Buddhism emerged in northeastern India at an unspecified time between the early 4th century and late 6th century. Intense religious activities and social change characterized this era. During the time of Buddha, this religious outfit differed significantly from Hinduism and other organized religions in terms of doctrines and way of life. Followers of this religion lived a solitary life of meditation in the wilderness only emerging from time to time to beg for food and clothing. However, this lifestyle has changed drastically over the last century. Currently, institutional and corporate characteristics define Buddhism and this change has occurred due to several factors. This paper discusses the different factors that may have contributed to this change in the organization of Buddhism in the contemporary world. Colonization of Buddhist countries by western powers and globalization are noted as the two major factors that have contributed to this change.
Buddhism in the Modern World
The 19th and 20th centuries brought challenges and opportunities for Buddhism, as a religious sect, which underlined the need for change from an amorphous and disorganized outfit to the formation of institutions of governance and organization. The first aspect was colonization by western powers and the associated cultural, economic, political, and religious influences (Turner et al. 76). Even Buddhist countries that avoided direct conquest were subject to external pressures from western religious ideologies. In addition, during this period, modern scientific and rationalistic modes of thinking emerged to shape notions of liberal socialism and democracy together with capitalism as a form of economic organization. These revolutionary elements were introduced to the life and thought processes of Buddhists in Asia. Moreover, with globalization, this religion spread quickly to the West whereby further developments took place to shape modern-day Buddhism as an organized institution. Buddhists responded to these challenges in different ways and ultimately the outfit became an organized entity like many religions of the world.
First, Buddhists sought to preserve their cultural and religious identities in the face of domination by western doctrines. Specifically, the spread of Christianity across Asia through missionary work posed an existential threat to Buddhism. Therefore, Buddhists responded by adopting some of the Christian practices including the establishment of places of worship, Sunday schools for children to be taught religious fundamentals, distribution of tracts, and formalizing days of worship (Turner et al 119). These early steps to counter the force of Christianity form the basis for the institutionalization of Buddhism. Officials also advanced the Buddhist cause by promoting missionary activities across Asia and later in the West. Such activities demanded the establishment of an organized structure to ensure success against the domineering western doctrines.
After globalization helped spread Buddhism to the West, new strategies were needed to advance this noble cause. Therefore, Buddhists adopted some of the Christian practices, especially in the United States. For instance, the word “church” was officially adopted into Buddhist with the formation of the Buddhist Churches of America under the US branch of Japanese Pure Land (Jōdo Shinshū) (Skilton 178). Consequently, designated places of worship (temples) were designed and built to accommodate believers similar to Protestant congregations. In 1891, the Moha Bodhi Society was formed adding to other numerous similar outfits to promote and coordinate cooperation among Buddhists across the country (Skilton 23). Other such organizations included the World Buddhist Sangha Council, which was formed in 1965, and the World Fellowship of Buddhists in 1950 (Skilton 104). Therefore, such societies needed a high level of organization to thrive and spread to other regions of the world, hence the institutionalization of Buddhism.
In addition, reforms were introduced to make Buddhism more appealing and competitive in a quickly changing modern world. For instance, leaders adopted a rationalized interpretation of the fundamental doctrines by deemphasizing the ritualized and supernatural aspects of the religion. The focus shifted to establishing continuity between modern science and Buddhism together with considering the centrality of morals and ethics. In China, the Buddhist reform movement arose during this time with the embrace of new scientific values, rationality, and progress (Ashiwa and Wank 222). At the time, Buddhism in China was associated with passivity and detached attitude, which were perceived as major causes of backwardness. Therefore, several renewal movements emerged across China to advance Buddhist education. Seminaries were formed to train Buddhist clergy as part of winning the war against proselytization and the threat of Christianity in the region (Ashiwa and Wank 222). Running these institutions required some level of organization, and thus Buddhism slowly became a corporate entity being witnessed in the modern world.
Engaged Buddhism also arose during this time to foster the implementation of socio-economic and political activities within the fundamental practices of this religion. This aspect was a departure from the pre-modern way of thinking that emphasized ritualized and supernormal aspects of Buddhism. In addition, socially active followers sought to infuse Buddhism teachings as the founding concept of modern democratic societies. At this level, the organizational foundations of this religion had to change to accommodate all the divergent views and fit into the dynamic globalized society. Buddhist institutions and organizations became a necessity.
Another widespread factor that led to drastic changes was the emergence of charismatic leaders and their associated popular movements within Buddhism. For instance, in Thailand, the Dhammakaya group emerged in the early 20th century under the leadership of Luang Pu Sodh Candasaro (Dubus 41). This group commands a huge following with commercialized sectarian interests. According to Dubus, Dhammakaya “is an attempt to adapt Buddhism to contemporary Thailand, by blending religious teachings and the consumerist ideology that has engulfed the kingdom in the late twentieth and early twenty-first centuries” (41). The group is also highly hierarchical, and such patterns could not be achieved without institutionalizing Buddhism. Dhammakaya is one of many Buddhist charismatic movements that exist in the contemporary world. Most of these groups promise the immediate attainment of nirvana and prompt financial and business success by observing certain rituals of donation. Consequently, the proliferation of such movements has necessitated the structured nature of Buddhism to give it the current corporate characteristics.
Conclusion
When Buddhism started under the guidance of Buddha, its main characteristic was a life of solitude with divine seekers living in the wilderness to meditate. However, the colonization and globalization phases of the 19th and 20th centuries forced Buddhists to change their way of thinking and adopt a modernistic approach towards religion. Christianity threatened to decimate Buddhism and thus leaders strategized by forming organizations to counter such threats. Temples were created and seminary schools were established to train clergy for the spread of Buddhism around the world, specifically in the West. Such objectives could only be achieved through organized Buddhist institutions as being witnessed in the world today. The emergence of charismatic movements within the religion also facilitated the institutionalization of Buddhism to give it the current corporate features of a formally organized religious outfit.
Works Cited
Ashiwa, Yoshiko, and David Wank. “The Globalization of Chinese Buddhism: Clergy and Devotee Networks in the Twentieth Century.” International Journal of Asian Studies, vol. 2, no. 2, 2005, pp. 217-237.
Dubus, Arnaud. Buddhism and Politics in Thailand. Research Institute of Contemporary Southeast Asia, 2017.
Skilton, Andrew. A Concise History of Buddhism. Windhorse Publications, 1994.
Turner, Alicia, et al. Saving Buddhism: The Impermanence of Religion in Colonial Burma (Southeast Asia: Politics, Meaning, and Memory). University of Hawaii Press, 2017.