By John S. Harding
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In those talks, Lama Yeshe and Lama Zopa Rinpoche clarify the good merits of training Dharma as an ordained individual, easy methods to preserve the ordination natural, the aim of the monastic neighborhood, easy methods to stay jointly as clergymen and nuns, and lots more and plenty extra. the need for the lay group to aid the Sangha can also be made transparent, and never purely priests and nuns yet lay practitioners, too, will achieve a lot by means of examining this e-book.
While Sasaki Sokei-an based his First Zen Institute of North the United States in 1930 he steered that bringing Zen Buddhism to the US used to be like "holding a lotus opposed to a rock and looking ahead to it to set down roots. " this present day, Buddhism is a part of the cultural and spiritual mainstream. plant life at the Rock examines the dramatic development of Buddhism in Canada and questions a few of the underlying assumptions approximately how this practice has replaced within the West.
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Extra info for Flowers on the Rock: Global and Local Buddhisms in Canada
N. N. Goenka created a secular, non-religious meditation method in order to appeal to as many people as possible. Although based originally in Burma (Myanmar), when Goenka took his meditation method international, he came first to Canada and France. Canada thus has a special place in the history of Goenka meditation, but the organization must be recognized primarily as international. James Placzek’s chapter, “Sitavana: The Theravada Forest Tradition in British Columbia,” documents the establishment of the first Thai Forest Tradition monastery in Canada and explores this tradition’s stance on female ordination.
Judith Snodgrass insightfully points out, “The image of the Buddha seated in meditation beneath a tree provides the model for modern Buddhism’s disproportionate emphasis on meditation … and the basis for a certain arrogance among some western Buddhists who feel that the Buddhism of their practice is closer to Sakyamuni’s teachings than that of traditional Asian practitioners” (Snodgrass 2009, 21). Without conscious assent, one smoothly moves into the assumption that the Asian/ethnic is traditional but somehow inauthentic, while the Western/convert is modern as well as authentic.
The transformations that we see are the results of multiple conversations that have arisen from particular historical encounters. As such, it is as important to understand the local as the global. Neither can be understood in isolation; both are part of the same process. introduction 15 G l obal an d L o cal Buddhism s We use the term “Global Buddhism” to emphasize that Buddhism at the local level needs to be understood against its global background (as opposed to the term “Buddhist Globalism” that Soucy uses to identify the discourse that shapes “Global Buddhism”).