TEN REASONS WHY WESTERN DHARMA MAY FAIL
Question:
Sorry news, but since I consider Science to be a religion I don’t find your arguments persuasive. Science is a religion? Wow, just how do you define religion and how does science fall into that category?
Sociologically. The major qualities of a religion are, a group of people who believe — the laymen, a priesthood with esoteric knowledge of the faith — scientists, a body of knowledge (canon) — journals, and a belief that they hold the only truth and all other faiths are wrong — the scientific method. I can also point out other correspondences, such as temples — laboratories, and the like. I’m rather amazed that Scientismists have been so effective in convincing people that they have the only truth that their religion isn’t even considered a religion by most people. Just remember, there is no such thing as truth. — Sphere. No permanence. No self. No perfection.
Response:
Sorry news, but since I consider Science to be a religion I don’t find your arguments persuasive. Science is a religion? Wow, just how do you define religion and how does science fall into that category?
– Science might be considered as Religion in the sense that nothing is absolutely proven. In science you cannot prove something, you only assume hypothesis and propose theories until some one find an event that is not occuring as predicted. So even in science there are some unproven assumptions, and you may call them beliefs. When science evolve, from one general beliefs to another they call it a paradigm shift. So science in general can be seen as just another possible path. A path for the whole society looking for the true nature of reality. But it is obviously different because of the importance of "cross validation". For something to be accepted it has to be accepted by many independent research teams. But don’t fool yourself, there is no such thing as "objective observations". All perceptions are conditionned by karma. No absolute truth in science, no absolute path in science. Just another path. It is my understanding that this is also the understanding of the philosophers of science, and of most scientists who are working at the edge of science (not only with superficial understanding). Gileht http://www.geocities.com/gileht/ . Before you buy.
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Not even the Ultimate Truth of the lack of inherent existence? which your sig line implies? Bev # # # For happiness … … … cherish others # # #
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This is a multi-part message in MIME format. Not even the Ultimate Truth of the lack of inherent existence? which your sig line implies? Bev
Exactly. Emptiness is empty. If all objects do not really exist (independently), how could there be emptiness? If you don’t see any really existing objects, there is no need to use the tool of emptiness. Gileht http://www.geocities.com/gileht/ . Before you buy.
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Sorry news, but since I consider Science to be a religion I don’t find your arguments persuasive. – Hide quoted text — Show quoted text – Hello, Bouddhism is not a religion for the following reasons : – I was free to go to the Dharma center. Nobody makes specials welcome. We have to make the step. The Dharma center never make a step to keep me or to attract me like religions. – The lama said. If the Tibettan Yoga does not fit for you, than you can leave the Dharma center. You have to experience meditation and Yoga by yourself. If it helps than you could continue to practice the Dharma, if not go and look elsewhere. So this is a fair behaviour of the Lama. He never said that there was an Absolute Truth. – Nobody said that there is an objective Truth like in the other religions. There arer no prerequisites only the wish to find peace of Mind and to eliminate suffering. – Tibettan Yoga has a benefit on me. My mind is more in peace now. So I experience it by myself, I find the benefits and so I return to the center. There was no authority to say me what to do. - So in Tibettan Bouddhism the subjectiv experience is the most important. So WESTERN DHARMA WILL NOT FALL. It is just the start. In western Europe, more and more people find happyness and values in Tibettan Bouddhism. – I think the old religions like Christianism will fall. This I believe. Kind greetings from Belgium Bruno I haven’t read the article but your summary leads me to say that the reason why young people are not flocking to dhamma centres any more could be that: 1 – now the novelty attraction has worn out, thankfully, although it is still a fashionable borrowed identity. 2 -and as Buddhism and buddhists, is now more visible and better understood an tested by life/society, it is quite clear that Buddhism functions just likeanother religion with all the dysfunctions and evils that go with organised religions and more, all wrapped up in what is the art of the East, a talent for appearance/masks, or as we know it in the West Hypocrisy and delusion. Meditation does bring calm but it too often is in the same way that drugs such as pot/hash etc do . Meditation with this calm also gives the person a feeling of power, much as a cocaine fix does. Thankfully, as there are more and more non religious or sectarian groups allowing people to learn about themselves and serve, Buddhism as all religons will desappear from the palnet. It will take time but the disintagration of all the sects, cults, churches which function as organised religons overtly or not, is well on the way. Jesus was not a chritian and Shakyamuni was not a Buddhist TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
– Sphere. No permanence. No self. No perfection.
Response:
Sorry news, but since I consider Science to be a religion I don’t find your arguments persuasive.
Science is a religion? Wow, just how do you define religion and how does science fall into that category? —–= Posted via Newsfeeds.Com, Uncensored Usenet News =—– http://www.newsfeeds.com – The #1 Newsgroup Service in the World! —–== Over 80,000 Newsgroups – 16 Different Servers! =—–
Response:
TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html Hopefully we can have a purely Western Dharma, one with meditation under the watchful chemical eye of Prozac.
yep, and geared towards ‘happiness’ and ’stress reduction’ so we can all be more ‘productive’. hahahahah as in: ‘you are a really *useful* train, thomas!’ We *are* the ‘LAST MEN’!!!! (blink<) Before you buy.
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I haven’t read the article but your summary leads me to say that the reason why young people are not flocking to dhamma centres any more could be
that: 1. THERE IS NO COOL MUSIC!!!! that alone is enough, imho. christian churches got buddhists beat hands down when it comes to ass-kickin live music, also, the beastie boys buddhist whats-his-name aint cool no mo. along with dick gere et al. but a new buddhist pop icon is just around the corner, no doubt … – Hide quoted text — Show quoted text – 1 – now the novelty attraction has worn out, thankfully, although it is still a fashionable borrowed identity. 2 -and as Buddhism and buddhists, is now more visible and better understood an tested by life/society, it is quite clear that Buddhism functions just likeanother religion with all the dysfunctions and evils that go with organised religions and more, all wrapped up in what is the art of the East, a talent for appearance/masks, or as we know it in the West Hypocrisy and delusion. Meditation does bring calm but it too often is in the same way that drugs such as pot/hash etc do . Meditation with this calm also gives the person a feeling of power, much as a cocaine fix does. Thankfully, as there are more and more non religious or sectarian groups allowing people to learn about themselves and serve, Buddhism as all religons will desappear from the palnet. It will take time but the disintagration of all the sects, cults, churches which function as organised religons overtly or not, is well on the way. Jesus was not a chritian and Shakyamuni was not a Buddhist
i agree with the point, and hope too for the death of sectarianism. but dont expect it ever. though, i quibble slightly, in that though Jesus was not in fact a christian, as you say, the same cant really be said of Buddha, imho, as he explicitly established a sectarian order and lived in it and by it. so, really, he *was* a ‘Buddhist’ it seems to me. notwithstandning the teaching of discarding the raft etc. TOP TEN REASONS WHY WESTERN DHARMA MUST FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
Before you buy.
Response:
Hello, Bouddhism is not a religion for the following reasons : – I was free to go to the Dharma center. Nobody makes specials welcome. We have to make the step. The Dharma center never make a step to keep me or to attract me like religions. – The lama said. If the Tibettan Yoga does not fit for you, than you can leave the Dharma center. You have to experience meditation and Yoga by yourself. If it helps than you could continue to practice the Dharma, if not go and look elsewhere. So this is a fair behaviour of the Lama. He never said that there was an Absolute Truth. – Nobody said that there is an objective Truth like in the other religions. There arer no prerequisites only the wish to find peace of Mind and to eliminate suffering. – Tibettan Yoga has a benefit on me. My mind is more in peace now. So I experience it by myself, I find the benefits and so I return to the center. There was no authority to say me what to do. - So in Tibettan Bouddhism the subjectiv experience is the most important. So WESTERN DHARMA WILL NOT FALL. It is just the start. In western Europe, more and more people find happyness and values in Tibettan Bouddhism. – I think the old religions like Christianism will fall. This I believe. Kind greetings from Belgium Bruno – Hide quoted text — Show quoted text -I haven’t read the article but your summary leads me to say that the reason why young people are not flocking to dhamma centres any more could be that: 1 – now the novelty attraction has worn out, thankfully, although it is still a fashionable borrowed identity. 2 -and as Buddhism and buddhists, is now more visible and better understood an tested by life/society, it is quite clear that Buddhism functions just likeanother religion with all the dysfunctions and evils that go with organised religions and more, all wrapped up in what is the art of the East, a talent for appearance/masks, or as we know it in the West Hypocrisy and delusion. Meditation does bring calm but it too often is in the same way that drugs such as pot/hash etc do . Meditation with this calm also gives the person a feeling of power, much as a cocaine fix does. Thankfully, as there are more and more non religious or sectarian groups allowing people to learn about themselves and serve, Buddhism as all religons will desappear from the palnet. It will take time but the disintagration of all the sects, cults, churches which function as organised religons overtly or not, is well on the way. Jesus was not a chritian and Shakyamuni was not a Buddhist TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
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TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html why should the Dharma fail? the Dharma is not Buddhist, Asian or Western. It is universal and those most likely to realise it and in the process of livng now,it do not get stuck in cults, sects, Buddhist or other. They just function as human beings on the path of evolution.Dharma is how connected you are with yourself and the rest of the world.
Hopefully we can have a purely Western Dharma, one with meditation under the watchful chemical eye of Prozac. It will truely then be a brave new world. AvS
Response:
I haven’t read the article but your summary leads me to say that the reason why young people are not flocking to dhamma centres any more could be that: 1 – now the novelty attraction has worn out, thankfully, although it is still a fashionable borrowed identity. 2 -and as Buddhism and buddhists, is now more visible and better understood an tested by life/society, it is quite clear that Buddhism functions just likeanother religion with all the dysfunctions and evils that go with organised religions and more, all wrapped up in what is the art of the East, a talent for appearance/masks, or as we know it in the West Hypocrisy and delusion. Meditation does bring calm but it too often is in the same way that drugs such as pot/hash etc do . Meditation with this calm also gives the person a feeling of power, much as a cocaine fix does. Thankfully, as there are more and more non religious or sectarian groups allowing people to learn about themselves and serve, Buddhism as all religons will desappear from the palnet. It will take time but the disintagration of all the sects, cults, churches which function as organised religons overtly or not, is well on the way. Jesus was not a chritian and Shakyamuni was not a Buddhist – Hide quoted text — Show quoted text – TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
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Actually, I don’t think it post much of a problem. Just have a Buddhism that you see it fit into your culture or whatever. Use your Buddha’s wisdom to find a way to blend it in with your culture or whatever. Buddhism originate in ancient India and spread to China, Korea, Japan and many other parts of the Asian’s region. The teaching of Guatama blended with the culture of the country in which it was introduced. Chinese Buddhism is so different from the Tibetan/Thai. Japanese Buddhism is also easily distinguishable from the others. Guatama never wanted his image to be idolized, yet many Oriental buddhists seems to woship the idol of a Buddha and the image of it is so different from one region to another. In China, the Buddha’s statue look like a pot bellied Chinese, in Thai, the face look like a Thai. In Tibet..there’s even an "angry buddha". Therefore, it’s okay to have a greek-looking blonde-haired, blue-eyed buddha statue if you like. "One possible fate for Buddhism in the West will be to be absorbed into, or merged with, the indigenous spiritual traditions of Judeo-Christianity" (Taken from the article by Lewis Richmond) Well, (applaud) HIGHLY POSSIBLE. But one must be careful as not to totally destory the true intention of Buddhism when "combining" it with other religion. Believe it or not, the Buddhism that I’m practicing (Lotus Sutra- Nam-myoho-renge-kyo : sorta’ independent) have a "Japanese tutelary deity" – Sun Goddess. But remember, in Buddhism, one is not to "bow to"/"worship" these deities. To even idolize or "talk" to them is really erroneous. They don’t really exist but just a symbolic/representative of the "protective" factor of a high life-conditioned buddhist. Well…if you wanna employ Zeus as a watchful tutelary deities….or er…Samson as a strong powerful tutelary god..maybe..it’s okay. But never NEVER employ GOD. If it’s the trinity you mean – Father, Son, Holy Spirit as one god – NEVER. For those who do not know. You see, when those Japanese "combine" shintoism and Buddhism….the truly wise one DO NOT combine the DOCTRINE of shintoism and Buddhism for it’s highly erroneous to even do this. But rather, the wise one just incorporate the "powerful deities" of Shintoism into Buddhism as one of the tutelary deities. – Hide quoted text — Show quoted text – TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
Response:
TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html Hopefully we can have a purely Western Dharma, one with meditation under the watchful chemical eye of Prozac.
Thanks for the fatuous remark, Ardent. But have you actually read the article in question? It’s quite thought-provoking. Richmond makes some excellent points. I agree with every one of them. Predictably, being the sort of pompous, self-serving, verbose academic that I am, I am inclined to agree most with his observation that one of the ten things likely to kill the Dharma in the West is the anti-intellectualism that is still so much in evidence in many North American Dharma centres. This, he notes, is a remnant of the counter-cultural attitudes of the 1960s. These old hippie values, which still live in the hearts of many of the folks of my generation who latched on to Buddhism, are not very attractive to many younger people. So Richmond places the counter-culturalism in general as one of the ten reasons why younger people are not flocking to Buddhist centres as much as they used to do; but the anti-intellectualism in particular gets listed as a separate reason, linked to the more general point about counter-culturalism. I found it quite an excellent article, and I thank Chris Fynn for drawing it to our attention. — May all beings have intelligent hearts, Dayamati
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TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
was prof RPH one of them? just wondering … also, how did they narrow it down to only ten? Before you buy.
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TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html why should the Dharma fail? the Dharma is not Buddhist, Asian or Western.
It is universal and those most likely to realise it and in the process of livng now,it do not get stuck in cults, sects, Buddhist or other. They just function as human beings on the path of evolution.Dharma is how connected you are with yourself and the rest of the world. – Hide quoted text — Show quoted text –
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This may be of interest too … <http://www.newcastle.edu.au/department/so/samuel/global.htm
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I scanned the original link rather briefly, but it did seem to me that both there and in the followups an invalid assumption has been made. It is being assumed that in coming to the West Buddhism must compete with Christianity when in fact Christianity is a religion in decline. The religions with which Buddhism must actually contend are Secular Humanism and Scientism. For both of these religions Buddhism has ample responses. It should not be particularly hard for Buddhism to establish the scientific method as a protector god, and Buddhism is already favorably mentioned humanistically. The most skillful Buddhist response to Christianity is to ignore it. – Hide quoted text — Show quoted text – Found this interesting paragraph in the middle of an article at http://www.cesnur.org/testi/lama_michel.htm << Some years ago, Michael Pye stated that "the transplantation of a religion involves a complex relationship between tradition and interpretation, or in other words, an interplay between what is taken to be the content of the religion and the key factors in the situation which it is entering." He subdivided the corresponding process into three phases: the phase of contact, the phase of ambiguity and the phase of ‘recoupement’ (*). Considering the phases as a chronological order, one can say that a transplanted religion has to present itself within new surroundings by addressing potential new adherents on their own terms. Different degrees of this adaptation are conceivable. It may be regarded as sufficient to translate religious texts into the language of the host culture. The changes are more severe if certain aspects of the transplanted religion are emphasized while others are pushed to the side. To make the adapted religion even more attractive, new influences may be integrated or combined with traditional teachings and practices. In this case, representatives of the transplanted religion may suffer sentiments of ambiguity, feeling a tension between old and new elements, and fearing the loss of the tradition’s integrity. As a consequence, efforts may be made to reevaluate the former heritage and to distinguish the religion more sharply from its environment. According to Pye, however, these endeavors do not simply restore the religion as it was prior to the transplantation. Rather, they will lead to a modified form showing influences of the host culture. Cf. Pye, E.M., "The Transplantation of Religions", Numen: 16 (1969), pp.234-239.
– Sphere. "Let’s forget you better still." — Tommy, The Who.
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was prof RPH one of them? Professor Hayes never fails anyone who makes a sincere effort to learn.
heh, but then does *anyone* get better than a ‘D minus’ then? if so, what does *that* take? 
(hoping to god i never have to set foot in another classroom for the rest of my miserable life … ) Before you buy.
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TOP TEN REASONS WHY WESTERN DHARMA MAY FAIL http://www.freedharma.org
10. Jesus Christ returns, and boy, is he PISSED! 9. Maitreya Buddha appears, but spends all his time at Chuck-E-Cheese’s. 8. The Lost Gospel of apostles Fred and Wilma is finally discovered. 7. prof RPH publishes ‘Land of Burgers and Fries’ 6. netwit Pi Chi publishes the Grand Syncretic Synthesis of Physics, Buddhism, and Homeopathy 5. netwit DharmaTroll unleashes the long-dormant dragon Ngydrylll on an unsuspecting humanity in revenge for not getting laid 4. Theravad’s Doggie Dharma becomes a worldwide craze 3. a new strain of HIV kills us all 2. the drunken aliens piloting the billion ton meteor finally sober up and aim straight for us 1. everyone’s finally satisfied with their local cable TV service Before you buy.
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was prof RPH one of them?
Professor Hayes never fails anyone who makes a sincere effort to learn. also, how did they narrow it down to only ten?
Ran out of fingers and lacked the imagination to count on toes. — May all beings have plenty of digits, Dayamati
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TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
I’ve listed them. 1) Clinging to secularism 2) Denial of an authentic awakening (buddha). 3) Over reliance on discursive practices. 4) Neglect of insight (prajna). 5) Too much syncretism. 6) Little support for Buddhism’s eremitic traditions. 7) Falling prey to modernist thinking. 
Diletantism. 9) Disbelief in the efficacy of building up good merit. 10) Lack of respect of one Buddhist order for another. AvS
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TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
Refreshing. Thanks. Alex W
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Found this interesting paragraph in the middle of an article at http://www.cesnur.org/testi/lama_michel.htm << Some years ago, Michael Pye stated that "the transplantation of a religion involves a complex relationship between tradition and interpretation, or in other words, an interplay between what is taken to be the content of the religion and the key factors in the situation which it is entering." He subdivided the corresponding process into three phases: the phase of contact, the phase of ambiguity and the phase of ‘recoupement’ (*). Considering the phases as a chronological order, one can say that a transplanted religion has to present itself within new surroundings by addressing potential new adherents on their own terms. Different degrees of this adaptation are conceivable. It may be regarded as sufficient to translate religious texts into the language of the host culture. The changes are more severe if certain aspects of the transplanted religion are emphasized while others are pushed to the side. To make the adapted religion even more attractive, new influences may be integrated or combined with traditional teachings and practices. In this case, representatives of the transplanted religion may suffer sentiments of ambiguity, feeling a tension between old and new elements, and fearing the loss of the tradition’s integrity. As a consequence, efforts may be made to reevaluate the former heritage and to distinguish the religion more sharply from its environment. According to Pye, however, these endeavors do not simply restore the religion as it was prior to the transplantation. Rather, they will lead to a modified form showing influences of the host culture. Cf. Pye, E.M., "The Transplantation of Religions", Numen: 16 (1969), pp.234-239.
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TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
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TEN REASONS WHY WESTERN DHARMA MAY FAIL by LEWIS RICHMOND http://www.americanbuddha.org/article_reasons.html
Dear Chris, An interesting article. I did not agree with all of the points he made, but some were right on the money and some I disagreed with altogether as being negative issues in the first place. I suppose it has to do with whether one sees the glass as half empty or half full. A Zen teacher friend of mine wrote on the same subject, the future of buddhism in the West, which took a slightly different view. This is a thesis he wrote which I saved a copy of. Buddhism in America Young B. Oh (Bup An Sunim) formerly of Korean Buddhist Wonkaksa, Salisbury Mills and Queens, NY At present there is much spiritual and social discouragement among thinking Westerners, especially Americans. This rethinking of societal and religious goals is obviously a response to social problems, such as wars, racial discrimination, materialism, etc., and the seeming failure of the organized Judeo-Christian religions to provide viable solutions. The traditional response of organized religion is viewed by many as ineffectual platitudes and dogmatism which no longer satisfies their personal needs or those of society. many occidentals feel out of touch with themselves, as well as with the universe. While living in a materially affluent, intellectually vibrant culture, many modern Americans feel spiritually impoverished. This situation has provided the impetus to search for direction. While there has been some exposure to Buddhism in America since the end of the last century, especially since the World Parliament of Religions in Chicago in 1893, and through the writings of DT Suzuki and the American Buddhist Paul Carus, as well as Europeans such as Alexandra David-Neel, Christmas Humphreys, John Blofeld, and Edward Conze, it was not until after World War II that many American military men stationed in Japan became interested in Buddhist philosophy. For many, such as American Roshi Philip Kapleau, who published the Three Pillars of Zen in 1967, this interest continued after their return to the United States. Also, during the period of political disenchantment in the 1960’s and 1970’s, many young Americans turned to Buddhism and other Eastern philosophies to find answers. For many of these disillusioned individuals, Buddhism seemed to offer a solution to their dilemma. Twenty-five hundred years ago, the Buddha determined that the cause of all suffering lies in desire. Once desire is extinguished and the impermanence of existence recognized, the individual can attain liberation by following the Middle Path (right view; right intention; right speech: right action; right livelihood; right effort; right mindfulness; and right concentration. Acceptance of "strange" Buddhist concepts, such as non-attachment, egolessness (anatta), impermance, karma (cause and effect), and nirvana (annihilation from personal existence) caused its American followers to be criticized as escapists. Society tends to view their practice of meditation and detachment as abandonment of social responsibility. Actually in buddhism the concept of non-attachment does not imply abandonment of social responsibility, but rather the manner in which personal and societal situations are viewed. Non attachment does not mean indifference, or rejection, of self or society. Rather the Buddhist concept of non-attachment causes one to view experiences, such as wealth and poverty, illness and health, peace and war, happiness and sorrow as different manifestations of the same transitory experience. The important thing is not to be bound by the particular situation or possession. In other words, the goal is to transcend like and dislike (dualism) Obviously it would be abnormal for a person not to feel pain or hunger, or alternatively, not to experience pleasure when circumstances are pleasant. The important thing is to endeavor to function gracefully within either a negative or positive situation, knowing that nothing, even our personal egos, is permanent. This is true Buddhist detachment. It has been my own experience that most of the Americans who investigate Eastern philosophy are not trying to escape. They are searching for a philosophy which responds to both personal and societal difficulties. Buddhism contains many answers to these issues. In this time of nuclear danger and serious ecological considerations, which will impact on future generations, as well as our own, the Buddha’s teaching on non-violence and tolerance are especially meaningful. In this respect, while there have undoubtedly been occasional wars in Buddhist countries over the last twenty five hundred years, there has never been a Buddhist initiated persecution. In addition it is a historical fact that after their conversion to Buddhism, some previously bellicose cultures, such as the Mongols and Tibetans, became peace-loving. Buddhism has always advocated living in harmony with nature because man is not viewed as a separate entity, but as part of the universal whole. If this attitude were widely accepted, man would not feel he was mater of his natural environment, but would view himself as a microcosmic part of the larger macrocosmic whole. Such an attitude would encourage respect for the natural order, therby eliminating various forms of environmental pollution and destruction, problems which are assuming world-wide dimensions. In this respect, modern mechanization has not only contributed to environmental problems, but is considered by some psychologists to have created various psychological conditions by emphasizing intellect while neglecting man’s spiritual needs. In Zen Buddhism and Psychoanalysis, D.T. Suzuki observes that modern technology has created psychological tension because it limits man’s personal freedom, responsibility and spontaneity. Suzuki theorizes that the person is only free when he is absorbed in the whole, and by limiting this involvement, mechanization frustrates the individual. He says: "Mechanization means intellection, and as the intellect is primarily utilitarian, there is not spiritual estheticism or ethical spirituality in the machine…. The machine hurries one to finish the work and reach the objective for which it is made……life here loses its creativity and turns into a instrument, man is not a goods-producting mechanism… in our highly industrialized and mechanized age the machine is everything and man is almost entirely reduced to thralldom." 1 This situation may also be considered another explanation for modern America’s interest in Buddhism, which strives to help the person recognize his intrinsic value. Interestingly, C.J. Jung recognized certain similarities between Buddhist philosophy and his own conceptual system, a fact which may have stimulated the present interest of many psychologists in Zen theory. Many Americans also perceive that Buddhism addresses racism. Because the Buddha recognized that all men are equally endowed with divine nature, he specifically forbade any adherence to the Indian social caste system within the Buddhist community, or Sangha. Buddhism also offers both a condemnation and a viable alternative the use of mind-altering drugs and alcohol. To the excuse by some drug addicts that their use of hallucinogenic drugs helps them attain mind-altered states similar to spiritual awakening, Buddhist teachers point out that this drug-induced experience is only illusion. Real spiritual experience and understanding attained through meditation and correct living, have enduring positive results. Drug-induced experience is at best only fleeting and at worst does permanent psychological, intellectual and physical damage to the addict. Perhaps the aspect of Buddhism which holds most appeal for Americans is the Buddha’s rejection of any blind reliance on authority. Buddhism has has always advised its followers not to accept anything on blind faith, but rather to investigate all experience and phenomena. The Buddha’s own teachings only evolved as a result of his personal understanding and observations after enlightenment. (In keeping with this disregard for scriptural authority, in Zen the scriptures are viewed merely as fingers pointing to the moon, the individual must strive to become one with the moon of higher reality) In addition, modern Americans are frequently impressed by other aspects of Buddhist philosophy which they view as scientifically sound by modern standards. Some of the scientifically appealing concepts taught by the Buddha after his enlightenment include the theory of a flux, or energy, which causes the universe, as well as individuals, to come into being and then dissolve, rather than being created by a supreme creator, or god, and the existence of numerous world systems, or universes, in various evolutionary and devolutionary stages. Buddhism’s emphasis on self development and the individual’s possession of divine nature ability through meditative discipline to experience that higher reality is very appealing to free-thinking westerners. Zen’s total committment to helping the individual attain this liberated state may explain the popularity of Zen in America at the present time. Zen concentrates on a direct approach; the other traditional trappings of religion, such as doctrine, religious ritual, etc., are either discarded, or are of secondary value. This concentration on attaining self-experience found in Zen meditation in very different from the Western concept of meditation, which tends more to dwell on an uplifting spiritual concept through visualization and concentrated thought, and then incorporate this into ones own life. Zen emphasizes belief in self and stresses that the individual is indeed the repository of higher truths. The Zen
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