The aim of this article is to shed some light, as far as it is possible at the present time, on the part played by Jews in the spread of Buddhism since its arrival in the west as a religious practice. We shall also take a look at the “special case” of Jewish Buddhists (JuBu) among Jewish converts and suggest a tentative definition.
It is more than 120 years now since Buddhism began to get a foothold in western countries and began, slowly and steadily, to become at home here. The first historically-attested convert on the soil of the USA was Charles T. Strauss who, at the 1893 “World Parliament of Religions” in Chicago, declared his conversion to Buddhism and took his Buddhist vow in a small, solemn ceremony in the present of an Asian master. Strauss came from New York and was the son of Jewish parents. After this key event, Buddha-Dharma, the “doctrine of the Enlightened One” seems to have exercised a remarkable power of attraction for many Jews. Thus Buddhism owes its transformation and growth in the west to many intermediaries with a Jewish background: Philipp Kapleau, Bernard Glassman, Nyanaponika Mahathera, Ayya Khema, Jack Kornfield, Joseph Goldstein, Sharon Salzberg, Sylvia Boorstein, Rabbi Alan Lew, Nathan Katz, Lama Surya Das, Thubten Chödron, to name but a few.
A glance at the Buddhist centres of the great east and west coast cities of the USA shows that up to 30% of their members are of Jewish descent. The renowned Buddhist master Chogyam Trungpa, from Tibet, once joked that there were so many Jews among his disciples that he would be able to found a special Buddhist school for them, the “Oy Vey School of Buddhism”. In these centres, some of the members assert that they are “passionate Buddhists” and “faithful Jews” at one and the same time. This phenomenon of “Jewish Buddhists” has become so widespread and striking since the boom of eastern wisdom teachings in the 1960s and 1970s that a specific term has established itself in the USA (not without resistance), namely, “JuBus” or “JewBus” as an abbreviation for “Jewish Buddhists”.
Table of Contents
1. Introduction
2. Who is a “JuBu”? Attempt at a definition
3. How “Buddhists with a Jewish background” gradually became “JuBus”
3.1 Jewish Buddhists in Germany
3.2 Birth and development of a JuBu phenomenon in the USA
3.3 The adaptation of a Buddhist way of life in present-day Israel
4. What makes Buddhism so attractive to Jews?
Objectives and Core Themes
This paper examines the emergence and development of the "JuBu" phenomenon—Jewish individuals who integrate Buddhist practices into their lives—across the United States, Germany, and Israel. The central research question seeks to understand how individuals reconcile the potentially contradictory doctrines of Judaism and Buddhism, while exploring the motivations behind this spiritual synthesis.
- Historical context of Jewish converts to Buddhism in the 20th century.
- The sociopolitical and spiritual factors driving interest in Buddhism among Jews.
- Definitions and identity struggles of self-identified "JuBus" and "Buddhists with a Jewish background."
- Regional comparisons of the phenomenon’s growth in the US, Germany, and Israel.
- Institutional and individual Jewish reactions to the practice of Buddhism.
Excerpt from the Book
1. Introduction
It is more than 120 years now since Buddhism began to get a foothold in western countries and began, slowly and steadily, to become at home here. [1] The first historically-attested convert on the soil of the USA was Charles T. Strauss who, at the 1893 “World Parliament of Religions” in Chicago, declared his conversion to Buddhism and took his Buddhist vow in a small, solemn ceremony in the present of an Asian master. Strauss came from New York and was the son of Jewish parents. [2] After this key event, Buddha-Dharma, the “doctrine of the Enlightened One” seems to have exercised a remarkable power of attraction for many Jews. Thus Buddhism owes its transformation and growth in the west to many intermediaries with a Jewish background: Philipp Kapleau, Bernard Glassman, Nyanaponika Mahathera, Ayya Khema, Jack Kornfield, Joseph Goldstein, Sharon Salzberg, Sylvia Boorstein, Rabbi Alan Lew, Nathan Katz, Lama Surya Das, Thubten Chödron, to name but a few.
A glance at the Buddhist centres of the great east and west coast cities of the USA shows that up to 30% of their members are of Jewish descent. [3] The renowned Buddhist master Chogyam Trungpa, from Tibet, once joked that there were so many Jews among his disciples that he would be able to found a special Buddhist school for them, the “Oy Vey School of Buddhism”. [4] In these centres, some of the members assert that they are “passionate Buddhists” and “faithful Jews” at one and the same time. [5] This phenomenon of “Jewish Buddhists” has become so widespread and striking since the boom of eastern wisdom teachings in the 1960s and 1970s that a specific term has established itself in the USA (not without resistance), namely, “JuBus” or “JewBus” as an abbreviation for “Jewish Buddhists”.
Summary of Chapters
1. Introduction: This chapter provides a historical overview of the arrival of Buddhism in the West, highlighting the significant role of early Jewish converts and the subsequent rise of the "JuBu" phenomenon.
2. Who is a “JuBu”? Attempt at a definition: This section explores the complexities of defining the term "JuBu" and examines the diverse ways individuals navigate the intersection of Jewish identity and Buddhist practice.
3. How “Buddhists with a Jewish background” gradually became “JuBus”: This chapter traces the historical development and regional variations of the movement, covering specific contexts in Germany, the USA, and Israel.
4. What makes Buddhism so attractive to Jews?: This chapter analyzes the sociological and spiritual motivations behind why many Jews are drawn to Buddhism, citing factors such as secularization and the pursuit of mindfulness.
Keywords
JuBu, Jewish Buddhists, Buddhism, Judaism, Spiritual Synthesis, Mindfulness, Zen, Tibetan Buddhism, Identity, Conversion, Diaspora, Interreligious Dialogue, History of Religion, Western Buddhism, Syncretism
Frequently Asked Questions
What is this paper primarily about?
This paper explores the phenomenon of "JuBus"—individuals of Jewish descent who incorporate Buddhist meditation and philosophy into their lives—and analyzes how they balance these two distinct religious identities.
What are the central themes of the research?
The core themes include the historical impact of Jewish converts on Western Buddhism, the definition of Jewish-Buddhist identity, and the sociological reasons behind the attraction of Jews to Eastern wisdom traditions.
What is the primary goal of this research?
The goal is to shed light on the role Jewish individuals have played in the spread of Buddhism in the West and to offer a tentative definition of the "JuBu" phenomenon in a contemporary context.
What methodology is used?
The author uses a descriptive historical and sociological approach, drawing on academic literature, media reports, and personal testimonials from figures involved in the Jewish-Buddhist movement.
What is covered in the main body?
The main body covers the history of Jewish interest in Buddhism, the challenges of terminology, specific regional developments in Germany, the USA, and Israel, and the motivations behind the dual-faith engagement.
Which keywords best characterize this work?
The work is characterized by terms such as JuBu, spiritual synthesis, Jewish identity, Buddhism, diaspora, and interreligious dialogue.
Why did the author specifically highlight the situation in Israel?
The author investigates Israel because, despite its high Jewish population, the development of Buddhism there has been unique due to state laws, the role of military service, and the influence of returning backpackers who encountered Asian traditions.
How do institutional Jewish authorities generally view this phenomenon?
Perspectives range from outright rejection by ultra-orthodox figures—who view it as a betrayal of Jewish law and "idol worship"—to more nuanced, accepting views from scholars of the Jewish Renewal Movement who see it as a path to rediscovering Jewish spirituality.
- Quote paper
- Frank Drescher (Author), 2012, Jewish Converts to Buddhism and the Phenomenon of "Jewish Buddhists" ("JuBus") in the United States, Germany and Israel, Munich, GRIN Verlag, https://www.grin.com/document/374134
