Buddhist Romanticism

helped bring people in new times and places into contact with the essence
of the Dhamma. And in many cases, often overlooked in histories that focus
on innovation, many attempts at adaptation have aimed, not at creating
something new, but at recovering something that had been lost.
Yet because the adapters of the past were not always wise, there’s no
guarantee that all adaptations are skillful. Just because other people have
made changes in the Dhamma doesn’t automatically justify the changes we
want to make. Think, for instance, of how some Mahāyāna traditions
dropped the Vinaya’s procedures for dealing with teacher-student sexual
abuse: Was this the Dhamma wisely adapting itself to their needs?
The Buddha foresaw that people would introduce what he called “a
counterfeit of the true Dhamma”—and when that happened, he said, the
true Dhamma would disappear (§69). In a separate passage, he compared
the process to what happens when a wooden drum develops a crack, into
which a peg is inserted, and then another crack, into which another peg is
inserted, and so on until nothing is left of the original drum-body. All that
remains is a mass of pegs, which cannot come near to producing the sound
of the original drum (§71).
As noted above, some scholars have found the Pāli Canon’s warnings
about the decay of the Dhamma ironic, citing what they claim to be a
Buddhist principle: that resistance to change is a root cause of suffering. But
the Buddha didn’t embrace change, didn’t encourage change for the sake of
change, and certainly didn’t define resistance to change as the cause of
suffering. Suffering is caused by identifying with change or with things that
change. Many are the suttas describing the perils of “going along with the
flow” in terms of a river that can carry an unsuspecting person to
whirlpools, monsters, and demons (Iti 109). And a pervasive theme in the
Canon is that true happiness is found only when one crosses over the river
to the changelessness of the other side (Sn 5).
As for trusting the impulses of the mind to produce wise changes, this
too is a notion based on the organic Romantic view of the universe: that our
inner drives are all expressions of a reliably good source leading to a good
end. But try a thought experiment and take the above passage—that “we
must be open to a variety of responses toward social change that come from
no particular ‘authority’ but are grounded in the radical creativity that
comes when concepts fall away”—and imagine how it would sound in
different contexts. Coming from a socially concerned Buddhist activist, it
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