The essence of Buddhism, I think most Buddhists would agree, is to cultivate awareness and compassion and to explore our existence in an open and unbiased way. In some sense Buddhism has always been what we Westerners would consider a fusion of religion and science. There are no articles of faith, there is no dogma, nothing to believe without verification. Buddhism is considered a non-theistic tradition, and from that point of view it should mix well with scientific, technological and rationalist thought.
Over the past 50 years or so, the Buddhist teachings have taken root (to a certain extent) in our Western culture. Many great teachers have worked hard to translate these teachings and practices into English and European languages and into forms that are accessible to Western students. Within some Buddhist schools, on the other hand, the students have been required to learn the traditional forms in their original language and cultural setting.
The process of transplanting the Buddhist teachings in the West seems to have evolved in several different ways:
Despite exhortations of the Buddha himself and, in fact, many great Buddhist masters -- that the student should verify everything that he or she learns based on direct personal experience -- Asian Buddhism (or at the very least Tibetan Buddhism) evolved toward a very high degree of respect, devotion and even subservience to the teacher. This devotion is actually found in many other Asian teaching systems. It would not be unusual for a sitar student of a great Indian master to bow to her teacher and place the teacher's feet on her own head, but it's hard to visualize that happening at Juilliard or Berklee!
Despite their emphasis on encouraging critical intelligence and open exploration, most Buddhist teaching systems are autocratic and very much oriented toward the establishment of hierarchy and proper decorum in relating to that hierarchy.
In Vajrayana Buddhism, the guru is considered to be enlightened and equal in value to the Buddha -- in some sense even more valuable than the Buddha because you have not had (nor will you have) the good fortune to meet the Buddha in person. The guru is completely identified with enlightenment, and his or her instructions are to be carefully followed.
At the same time, the guru is telling you to use your own intelligence to find out the truth. Even within the Asian Buddhist system this dichotomy can catalyze a creative tension in the student's learning process, but mixed with our Western democratic bias, there can be at times an almost insurmountable dissonance in the student, who is now struggling to synchronize two very divergent leadership models, democracy and monarchy.
It might be too early to talk about "American Buddhism." History tells us that it could take several hundred years to really have some perspective on this kind of evolution. But it is intriguing to look back over the last 50 years and also look at the current situation.
The fact is that many Western students who have moved into the teacher role within their Buddhist communities have been able to manifest as mentors, guides, teachers, or "spiritual friends" for newer students. It is safe to say that there are many very highly qualified Western dharma teachers serving in this capacity. But it is also worth noting that there are few who would make the claim to, or would be acknowledged by others as having achieved the level of, the kind of mastery that would warrant the unflinching devotion, respect and subservience that is directed at many of the Asian teachers. Just visualize a Western teacher sitting on a high brocade throne (upon which the Dalai Lama looks so natural to us), and everybody taking that in stride. It is still a difficult image to visualize for many of us.
Either the time has not yet come for Western Buddhist gurus to manifest fully, or we have a major culture clash on our hands here.
Your thoughts, comments?
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Lewis Richmond: The Buddha's Teachings About the Soul
In the intevening time between today and the time of Siddartha Buddha, the vernacular has changed but Nirvana has not. I submit that it may not be valid to persist in the use of an ancient vernacular to spark understanding in a modern human, because the modern vernacular has the vocabulary for more varied ideas and more complex concepts, due to 2500 years of progress, than that available to Siddartha Buddha.
Better to say, "A Buddhist strives to restate the teachings of the Buddha using his own vernacular." Certainly, a Buddha teaching today would have to restate the teachings using the vernacular of the culture into which he was born.
The teachings of Siddartha Buddha were intended to demonstrate for others the existence of the Path and work towards a time where all humans had it within their own power to access Nirvana. In other words, "Every Human A Buddha." From this perspective, it appears to be a failure that after 2500 years of Buddhism, the human race does not enjoy a good number of Buddha's within their midst.
I submit that it's the attachment to a classical vernacular and rituals, which preclude a future where "Every Human Is A Buddha."
Here's a discussion of part of the Mahavagga indicating that at one point Buddha abolished the refuges. Very interesting...the argument made by the presenter of this discussion is that even the refuges can become attachments. Perhaps the appearance of a Western guru who inspires "unflinching devotion, respect and subservience" would serve to create new attachments, not to promote liberation. The commentary also notes that the dharma, sangha and idealized notions of the Buddha can "change, decline and decay."
http://www.vwsp.eu/tathagata/budh-views/no-refs.htm
Then again, perhaps there are more than four refuges-beginning points for finding relief from our sufferings. The call for a different regime came after the sangha has reached a certain level of development. We must be willing to let our refuges go, however, as we find them counterproductive to realizing ultimate understanding. Consider the words ascribed to the dying Buddha:
"Work out diligently your own salvation."
In Vajarana Guru devotion is important and also sticking to one teaching so as to have more focus and guidance. So most students of Tibetan sects do not get involved with other each other except at the beginning stage of practice. Nor do they get involved with other streams of Buddhism. But I tell you the most important practices are the fudalmentals of the Buddha's teachings which are the Four Noble Truth, Eightfold Noble Path, Ten Perfections and the 12 Dependent Origination which can be found in all the different Streams of Buddhism. Once you realize these fundalmentals you will see all the the different streams are different pieces of jigsaw puzzles being important parts of a whole picture as different means to reach out to people in suffering. People with different merits have different levels of understanding the Buddha's teachings. Tibetan Buddhism is for Tibetans. This is the US not Tibet. Reach out to their hearts and touch them with your compassion.
Thanks for you input here.... of course many of my articles herein have concentrated on topics more often associated with Theravadan or Mahayana teachings. In my own studies with Trungpa RInpoche we were required to study and practice fundamental Theravada and Mahayana teachings for years before we were allowed to study the tantric teachings. He was very thorough. In particular, I have often led workshops based on the Wheel of Life, the 4 Noble Truths, Lojong, etc. and of course the other teachings you mention ARE common to all Buddhist schools.
In this article I was focusing on the evolution of the guru role in the western sangha and perhaps cultural problems that many western students might have with those forms. Remember this is the country that overthrew the British monarchy and established a democratic form of government. I think the democratic mindset is more deeply implanted in American culture than many of us have contemplated.
Interestingly, our friends at the Insight Meditation Center have, in some sense, come along quite nicely in creating an environment in which western students can establish a strong meditation practice, without a heavy mentoring role.
Ultimately I agree with you that there is a big picture and if we all strive for wisdom and compassion,
the forms will ultimately come together in a meaningful way
I always appreciate your input. Hope we get to meet some day! All best, DN
What real cares did we have?
When we knew at least there was a Sangha.
You could go anywhere!
Be treated as a Brother,a Sister!
A Welcomed Guest!
The Wheel Has Turned,
Cream Is Churning Into Butter
Stronger We Are!
Courageous We Will Be!
No Matter the face of Adversity?
Calmly Beneath the Bodhi Tree
Rainbow Rains gently falling,
Love Soothes the Soul!
Sun Is Always Shining!
Lord Je T'Song Khapa Teachings,
Are In Our Hearts
That's Really All We Have,
Protection of Our Mind Gates!
Shri Dorje Shugden Takes Care of That!
Every country that welcomed the migration of Dhamma through its borders, be it Tibet, Japan, Sri Lanka, or Thailand, has embraced the dhamma and with that same embrace, adopted and adapted the dhamma to its own culture and traditions. Perhaps the US will do the same, though, unfortunately, I do not trust all in the US to take the precious Dhamma and treat it with the care and respect that other countries have invested.
Even HHDL, who by virtue of tradition sits on the high throne, has stated that better that all of us toss away these robes, hats, and fixtures and practice Dharma, simply, directly, compassionately.
Metta.
There will, of course, be teachers in the West that bring great energy and vibrancy to dharma, and remain faithful to the original text. In some ways, it can be said that some Western scholars, Shastris, Roshis, Ajahns, Rinpoches, and other teachers have done more for dharma than some of their Asian counterparts.
Religion- (1) : the service and worship of God or the supernatural (2) : commitment or devotion to religious faith or observance
the guru concept may be difficult for westerners on the whole, though i have known many people here who have gone the hindu route and they seem to have little difficulty with the idea of having a guru -- other than maybe trying to explain it to their family and friends. ;-)
but part of what has attracted so many westerners to buddhism perhaps is the direct personal nature and pure simplicity of the four noble truths and 8-fold path, and many may not be interested in what is perceived of (and often misunderstood) as gurus.
Ramana Maharshi said, "The guru is the formless Self within each one of us. He may appear as a body to guide us, but that is only his disguise."
(BTW, RM here, colleague in music-making... Don't want to blow my avatar cover!)
Appreciate your comments here.... Eckhart Tolle is, of course, a wonderful example of somebody who is, in fact, presenting absolutely core Buddhist teachings (as well as non-dual, Hindu and Christian teachings), in a populist, totally accessible way.... he has reached millions of people which is fantastic if you look at the long run and the big picture --- planting seeds....
I would say his teaching most closely approximates the Dzog Chen teachings from within the Buddhist dharma .... very direct, immediate and pointing right at the awakened state of mind.... no foreplay whatsoever.....
Many people, including myself, have found that Westerners are very drawn to this approach for both good and maybe not so good reasons.... in Tibet, they said that Dzog Chen was good for lazy people who do not want to gradually cultivate something and work hard at it.... and in the West, where people want quick results, there is a kind of laziness and a kind of directness mixed in together...
For myself, I have advocated, and continue to advocate, the fruitional view of immediately accessing the awakened mind on the spot RIGHT NOW! mixed in with the gradual cultivation of virtuous good qualities like patience, exertion, generosity, compassion etc. simply because most of us have very deeply ingrained habits that we need to clear away more gradually .... it is just practical....