Lucy Kelly
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As Buddhism becomes more widespread in the west, it becomes necessary to ask questions about how this way of life was first introduced to America and how the future of Buddhism will continue to mold to American society in relation to its origins in the United States. Following the spread of Buddhism, it becomes apparent that Buddhism as a religion and way of life is so malleable that it can find its way into any culture and any society. Buddhism is becoming more wide spread in the west, specifically America as this philosophy on living transforms to fit an American ideal (see [6]). Throughout the history of Buddhism observations can be made that Buddhism is a very malleable religion. Since the 6th B.C.E century, where Buddhism first found its roots in India, the dharma, known as the "teaching of the Buddha" was transmitted orally to Indian followers and as interest increased the teachings began to spread to Asia. After the Buddha reached enlightenment at the age of 80, the dharma had been well received by his disciples and the Buddha asked that they go and teach the world of the practice they had found [2,3] . Entering China through the Silk Road the teachings began to show Chinese followers a way of life different than the ones they were living.
In the 1st century while the interest increased of this way of life, Buddhist monks formed the first Buddhist council and found it necessary to put the dharma into writing [2,3,5,6,]. The dharma, consisting of the original teachings of the Buddha describes the way enlightenment can be found. It includes fundamental teachings of the Buddha, specifically the first sermon where the Buddha set forth the the Dharmachakrapravrtana, know as the "turning of the wheel of law" [2,3,4,6], which set forth the Buddha’s “middle way.” The middle way encompassed the Four Noble Truths, the eightfold path, and the teaching of morality, concentration/wisdom, and compassion. [2,3,4,5]. By putting this teaching in writing, the first sect of Buddhism formed, Theravada, which in the words of Layman, is the sect that formed from the original disciples of the Buddha [2]. Theravada monks, having the teaching in its foundations began helping it spread to other parts of the Far East. After having arrived in China, it was clear that "the beauty of Buddhism is its flexibility" [6]. Buddhism is a way of life that can easily be adapted to any cultural or social conditions [1,2,4].
By observing the spread of Buddhism in the far east and now as it makes it way west can be attributed to the malleability of this religion (see [1,2,4,6]). It's spread began when it entered china, and with the diversity of life many new sects of Buddhism followed in part because as a philosophy on life, it needed to find a way to mesh with its own societal and cultural constraints. Developing in china, sects included, Pureland and Chan, moving to Japan, Chan formed into Zen, and the Nicheren Sect [2]. As it made its way south to Burma and Sri Lanka the fundamental Theravada stayed intact, but as it moved north to Tibet the esoteric Vajrayana, or Tibetan Buddhism formed [2]. The spread of Buddhism and how it transformed shed light on the Buddhism teaching that “there are a thousand ways to reach enlightenment, mine is only one” [1].
Through this, it is evident that the flexibility and spread of Buddhism in the east defines how it will develop in the west. Buddhism first arrived to the west in the 1800's, but the initial "boom" of interest came out directly following World War II, then the beats, and following that, the idea of Buddhism to the counter culture in America offered a way to "damn the man" [1,2,3,4,6]. In observing how Buddhism has began to find it way in western society, many speculations can be made about whether this philosophy or religion can really have a place in American life style [2,3,4]. One author, Clarke describes Buddhism as a challenge for Americans, and if they are ready to accept the challenge that their way of life and understanding will greatly affect our livelihoods in a positive way [1]. Layman and Prebish see the boom in the 1950's as a huge misunderstanding of the Buddhist way of life, but after observations made in the 1990’s they see Buddhism as having the ability to form a new sect that encompasses, like the rest, the fundamental teachings of the Buddha [2,3]. With the recent increase in Buddhism in America, not only scholarship, but with active groups around the country, it has been said that Buddhism can be defined in two types of humans. There is the Buddhist of a kind of “hip” ideal, the latest fad, or a way test our limits in life, and there is the Buddhist who practice with the aim of understanding the true reality of living [1,2,3,4].
Through my own understanding and practice of Buddhism I have observed on some level the changes that are occurring within the practice of Buddhism. Initially, I first found refuge in the Buddha’s teachings through authors from the beat generation and after taking the leap, I found myself on the same path as some of these authors. Having this understanding of Buddhism and it "boom" in America, I see many connections about how this philosophy was transmitted to American life through the beats. In observing that I believe a new sect of Buddhism is in fact forming in America just as new sects formed centuries ago when the Buddha first started to teach of his "middle way." I suggest that through my own observation that the new sect of Buddhism developing in the west will be a mix of the "two types of Buddhist" Clarke, Layman, and Prebish define. In my opinion if any advancement is going to be made in the practice in Buddhism in the west, they are going to have to follow by some part the "hip" kind of trend of this way of life. Even looking at the spread through the east, we see a trend, and it is obvious that it took time before it was widely accepted.
With regard to the beat generation, although authors like Jack Kerouac did not practice Buddhism to its full potential, his themes of a Buddhist way depict that he was in part trying to find that spiritual path [2,3,4]. For me as a practicing American Buddhist, that is how I believe Buddhism must develop in American. We are all humans, we all have our short comings, and their will always be things we just don’t understand, but by simply making the most minuscule attempt on this path, the individual and whoever he or she interacts with will be better off in their life. I believe that Buddhism must take small steps in American so that it can carefully and rightfully make it ways into our society without being misunderstood as a free loading, make every second count way of life; it needs to be accepted for its foundations in the dharma, and then it will be able to mold to the demands of American society.
Although Kerouac and other Beatniks were not able to fully dedicate their lives to this path, the attempts they made prove to have made them better in life. Even Kerouac’s Dharma Bums reflects that hard fact that sometimes our human nature gets in the way of our practice. Smith, Kerouac Character, represents the duality in life between our wants and our needs. We man need to step on this path to reach enlightenment, but unfortunately our desires most times stand higher than our needs. The story follows these authors, so close to fame they could almost touch it as they seeking a spiritual awaking. The spiritual awakening these characters discover is inspired by 'Japhy Ryder' who is later identified as Gary Synder, a Zen lunatic, who sparked Kerouac to begin his own journey on the Buddhist path. Gary Synder plays a large role in this book as 'Japhy Ryder' along with Allen Ginsburg, 'Allvah Goldbook,' and Neal Cassidy as 'Cody Pomeroy.' Kerouac names himself 'Ray Smith' and the book follows his journey to San Francisco where Japhy teaches him of the Buddhist way. The novels main theme is the idea of spirituality that Japhy introduces to Ray. These two characters play an interesting role in that they both are seeking enlightenment trying to deny their worldly desires to find purity and goodness. Ray is just beginning the Buddhist path while Japhy is lives it day to day, their contrasting characters represent Ray's uncertainty and experience in this awakening while Japhy already knows the truth of the Dharma (the teachings of the Buddha). On the other hand, Goldbook represents Kerouac's own duality of self. He struggles with the idea of not being ready to give up his worldly desires, of sex, drugs, money, a warm bed, and nice clothes, but at the same time sees the benefits of the Buddhist path. Goldbook represents the material things that make life worth living, and his aim is to wait as long as he can before he changes his way of living.
Towards the end, Ray comes to term with these conflicting livelihoods and his spiritual awaking occurs when Japhy and he embarks on climb to the top of Matterhorn Peak in the Sierras. Japhys is the first to arrive at the top and Kerouac fearing his assent to the top clings to the mountain and realizes that its impossible to "fall of this mountain." This clinging and realization are symbolic of the Buddhist precept that attachment to the emotions of the world only lead to suffering. He lets go of his fear and reaches the top of the mountain proving to be an amazing accomplishment both mentally and physically.
The Buddhist themes in The Dharma Bums reflect the teachings of the Buddha and how the moment these characters realized the ultimate truth of reality, they were stepping on the eightfold path. In studying the development of Buddhism in America, I would directly relate this back to the teaching of Suzuki Roshi and how during this time, he enabled these beat writers to see Buddhism as an experiential process of discovery. As a Zen monk he emphasizes the Soto meditation practice and Kerouac reflects that in his writing through the epiphany or sudden enlightenment he reaches at the end of the story -- realizing that he cannot "fall of this mountain." Suzuki was teaching the beat about Buddhism and it is obvious to see how his teachings were reflected in the themes of the novel. As Buddhism continues to develop in America I see the Zen Lunacy that these Authors practiced a way for Buddhism to enter into our culture and make us realize what is really important.
For the Beatniks and the development of Buddhism, I see Americans following this same path of running up mountains and finding pleasure in the most insignificant things in life. In America we are so focused on the next moment— what will happen in the future, what has happened in the past and how it affects our lives. The beatniks emphasized the possibility of just living in the present moment. By doing that, we are only experiencing what is known and we are not looking for answers or creating our own stories of the unknown or what may potentially happen. Some scholarship states that the beats were in no way good Buddhist, However, from my observation the fundamental things they did understand and tried to practice is what counts. I would disagree with scholars that say the Beatniks had a misunderstood view of Buddhism, because although their practice was by no means perfect, they were able to do just what the Buddha said, "Don’t believe me because I tell you its true, but believe me because you have experience it and you know it to be true for yourself." This is what the beats did they left as "rucksack wonderers" off to experience something they new nothing about. What they found was spirituality and consequently the practice of Buddhism.
In observing this, I would say that this is what Buddhism in America must become before it can really find its what in our society. With our desirous nature, consumer culture, and fast paced mentality, we have to set off, leave everything behind and look inward. It doesn’t mean you have to go climb a mountain or live in solitude, it means that as Americans we need to start looking at the way we think. We need to see the foundations of Buddhism, starting with the four noble path, 1. Life means suffering, 2. The origin of suffering is attachment, 3. The cessation of suffering is attainable, 4. The path to the cessation of suffering and recognize our own inherent suffering just by our livelihoods as Americans. What preconceived notions can we destroy and how can we cultivate our own happiness. For a Buddhist, once you expel you attachments, you are no longer suffering. A Buddhist would believe that all the things around us are just conditions and those conditions should not affect our lives. For a Buddhist, they are in control of themselves and of their own happiness.
Unfortunately in America, most times our desires trick us into thinking that more things matter, what in fact, the less you have… the less you have to deal with. I believe that by sticking to just teaching Buddhism in America at its foundations, the four noble truths and the eightfold path, we would be able to change the way our society acts, the way it reacts, and teach us instead reacting we should respond. By only focusing on the most fundamental parts of Buddhism, we will really be able to have this philosophy mold to our lifestyle in America. Simply, the eightfold path offers a way to practice, morality, wisdom, and compassion, and if Americans are willing and ready to take on the challenge expelling their own suffering through this means, then our country can only be a better place. For this new sect of Buddhism to form in America we must start small, step by step, and then move to larger notions Buddhism sets forth. Further more even in my own practice, I see that everything about Buddhism does relate back to these fundamental teachings no matter what sect or teachings you follow. In American Buddhism we must practice the "middle way" as the Buddha taught it at its most basic form; avoid the extremes in life (which Americans are often poor at doing) and aiming for a balance way of living that only breeds happiness within ourselves and others.
As Clarke insists, "Buddhism has a real challenge to it, its not easy to do. It really requires determination against the hardest things a human has to deal with, sometimes its called a monkey mind, the mind that just won’t be quiet in there" [1]. I believe Americans are ready for this challenge and as we experience its developments in the west, we will find that this can connect us with the entire world. As Americans we must neglect our idea that we are separate entities, we are connected with all beings and with the entire universe and in an age of connectivity, the world is becoming a "global village" linked by new media and technology which can only raise our consciousness and allow us to realize that we are part of a much larger whole [1,4,5,6]. In recognizing this we have the ability not just as Buddhist, but as humans to change the world and a spiritual movement that offers a way to find meaning experimentally means that no one can really go wrong.