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New Buddhism in the West Buddhism in the West might be seen as the latest stage in Buddhisms cultural immigration However, it makes a substantial contribution to this history and is sometimes referre.
New Buddhism in the West Buddhism in the West might be seen as the latest stage in Buddhism's cultural immigration However, it makes a substantial contribution to this history and is sometimes referred to as a "new Buddhist vehicle" or the "New Buddhism" as a whole Buddhism in the West includes a variety of groups, customs, and philosophical viewpoints This piece provides a general overview of how Buddhism was incorporated into Western culture and religion Firstly, Buddhist practices such as philanthropic activities, education, and providing for the sick and dying have long emphasized compassion for all sentient beings However, "socially engaged Buddhism" refers to the practice of applying the dharma to social challenges in a more thorough manner than charitable giving or philanthropy, one that hopes to focus on an individual's pursuit of transcendence toward the collective transformation of society The Mahayana concept of nondualism, which holds that at the most fundamental level of existence, male and female, rich and poor, employer and employed, ruler and ruled are merely relative distinctions that fall away before the universal Buddha mind or Buddha nature, is one principle at the heart of much socially engaged Buddhism In addition, the Buddhist Peace Fellowship and a set of organizations connected to zen master Thich Nhat Hanh are the two prominent organizations that have contributed to the most remarkable development of socially engaged Buddhism in America Additionally, both groups emphasize the importance of inspiration over doctrine and are nonsectarian and ecumenical Both include a visionary feature, but Thich Nhat Hanh's method has a more openly mystical component that mainly stems from his Asian heritage and a strong poetic inclination In addition, the Thich Nhat Hanh movement has a broader cosmopolitan reach than the Buddhist Peace Fellowship, contributing to its more multicultural participation The teachings of the Buddha, the bodhisattva ideal, and the comprehensive Mahayana worldview are the foundation of Thich Nhat Hanh's theories His explanation of the First Noble Truth that life is characterized by dukkha, or suffering, reveals his philosophy He emphasizes that "suffering is not enough" and that social peace begins with individuals' cultivation of personal peace, which is typical of his positive approach The cultivation of love, harmony, and mindfulness can be achieved through meditation, chanting the gathas, and other straightforward ritualistic activities These activities should not be used as a means of withdrawal from the outside world, but rather as a means of preparing for a full and thorough engagement with it Gender equity among Buddhists, on the other hand, is a primary concern for New Buddhism in the West Since the beginning, women have contributed significantly and in various ways to spreading Buddhism in the West, especially in the United States In contrast to women in Asia, American women emerged as a dominant force as practitioners, teachers, philosophers, and leaders A series of scandals from men disrupted religious groups most closely associated with the counterculture, beginning around, where concern about equity became especially evident Those scandals' exact nature and scope are still unknown While some claim that inappropriate sexual behavior, excessive drinking, drug use, and power abuse occurred frequently, others consider these instances isolated However, specific incidents are unanimously acknowledged to have involved severe negligence For instance, a bisexual American teacher who was conscious of having the AIDS virus engaged in unprotected intercourse for three years in a Tibetan Buddhist community Several significant consequences from these scandals affected how to convert Buddhism developed They were leadership issues that surfaced during the freewheeling These incidents demolished the idealistic views that a generation of western students had about Asian faiths Many people started to question what Kathy Butler, a devoted San Francisco Zen Center student, called "an unhealthy marriage of Asian hierarchy with American license that distorts the student-teacher relationship." They observed how dharma centers frequently behaved dysfunctionally, with concerns about power and control being covered up in the name of group spiritual discipline, a situation Butler called "a lineage of denial." Furthermore, there is ambiguity regarding the attitudes of many Buddhist traditions in western contexts toward homosexuality, which has a negative impact on whether Buddhism is liberal One of the first people to establish a monastery in America was Master Hsuan Hua, who saw that homosexuality planted the seeds of rebirth in lower realms of existence According to the Korean tradition, Master Soen Sa Nim claimed that homosexuality is a consequence of karma and that a homosexual can become heterosexual by reciting the appropriate mantras One of the most well-known traditions in the US, Soka Gakkai International (USA), once recommended its gay male adherents marry women and work toward becoming heterosexual However, it has changed its attitude and behavior and is now willing to perform same-sex marriages According to S N Goenka, an Insight Meditation teacher in the US, what he sees as male and female homosexuality is dangerous The Insight Meditation viewpoint appears to be gendered, and their expressions disregard the diversity of culture and society regarding sex and gender On the contrary, the Soto Zen community at Shasta Abbey in California accepts both lay and monastic lesbian or gay members It does not distinguish between the soteriological potential of homosexuals and heterosexuals Soto Zen priest and clinical psychologist, Rev Daizui MacPhillamy, has observed that: "Homosexuality does not impede enlightenment, and gay people are welcome in Buddhist training How could it be otherwise? How could love between any sentient beings be contrary to the Buddha Nature? The Buddhist mind understands that All is One and All is different." An institutional organization that promotes gender segregation supports androgyny and views the transcendence of gender as a step on the spiritual path Lesbians and gays are welcome at Triratna/FWBO, and outreach initiatives have included retreats and beginning workshops designed just for them Triratna/FWBO, like many Buddhist schools, holds that sexuality is ultimately something to be transcended and that satisfied celibacy is the main objective From a perspective view, there are many approaches to Buddhism in the West, whether they are Zen, Vipassana, or Vajrayana traditions; all schools have the same goal of leading human beings to happiness Among the schools, engaged Buddhism of Zen Master Thich Nhat Hanh has a great movement to adapt to the West's culture His teachings are easy to understand, and the practice methods suit Westerners We can be aware of our breath and live in the present moment When we are mindful or fully present in the here and now, anxiety disappears and a sense of timelessness takes hold, allowing our highest qualities, such as kindness and compassion, to emerge Professor of Buddhist Studies at Harvard University's Divinity School, Janet Gyatso, Hershey said: "Thich Nhat Hanh provides a simple version of Buddhism, but I would not say it is oversimplified" Regarding gender issues, we can conclude that Buddhist teachings cannot be fully comprehended in isolation from cultural contexts based on the range of Buddhist attitudes toward male homosexuality Nonetheless, the ultimate goal of Buddhist practice is nirvana, which can be attained by eliminating attachment and desire As such, all Buddhists are expected to reduce their sexual desire If homosexuality is accepted in society, it might also be accepted in the Buddhism practiced during the Buddha's time Any modification to standard assessments would need to respect established practices in Buddhist cultures where homosexuality is not accepted Moreover, the Buddha said that no one, not even the Buddha, would ever achieve enlightenment if two energies were as powerful as a desire for sex Only because the impulse to reproduce has less influence over us than aversion, hatred, and delusion We must have the ability to cope with the potent energy of sexuality and it with skill, attention, understanding, and wisdom Even the urge to reproduce is part of our survival instinct and may not be conscious It is present in the majority of us on a molecular level We set specific non-negotiable criteria when our love turns sexual, and hence relational If certain conditions are not met, like fidelity and actions of love and compassion, the relationship will undoubtedly end in a broken heart, a fragmented spirit, and exhausted mental energy Relationship conditions not have to affect unconditional love However, the majority of the time, when the container of a loving sexual relationship is damaged, the love itself is also changed in some way Total : 1381 words References Article: Origin and Evolution of Buddhism in American Continent Books: Coleman James William 2002 The New Buddhism : The Western Transformation of an Ancient Tradition New York: Oxford University Press Dharmachari Subhuti, 1994, Sangharakshita, pp.172, cited by Harvey, 2000, Ethics, p.428—429 Roshi D MacPhillamy, 1982, 'Can Gay People Train in Buddhism?', p.28, cited by Peter Harvey, 2000, Ethics, p.430—431 Punctuation as per Harvey Sangharakshita, 1990, A Guide to the Buddhist Path (Glasgow, Windhorse), p.142 Dharmachari Subhuti, 1994, Sangharakshita, pp.171, cited by Harvey, 2000, Ethics, p.429 Dharmachari Subhuti, 1994, Sangharakshita, pp.172, cited by Harvey, 2000, Ethics, p.428—429 Peter Harvey, 2000, Ethics, p.429 Eckel Malcolm David John L Esposito Isaiah Gafni Luke Timothy Johnson Mark W Muesse and Teaching Company dirs 2003 The Great Courses Great World Religions Teaching Harvey Peter 2013 An Introduction to Buddhism : Teachings History and Practices Second ed New York: Cambridge University Press Jose Ignacio Cabezon, 1993, 'Homosexuality and Buddhism', p.94 Roger Corless, 1998, 'Coming Out in the Sangha Seager Richard Hughes 2012 Buddhism in America Rev and expanded ed New York: Columbia University Press Tweed Thomas A 2000 The American Encounter with Buddhism 1844-1912 : Victorian Culture & the Limits of Dissent Chapel Hill NC: University of North Carolina Press http://search.ebscohost.com/login.aspx? direct=true&scope=site&db=nlebk&db=nlabk&AN=137937 ... celibacy is the main objective From a perspective view, there are many approaches to Buddhism in the West, whether they are Zen, Vipassana, or Vajrayana traditions; all schools have the same goal... leading human beings to happiness Among the schools, engaged Buddhism of Zen Master Thich Nhat Hanh has a great movement to adapt to the West'' s culture His teachings are easy to understand, and the. .. Article: Origin and Evolution of Buddhism in American Continent Books: Coleman James William 2002 The New Buddhism : The Western Transformation of an Ancient Tradition New York: Oxford University