Modern Theravada

[Ben]

It's not always easy to figure out how to balance the sense of urgency with calm.

Develop sila, samadhi and panna.
kind regards,

Ben

[binocular]

If Dhammic exegesis conforms in certain ways to the culture within which it is propagated, I see no reason to judge modern attempts at this as being more or less valid than past attempts in and of themselves, to wit "Thai Buddhism" and so forth.

It seems hypocritical to see "modern Theravada" as liable to criticism if such things as "Burmese..." and "Thai Forest..." are seen as acceptable. There are problems with and within all such groupings, are there not?

I think the problems arise when someone purports their particular exegesis of Buddhism as The Buddhism.
Often, I've seen this from "modern" Buddhists, and sometimes accompanied with a considerable amount of hatred and contempt.

In my experience, while the traditionalist extremists may chide one and send one away with an idle hand gesture, I find that the modern extremists are much more feisty - like really angry and vindictive. Huh.

That's a good point. So how about the aformentioned monks who sell charms and tell fortunes? How about the monks in Burma inciting violence? What about the Pali commentators that began to delineate and define points not in the orginal texts? Very often today we hear of the different "layers" of the Pali canon, how certain parts were clearly added later or modified, and about how the whole of the Abhidhamma is most liekly not Buddha sasana... why continue to use the name of Buddhism at all if you're going to do these things?

It's because this is a living tradition, much like how Christianity has changed since ancient Palestine. Traditions survive by adapting and changing.

The Buddha speaks in the Pali Canon of kings and monarchs, but we have very few monarchies left. Does this mean Buddhists should oppose democracy? Or do we adapt the teachings on monarchs to our current elected officials?

The Buddha speaks at one point in the Pali Canon on seeing through sexual desire, and uses a woman "at the height of her beauty, 16 years of age" as an example in a sermon. Should Buddhists then adapt the teaching to current views of sexual maturity, or apply it in its written way and risk criminal charges in some countries?

This is not an argument for a free-for-all do what feels good Dhamma, but a Dhamma that is open to changing the small things in order to accomodate a popualtion that is very different philosphically, socially, and politically from that of ancient India.

Well, I don't have a problem with not calling myself a Buddhist. Although some people really put a lot of stock in calling themselves Buddhists and to be considered as such by others.
I can't relate to such Buddhists.

[Paribbajaka]

Often, I've seen this from "modern" Buddhists, and sometimes accompanied with a considerable amount of hatred and contempt.

In my experience, while the traditionalist extremists may chide one and send one away with an idle hand gesture, I find that the modern extremists are much more feisty - like really angry and vindictive. Huh.

My experience has been that everyone is capable of anger and vindictiveness with the right (wrong?) conditions.

In general "modern extremists" are very open with their interpretation of the Dhamma, as we've been discussing sometimes a little too open. But many of them do indeed have an axe to grind with traditional religion.

At the same time, traditionalists seem to be the ones most likely to look down their noses at other forms of practice or views of practice. This is regardless of whether their tradition has scriptural basis or is just a different cultural adaptation.

Interestingly, the monks I've met tend to be fairly open in their understanding of the Dhamma. My primary teacher prides himself on his open mindedness and gladly converses with Mahayana Buddhists (and Christians and Muslims) about unifying points.
Another monk I practice with reads from a "Jesus Calling" devotional in his off time and says that his prediction for the future of Wester Buddhism inlcudes statues of Jesus meditating throughout temples.
Many of the Lao temples I go to have bodhisattva stautes or even Hindu god statues along the walls in addition to Buddhas.

Let's just remember that none of us are enlightened beings and that our view, no matter what that is, is not the be all and end all. The tipitaka is most likely not the exact literal word of the Buddha, modern teachers may be too loose in their approach, and all of us are trying to do the best we can with what we have.