
inquiry are encouraged. We are striving to be dynamic and forward-looking. I
see contemporary Dharma as basically a non-dogmatic Dharma, which is
inquiring, skeptical, rational and devoted to testing and finding out for
ourselves. Western Dharma is trying to stretch beyond dogma, insularity,
isolationism and fundamentalist thinking.
Trend #9. Community Oriented
Through our shared spiritual, ethical, and educational interests, we are
strengthened and building our spiritual community as well as our connections
to each other. There is a great emphasis on the needs of the Sangha in the
sense of the larger community instead of individual priests and leaders. One
day, Ananda asked the Buddha, "Is it true that the Sangha, the community of
spiritual friends, is half of the holy life?"
Buddha answered, "No, Ananda, the Sangha community is the whole of holy
life."
Spiritual friends, spiritual friendships and simple friendliness -- this is
the holy life. Here in the West where more and more people are expressing
their personal needs for spiritual growth, it is the challenge of the Sangha
today to provide spiritual encouragement for generations to come.
Trend #10. Socially and Ecologically Conscious
Gandhi once said, "Those who say the religion has nothing to do with
politics do not understand religion." Increasingly as Buddhists we are
attempting to extend our sense of social and moral responsibility to include
others, particularly those who are suffering from various injustices and
deprivations. We are also searching for ways to express our deep concern for
the natural world. The contemporary lay Sangha is like an interdisciplinary
"Lobby for Wisdom and Compassion."
The Dharma is very suited to a Western way of life. It need not be
complicated, mysterious or fancy. Buddhadharma is ordinary life including
everything from meditation to relationship yoga and parenting practice.
Among other things, it involves itself with the body-mind connection, which
might well include suggestions like eating right, exercising right and
having a sense of humor. One of my teachers, the late Dudjom Rinpoche, once
said, "The Dharma is not fancy. It’s like blue jeans: good for every
occasion, every day. It’s good for work. It’s good for school. You can wear
blue jeans to a wedding, to ride horses, anytime."
Source
American Buddhist Center