When I visited the Phat Da Buddhist Congregation in San Diego, a Vietnamese Buddhist temple in San Diego, I was taken by surprise that the service was given in Vietnamese. The decorations on the wall, the sacred images displayed at the altar, and the vibrant color of the monk’s robe were still familiar, but what was being said was (very) foreign to me. I quickly became impatient and preoccupied with the question on why I was there in the first place. What would I write about for my final Buddhism assignment if I could not understand what was being said? One thing was clear, the day I visited, they were celebrating Buddha’s birthday with huge display of rituals and ceremony, and a big birthday cake at the end.
Although some aspects of the
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After I came across David Knitter, a former ordained Christian priest and the author of “Without Buddha I could not be a Christian”, I began to realize that I had taken a western approach to Buddhism and had misconstrued some of Buddhism’s core teachings in my mind according to what I thought it should be. Knitter argued that the meaning behind religious teachings can become distorted upon translation and interpretation (92). This is why he had personal issues with his own religion before he turned to Buddhism to look for answers. He stated that, “the bond between language and the truth is so tight, when we change the language, the truth can and feel very, very different” (94). He also argued that how we use language to interpret the teachings of religious texts changes over time because we become culturally conditioned (93).
David Loy’s book “The Great Awakening” made a similar argument while trying to present the challenges that Buddhism and other religions face in our world today, however he argued that religions themselves has been purposefully domesticated to fit in the ever-changing worldviews of different generations and geographies (3). He explained that as a result, the ‘sacred canopies’ known as religion are threatened “by the fundamental insight” that every religion and its accompanying texts are the creation of human beings living in a modern time, rather than the time the Buddha lived (2). Loy ultimately questioned the
When compared, the Buddhist worldview and the biblical worldview are very different. One must look at the definition of worldview as a whole to clearly describe the differences. Worldview is an “overall way of looking at the world” (Harcourt, 2016). Each person looks at their world differently and through the lenses of a very impaired set of eyes. Buddhism is a religion that has been followed for more than two thousand years. The religion, founded by Buddha Shakyamuni, believes in meditation, in clearing the mind of negative thoughts and replacing them with positive thoughts (About Buddhism, n.d.). Contrasting Buddhism and biblical worldviews pose the questions of origin, identity, meaning and purpose, morality, and destiny. Each define what the two comparing worldviews are like and how they believe.
The spread of Buddhism in China occurs during a time of great political faction following the collapse of the Han dynasty. Initially, many citizens convert but as time continues people begin to question the belief. Unlike legalism or Confucianism, Buddhism has very little interference with the political climate of a country. When the country is in a state of tyranny or chaos, many people adopt Buddhist beliefs to appease themselves. Other popular belief sets of the time include Confucianism and Daoism, which were commonly practiced during peace times. By 845 C.E the emperor issues a statement in opposition of Buddhism; this would be respected by many of the citizens under him. The resistance to the spread of the religion is emphasized in documents 4 and 6. There are scholars who continue to support Buddhism, as seen in documents 2 and 3. Documents 1 and 5 provide logical and unbiased statements, that can help create compromise and respect between others.
In his book God is Not One, author Stephen Prothero offers audiences glimpses into the various religions throughout the world including Islam, Christianity, Confucianism, Buddhism, and more. Within the Buddhism chapter, Prothero discusses the numerous aspects of the religion. He provides extensive information regarding Buddhism’s background, beliefs, and practices. Although he mostly presents facts about this religion, Prothero effectively utilizes these details as substantial evidence to prove his argument that Buddhism heavily focuses on experience rather than narrative (Prothero 201).
In the sixth century B.C.E., the religion of Buddhism was founded in India. Seven centuries later, the religion would find itself arriving in China in the midst of the Han Dynasty. In China, there were many different views of the religion as it arrived and spread throughout the country. There were two main responses to the religion. One response was that Buddhism could stand alongside other Chinese religions and philosophies such as Confucianism, as it could do a lot of good for China; while another view was that Buddhism had no place in China, as it came from foreign people and was barbaric, stealing from the Chinese.
Buddhism originated in the early Fifth century BCE, from the teachings of Siddhartha Buddha (Fisher, 2005). Plagued by the desire to help end human suffering, Buddha reached a state of pure enlightenment showing him the way to end earthly suffering. Through meditation, people can control the desires of their human nature. By gaining control of our desires we can end our suffering. He taught his wisdom to all that wanted to learn. After his death, three main forms of Buddhism emerged; there was the Theravada’s, the Mahayana’s, and the Zen Buddhists (Fisher, 2005). For the sake of this report, the local Buddhist
such as Zen, Mayahana, and more. Hollywood has filmed many movies such as the Little
Whenever I thought of Buddhist I saw bald men or women with orange robes, white socks, and brown sandals. Obviously, not the older woman with gray hair that was now facing me and the other twenty congregants in the meditation room. She was obviously the leader.
In American religion has expanded over time with many categories. In many specific religions, Americans have found interest in the something new and different. In the nineteenth century, Buddhism in America became the new form of religion. In “The American Counter With Buddhism,” Tweed researched the depth of the Victorian culture in relations to the expansion of American Buddhism.
I visited the Mid-American Buddhist Association, they are a part of the three schools in Northern Buddhism. These schools are Elder teaching, modern Buddhism, and Depant, or strict Buddhism. They are different from other Buddhist communities because they all speak different languages and they all have different cultures which coexist peacefully. I went to Mid-America Buddhist Association with a classmate Angelique Failor, and the address is 299 Heger Lane Augusta, MO 63332.We went on November 12 and we got there around 11:00 a.m. and we stayed until about 12 p.m. We also went back on Sunday, November 13 and we got there around 10 and stayed till 12. Before we entered the Meditation Hall we took our shoes off , and then Master Jiru greeted us. He took us to a sitting area where we could ask him questions. He talked a little bit about their history, and let us ask what we needed. He told us that the land was cleaned in 1995 and the first structure that was build was the Meditation Hall in 1997.The Buddhist community is 15 minutes away from Saint Louis and it is now 17 years old. The community built around the Buddhist have been there at least 10 years based off of the Victorian style homes. Theses Buddhist are funded by a Buddhist community started on Washington University’s- St.Louis campus. Master Jiru actually is from Thailand but lived in New York before coming to Missouri. They believe they are the most diverse Buddhist community because they have many different
There are many religions and sacred texts that have shaped complete civilizations and cultures. They have varied in their theories of creation and how man should live and act towards each other and nature. The more I study religions and sacred text the more I see that for the most part they are alike. Most of them share a view of love and peace towards all things living. What varies between them are simply deities. It is these minor differences that cause their followers to completely abstract their sacred text to the point where they have completely deviated from their text and do the opposite of what their text commands. For example
Buddhism came to the West towards the end of the 19th century. Three major groups of Buddhist practitioners can be identified within American Buddhism. The first group consists of the native-born Americans who have adopted Buddhist teachings over the years. They include Asian, African, and Native American. Another group can be identified as the Buddhist refugees and immigrants who came to the United States and are working to adapt their traditions and practices to the American country. The third group consists of Asian Americans, especially from China or Japan, who have been Buddhist practitioners for several generations. Each group has a particular way of practicing Buddhism, and engages in different efforts to adapt and adopt Buddhism. When
Albert Einstein once said, “the religion of the future will be a cosmic religion. It should transcend a personal god, avoid dogmas and theology. Covering both the natural and spiritual, it should be based on a religious sense arising from the experience of all natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs it would be Buddhism.”# Many great minds like Albert Einstein have converted or become Buddhists. Many people from the west are turning their attention towards Buddhism because of the Buddha’s simple way to life and the lack of worship or prayer to a divine being.
Is there spiritual culture in America? To answer this question, we must first describe spirituality and culture separately, and then fuse them in the end. In the dictionary, it states that spirituality is the "state or quality of being dedicated to God, religion, or spiritual things or values, especially as contrasted with material or temporal ones." Spirituality to me basically is the act of uniting with a higher being, whether it is an understanding or concept which is above all. This perception means that it is above all the people on this earth and even the religion that we might practice. The definition of culture states "a particular society at a particular time and place." The culture we will be
Of all of the religions and traditions, Buddhism mentions ideas of personal cultivation to achieve an ideal life, and to be rewarded with afterlife salvation, like immortality, enlightenment or birth in a heavenly realm. Although salvation had a very small role to play in most pop-religions, the emphasis on passing into an ancestral realm and interacting with their ancestors in the afterlife formed the focus of these “pop-religions”.
In the reading “Buddhism in SEA” (1973) by Aurora Roxas-Lim, he examined the political and cultural impacts of Buddhism in SEA. By doing so, he used the case study of Indonesia in particular Sumatra and Java to explain them (Lim, 1973:75). This paper critically analyses his arguments and evaluates the flaws of his arguments by dividing the essay into three parts. Part I evaluates his arguments on the cultural impact of Buddhism. Part II then goes on to re-examine the role of Buddhism in the political system. Lastly, Part III analyses the limitations of the overall reading. His main arguments on the impacts of SEA brought by Buddhism were generally logical. Although, he made several over-generalising arguments and his reading was outdated, these were some minor issues. As such, the study of Buddhism in early SEA should not use only Lim’s reading to draw a conclusive judgment.