Buddhist Revivalist Movements: Comparing Zen Buddhism and by Alan Robert Lopez

By Alan Robert Lopez

This article presents a comparative research of the affinities and alterations of 2 of the main dynamic currents in international Buddhism: Zen Buddhism and the Thai wooded area flow. Defying modifications in denomination, tradition, and historic epochs, those colleges revived an unfettered quest for enlightenment and proceeded to independently forge like practices and doctrines. the writer examines the instructing gambits and strategies, the tools of perform, where and tale line of instructor biography, and the character and position of the awakening adventure, revealing related types deriving from an uncompromising pursuit of awaking, the insistence on self-cultivation, and the preeminent position of the charismatic grasp. supplying a pertinent assessment in their encounters with modernism, the booklet offers a brand new coherence to those possible disparate activities, establishing up new avenues for students and probabilities for practitioners.

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At most forest monks could survive three days without food. This assured their ongoing involvement with the lay community. Village monks in Thailand often do planning and directing for collective work projects. ) is a very this-worldly exchange of intangible goods, spiritual merit, for tangible goods and services, food, labor, money. In China, ceremonial functions, especially funerals, have been a source of consolation for the laity and revenue for the sangha and also constitute a significant participation in the lay life cycle.

The teacher gives final interpretation to religious experience and invents his own labels and understandings which may differ from classical dogma. Charisma, therefore, is inherently creative and keeps tradition alive, but also entails stepping out on a high wire without the safety net of impersonal institutional authority. Together, the pragmatic-soteriological project and charismatic authority constitute the stage setting of the teaching tactics. Here, the operating principle is that all is fair in the war on suffering and ignorance.

In addition to the everyday functions of Buddhism, macro level social and historical analyses have argued that the Buddhist project provided a workable ethic of reason and constraint for the new urban classes of northern India. Trevor Ling (1973), for instance, understands Buddhism as a total civilization, a potential he believes to be inherent in all world religions. The view of these scholars has come full circle from Weber’s interpretation of Buddhism as other-worldly. This new thesis may be stated as Buddhism and the Spirit of Mercantile Capitalism.

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