Buddhist Romanticism

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“Both formerly and now, it’s only stress that I teach, and the cessation of stress.” — The Buddha “Religion is the sensibility and taste for the infinite.” — Friedrich Schleiermacher “God hates the unbound.” — Friedrich Hölderlin 4
Acknowledgements In the course of preparing this book, I have discussed my findings with a number of Dhamma groups, and have benefited greatly from their feedback. These groups include the Laguna Beach Parisa, the Sati Center for <strong>Buddhist</strong> Studies, and Against the Stream. I am also indebted to a long list of individuals who provided me with materials that helped make my research possible and/or gave valuable feedback on the manuscript as it was in preparation. This list includes, in addition to the monks here at the monastery: Michael Barber, William Chu, Patrick Comstock, Claude Davodeau, Orin Hargraves, Claude LeNinan, Lionel Neykov, Emer O’Hagan, Nona Olivia, Addie Onsanit, Nathaniel Osgood, V.A. Ospovat, Peter Dale Scott, Isabella Trauttmansdorff, and Barbara Wright. Isabella Trauttmansdorff in particular helped to track down and translate passages from Schleiermacher’s Confidential Letters Concerning Friedrich Schlegel’s Lucinde, a work that has never, as far as we can tell, been translated into English. She also helped with my translations of Schiller and Hölderlin. The efforts of all these people have helped to make this a much better book than I could have managed on my own. Any defects it contains, of course, are my responsibility. Two technical notes: 1) In all quotations from other texts, I have added emphasis—in italics—in only one case, which I have noted. In all other instances, the emphasis is present in the original. 2) In quotations from other writers, I have kept their spelling of Pali and Sanskrit terms. 5
Page 2 and 3: Buddhist Romanticism by Ṭhānissa
Page 6 and 7: I have found the research and writi
Page 8 and 9: Buddhist concepts have been placed,
Page 10 and 11: freedom. In fact, as we will see wh
Page 12 and 13: Romantics developed the theory of t
Page 14 and 15: example and start using Buddhist id
Page 16 and 17: adequate scholarly overview of this
Page 18 and 19: under the title, “Romancing the B
Page 20 and 21: Dhamma has to offer. And when more
Page 22 and 23: As for religion, the Europe of the
Page 24 and 25: In the Buddha’s telling, his fath
Page 26 and 27: search, he kept referring to it not
Page 28 and 29: pleasure and pain, he had not becom
Page 30 and 31: ought on an attack of dysentery, in
Page 32 and 33: systems, these four thinkers wrote
Page 34 and 35: In 1796, he wrote to Friedrich Schl
Page 36 and 37: While in Leipzig, Friedrich fell in
Page 38 and 39: and even Fichte—who is best class
Page 40 and 41: service. Moving with Dorothea to Vi
Page 42 and 43: distinctive features of Romantic re
Page 44 and 45: theology, The Christian Faith (1821
Page 46 and 47: easons, but only aesthetically—i.
Page 48 and 49: view: “the awareness of being at
Page 50 and 51: Although there was some appreciatio
Page 52 and 53: At first, his relations with Fichte
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lackey. If anything, the lectures h
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Diotima to die inadvertently as a r
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Schleiermacher is the only one of t
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need to arrive at a final goal. Thr
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had arrived at a timeless solution
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CHAPTER TWO An Ancient Path The Bud
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foods will assuage them; it has to
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ut in desire. In fact, unbinding is
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accepted as a working hypothesis, f
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alternatives: renunciation, goodwil
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provisionally on the level of munda
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not subject to changes in culture o
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would disappear (§69). This is why
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and being provocative himself—or
Page 82 and 83:
to question the mechanical worldvie
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world. Herschel’s reputation—he
Page 86 and 87:
fellow Romantics addressed and how
Page 88 and 89:
very minor differences of doctrine
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technical rigor from their readers.
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Some typical answers were these:
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human being came from freedom in bo
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any of the three philosophers who h
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university officials had asked him
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‘I serve my friends gladly but—
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them into conflict with one another
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Joy, lovely spark of the gods, daug
Page 106 and 107:
history of the universe; and monism
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well. God was no longer timeless an
Page 110 and 111:
validity or authority. The idea tha
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philosophy as a living, dialectical
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Herder had argued earlier that—be
Page 116 and 117:
fact, the driving force of the nove
Page 118 and 119:
the arts, nevertheless had offered
Page 120 and 121:
time, to experience directly the he
Page 122 and 123:
CHAPTER FOUR The Romantic Universe
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the astronomy and biology of their
Page 126 and 127:
adically different laws, the Romant
Page 128 and 129:
Organic From their study of biology
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completion only when it achieved a
Page 132 and 133:
plant; of all the forms of nature,
Page 134 and 135:
to the wonders of the laws of organ
Page 136 and 137:
This is a serious weakness in the R
Page 138 and 139:
could develop a consistent view of
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this truth was proven by the fact t
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ecause of the good effect it had on
Page 144 and 145:
“O soul! soul! Beauty of the worl
Page 146 and 147:
down by any side in conflicting iss
Page 148 and 149:
society would fall apart. But for t
Page 150 and 151:
minor dissonances in the harmonic p
Page 152 and 153:
than y. With this value judgment, t
Page 154 and 155:
“Julius seemed to be inspired wit
Page 156 and 157:
Schlegel also absorbed a second dic
Page 158 and 159:
His inspiration in gaining this con
Page 160 and 161:
philosophical system, but as a feel
Page 162 and 163:
intuition and feeling are One—whe
Page 164 and 165:
The obverse side of Schleiermacher
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for the laws that govern its behavi
Page 168 and 169:
third type of orientation: the one
Page 170 and 171:
On tolerance: “When you have pers
Page 172 and 173:
Schelling’s and Schlegel’s prog
Page 174 and 175:
and without vestals.” 24 [Julian
Page 176 and 177:
5) Despite its many expressions, th
Page 178 and 179:
with the rest of society. One’s b
Page 180 and 181:
to create his/her own set of belief
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and conditions (§20). 8) Although
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categorical truths (AN 2:18). Simil
Page 186 and 187:
the German Romantics, and Victor Co
Page 188 and 189:
process has been like a river that
Page 190 and 191:
arms of atmosphere; that Unity, tha
Page 192 and 193:
intuitions of the infinite, but als
Page 194 and 195:
Then, however, the essay shifts gea
Page 196 and 197:
unless he speak the phraseology of
Page 198 and 199:
• Freedom defined as the ability
Page 200 and 201:
ut scientific approach available in
Page 202 and 203:
the sciences that would further exp
Page 204 and 205:
would have recognized—of both pas
Page 206 and 207:
attributes to a personality trait:
Page 208 and 209:
character traits that mark a person
Page 210 and 211:
James, like Kant and Fichte, believ
Page 212 and 213:
worldview of a monistic universe in
Page 214 and 215:
dreams so as to help the patient in
Page 216 and 217:
varieties of archetypes, but that t
Page 218 and 219:
Jung’s second reason for seeing p
Page 220 and 221:
own morality at will. In response t
Page 222 and 223:
organic causation. Jung shared with
Page 224 and 225:
“meaning” has no meaning in a s
Page 226 and 227:
modern democratic, pluralistic soci
Page 228 and 229:
“To the extent that all mystical
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human species. As for the personal
Page 232 and 233:
experience, he closed off the possi
Page 234 and 235:
Romantics, though, these various ap
Page 236 and 237:
One: All knowledge, to count as kno
Page 238 and 239:
count, though, his students later f
Page 240 and 241:
This, of course, was a very imagina
Page 242 and 243:
as a form of nihilism, and so Hegel
Page 244 and 245:
To begin with, all three aspects of
Page 246 and 247:
e discovered, as the Buddha claimed
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PERENNIAL PHILOSOPHY While thinkers
Page 250 and 251:
the actual religious tradition that
Page 252 and 253:
people to join its celibate order,
Page 254 and 255:
Huxley then quotes approvingly a pa
Page 256 and 257:
mortification of the flesh as morti
Page 258 and 259:
common to all the world’s great s
Page 260 and 261:
complex interacting systems can be
Page 262 and 263:
knowledge are all one) at the same
Page 264 and 265:
tested through action. Despite Huxl
Page 266 and 267:
Hölderlin, asserted the duty to al
Page 268 and 269:
experience can be seen in that, alt
Page 270 and 271:
CHAPTER SEVEN Buddhist Romanticism
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the possible reasons why Buddhist R
Page 274 and 275:
in the larger scheme of things.…
Page 276 and 277:
* * * The next two principles treat
Page 278 and 279:
connectedness, integrity, and belon
Page 280 and 281:
possibilities, new expressions of a
Page 282 and 283:
to all things. All are part of a sa
Page 284 and 285:
authentic encounter with what is mo
Page 286 and 287:
16) Because religious teachings are
Page 288 and 289:
and the universe as a whole. 20) Re
Page 290 and 291:
engage human suffering at multiple
Page 292 and 293:
The first is that modern society is
Page 294 and 295:
transcendent solution to suffering,
Page 296 and 297:
of a framework that doesn’t deriv
Page 298 and 299:
teach them? And why should they bot
Page 300 and 301:
never seriously challenged this par
Page 302 and 303:
“out there” as a primary realit
Page 304 and 305:
inspiring others to do likewise, so
Page 306 and 307:
Point 10 above makes the assertion
Page 308 and 309:
alternative routes to one and the s
Page 310 and 311:
and doesn’t see a return to that
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meaning of this?’ They make open
Page 314 and 315:
Romantic assertion that feelings of
Page 316 and 317:
the word kamma like his contemporar
Page 318 and 319:
helped bring people in new times an
Page 320 and 321:
in perspective couldn’t be more s
Page 322 and 323:
The four noble truths entail four d
Page 324 and 325:
ole after one has reached the goal.
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on winning, he fostered an atmosphe
Page 328 and 329:
APPENDIX Unromantic Dhamma THE DISC
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There are questions that should be
Page 332 and 333:
householder with a talk on Dhamma.
Page 334 and 335:
ecoming.” — AN 3:77 § 10. “I
Page 336 and 337:
conceit that conceit is to be aband
Page 338 and 339:
the view’ I have no self’ … o
Page 340 and 341:
& infinite, either delineates it as
Page 342 and 343:
measured by. Whatever one isn’t m
Page 344 and 345:
“Then, Master Gotama, does everyt
Page 346 and 347:
of a dried-up stream— and, seeing
Page 348 and 349:
footprint of the elephant, and the
Page 350 and 351:
case where a monk, when not loaded
Page 352 and 353:
Thus I am not your mere equal in te
Page 354 and 355:
true goal, destroyed the fetter of
Page 356 and 357:
(to release) from the cosmos have d
Page 358 and 359:
capable of obtaining results. Why i
Page 360 and 361:
“For harm, lord.” “And this g
Page 362 and 363:
actually the whole of the holy life
Page 364 and 365:
about it and dissect it: ‘How is
Page 366 and 367:
won’t listen when discourses that
Page 368 and 369:
Glossary Arahant: A “worthy one
Page 370 and 371:
monks and 311 for nuns. Samādhi: C
Page 372 and 373:
Endnotes CHAPTER ONE 1. Beiser, Fre
Page 374 and 375:
16. Schlegel, Friedrich. Lucinde an
Page 376 and 377:
5. Ibid., p. 31. 6. Ibid., p. 3. 7.
Page 378 and 379:
54. Ibid., p. 203. 378
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York: The Modern Library, 2006. Cot
Page 382 and 383:
Cary F. Baynes. Abingdon: Routledge
Page 384 and 385:
introduction by Peter Firchow. Minn
Page 386 and 387:
Table of Contents Titlepage 2 Copyr
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Kamma & Further Becoming 332 Desire
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