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The U.S. appears changing into a Buddhist nation. famous person converts, the recognition of the Dalai Lama, motifs in renowned videos, and mala beads on the mall point out an expanding inculcation of Buddhism into the yankee awareness, whether a comparatively small percent of the inhabitants truly describe themselves as Buddhists. This e-book appears past the trendier manifestations of Buddhism in the United States to examine tremendously American Buddhist methods of life—ways of perceiving and realizing. John Whalen-Bridge and Gary Storhoff have equipped this targeted assortment according to the Buddhist proposal of the 3 Jewels: the Buddha, the Dharma, and the Sangha.

The Buddha part discusses the 2 key lecturers who popularized Buddhism in the USA: Alan Watts and D. T. Suzuki and the actual types of spirituality they proclaimed. The Dharma part offers with how Buddhism can enlighten present public debates and a attention of our nationwide earlier with explorations of bioethics, abortion, end-of-life judgements, and attention in overdue capitalism. the ultimate part at the Sangha, or group of believers, discusses how Buddhist groups either formal and casual have affected American society with chapters on kinfolk existence, Nisei Buddhists, homosexual liberation, and Zen gardens.

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You would immediately feel one with all nature, and with the universe itself, if you could understand that there is no “you” as the hard-core thinker of thoughts, feeler of feelings, and senser of sensations, and that because your body is something in the physical world, that world is not “external” to you. . ” Also, of course, the “intelligence” to which Watts attributes the power to change is not the abstract conceptual mind, but the intelligence we share with the cosmos—the self-organizing genius by which we live, move, and have our being.

A related concern of “modern Buddhism” has always been to demonstrate the coherence of Buddhism with Western science. 68 In this connection, Watts’s reliance on cybernetics and general systems theory for some of his central interpretive concepts is not only pertinent but prescient. It is striking, in fact, thirty-five years after his death and more than forty years after he did his best work, how well Watts’s account of the self holds up in relation to views that have become commonplace among contemporary cognitive scientists.

Alan Wallace, Buddhism and Science: Breaking New Ground (New York: Columbia University Press, 2003). 69. Daniel C. Dennett, Consciousness Explained (Boston: Little, Brown and Company, 1991), 107ff; and Watts, The Book, 54–55. 70. Dennett, Consciousness, 416ff; and Watts, Way of Zen, 47. 71. Daniel C. Dennett, Freedom Evolves (New York: Viking Penguin, 2003); and Watts, Nature, 7. 72. The logic of nondualism can unquestionably be found cross-culturally in religion—not universally but frequently.

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