Buddhism Spread as Globalization of Knowledge Essay

Introduction

Buddhism is one of the world’s most dominant religions and enjoys a global following with millions of followers. Primarily practiced in Asia, the religion has grown in prominence and has morphed into an autonomous field of knowledge with diverse but fundamental beliefs about spirituality and life.[1] These areas of philosophical development originated from Buddha (the religious leader of Buddhists), and they mainly focus on overcoming suffering and accepting the cycles of life and death. Therefore, Buddhists view life as an impermanent state of existence, which is defined by subjectivity and relativity. At the center of their religious beliefs is the understanding that nothing is eternal or absolute.

The spread of Buddhism as the globalization of knowledge stems from the basic tenet of an internationalized society that advocates for liberty in thought and trade.[2] Consequently, globalization has the potential to disrupt societies and their traditional ways of thinking by promising a better future through the exercise of free will. Modern Buddhism has been integrated as a key part of the globalization movement, and it explains why the faith has spread throughout different parts of the world.[3]

The correlation between Buddhism and globalization stems from the basic acknowledgment of the principle of interdependence. This relationship assumes that nothing exists in isolation and that life is an intertwined concept that follows a closed loop of existence. Globalization thrives on the same basic principle because it is predicated on the view that problems affecting one part of the world could be solved by seeking solutions from another.

It is important to understand the relationship between globalization and Buddhism because the latter is a global religion with millions of followers around the world. Furthermore, the globalization of knowledge thrives on the understanding that people from different geographical locations can disseminate their ideas, knowledge, and technologies using many methods. Consequently, the “evolution of minds” is dependent on knowledge creation.

Broadly, Buddhism is largely seen as a fairly irrational philosophical understanding of life and existence, but this feature makes it an important issue to investigate because it could lead to the creation of different fields of knowledge in science and philosophy. In this regard, it could be studied as a limited or closed conceptual system. This paper investigates the spread of Buddhism as the globalization of knowledge by explaining how different modes of information dissemination processes helped to entrench its philosophies in many Asian countries and around the world. However, before delving into the details of this analysis, it is important to have a contextual understanding of the globalization of Buddhist knowledge.

Globalization of Buddhist Knowledge

Historical excerpts show that the globalization of knowledge through Buddhism started in Northern India, spread to other parts of Asia, and ultimately to the rest of the world through the dissemination of key ideas and beliefs about life and spirituality.[4] The first country to be considered a recipient of Buddhism knowledge was Sri Lanka. Later, it spread to China, and active Buddhist Monks took it further to Korea, Japan, and Vietnam.[5]

The spread of Buddhist ideals throughout most of the above-mentioned countries happened through cultural exchanges, growth of economic activities, and improved general communications among different groups of people who traded along the Silk Road.[6] Although these mediums of exchange were accidental, other forms of disseminating information were deliberately done through the efforts of Buddhist Missionaries who visited communities and villages to spread the religion’s beliefs.[7] Despite several parts of Asia practicing Buddhism, the globalization of the faith only happened in the 20th century when it was taught in western societies.[8]

It is believed that four main forces informed the spread of religion in western societies. First, the curiosity associated with the “exoticness” of the faith gave it the impetus to be received well by relatively open-minded societies.[9] It is believed that this curiosity about the unfamiliar led to the development of certain fragmented thoughts about the faith in many western societies and some East Asian countries.[10] Secondly, the spread of Buddhism developed from the exchange of extensive scholarly findings of the religion. This process was mainly spearheaded by academicians who later disseminated the knowledge gained from their research studies in literary texts, which were further studied by younger generations.[11] The third way Buddhism spread was through the activities of Buddhist missionaries. Mostly, the teachings of Buddhist monks played a pivotal role in helping different societies understand the faith. Several tools have historically been used to advance the same idea (spread of the faith).

Education, narratives, motifs, and ancient pieces of literature are the most commonly cited instruments of information dissemination that led to the spread of the faith. These tools of information exchange are further discussed below.

Education

As highlighted in this paper, education is one of the ways through which Buddhist knowledge has been disseminated in different parts of the world. Some researchers have termed this medium of information exchange as a precondition to globalization.[12] This view relates to the globalization of knowledge, as discussed in this study because it describes a relatively autonomous process of information flow. However, all actors involved in the process are influenced by the identity generated from information exchange. Although the dissemination of Buddhist information through education cannot be summarily considered as the only medium through which the religion gained global prominence, it has led to the emergence of new knowledge on the discipline. Indeed, throughout the centuries, the pace of information exchange has been affected by different factors influencing globalization, including unplanned population growth, shifts in economic power, and technological development.

The transmission of Buddhist knowledge across different levels of society stems from knowledge transmission mechanisms that are pivoted on a selected few areas of information exchange. These nodes of communication could be loosely referred to as “possessors of knowledge,” and they may involve individuals, artisans, or communities who are the main custodians of knowledge.[13] Information dissemination networks do not necessarily occur naturally as they are parts of larger global frameworks of data processing systems. For example, the Silk Road network was an economic system used by Buddhist missionaries to reach different communities around the world.[14]

Therefore, there is a symbiotic relationship between economic development and the spread of Buddhism, especially in ancient societies. The same correlation is observed in contemporary society through technological innovation because it has allowed for a fast pace of information exchange, which has, in turn, helped people to share ideas about religious beliefs and learn about Buddhism. Therefore, the relationship between different knowledge forms and their representation structures influences the spread of Buddhism as a “globalization of knowledge.” The process happens through an introspective system whereby people interrogate basic fundamental beliefs associated with the religion and contrast them with their everyday life. The outcome is a network of complex information architecture characterized by a composite interplay of political, economic, and cultural forces.

Narratives and Motifs

Narratives and motifs are key parts of Buddhist traditions. Furthermore, their teachings are not confined to canonized literature or institutionalized knowledge because the pieces of information disseminated this way were often exchanged accidentally along silk roads through oral communications.[15] Systematic forms of narratives and motifs that characterized the spread of the religion’s teachings were done by translators and teachers. Particularly, they were responsible for spreading Buddhist ideals in China and most parts of East Asia.[16]

Therefore, motifs and narratives were informal channels of knowledge exchange. This unregulated form of information exchange made it difficult to contextualize beliefs and ideas in known historical contexts. Furthermore, some religious ideas exchanged in this manner have been isolated from their novel contexts because of alterations to the source of information. For example, the biography of Buddha has been altered multiple times because of variations in the knowledge exchanged about him through narratives and motifs.[17]

Motifs were a powerful way of knowledge exchange because they helped to spread Buddhist ideals beyond what conventional literature could do. Most of the information disseminated this way happened because the conditions for diffusion were present. Similarities in conceptual regimes also helped to further spread Buddhist teachings across different geographical locations. These platforms of information exchange were powerful enough to warrant further investigation of religious doctrines by exploring their linkages with globalization. The case for eternal punishment and reincarnation are notable concepts associated with the Buddhist faith that have been disseminated in this manner.[18]

Furthermore, Jakata’s stories about eternal punishment have permeated throughout societies as a common way of understanding the purpose or meaning of life. The views about life and reincarnation are important teachings nestled in this idea of existence. The Buddhist idea of hell is considered as a possible source of philosophy for the Christian version of hell because it has been established that there existed earlier versions of this concept in Buddhist philosophy way before Christianity adopted it. Although the link between Buddhism and Christianity may be difficult to prove, there is little doubt that knowledge was exchanged between proponents of both faiths, especially through narratives and motifs.[19]

The spread of Buddhist ideas around the world also happened through narratives and motifs. Narratives originated from descriptions of the life of Buddha, which were later assimilated to other community members. The concept of Karma is one common Buddhist philosophy that has been disseminated this way because it informs the widely held belief that what a person does in the past may influence their future outcomes. Consequently, using motifs and narratives, stories have been told about how people were unable to overcome their past, thereby negatively influencing their future.

This concept of life was spread by missionaries who explained how Buddha was aware of his past actions and wanted to free himself from its consequences through awareness.[20] The consequence of this school of thought is underpinned by the common understanding that what people may be experiencing in the present could be as a result of their past actions. The rules and motifs that have been developed this way have for a long time played a role in developing the body of monastic rules that currently define the Buddhist faith.[21]

The spread of Jatakas (a type of Buddhist art and literature) is an example of the effectiveness of this type of knowledge dissemination process. It was linked to Buddhist poetry and not only served as a platform for conveying new teachings about the faith but also acted as a source of entertainment for most listeners.[22] Therefore, besides the learned tradition of Buddhist principles, which have been taught across different generations, narratives and motifs provided another strand of knowledge dissemination system for the spread of Buddhist ideals around the world. Nonetheless, most of the stories that were exchanged this way were still based on formalized literature. The information was also safeguarded in monastic institutions, which edited and reprinted these stories for future consumption and preservation of knowledge.[23]

Literature

One of the main ways through which Buddhism spread around the world was through pieces of literature. These educational materials were mainly produced by scholars from different fields who systematically translated different pieces of scholarly works to produce accurate assessments of Buddhist ideals.[24] Some of the earliest efforts to spread Buddhist religious doctrines in Tibet happened in this manner. To a lesser extent, the spread of Buddhism in China also assumed the same mode of communication.[25]

Nonetheless, the main tenets of Buddhism that were preserved and spread through literature proved to be a powerful tool for promoting its spread, especially in East Asia. Based on the efficacy of information dissemination achieved through a review of literature, it can only be assumed that most of the translation works done by the authors were correct. Nonetheless, there are some doubts regarding whether the content documented had the same value when transferred from one cultural context to another.[26] However, this problem is not unique to the translation of Buddhist texts but rather to the field of translation in general.

The original forms of Buddhist texts were considered to be in Sanskrit form, and translation services could have lost the meaning of some concepts. This challenge was recognized by Jansen, Klein, and Meyers, who said that most of the translation services involving the transformation of the Sanskrit language to Chinese could have led to the loss of meaning for some Buddhist texts.[27]

Comparatively, translations that involved the Tibetan language are deemed to have been accurately done because of similarities in linguistic connotations. Overall, the spread of Buddhism through works of literature contributed to the development of a regional language in some Asian countries. In light of this discussion, Groody says that the development of regional languages through Buddhism has been remarkable.[28] As mentioned in this paper, the main language used has been Sanskrit. Additionally, since some Buddhist texts were in Pali, the spread of Buddhism also contributed to the development of the language.

Political Support

Political support is one of the key supportive factors influencing the spread of Buddhism. This is not only true in contemporary society where proponents of the faith hold senior government positions or where many believers influence policies for purposes of religious advancement but also in classical societies where rulers sought the advice of monks to inform public policy.[29] For example, the spread of Buddhism in Tibet was largely attributed to this form of information exchange because its rulers, such as Songtsen Gampo, sought the advice of monks to inform public discourse.[30]

The Songdetsen was also another ruler who embraced Buddhism and institutionalized it by building monasteries around the country.[31] Today, some of these religious centers stand as powerful pillars of religious dominance in Tibet and some East Asian countries. In India, political support given to Buddhism was done directly because rulers easily implemented its teachings through royal decrees.[32]

Consequences of Buddhism Spread

An exploration of the consequences of Buddhism spread in present-day society serves as an example of the extrinsic development of religious beliefs. One key issue explored in this context of analysis is the place of humanity in the universe. The interest it has created among young people about the need to have peace amid the chaos characterizing the modern world is one of the most profound impacts that the spread of Buddhism has had on the world. Additionally, it has helped to create a just society, especially in gender equality debates, because the teachings of Buddha encourage people to treat one another as equals. Therefore, the traditional gender divide that existed between men and women has been undermined among most believers.

Buddhism has also helped to minimize inequality in certain countries, such as India, which has a Caste system, by advocating for equality. Several researchers partly attribute the breakdown of this system to Buddhism and the emergence of brotherhood and unity as an aspirational goal.[33]

In practice, the willingness of people from different backgrounds to listen to monks is one of the ways through which knowledge has been centralized and respect achieved. Another effect of the spread of Buddhism around the world has been idol worship. This practice is mostly found in Asia, where symbols of Buddha were created and set up in temples, which act as holy places of worship. The system started when some of the earliest followers of Buddha built a symbol of worship after his death and created temples where he could be worshipped. The Mahabodhi Temple, which is located in Bihar state, India, is one such institution that contains a representation of Buddha and acts as a holy ground for worshippers.[34]

Lastly, the spread of Buddhism influenced the architecture of most modern societies and, by extension, the landscape of different countries. For example, Nalanda (an Indian Monastery) is an acclaimed architectural marvel that was developed from Buddhist philosophies. Many Buddhist complexes and monasteries also have this architecture.[35]

Summary

There is little doubt that Buddhism has spread throughout different levels of society and has consequently become an intrinsic part of today’s globalized world. From its different beliefs and systems about life, it has assumed a globalized nature by ascribing to global values of life and spirituality, which continue to impact the development of human and cultural identities. Therefore, the spread of Buddhism in today’s contemporary society is its ability to transcend the current challenges of modernity, which other religions have failed to achieve. Based on the findings highlighted in this study, the growth of Buddhism as a “globalization of knowledge” is linked with conceptual beliefs about existence. Future research should focus on defining what constitutes such a conceptual system and explore the areas of knowledge advancements that are likely to occur as a result of the globalization of knowledge.

Works Cited

Del Marmol, Camila, Morell, Marc, and Chalcraft, Jasper. The Making of Heritage: Seduction and Disenchantment, Routledge, 2014.

Fung, Kenneth. “Acceptance and Commitment Therapy: Western Adoption of Buddhist Tenets?” Transcultural Psychiatry, vol. 52, no. 4, 2015, pp. 561-576.

Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015.

Hirshberg, Daniel. Remembering the Lotus-Born: Padmasambhava in the History of Tibet’s Golden Age. Simon and Schuster, 2016.

Jansen, Thomas, Klein, Thoralf, and Meyer, Christian. Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800-Present. BRILL, 2014.

Qian, Junxi, and Lily Kong. “Buddhism Co. Ltd? Epistemology of Religiosity, and the Re-Invention of a Buddhist Monastery in Hong Kong.” Environment and Planning D: Society and Space, vol. 36, no. 1, 2018, pp. 159-177.

Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.

Wright, Robert. Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment. Simon and Schuster, 2017.

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1. Wright, Robert. Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment. Simon and Schuster, 2017, pp. 1-5.
2. Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015, pp. 1-7.
3. Wright, Robert. Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment. Simon and Schuster, 2017, pp. 1-5.
4. Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015, pp. 1-7.
5. Wright, Robert. Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment. Simon and Schuster, 2017, pp. 5-7.
6. Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.
7. Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.
8. Fung, Kenneth. “Acceptance and Commitment Therapy: Western Adoption of Buddhist Tenets?” Transcultural Psychiatry, vol. 52, no. 4, 2015, pp. 561-576.
9. Fung, Kenneth. “Acceptance and Commitment Therapy: Western Adoption of Buddhist Tenets?” Transcultural Psychiatry, vol. 52, no. 4, 2015, pp. 561-576.
10. Wright, Robert. Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment. Simon and Schuster, 2017, pp. 5-7.
11. Wright, Robert. Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment. Simon and Schuster, 2017, pp. 5-7.
12. Wright, Robert. Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment. Simon and Schuster, 2017, pp. 5-7.
13. Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.
14. Fung, Kenneth. “Acceptance and Commitment Therapy: Western Adoption of Buddhist Tenets?” Transcultural Psychiatry, vol. 52, no. 4, 2015, pp. 561-576.
15. Wright, Robert. Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment. Simon and Schuster, 2017, pp. 5-7.
16. Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.
17. Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.
18. Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015, pp. 1-7.
19. Jansen, Thomas, Klein, Thoralf, and Meyer, Christian. Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800-Present. BRILL, 2014, p. 272.
20. Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015, pp. 1-7.
21. Qian, Junxi, and Lily Kong. “Buddhism Co. Ltd? Epistemology of Religiosity, and the Re-Invention of a Buddhist Monastery in Hong Kong.” Environment and Planning D: Society and Space, vol. 36, no. 1, 2018, pp. 159-177.
22. Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015, pp. 1-7.
23. Qian, Junxi, and Lily Kong. “Buddhism Co. Ltd? Epistemology of Religiosity, and the Re-Invention of a Buddhist Monastery in Hong Kong.” Environment and Planning D: Society and Space, vol. 36, no. 1, 2018, pp. 159-177.
24. Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015, pp. 1-7.
25. Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.
26. Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015, pp. 1-7.
27. Jansen, Thomas, Klein, Thoralf, and Meyer, Christian. Globalization and the Making of Religious Modernity in China: Transnational Religions, Local Agents, and the Study of Religion, 1800-Present. BRILL, 2014, p. 27-29.
28. Groody, Daniel. Globalization, Spirituality, and Justice Revised Edition: Navigating a Path to Peace. Orbis Books, 2015, p. 17.
29. Del Marmol, Camila, Morell, Marc, and Chalcraft, Jasper. The Making of Heritage: Seduction and Disenchantment, Routledge, 2014, pp. 44.
30. Hirshberg, Daniel. Remembering the Lotus-Born: Padmasambhava in the History of Tibet’s Golden Age. Simon and Schuster, 2016, p. 69.
31. Hirshberg, Daniel. Remembering the Lotus-Born: Padmasambhava in the History of Tibet’s Golden Age. Simon and Schuster, 2016, p. 26.
32. Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.
33. Scott, David. “Buddhism in Current China-India Diplomacy.” Journal of Current Chinese Affairs, vol. 45, no. 3, 2016, pp. 139-174.
34. Del Marmol, Camila, Morell, Marc, and Chalcraft, Jasper. The Making of Heritage: Seduction and Disenchantment, Routledge, 2014, pp. 44.
35. Qian, Junxi, and Lily Kong. “Buddhism Co. Ltd? Epistemology of Religiosity, and the Re-Invention of a Buddhist Monastery in Hong Kong.” Environment and Planning D: Society and Space, vol. 36, no. 1, 2018, pp. 159-177.