| Part of a series on |
| Western Buddhism |
|---|
 |
Buddhism is a small minority religion in the Netherlands , but it has shown rapid growth in recent years.[ when? ] As of the 2006 estimate, 170,000 Dutch people identified their religion as Buddhist (about 1% of the total population). [1]
The first awareness of Buddhism in the Netherlands can be traced back to early books, [2] with references to Buddhism reappearing in 1651, [3] 1843 [4] and 1878, [5] with the first book on Buddhism being written in the Dutch language in 1879. [6] The turn of the century saw more popular books on Buddhism published in Dutch. [7] [8] [9] [10] [11]
The scientific study of Buddhism began in the Netherlands with the appointment of Hendrik Kern as the first professor for the chair for Sanskrit at Leiden University. He published two histories [12] [13] and a manual of Buddhism. [14] Kern, like Émile Senart, portrayed the Buddha as a legendary being or a hero representing the sun. Kern was succeeded by Jacob Speyer (1849–1913), who translated several Mahayana texts and the Jatakamala for the series ‘The Sacred Books of the Buddhists’. The subsequent chair, Jean Philippe Vogel (1871–1958), became famous as an archaeologist by proving that Kasia in India must have been Kusinara, the place of the Parinirvana of the Buddha. He also conducted investigations on the Borobudur, the great Buddhist monument on the Isle of Java.
After the Second World War, a strong ally for Buddhism came in the form of the Theosophists. The Dutch secretary of the Theosophical Society Adyar, Mrs. Spruitenburg, returned from India and started ‘gatherings’ in her home in Huizen that attracted dozens of people from all over the country. Among them was Ernst Verwaal, who founded the ‘Buddhistische Vriendenkring Den Haag’ (Circle of Friends of Buddhism The Hague), later renamed as ‘Nederlandse Buddhistische Vriendenkring’ (Dutch Circle of Friends of Buddhism). He issued a simple journal. [15] The centre of the ‘Circle’ was in The Hague, where in 1966 the wife of the Thai Ambassador, Mrs. Bhakdi, started receiving on Saturdays its members in the Thai Embassy. Later the group was presided by Ronald Poelmeijer, also being influenced by Peter van der Beek, who in 1953 became a member of The Western Buddhist Order, represented in Europe by the British Buddhist Jack Austin.
In 1966 the Dutch Circle of Friends of Buddhism Circle changed its name to the ‘Buddhist Society in the Netherlands’. The new Society held activities that were calculated liberal to all the schools of Buddhism. This ecumenical policy led to some dissension, and later the organization was revamped as the ‘Stichting Nederlands Buddhistisch Centrum’ (Dutch Buddhist Centre Foundation) on 8 November 1967, with the aim ‘to study of the principles of Buddhism in all its diversity and to encourage the practical application of these principles. From 1968 to the present, the Centre has issued a journal. Originally it was called ‘Saddharma’ [16] and early in the 21st century it was rechristened as ‘Vorm en Leegte’ [17] and published together with a commercial Buddhist publisher. The centre changed its name in 1978 to ‘Stichting Vrienden van het Boeddhisme’ (Friends of Buddhism Foundation). In the same year the ‘Boeddhistische Unie van Nederland’ (Buddhist Union of the Netherlands) was founded, consisting only of representatives of Buddhist groups, with Tony Kurpershoek-Scherft as its first President. It was this second organization which became the Dutch member of the European Buddhist Union. Early 21st century however it dropped its membership of the EBU for a number of reasons; a main one being that the EBU had, and currently still has, both national umbrella organisations amongst its members as well as 'traditions on European level' like FPMT, Triratna Buddhist Community etc. making it in the BUN's eyes a too confused platform.
From 1978 onwards, the history of Buddhism in the Netherlands is mostly the story of individual Buddhist traditions. With however the BUN still acting on their behalf towards government and NGOs, leading to e.g. the BOS 'Boeddhistische Omroep Stichting' (Buddhist Broadcasting Channel) and the formal Buddhist Prisoner Chaplainship which gets equal recognition as other religions. And the SVB still being relevant as an ecumenical entry-level organisation, and as publisher of the only generic Buddhist (quarterly) magazine available in Dutch kiosks.
 |
In 1968 Leo Boer and Janwillem van de Wetering founded a Zen group, and through two books [18] [19] made Zen popular in the Netherlands. The guidance of the group was taken over by Erik Bruijn who is still in charge of a flourishing community. [20]
There are several Zen organisations in the Netherlands:
In 1971 the Dutch merchant Monshouwer gathered some people in order to discuss the possibility of founding a Theravada temple with the support of Thai ambassador Sompong Sucharitkul. In 1973 the temple was officially founded in Waalwijk. Originally the temple was named Wat Dhammasucaritanucharee, but two years later renamed as Buddharama Temple with its own supporting foundation called ‘Young Buddhists Netherlands’. This foundation had its own journal. [30] Later the founding abbot Ven. Mettavihari moved to Amsterdam and started a separate community of vipassana practitioners there. The foundation supporting the Thai temple in Waalwijk was renamed the ‘Nederlandse Buddha Dhamma Stichting’ (Dutch Buddha Dhamma Foundation) and now aims mainly for Thai immigrants.
In 2015 it became known that Mettavihari had sexually abused various of his followers in Waalwijk and elsewhere. At least 21 victims had accused him of abuse by June 2015. [31]
After the passing away of Ven. Mettavihari, there still is the Sangha Metta Buddhist temple in Amsterdam centre; next to this two countrywide organisations being the general Vipassana-oriented SIM and the Burmese-oriented Sagya U Bha Khin . Also more regional organisations exist e.g. around Groningen and Drenthe in the north of the country.
In 1977 Han de Wit, an authorized pupil of the Kagyu lama Chogyam Trungpa, founded a centre in Amsterdam which is engaged in teaching the Dharma and meditation according to Tibetan tradition. [32] There is a smaller centre in Oegstgeest, also founded by de Wit, and groups in two other towns (Utrecht and Nijmegen). Other Karma Kagyu centres from different lineages have also sprung up, e.g. Naropa Institute in Cadzand, the locally famous Stupa temple in Hantum and Diamond Way Buddhism (Ole Nydahl). The Tibetan Nyingma tradition is represented by several groups. They have a centre (Nyingma Centrum, Nederland) and a bookshop in Amsterdam. These groups belong to the organization of Tarthang Tulku who resides in California. The Gelugpa tradition (FPMT) is organized in the Maitreya Institute and owns a retreat centre in Loenen, Apeldoorn and a city centre in Amsterdam. The Maitreya Institute centres here are based on the initiative of Paula Koolkin in 1976. In August 1979 lama Thubten Yeshe and lama Zopa Rinpoche came to teach. By 2013 lama Geshe Sonam Gyaltsen and lama Sonam Ngodrup are the teachers in permanent residence. The Sakya tradition of Tibetan Buddhism took a foothold in 1976 as Geshe Lama Sherab Gyaltsen Amipa established the ‘Sakya Thegchen Ling’ in The Hague. Next to these four main schools there are also representations of more ecumenic and split-off Tibetan Groups. E.g. Rigpa from Sogyal Rinpoche, Dzogchen community from Chogyal Namkhai Norbu, the New Kadampa Tradition and the Jewel Heart affiliated with Gelek Rinpoche. [33]
Finally two more ecumenic groups should be mentioned. In the first place the Triratna Buddhist Community (TBC, formerly FWBO) connected with the large movement of Ven. Sangharakshita in the UK. It is growing at a regular speed, with centres in Amsterdam and Arnhem and a retreat centre in Hengstdijk, in the southern Zeelandic Flanders region. The centre in The Hague, 'Boeddhistisch Centrum Haaglanden', follows roughly the same teaching but separated from the movement. Secondly there is the Arya Maitreya Mandala, a group of pupils of Lama Anagarika Govinda. This group had separated itself from the larger group in Germany after the death of Lama Govinda.
 | This section needs to be updated.(July 2015) |
In 1971 there were 900 Buddhists in the Netherlands. Since 1971 the number of Buddhists has increased considerably, probably in connection with the rise of ‘alternative’ views in society and the decline of Christianity. The increased interest in Buddhism is evident from the growth in number of Buddhist centres. In 1990 total there were forty-two groups., [34] in 2010 between eighty and one hundred including groups associated with a larger national centre. A Buddhist broadcasting channel (Boeddhistische Omroep Stichting) offers programming on the national network. In 2004 there were 170,000 Buddhists in the Netherlands - about 1% of the population. [35] Also the Buddhist Prison Chaplainship, 'Boeddhistische Zendende Instantie', is formally recognised by the government, gets equal subsidy as the other main religions and is busy setting up a professional training in cooperation with the Free University of Amsterdam. [36]
The purpose of this timeline is to give a detailed account of Buddhism from the birth of Gautama Buddha to the present.
Buddhism in the West broadly encompasses the knowledge and practice of Buddhism outside of Asia in the Western world. Occasional intersections between Western civilization and the Buddhist world have been occurring for thousands of years. The first Westerners to become Buddhists were Greeks who settled in Bactria and India during the Hellenistic period. They became influential figures during the reigns of the Indo-Greek kings, whose patronage of Buddhism led to the emergence of Greco-Buddhism and Greco-Buddhist art. There was little contact between the Western and Buddhist cultures during most of the Middle Ages but the early modern rise of global trade and mercantilism, improved navigation technology and the European colonization of Asian Buddhist countries led to increased knowledge of Buddhism among Westerners. This increased contact led to various responses from Buddhists and Westerners throughout the modern era. These include religious proselytism, religious polemics and debates, Buddhist modernism, Western convert Buddhists and the rise of Buddhist studies in Western academia. During the 20th century, there was a growth in Western Buddhism due to various factors such as immigration, globalization, the decline of Christianity and increased interest among Westerners. The various schools of Buddhism are now established in all major Western countries making up a small minority in the United States, Europe, Australia and New Zealand.
The Rimé movement is a movement or tendency in Tibetan Buddhism which promotes non-sectarianism and universalism. Teachers from all branches of Tibetan Buddhism – Sakya, Kagyu, Nyingma, Jonang, Gelug, and Bon – have been involved in the promoting Rimé ideals.
The term American Buddhism can be used to describe all Buddhist groups within the United States, including Asian-American Buddhists born into the faith, who comprise the largest percentage of Buddhists in the country.
With nearly 250,000 Buddhists, Brazil is home to the third-largest Buddhist population in the Americas, after the United States and Canada. Buddhism in Brazil consists of practitioners from various Buddhist traditions and schools. A number of Buddhist organisations and groups are also active in Brazil, with nearly 150 temples spread across the states.
Zen at War is a book written by Brian Daizen Victoria, first published in 1997. The second edition appeared in 2006.
Johan Hendrik Caspar Kern was a Dutch linguist and Orientalist. In the literature, he is usually referred to as H. Kern or Hendrik Kern; a few other scholars bear the same surname.
Buddhism is a minority religion in Argentina, where, in addition to the majority of the Christian population, the rate of self-professed Buddhists is about 0.5%.
Dennis Merzel is an American Zen and spirituality teacher, also known as Genpo Roshi.
Although there was regular contact between practising Buddhists and Europeans in antiquity the former had little direct impact. In the latter half of the 19th century, Buddhism came to the attention of Western intellectuals and during the course of the following century the number of adherents has grown. There are now between 1 and 4 million Buddhists in Europe, the majority in Italy, Germany, Hungary, France and the United Kingdom.
Women in Buddhism is a topic that can be approached from varied perspectives including those of theology, history, anthropology, and feminism. Topical interests include the theological status of women, the treatment of women in Buddhist societies at home and in public, the history of women in Buddhism, and a comparison of the experiences of women across different forms of Buddhism. As in other religions, the experiences of Buddhist women have varied considerably.
Buddhism is a major religion in Hong Kong and has been greatly influential in the traditional culture of its populace. Among the most prominent Buddhist temples in the city there are the Chi Lin Nunnery in Diamond Hill, built in the Tang dynasty's architectural style; the Po Lin Monastery on Lantau Island, famous for the outdoor bronze statue, Tian Tan Buddha, which attracts a large number of visitors during the weekends and holidays.
Buddhism is a small religion in Belgium but despite lack of official recognition by the Belgian government has grown rapidly in recent years. As of the 1997 estimate, 29,497 Belgian people identified their religion as Buddhist
Yvonne Rand, a member of the first generation of American Zen teachers, was a lay householder priest in the Soto Zen Buddhist tradition, active from 1972 until her death in 2020.
Buddhism is a minority religion in Denmark with approximately 64,000 members (1.1%) in 2018.
Erik Zürcher was a Dutch Sinologist. From 1962 to 1993, Zürcher was a professor of history of East Asia at the Leiden University. He was also Director of the Sinological Institute, between 1975 and 1990. His Chinese name was Xǔ Lǐhe (许理和).
Boeddhistische Omroep Stichting was a special broadcaster on the Netherlands Public Broadcasting system, which was allowed to broadcast on radio and television because of their religious background. It was one of the "2.42 broadcasters". The broadcaster was known for broadcasting from a Buddhist perspective.
Zen was introduced in the United States at the end of the 19th century by Japanese teachers who went to America to serve groups of Japanese immigrants and become acquainted with the American culture. After World War II, interest from non-Asian Americans grew rapidly. This resulted in the commencement of an indigenous American Zen tradition which also influences the larger western (Zen) world.
Ashin Jinarakkhita, born Tee Boan-an 戴滿安 was an Indonesian-born Chinese who revived Buddhism in Indonesia. He was also known as Bhante Ashin, Tizheng Lao Heshang 體正老和尚, Teh-ching, Sukong 師公 (Grandmaster), and The Flying Monk.
