I’ve done a bit of talking to people – actually a PhD over 5 years – to ask why (and how) people in the West ‘convert’ to Buddhism. Perhaps what I’ve discovered might be generalisable.
Firstly, Buddhist ‘converts’ don’t like the word ‘conversion’. They think it’s too ‘Christian’ (it probably is). Secondly, Buddhists can ‘convert’ formally in what’s known as ‘taking refuge’. This is a short ceremony where a person takes refuge in the Buddha (the historical Buddha and/or an ideal that he represents), the Dharma (the teachings, specifically the Four Noble Truths), and the Sangha (the community of Buddhists in a tradition of your choice). This is like a confession of faith. This ceremony can double up as an entry rite for ordination too. However, thirdly, most don’t formally ‘convert’ at all: they simply ‘start practising’. Counting people who ‘practise’ Buddhism can be problematic. Practice is usually meditation, or a new ethical way of being, often following 5 key precepts: abstain from taking life, abstain from taking that which is not given, abstain from sexual misconduct, abstain from false speech, and abstain from intoxicating drinks.
The ‘why’ of conversion is complex, but many perceive Buddhist meditation offers a peacefulness they cherish in this noisy and mixed up world. Many appreciate the community they’re in. Many have had a long circuitous route through the sorrows of life, including poor experiences of Christianity.
As a Christian, I’ve been challenged by the ‘belief, belonging, behaving’ trio. It seems that often for my new Buddhist friends behaving (meditation and ethics) offers a path way into belonging (the community of practitioners). Belief doesn’t seem so important in the first instance, but often comes later. I’m wondering if they have something to offer in reminding me that belonging in a community, and maintaining spiritual disciplines, are in themselves worthwhile?
I took up the invitation to sit in a Zen session. The practice was simple, yet disciplined. The form is similar (both Buddhism and Christianity have meditation traditions), but the content is very different: Buddhist meditation is premised on no-god, even no-self. Christian meditation is premised on one God who exists.
Will I ‘convert’ to Buddhism? It’s highly unlikely. I’m totally convinced that the resurrection of Jesus utterly transformed the cosmos we live in. Have I come to appreciate and respect the practices of the Western Buddhists around me? Yes. (And by the way: sitting zazen for 20 minutes is excruciatingly painful).
Dr Prabhudas, Lecturer in Buddhism and Intercultural Studies
Professor Prabhu Guptara describes himself as a ‘Hindu Follower of Jesus’ (HFJ) and definitely not as a ‘Christian’. Here he explains what these terms mean to him. This is just one view on this subject. We hope to publish others too. Send yours!
One of the spiritual ancestors of HFJ, Sadhu Sundar Singh, in his book With and without Christ distinguished between “Christians with Christ”, “Christians without Christ”, “Non-Christians with Christ”, and “Non-Christians without Christ”.
In his perception, what was important was not whether one is a Christian or a Non-Christian, but whether one is with or without Christ.
The Sadhu argues from experiences he had with each of these categories of people. Though naturally I cannot improve on his book or add to it on that basis, what I can try to do is to distinguish between ‘Christians’ and ‘Hindu followers of Jesus’ in perhaps a more systematised way:
1. Many Christians largely reject Indian tradition, whereas HFJ respect and retain all Indian traditions unless there are very good reasons to question them. For example, many Christians eat meat, while HFJ are usually vegetarians.
2. Most Christians believe it is essential to belong to a ‘Church’, whereas HFJ reject this idea, and focus on their personal relationship with Jesus the Lord, on family worship, and on studying and discussing with (and helping) friends, strangers and even (if possible) enemies.
3. Christians have, from a HFJ point of view, a strange belief in the idea of ‘sacraments’. HFJ reject the idea of ‘sacraments’ and believe that all of life is a ‘sacrament’ (if that term must be used).
4. Some Christians have icons or images representing Jesus the Lord, Mary his mother, saints and angels. HFJ reject all such images as blasphemous.
5. Most Christians celebrate Christmas, Easter and some also various ‘saints’ days’. HFJ are happy to celebrate these in the same way as we celebrate Diwali, Dussehra, Id or Holi - as social festivities, providing one does not indulge in idolatry, immorality and so on (regretfully, some of our festivals are associated with such things).
6. Christians are religious, while HFJ are anti-religious (we regard all organised religion as systematic attempts to fool people into submitting to the power and exploitation of religious leaders). Moreover, HFJ are specifically anti-Christian, because we consider all forms of Christianity as systematic attempts to prevent people from understanding the person and teachings of Jesus the Lord. We have this understanding from Jesus the Lord who was Himself quite anti-religious (He was crucified at the instigation of religious people, on the basis that He was anti-religious). While, it is of course true that some Christians are followers of Jesus the Lord (and we are happy to recognise them as such), we are sure that Jesus the Lord is horrified by the ‘Churches’’ transmogrification of Him, His work and His teaching into ‘Christian’ religious structures and obscurantism.
Professor Prabhu Guptara
For more on the terms ‘Christian’ and ‘Followers of Christ’ click here
“It felt a bit to me when I became a Christian that I needed to almost put aside my Indian roots and my Indian background.” - Lucy
‘Western’ and ‘irrelevant’ is how many South Asians regard Christianity. Some churches might unintentionally reinforce this view by expecting people to conform to ways of doing things that are not necessarily Biblical, but cultural. This can add to the pressure felt by new believers from other cultural or religious backgrounds, who may feel they have to give up their roots, or even their family, to fit in.
It is not only ‘mainstream’ churches. Asian Fellowships do not always recognise the issues faced by their young people, as they balance cultures.
“Growing up in an Asian Church I didn’t think the church gave me answers to any problems or struggles I had.” - Susheel
Notes for the Journey: following Jesus, staying South Asian, a new book from South Asian Concern, explores what it means to follow Jesus as a young South Asian. Is it necessary to give up parts of your culture? Will faith in Christ impact your relationships with friends and family? The book looks at these issues, among others, and offers practical answers based on the Bible’s teaching.
You can read a sample page and see the list of contents here: Resources
Watch short video interviews with young British South Asians.
What was your view of Christianity before?
How do your South Asian friends and family view Christianity?
What are the particular challenges of following Christ as a young South Asian?
Are churches aware of the challenges young South Asians face?
