It isn't much, I know. But opportunities are modestly growing for serious young students of Buddhism. TAS is one of three Buddhist high schools in America. It is the only Buddhist school that could be considered "alternative" (a term whose meaning has been slowly draining away), and the only one that is based in Zen.
Sometimes we seem quite so, sometimes not. But one thing I would like to do is to create a course of study for students who are serious or, at least, would like a serious introduction to Buddhist studies.
Buddhism's influence in the U.S. has a significance out of all proportion to the number of its practitioners. In advertising (zen this, zen that, blah blah blah, organic, green). In psychology (mindfulness, meditation studies) and education. The Dalai Lama is more respected than any single religious figure in the west, among the secular, at least.
But there is a serious danger that comes with popularity. For instance, the Catholic Church, which despite leaving years ago still commands my attention and respect (except in some notable instances), seems to be moving in a direction away from massive appeal and towards a rigorous definition of faith and doctrine. This is very understandable, and in a sense, quite daring. It will change the geographical and linguistic make-up of the church.
Christianity is such a bewildering welter of sects that they even disagree on the most fundamental doctrines (sin, forgiveness, the nature of God, the role of prayer, justice, social action, sex) that it seems merely a historical necessity to even call it Christianity. Or as one rather arch evangelical once told me: "I am a Christian, NOT a Catholic". Ouch.
Buddhism sells. Much like American Christianity does. Both have a highly entrepreneurial aspect (and sometimes major boundary issues see SF Zen Center or poor Ted Haggard) and often get uncomfortably beyond the slow pace of scholarship, lineage, and deep spiritual practice. Both have remarkably dynamic relationships with capitalism ,though in Evangelicalism there seems to be less ambivalence about money making (prosperity ministries being only an extreme example, here is a far more interesting one); on the other hand, Buddhist wealth-prayer scams still abound.
For a different, academic take on wealth and materiality, through a Buddhist lens:
The Buddhist Theory of Impermanence and Marketing
(edit: one unclosed, recursive parenthesis. Oops. how zen.)
Sometimes we seem quite so, sometimes not. But one thing I would like to do is to create a course of study for students who are serious or, at least, would like a serious introduction to Buddhist studies.
Buddhism's influence in the U.S. has a significance out of all proportion to the number of its practitioners. In advertising (zen this, zen that, blah blah blah, organic, green). In psychology (mindfulness, meditation studies) and education. The Dalai Lama is more respected than any single religious figure in the west, among the secular, at least.
But there is a serious danger that comes with popularity. For instance, the Catholic Church, which despite leaving years ago still commands my attention and respect (except in some notable instances), seems to be moving in a direction away from massive appeal and towards a rigorous definition of faith and doctrine. This is very understandable, and in a sense, quite daring. It will change the geographical and linguistic make-up of the church.
Christianity is such a bewildering welter of sects that they even disagree on the most fundamental doctrines (sin, forgiveness, the nature of God, the role of prayer, justice, social action, sex) that it seems merely a historical necessity to even call it Christianity. Or as one rather arch evangelical once told me: "I am a Christian, NOT a Catholic". Ouch.
Buddhism sells. Much like American Christianity does. Both have a highly entrepreneurial aspect (and sometimes major boundary issues see SF Zen Center or poor Ted Haggard) and often get uncomfortably beyond the slow pace of scholarship, lineage, and deep spiritual practice. Both have remarkably dynamic relationships with capitalism ,though in Evangelicalism there seems to be less ambivalence about money making (prosperity ministries being only an extreme example, here is a far more interesting one); on the other hand, Buddhist wealth-prayer scams still abound.
For a different, academic take on wealth and materiality, through a Buddhist lens:
The Buddhist Theory of Impermanence and Marketing
Abstract: The Buddhist theory of impermanence bears a high level of relevance to the many cyclical theories in marketing and economics. This article attempts to connect these two areas, both of which have general and wide-ranging implications, and explain the utility of the concept of impermanence to business managers.
Clearly, the grafting of Buddhism upon Euro-American rootstock is now bearing fruit. TAS is part of that. Though, to be honest, we are an awkward and very provincial expression of this remarkable cultural process.(edit: one unclosed, recursive parenthesis. Oops. how zen.)
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