For over 2000 years Buddhism has existed as an organized religion. By
religion we mean that it has a concept of the profane, the sacred, and approaches to
the sacred. It has been established in India, China, Japan and other eastern cultures
for almost 2000 years and has gained a strong foothold in North America and
Europe in the past few centuries. However, one might ask; what fate would
Buddhism face had Siddartha Guatama been born in modern times; or more
specifically in modern day North America? Would his new found enlightenment
be accepted now as it was thousands of years ago? Would it be shunned by society
as another "cult" movement? What conflicts or similarities would it find with
modern science; physics in particular? The answers to these questions are the aim
of this paper, as well as a deeper understanding of modern Buddhism.
Although I will stick with traditional ideas raised by Buddhism, one detail in
the story of Siddartha Guatama must be addressed in order for it to be relevant to
the main question being asked: What obstacles would Siddartha Guatama face had
he been born in modern day North America. Primarily, it must be recognized that
rather than being born into the Hindu religion (which in itself is mystical),
Siddartha would have most likely been born into a Christian family. This in itself
presents the first obstacle, that being that Christianity is a strictly monotheistic and
non-mystical faith. Hence from the outset, although in the traditional story
Siddartha faced a conflict with his father (Ludwig 137), in the North American
scenario the conflict would have been heightened by the fact that his search for
enlightenment was not even closely similar to the Christian faith.
As with science, changes in religious thought are often met with strong
opposition. It is interesting to note though, that many parallels can be found
between modern physics and Eastern Mysticism. As Fritjof Capra writes:
The changes, brought about by modern physics . . . all seem to
lead towards a view of the world which is very similar to the
views held in Eastern Mysticism. The concepts of modern
physics often show surprising parallels to the ideas expressed in
the religious philosophies of the Far East. (17-18)
Thus by examining some of the obstacles imposed by typical western thought on
modern physicists attempting to develop new theories, we can apply the same
conclusions to the situation that would be faced by Siddartha Guatama in modern
day North America. Traditionally, western thought can be summed up by French
philosopher RenJ Descartes' famous saying, "Cogito ergo sum" or "I think therefor
I exist". That is, typically, western man has always equated identity with his mind,
instead of his whole organism (Capra 23). This same line of thought can be found
in traditional Newtonian Mechanics in which the observer of an event is never
taken into account when describing the event. Rather, all things are said to occur at
an "absolute time" in space, never taking into account the observer's position or
speed relative to the event or the rest of the Universe. However, in the beginning of
the 20th century, new developments in physics began to shake the framework of the
scientific world. Due mostly to work by Albert Einstein, but also Ernest
Rutherford and others, the scientific view of the universe took a drastic turn. These
scientists recognized flaws in the classical Newtonian view of the universe. The
recognition of these flaws led to the development of the Quantum Theory of Matter
as well as Einstein's Relativity Theory. These theories, as well as the discoveries
that they led to, incorporated the entire universe as being comprised of energy, and
that particles, time, and space, are just different representations of this energy.
Naturally this faced strict opposition. So much so that in spite of it's
ground-breaking nature as well as the fact that it had been proven, Einstein's
Special Theory of Relativity failed to earn him the Nobel Prize. Even to this day
many find it difficult to comprehend these more abstract theories.
Both concepts - that of empty space and that of solid material
bodies (Newtonian Mechanics) - are deeply ingrained in our
habits of thought, so it is extremely difficult for us to imagine a
physical reality where they do not apply (Capra 64).
Thus, by applying the obstacles faced by modern physicists, it easy to see
how a more close-minded western way of thought would be skeptical of
Siddartha's new philosophy. Rather than accept, or even recognize, the more
abstract theory of reality that Siddartha would be presenting, western society would
rather push it off to the side and stick with it's more concrete concept; that being
Christianity. However, as with modern physics, this opposition would not be out of
stubbornness but simply out of a lack of the ability to grasp the concepts that
Siddartha would be trying to portray.
By hypothesizing what would happen had Buddhism been formed in 20th
century North America rather than 5th century BCE India, we would be putting
Buddhism into a category of Fringe religions. By Fringe religions we mean:
all those groups not accorded full social respectability nor
recognized as being of equal status with those religious groups
in which most important societal spokespersons participate and
with which they identify (Shupe 7).
Since Buddhism, had it been formed by Siddartha in 20th century North America,
would be viewed as a Fringe religion at first, we can also apply western societies
reaction towards actual Fringe religions to the thesis.
It is not a far leap of imagination to move from the observation
that a fringe religious group is "odd" to a sense that its religious
challenge really possess a serious potential threat to one's way
of life and valued social relations (Shupe 27).
It is this common misconception, imposed upon virtually all new religions, that
would prove to be the main obstacle in the formation of Buddhism. Currently such
religious movements as the Jehovah's Witness, the Church of Jesus Christ of the
Latter Day Saints, and the Black Muslims - established and relevant as they are -
face this type of obstacle (Shupe 7). Be it through negative exposure by the media
or trouble with the law (one is reminded of Waco Texas) these new Fringe religious
face a constant barrage of opposition. The opposition can often get so trumped up,
especially by the media, that the religion will often be dismissed as a cult.
the media picked up on the term (cult) undoubtedly because of
it's vaguely exotic, unsavory connotation . . . in the 1970's,
many "cults" included Mormon's, Jehovah's Witnesses . . . and
Zen Buddhists . . . irrespective of their differing affinities to
Judeo-Christian tradition (Shupe 8).
With such a backlash against new religions, it is amazing that Buddhism was even
able to get a foothold in North America, despite being a established religion for
over 2 millenniums.
Despite having these obstacle to overcome, Siddartha's new found religion
would not have to fight on it's own. As stated earlier, there are many parallels that
can be drawn between Buddhism and modern physics. As a matter of fact,
Siddartha Guatama stated over 2000 years ago what has only come into realization
by physicists today:
He proclaimed it as shiki soku zeku and ku soku zeshiki1. Ku,
literally "emptiness" or "void," does not mean "nothingness"
but "equality." Shiki soku zeku indicates the idea that all things
. . . originate from the same foundation . . . Similarly, ku soku
zeshiki means that all things . . . are produced by ku, and
therefore ku is identical with shiki (Niwano 207).
It is through this main parallel that it is likely that scientists, physicists in
particular, would embrace this new concept of reality. Through personal
experience it is my interest in modern physics that piqued my interest in Eastern
Mysticism. Therefor through the western ideal of attaining as much knowledge of
the universe as possible (read: space exploration, particle accelerators, etc) it is
quite possible that Buddhism, had it been formed in 20th century North America,
could become a mainstream religion after surviving the initial onslaught of
opposition.
Thus, had Siddartha Guatama been born in modern day North America,
there would be a number of obstacles for him to face in the founding of Buddhism.
He would have to overcome the problems of being born into a Christian
family/society; a society not used to such abstract ideas of reality, the close-minded
nature of western thought, and the problems posed by a media that likes to jump on
anything new and unusual and tear it to shreds. However, if it were to overcome
these obstacles it is quite probable that it would become a deeply rooted religion in
North America due to the likely support it would gain from the scientific
community.
Bibliography
Capra, Fritjof. The Tao Of Physics: An Exploration of the Parallels Between Modern
Physics and Eastern Mysticism. Berkley: Shamhala Publications, 1975
Ludwig, Theodore M. The Sacred Paths: Understanding the Religions of the World.
New Jersey: Prentice Hall, 1996
Niwano, NikkyC. Buddhism For Today: A Modern Interpretation of the Threefold Lotus
Sutra. New York: WeatherHill, 1980
Richardson, Allen E. East Comes West: Asian Religions and Cultures in North America.
New York: The Pilgrim Press, 1985
Shupe Anson D. Six Perspectives On New Religions: A Case Study Approach.
New York::
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