This volume of articles, published in honor of Buddhadasa Bhikkhu’s birthday anniversary and completion of a seventh 12-year life cycle on May 27, 1990, is intended not only to focus on the work of Buddhadasa and Thai Buddhism but to also explore aspects of Buddhism – and other religions – which are connected, explicitly and implicitly, with his extensive corpus of thought. Its title RADICAL CONSERVATISM reflects the curious nature of Buddhadasa’s approach to Buddhism, working within the strict framework of Therevada Buddhism but also radically reaffirming and renewing that ancient tradition. Indeed, when he first began his monastery of Suan Mokh over 50 years ago he received little support from the official Thai Sangha, but his dedication to the ideals of Therevada and insight into the tradition have gradually earned him their recognition. So much so, in fact, that some of his disciples have become worried that his own simple wishes for the treatment of his corpse after his death will not be allowed, with the Sangha requiring an official ceremony instead.

The ‘radical’ nature of Buddhadasa’s thought is readily apparent, and is discussed in some of the articles in the section Buddhadasa and Siamese Buddhism. It is marked by a desire to go to the roots of Buddhism and present its base ideas in a language which is understandable in the modern world. In support of this representation, he examines ways of discussing Buddhism by a contrast of ‘Dhamma language’ and ‘ordinary language’, underscoring the necessity of not letting common conventions of speech block the understanding of true Dhamma, which is beyond verbalization.

Other strong currents in his thought are the concepts of ‘freed mind’ and that of selflessness, marked by lack of self-centeredness and the maintenance of a correct internal ecology, which will be reflected in one’s relationship to the outside world. Buddhadasa also places great emphasis on practice and the search for enlightenment in the here-and-now, for both monks and the laity – a concern which is not a primary one for the ordinary Thai lay Buddhist.

What is especially notable is Buddhadasa’s willingness to examine and engage with other traditions of thought, both those within Buddhism, such as the Mahayana, and religions and philosophies outside of Buddhism, Eastern and Western, ancient and modern. This willingness is more remarkable in that he is from the East, not the West, coming from a well-established tradition and that he draws from these others without sacrificing his own. The sections in this volume Buddhist Thought in the Contemporary World, Perspectives on Buddhist Practice, and Interreligious Dialogues toward Human Development are a reflection of his openness and desire to relate with other trends of thought.

The remaining section, Socially Engaged Buddhism, is an examination of Buddhism’s confrontation with the material world, mainly concentrating on modern times but including a look at the ‘social activism’ of Buddha himself, in John McConnell’s article “The Rohini Conflict and the Buddha’s Intervention.” Buddhadasa’s relationship to this aspect of Buddhism, which has had a remarkable flowering in modern times in conjunction with the growing trends of peace, human rights, and environmental activism in the East and the West, is intimate. His emphasis on the here-and-now and his criticism of modern society, especially its greed and consumerism, have inspired and influenced many activists. He has done this in a way which answers the criticism of Buddhism as an ‘otherworldly’ religion unconcerned with the material world and yet maintains his separation as a Bhikkhu from the mundane concerns of life, by providing theoretical and moral support for activists while refusing to directly engage in politics. This is a difficult position to maintain, open to criticism from those who would have him concern himself either more or less with the material world, but a position which he has gracefully maintained for years. It is a truly Buddhist balancing which allows great achievement through seeming inaction.

It is hoped that these essays, articles, and Dhamma talks will honor Buddhadasa and the great tradition which he represents, as well as encourage the further exploration and illumination of that tradition by others. In a world where it is increasingly apparent that the benefits of technology, Western rationalism, and capitalism have corresponding drawbacks such as self-centeredness, greed, intolerance, and pollution, a voice like Buddhadasa’s is both a warning and a hopeful alternative. It would be well if people listened.

(Introduction)

PDF | ePUB | Mobi