(Amitayus Hospice Service, n.d.), and an Australian branch of the Buddhist Peace
Fellowship, an international organisation that encourages Buddhists ª to explore
personal and group responses to political, social, and ecological suffering in the
worldº (Buddhist Peace Fellowship, 1998).
The evidence of secularisation in early Australian Buddhism has already been
cited. Yeshe Khadro, former director of the Chenrezig Institute for Wisdom
Culture, indicates that secularisation of Buddhist groups and links to psychological
practice also exist in contemporary Buddhism:
Visitors coming to Chenrezig often want to learn Buddhist techniques
that will help them overcome problems in their life. Not so many
visitors want, or have the time, to undertake an extensive study of
Buddhist philosophy. To try to meet this need, we have added the
study of various types of Western psychology, science, teaching and
counselling techniques to our traditional Buddhist studies education
program. (Khadro, 1995: 124)
Similarly, Bucknell writes:
Interest in Buddhist techniques of meditation is growing steadily.
Meditation centres scattered around the country attract not only people
who would call themselves Buddhists, but also psychologists, therapists
and ordinary people seeking such tangible bene® ts as relief from
stress. These experimenting meditators, exploring the ancient practices
for developing concentration and insight, are ® nding them to have a
range of valuable applications in the modern western context. (Bucknell,
1992: 223)
However, there are also those who object to merging Buddhist practice with
psychology and psychotherapy. Patrick Kearney, a Vipassana teacher at the Blue
Mountains Insight Meditation Centre, spoke on this issue at the Buddhist
Library and Meditation Centre in Sydney in April 1998, concluding that
Buddhism is not a collection of spiritual or therapeutic techniques.
Buddhism is an ocean. If we want we are free to paddle on the edge of
the shore, trying a technique here or a therapy there, occasionally
getting our feet wet, but staying safely within our limitations. Or we
can take the advice of Dogen Zenji, who said: ª Arouse the mind that
seeks the way, and plunge into the ocean of Buddhism.º Ultimately the
future of Buddhism in the West will be decided by those who take
the plunge, because the paddlers will always draw back and, rather
than adapt Buddhism to its new home, will develop new forms of
Buddhised psychotherapy. For ultimately we must choose whom we
will follow. We can follow Buddha or we can follow Freud; we cannot
do both, because they are just not travelling in the same direction.
(Kearney, n.d.)
Buddhism in Australia 41
Conclusion
In summary, the characteristics of contemporary Buddhism in Australia that are
identi® able from the existing literature are: differentiation between ethnic and
convert Buddhism, diversity of lineages, varied ethnic composition, and to some
extent, ecumenism. These are also the features of American and European
Buddhism. It is possible that Australian Buddhism also shares other characteristics
with American and European Buddhism. Examples of such characteristics
can certainly be found in Australian Buddhism; however, further research must
be undertaken before it can be concluded that these are more than isolated cases.
In order to increase understanding of Australian Buddhism at individual,
organisational, and societal levels, at least three types of study will be useful.
Firstly, studies that involve interviewing Buddhist practitioners regarding issues
such as religiosity and conversion, and thus go beyond existing knowledge with
its focus on the Buddhist migrant experience. Secondly, studies that contact
Australian Buddhist groups directly to gather information regarding group
history, lineage, teacher and student demographics, activities, and facilities.
Thirdly, studies that examine the relationship between Buddhism and the wider
Australian society and culture both now and in the past. Individual conversion
accounts could be combined with research in public attitudes towards Buddhism
and the integration of Buddhist ideas and practices into mainstream culture; this
would provide insights into the motivations behind the development of certain
characteristics in Australian Buddhism. All of this research will ideally be based
on ® eldwork; however, useful information can be gleaned from publications
such as group newsletters and Internet sites, as was done in the research for this
paper.
Michelle Spuler has completed her Ph.D. thesis in the Department of Studies in
Religion, University of Queensland, under the supervision of Dr Rod Bucknell and Dr
Lynne Hume. Her research focused on the acculturation process in Diamond Sangha
Zen Buddhist groups in Australia. Correspondence: Department of Studies in Religion,
University of Queensland, 4072, Australia. E-mail: MSpuler@hotmail.com