Meditating Buddha under A Cross

Zen Master Amasamy, Bodhizendo and Avenues of Hindu-Christian-Buddhist dialogue.

On 6th January 1996 was founded Bodhizendo, a Zen meditation centre in the kodaikanal Hills of south India. The
epitome sculptured in the inaugural plaque is ‘abide where there is no abiding’. The Zen master is Amasamy a Jesuit
priest. This Christian priest is turning 80 in this May(2016).

Fr.AMA samy ( Arul Maria Arokiasamy )was born of poor Indian parents in Burma in 1936. As a boy he came in to
some contact with Burmese Buddhism and Buddhist monks. Back in India after the war, he was brought up for a few
years by his maternal grandfather, who was a devotee of a Muslim saint. The grandfather died in an accident, leaving
the young boy without support and guidance. However the boy finished the school and joined the Jesuits.

Even after becoming a priest, his heart was restless after God. His heart was not fulfilled by Christian spirituality. He
began visiting Hindu ashrams and Buddhist meditation centers. He was introduced to Ramana Maharshi by Swami
Abhishikthananda, and was much moved by Ramana’s vision. His quest and searching led him to become a wandering
beggar for a while and settle down as hermit near a holy shrine. The village people fed him.

It was Zen way which drew him most. With the help of Fr. Enomiya Lassalle a German Jesuit priest, he went to Japan
and was able to train with Yamada Ko-Un Roshi of Sanbo Kyodan. In 1982 Yamada ko-Un gave him transmission and
authorization to teach. Fr.AMA Samy is rooted in Christianity and Zen; he can be said to stand in-between Hinduism,
Buddhism and Christianity. He stands true to Christ, true to Zen and true to the human heart-

Zen is a meditation practice belonging to the Mahayana tradition of Buddhism. It is the same Indian word `Dhyana’
which was changed when reached in Japan through China. Gautama Buddha the fully enlightened one is said to have
been searching and practicing all kinds of philosophies and physical and mental trainings to achieve enlightenment
which could eradicate all kinds of sorrows and will give true freedom. After leaving his luxurious place and loving family
he made six years of strenuous efforts which culminated in the realization of Nibhana, Enlightenment under a Bodhi tree
in the present day Bodhgaya in north India. During the fag end of his practices he was sitting meditating with strong
determination to achieve liberating wisdom.

With Buddha and his sangha ` Dhyana ‘(Pali-Jhana) became part and parcel of Buddhist practice. Long after Buddha his
followers came mainly under three different paths namely, Hinayana, Mahayana and Vajrayana. Vajrayana is a futher
branching out from Mahayana.( Hinayanis were further split as Theravadins and mahasanghikas.Due to the reasons that
the word Hinayana has a demeaning connotation and only theravadins exist today ’s world in modern discourses the
term Theravada is normaly used commonly instead of Hinayana.) Theravadin way of teaching of meditation is called
Satipattana or Vipassana. The Mahayanis call their meditatin Chan in in China and Zen in Japan. The vajrayanis in Tibet
have Gompas which means meditation halls. Gonm is the name for meditation. Their meditation consists Lam rim and
other methods .Theravadin/Hinayani scriptures and texts are in Pali language while the Mahayani’s are in Sanskrit.This
language difference is maintained always in religious discourses.

Mahayana tradition believes in 28 patriarchs who were been transmitting the wisdom teachings of Gautham Buddha
from individual to individual through generations. The 28th patriarch Bodhidharma (5th- 6th century C.E.) from south
India went to china with his teaching of Dhyana. Thus he became the last patriarch in India and the first patriarch in
China. The Chinese called the practice Chan. From there when it was taken to Japan it was called Zen.

Thus Zen is a method of practice stemming completely from Buddhist cultural and religious context. How Amasamy a
Christian priest becomes a Zen master teaching the wisdom practice of Buddha? This is the story of a man though
Christian by birth and vocation discovering the depths of Buddhist wisdom and deciding to make teaching the same his
vocation, without abandoning Christ.

We know of many dialogues, like Christian-Hindu dialogue, Christian-Marxist dialogue, Christian-Buddhist dialogue and
so on. They are mostly on theoretical, theological and philosophic levels. Here, Fr. Amasamy is in a dialogue with
Christian and Buddhist spiritual practices; specifically meditation aiming realization. While he was starting his searching
there was many fellow Jesuits engaged in dialogues.

Fr. Antony Demello (1931-1987)better known as Tony among his friends and students, was a Jesuit priest who made
many experiments with the new age spiritual practices. With meditation, Yoga, Neotantra and all. He was very familiar
with Psychology and Psychotherapies of the west. A Goan Christian he served the Church in Mumbai, Pune other places.
Finally he settled in Lonanala with his Sadhana institute. Fr. Tony asked questions critically viewing traditional Christian
contemplative practices and new age spiritual practices. He tried to understand the essence of the new age spiritual
practices from the points of Psychology and Theology. He tried to use them in counseling and Psychotherapy.Fr.Tony
demello gave courses and seminars with methods and devices developed by him and wrote few books. He met an
untimely death at the age of 56 in 1987 ,still preparing action plans for radicalizing the Christian spiritual practices in
dialogue with Hindu and Buddhist ones.

Fr.Sabastian Kappen (1924-1993),another Jesuit priest is famous as a liberation theologician. A man of simple
living,pious behavior and deep theological insights he studied religion, Atheism, social activism, Culture and many more
subjects. In early 1960s he started an in depth study of Marxism. In his home state of Kerala communists came to power
in 1957.He noticed the resistance and protest the Christian church put against them. He observed the dynamic activism
and the radical approach of the communists for a radical change in society. Above all the controversies on the
communist attitude towards religion.

Fr. Kappen went to Rome and completed his doctoral on Marx in 1961. His paper was on ` Praxis and religious alienation
according to the economic and philosophical manuscripts of 1844 of Karl Marx’. He studied German language so as he
can read karl Marx’s writings in German original. Fr. Kappen wrote his thesis too in German. Later, he published an
English version of the thesis. It was profound attempt to understand Marx’s views on religion. Still later his book `Jesus
and freedom’ caught the attention of Vatican. Those at the helm of Roman church was not approving his positions
expressed in the book. Fr. Kappen took keen interest in the `The Jesus in history’. The church elders at Rome pointed
out that `there is a process where Jesus in history grows to the Christ of Apocrypha and that growth Fr. Kappen is
neglecting’. Fr. Kappen was categorical in replying that` in fact the Church is neglecting the process of the Christ of
Apocrypha growing to the Jesus in history’. The `living’ man -- sensuous , loving, fighting for justice and sacrificing man--
in history is more important than the` blown out of proportion’ and `dead’ Godman in mythology or Apocrypha. The
Vatican requested Fr. Kappen to retract from his position. But Fr.Kappen refused.

In fact this process is cardinal in the relation between political activism and religious belief. A Vardhamana in history
becomes a a Jina, a Gauthama becomes a Buddha , and a Nanak and a Sree Narayana becomes Gurudevas. So too a
Gandhi in history becomes a Mahathma and an Ambedkar in history becomes a Babasaheb in the belief world of
millions. The insights provided and the dialogue initiated by Fr.Kappen was not seriously taken up and followed in India.
It is surprising that in Kerala , where communist thought was in combat with the official church ideology, too it was not
seriously studied. The vested interest of the official church in wealth and power is one thing. But the simple faith of the
millions of ordinary people in prophets and their words is different.

Fr. Kappen quotes the entire paragraphs from Marx of which half only was usually quoted and debated. The quote” The
basis of irreligious criticism is this: man makes religion;religion does not make man.Religion is indeed man’s self
consciousness and self awareness so long as he has not found himself or has lost himself again. But man is not an
abstract being, squatting outside the world. Man is the human world,the state,the society.This state ,this society
produce religion which is an inverted world consciousness, because they are an inverted world. Religion is the general
theory of this world, its encyclopedic compendium, its logic in popular form, its logic in popular form, its spiritual point
d’honneur , its enthusiasm, its moral sanction , its solemn compliment its general basis of consolation of consolation
and justification. It is the fantastic realization of the human being inas much as the human being possesses no true
reality. The struggle against religion is ,therefore, indirectly a struggle against that world whose spiritual aroma is
religion. Religious suffering is at the same time an expression of real suffering and a protest against real
suffering.Religion is the sigh of the oppressed creature, the sentiment of a heartless world,and soul of a soulless
conditions.It is the opium of the people”. ( From Karl Marx “ contribution to the critique of Hegel’s philosophy of right”
EW,p.43 )

Fr.Kappen states that in German original the word translated as ‘ inverted ‘ could equally mean ‘perverted’. This
perversion is descrbed as consisting in loss of being, in suffering,lovelessness, soullessness and oppression. Religion is
man’s protest against the lived perversions of this world. But a protest by projecting a world of illusion.

Karl Marx, like in Buddhist approach, never faces an abstract and absolute concept of God. For that matter the question
of denying or affirming that concept doesn’t arise. What he was against was the` historically existed concepts’ of God
and religion which he criticized as reactionary. It was this opinion of Marx that` the idea of God and religious beliefs have
always existed and will exist in all history as reactionary’ that was questioned by the Liberation theologicians. There
could be many more in other religions too who will be joining them.

Another important book by Fr. Kappen ‘Jesus and cultural revolution: An Asian perspective’ is a piece that no radical
social revolutionary can dispense with. He wrote “ what I claim therefore is not the superiority of the Christianity over
the Indian religious traditions,but the superiority of the humanizing religiosity of the Buddha, the radical Bhakthas and
jesus over the magico-ritualistic religiosity of the orthodox Hinduism and the depropheticised religiosity of tradition
based Christianity”. Because of the radical ways through which he responded to the institutions and ideologies there
was some tension between him and Church organization. In his life time Fr. Kappen was marginalized even in Jesuit
organization. But now ,as always happened, they are venerating him.
Fr. Amasamy came into contact with Fr. Tony Demello and Fr.Sebastian Kappen, his fellow Jesuits and seniors at a later
date. His mind from early years was after something else. His was an unquiet mind still. While Amasamy was a young
Jesuit scholastic in Devankottai (T.N) in 1966-67 he met Swami Abhishikthananda. Since he was fed up with his work
and the Jesuit attitudes and life style and also since he had an attraction to sanyasa and ashram life, he requested
Swami Abhishikthananda to take him as his disciple. But, Swami Abhishikthananda persuaded him to continue his
studies and to become a priest, adding that ‘even after that if you feel like following me you can come’. Swami
Abhishikthananda introduced him to Ramana Maharshi’s teachings and Ramana Ashram. So also to Swami
Gnanananda, an Advaida Master in Thirukoilur(T.N).

In 1972 Amasamy was ordained as a priest. Fr. Amasamy visited Ramana ashram many times. He stayed with Swami
Gnanananda for a few days. He visited many ashrams and meditation centers all through from north to south.
Attended a few Vipassana courses too.

In the meanwhile, he met Fr. Enomiyo Lassalle , a German Jesuit Priest and Zen master. He used to visit India.
Amasamy did a few Zen retreats with him and red a few books on Zen by him. Fr. Lassalle had stayed in Japan and
studied Zen with Yamada Ko-Un Roshi a famous Zen Master and the head of the Sanbo Kyodan Zen school In Japan.

Fr. Amasamy’s restlessness and questions remained in spite of his engaging in Jesuit works. With the permission of his
provincial he settled as a hermit and lived as a beggar sanyasi.

Fr. Lassalle with whom Fr. Amasamy was in contact with persuaded his provincial to send him to Japan to study with
Yamada Roshi. He was permitted. From 1978 he started to go to japan. With great difficulty, because of financial
constraints and problems with his superiors and provincials Fr. Amasamy completed his Zen studies with Yamada
Roshi in Japan. In 1982 Yamada Roshi,who liked him very much gave him the authorization to teach. On completion of
the studies, Yamada ko-un Roshi gave him transmission with the words ‘I am sending Bodhidharma back to India’.

In 1985, Fr.Lassale took Amasamy for a tour of the Holy land and to Europe as an assistant to his zen courses. Then
onwards he started visiting Europe for a few months every year. Now he leads Zen retreats in many western
countries.

Yamada ko-un Roshi his master passed away in 1989. Till that he used to visit his Master in Japan.
Fr.Lassalle’s demise was in 1990.

In 1982 Fr. Amasamy was sent to Dhyanashram in Chennai, a Jesuit centre by his then provincial.There he was
allowed to teach Zen. One provincial allowed him to put up a separate building for teaching Zen within the campus of
Dhyanashram. But, mostly the environment inside and outside in community was hostile to things such as Zen. From
1982 to 1994 he struggled in vain with his provincials to be allowed to put up an independent Zen centre. At last in
1996 the then provincial Fr. Jayaraj allowed Fr.Amasamy to put up the present centre, bodhizendo, in Perumalmalai,
Kodaikanal, south india. What he is teaching is not Christian Zen. He is a Christian practicing Zen.And Zen certainly
stems from Buddhist Philosophical and cultural roots.

Buddhism or Buddha dharma which was once sweeping India for centuries with it’s higher philosophical wisdom and
and pure moral practice was abandoned from this land as a living tradition for a variety of reasons.But it was saved in
Srilanka, Mynmar and in the Indo-chinese countries. It was Theravada tradition of Buddhism.In China, Korea and Japan
too was saved Buddha Dharma. It was in Mahayana tradition. In Tibet it was Vajrayana or Tantric Buddhism which did
survive. During the last two centuries all the three living traditions have reached back in India though only with marginal
presence. When we speak of abandoning and reaching back of Buddha Dharma it is only as a living tradition or say
religious order. Otherwise, there is no sphere in Indian life, in it’s philosophy, cultue or religions which are not deeply
influenced and profoundly transformed by Buddhist wisdom.Even the most celebrated and religious system builder
Shankara the Acharya has been called` prachanna Buddha’ (Buddha in Disguise) by his opponents belonging to Purva
mimamsa system of Brahminic philosophy. For them shankara is just a Buddhist in disguise of a Vedic Brahmin. Though
this is an accusing and tongue in cheek speaking the message is loud and clear. After all shankara was in philosophical
battles with the purva mimamsa philosophic school of Vedic Brahminism on the one hand and the Buddhist thoughts
stemming from the great Buddhist philosophers Nagarjuna of Madhyamika and Vasubandhu of Yogachara on the other.
In between Shankara Acharya and Gautham Buddha was more than one millennium long a period. The Four systems
(of the six) of Brahminic Philosophies i.e. Samkhya of kapila ,Yoga of pathanjali, purva( Dharma)mimamsa of Gauthama
and uttara(Brahma) mimamsa of badarayana. So also the Four major schools of Buddhist philosophies. i.e. Sautrantika,
Vaibhashika, Madhyamika and yogachara. These main schools and their sub schools were interacting, debating and
battling through all these centuries. In between , India found the risings, disintegrations and fallings of two great
empires. The empires of Mauryas and Gupthas , the emperors which were favorably disposed to both Sramanic (Mainly
Jain and Buddhist)and Brahmanic religions. India saw the cinversions of Ashoka, Kanishka and Harsha to Buddhism and
many more things. So also many kings turned to Shaivite and Vaishnavite cultic sects giving more representation to
popular beliefs and devotions but under Brahminic patronage.The newly emerged Shaivite and Vaishnavite sects were
fighting the Jains and Buddhists.Soon after shankara the Shaivites and Vaishnavites started fighting each other in very
violent and bloody manner. In the next millennium after Shankara india knew two other Empires of Asaian origin
i.e.Turkish sulthanite and Mughal and one of European, the British . These people knew two world religion too. One
Islam and the other Anglican Christianity.The whole social life was getting churned, at least ,at the upper echelons of the
society. Economic and political as well as cultural and religious life was going through great changes and Synthesis.

20th century witnessed the coming back of Buddha dharma again to India as a living tradition.

Anagarika Dharmapala (Pali-Dhammapala)(1864-1933) from Sri Lanka (then Ceylon) came to India in1891,on
pilgrimage to the recently restored Mahabodhi temple in Bodhgaya. Anagarika means a homless one. His experience
here compelled him to start a peaceful agitation movement for the handing over of the Bodh gaya Mahavihara to the
Buddhists from the hands of the Saivite brahmin mahants. The Mahabodhi society was formed in in 1891 in Colombo.
In 1892, it’s office was moved to Calcutta,India. The organisation’s early efforts were for the restoration of ancient
Buddhist sites of Bodhgaya ,where Buddha was enlightened, Sarnath, were Buddha preached his first sermon,the
Dharma chakra pravarthana sutta and Kusinagara ,were Buddha died. Buddha’s birth place remains in Nepal.Centers
of Mahabodhi society were set up in many Indian cities. It took many years to succeed his efforts. Buddha and
Buddha dharma came to the notice of many a people. Many people from different parts of the country accepted
Buddha dharma by their own conviction

Acarya Dharmananda Kosambi(1876-1947) from Goa went all the way from India to Nepal to Ceylon (Sri Lanka) to
Burma(Myanmar)to study Buddha Dharma from traditional Sources. He became a great scholar of Pali language.
Translated many original pali texts to English and wrote a few books on Buddha dharma in Indian languages. Acarya
Dharmananda kosambi popularized Buddha dharma among the intellectual class all over India in the first half of the
20thcentury.

Dr. B.R. Ambedkar (1891-1956) basically from Maharashtra was born in Mhow. Discriminated much in India ,being a
member of the depressed classes, he had his mentors in Sahu Maharaj of Kolhapur and Gaikward the Maharaja of
Boroda. He was fortunate to receive his education from prestigious universities of America and England with their
help. A social revolutionary, Scholar and political leader he accepted Buddha dharma in 1956 with more than half a
million of his followers. That conversion was an earth shaking move in Indian society. It was more of a political move
than of religious. He wrote his magnum opus ‘Buddha and his dhamma’. Later ,thousands and thousands of his
followers joined that religion. Though he was a convert to Theravada / Hinayana Buddhism, since the rituals and
ceremonies of conversion was conducted by Sri Lankan Monks of that tradition, the millions of those converts are
known as Neo-Buddhists now. A word ‘Navayana’ is coined by them to express the separateness.

Rahul sankrityayan, a Buddhist and Marxist, Bhikku Jagdish kasyap and Bhikku Anand Kausalyayan followed the way
Acarya Dharmanand travelled . Rahul samkrityayan ( 1893-1963) a great scholar in ancient languages of Prakrith, Pali
and Sanskrit has deeply studied Tibetology and Vajrayana Buddhism. He was a political activist too. Jagdish Kashyap
(1908-1976) in his life was teaching Pali and Buddhist thought in academic institutions as well as to common people.
Anand Kausalyan (1905-1988) a scholar devoted his life giving strong foundation in Buddhist wisdom to the
‘Navayani’(Ambedkarite) Buddhists. He succeeded in bringing back the administration of Bodhgaya Mahavihara (
temple) from the Shavite mahants .

Later, from Dharmananda kosambi his son D.D.Kosambi (1907-1966) the famous Mathematician and a radical
Marxist historian took over the studies of Pali and other ancient languages. He made profound attempts to dig out
the facts of ancient history from the fictions of mythology.

These were movements to revive Buddha Dharma at intellectual , religious and even political levels in India. In the
meanwhile a deeper movement was gaining momentum in America and Europe. It started spreading widely in the
second half of the 20th century. From the 70s onwards its presence was felt in India too. It was the Buddhist
meditation movement.

Before speaking about Hindu-Christian or Christian-Buddhist or Hindu-Buddhist dialogues one should get some clarity
about the terms used and the present reality of the nature and identity of these socio-religious communities have to be
gained. There can be dialogues on theoretical, philosophical or theological levels. The spiritual practices stemming from
the socio-cultural contexts of these communities also have to be in dialogue with.

What spiritual practice means in Hindu or Christian context has no meaning in the Buddhist context. For, Practice means
to Buddhists the path. i.e. the path leading to the cessation of misery(Dukha nirodha gamini pradipada).To the
Christians meditation is prayers before and contemplation of God. St. Ignatian method is used in spiritual training. To
the Hindus meditation means something similar to prayers or worship before God . But In Jainism and Buddhism
meditation has nothing to do with God .The Buddha never directly answers to the questions like whether God is or God
is not, whether the universe is finite or infinite with an origin and an end, whether there is an unchanging self/
soul/`Atman’ or not. So also he never brings God or spirit in his `path leading to the cessation of Dukha’. True, Buddha
speaks about gods (Devas) and devil (Mara).But, they are entities either supportive or destructive in you war towards
Nirvana(Pali-Nibhana).At deeper level they too are creations of human mind. Questions on abstract and absolute ideas
and concepts will naturally vanish when one becomes enlightened. Nor does Buddha tell that everything is relative. For,
that will be an error of raising` the relative’ to the position of the absolute and thus will make both the words absurd.
Nirvana is a state where all dichotomies, which are the products of thinking mind, naturally wither away. For Mahayan
Buddhism `Prajna’ (wisdom) and` Karuna’ (Compassion) are the two wings of the one experience of Enlightenment.
Wisdom without compassion is sterile and barren while compassion without wisdom is silly and superfluous. One enters
the path not merely to achieve` Nibhanic’ peace for oneself but to achieve Buddha hood. And the one achieved Buddha
hood is the one who teaches/supports all sentient beings to cross the ocean of `Samsara’.

Where does Jhana/Dhyana/Zen come in these schemes of things? Though the fourth noble truth is the path leading to
the cessation misery, Dukha nirodha gamini pradipada, for the last few generations Buddha’s teachings were branded as
pessimistic. The reason could be that the first noble truth is truth of misery, Dukha sathya , which simply takes note of
the reality that there is misery. And the second and third noble truths are truth of origin of misery, Dukha samudaya,
and the truth of cessation of misery,Dukha nirodha. When a qualified medical doctor afte examining states that there is
disease,no one good sense will accuse him as a pessimist. For in the next step states on the reason for/origin of the
disease. And then on the curation of/cessation of disease.Finally the remdial measures to be taken,medical or surgical,
to cure the disease. And if he is permited he cures the disease with his tools/methods.Only to the extend the medical
doctor is pessimistic the Buddhist wisdom teachings can be can be called pessimistic.But it was branded like that for a
few generations unfairly. Normally ulterior motives comes from who takes every teacher as a rival religious group
leader.

The fourth noble truth,the path leading to the cessation of truth is the `Eight fold path’, the Ashtanga marga/attangigo
magga. They are the right/balanced kind of (1) look/view (2) resolve (3) speech (4) Action (5) livelihood/job
(6) effort/exercise (7) awareness/memory (8) concentration/absorption.

Pali—(1) Ditti (2) Samkappa (3) Vacha (4) Kammantha (5) Ajiva (6) Vayama (7) Sati (8) Samadhi. (The pali word samma
meaning/balanced is put before each)

Sanskrit—(1) Drishti (2) Samkalpa (3)Vacha (4) Karma (5)Ajiva (6) Vyayama (7) Smruthi (8)Samadhi. (The sanskrit word
samyak meaning right/balanced is put before each)

Jhan/Dhyan/Zen touches all the eight. Especially the last two. There has an act of cultivating (Bhavana) calm abiding and
special insight.( Pali--Samatha and Vipassana. Saskrit—Shamatha and Vipashyana) Two important words which occur
many often in Buddhist meditation discourses are Samatha/Shamatha and Vipassana/Vipshyana. Another two are
sat/Smruthi and Samadhi. Buddhist meditations of all traditions have samatha and vipassana parts. Samatha is
translated as calm abiding or stilling or concentration and vipssana as special insight or seeing in particular way. In
samatha you concentrate on an object or on your body sensation or breathing. It is for calming down or stilling your
mind. In that sense samatha is not concentration but a calmed down state. The Sanskrit word shamatha gives more
clarity.(Shama=Calm) In vipassana you see reality, truth as it is. There is no effort from your part. When the mind is
calmed down you see the reality of the deepest level of your consciousness and the world around you with crystal clear
clarity.The translation of Sati and samadhi varies slightly with teachers. Sati is the pali word equivalent to Sanskrit
smruthi. It is translated as memory or awareness or memory of the present moment. Samadhi is concentration or
absorption or concentrated absorption. Sometimes the words Samatha and Samadhi were used interchangeably. But
they are not of the same meaning. Samatha is a calmed down state while Samadhi is a state of absorption. Some
teachers explain Samadhi as a fruition of Samatha.

In Theravada tradition presently the meditation itself is named Vipassana and sometimes satipattana. Some name it as
satipattana vipassana. In Mahayana the name is Dhyana or chan or Zen according to land it is practiced. In Tibetan the
word for meditation is Gonm. Gompa is meditation hall for them. Still, all traditions of Buddhism, whether Theravada or
Mahayana , are categorical in telling that meditation is not the right translation for Jhana/Dhyana/Zen. To them
meditation is word with Christian connotation which cannot convey the meaning of Jhana/Dhyana/Zen.

Given above is a very brief and simple description of a lengthy and complex system of practice.

As was told Buddhist meditations have been introduced to the western world during the 19th century. But it was after
the 2nd world war, during the second half of the 20th century that popular attention turned to it. Many Japanese Zendos
(Centres) were opened to the westerners, both householders and priests. Many from the West went to Thailand,
Mynmar(Burma) and Srilanka(Cylon) to learn satipattana/Vipassana. Then started the visitations and settlings of teachrs
from these countries to the west. In the war ravaged societies of the west, Christianity as a spiritual practice was losing
its hold. Buddhism was entering was entering to this vacuum created by Christianity. Many Christian priests were
attracted to zen and started teaching in the west. Chan and Satipattana/vipassana teachers also became popular.
place.From the 1960s a new group of teachers reached the west. They were Tibetan Buddhists who fled their homeland
when Chinese took over Tibet. Tibetan lamas who are the followers of Vajrayana Buddhism or tantric Buddhism too
started impacting the west. Meanwhile varieties of Hindu Gurus and African Shamans too found their way to this
place.In the second half of the 20th century India too could witness the presence of Vipassana and Tibetan meditation
teachers.

The most successful and popular Vipassana teacher in India is Sri. S.N. Goenka. Sri. Goenka belonged to a wealthy
business family settled in Burma( Myanmar). A millionair business men well known in that country he turned to
Vipassana practice during 1950s. Sayagji Ubakin , who later became the Accountant general of Mynmar was his teacher.
Sri Goenka came back to India in 1969 to give short vipassana courses to some of his relatives in this country. The good
response he got encouraged him to travel other parts of the country to give courses. Finally a centre was started in
1976 in Igatpuri inNashik district some hundred kms away from Mumbai. Now, this place is well known among the
Buddhist practitioners the world over as ‘Dhamma giri’ (Dharma is a Pali word equivalent to Dharma the Sanskrit word).
Soon two more cnters cme up. One in Hyderabad and the other in jaipur. There was a huge turnout of Indians, especially
from the higher middle class, and westerners to these centres. The rest as they say ,was history . Now, there are dozens
of well developed centres in India and in west. More than hundred the world over. The famous Vipassana pagoda in
Mumbai, vipassana research institute and pali studies program etc. are part of this movement. Even before this
Dr.Rashtrapal thera a Buddhist monk of Bengali origin had started a meditation (Buddhist) centre in Bodhgaya. But it’s
fame was limited to some Bengali Barua families who are traditionally Buddhists and to some pilgrims and tourists,
especially from the west.In south Bhikku Sangharakshitha was teaching Vipassana in Bagaluru. An independent unit of
Mahabodhi society was run by him where he established a meditation centre and a Buddhist monastery. These were the
early moves to bring back the traditional Buddhist meditation to India. Now many Indian and western Vipassana
teachers are travelling all over India with their teachings.

It was in 1959 Dalai lama the his holiness fled Tibet and found his asylum in India. With him came thousands of Lamas
and ordinary Tibetans. They were been getting settled in various parts of India. Slowly they stared building their
monasteries. Most important monasteries of Tibet were replicated in India in smaller scales. For Buddhists the world
over meditation is part of monastic life .Thus Tibetan meditation was introduced in India from 1960s. For obvious
political reasons the westerners were the supporters and mentors of this Tibetans in exile. Many Tibetan Lamas went to
the west teach Tibetan meditation, where it got wide acceptance.

In the west now Satipattana/Vipassana of Theravada tradition,Chan and Zen meditations of Mahayana tradition and
Tibetan meditation of Vajrayana tradition are well known,at least among those who are interested in Buddhism. But in
India only Vipassana has got popularity. Tibatan is gaining popularity from the beginning of this century. Thik Nat Yan a
Viatnamese meditation teacher of Mahayana tradtion comes to teach meditation.But he resides in France. The
Viietnamese word for meditaion is Ch. Zen is yet to spread here. Apart from Amasamy and Bodhizendo there are no
qualified and authenticated Zen teachers and Zen centers in India, so far.

Even before the coming back of Buddhist meditations, Yoga practice has started spreading in India and abroad. Yoga is a
word which has been used in a variety of senses creating much confusion. First concrete reference of Yoga comes with
Pathanjali . Pathanjali wrote Yogasuthras the text of Yoga darshana. Yoga darshana is the fourth of the famous six
systems of philosophy (shad darshanas). Though came as a counter part to Samkhya darshana(the third of the Shad
darshanas) it owes too much to Buddhist Philosophy and meditation system. Pathanjali was the chief royal priest in the
court of Pushyamithra sunga (2nd century B.C.E) the founder of sunga dynasty. And Pushyamithra was the Brahmin
General of Brihadratha Maurya the last Mauryan emperor who captured power by killing the brihadratha through a
palace coup. From Pushyamithra ( Reign185-149 B.C.E)and Pathanjali back to emperor Ashoka( 304-232 B.C.E) a period
of hardly one century is left. And from Askoka back to Bimbisara (558-491 B.C.E) the king of Magadha and the
contemporary of Gautama Buddha and Mahaveera Jain only two centuries. It is clear that Pathanjali was living in a
period where Buddhist teachings were very much alive. Buddha’s Ashtanga marga(The eight fold path) transforms to
Ashtanga yoga (The eight limped yoga )in Pathanjali. The eight step in both in both the systems of Buddha and Pathanjali
is Samadhi(Concentrated absorption). Besides this one finds verbatim repeatitions from Buddha’s systematic teachings
found in Tripitaka and other texts in Pathajali. This has been pointed out by many scholars. `A re-appraisal of Pathanjala
yoga suthras in the light of Buddha’s teachings ‘by S.N. Tandon examines this in detail.But the apologists pathanjali
speaks of a common source of Buddha and Pathanjali. This argument cannot pass the scrutiny since not even one such
text could be found out from pre Buddhist date. Another noteworthy point is the verbatim repetitions from the
Yogasuthras found in Bhagavad-Gita , especially in the 2nd and 3rd chapters. Pathanjali ‘s is a remarkable name. It is he
who wrote a commentary on ashtadhyayi of the great grammarian Panini lived before him. And after pathanjali one
Vyasa writes a commentar y on Pathajali’s Yogasuthras. Whether it was Kishna Dwaipayana vyasa, the codifier editor of
Mahabharatha and Bhagavad-gita or Badarayana vyasa the author of Brahmasuthras/Vedanthasuthras is notclear.(There
are scholarly opinions that the two were different persons). Even in the name of Shankara (788-820 A.D.), the
commentator on Brahmasuthras, a work on Yogasuthras is ascribed. Anyway,Yoga darshana is nothing but a philosophy
of meditation.

When we come to the other uses of the word Yoga the first is Hatha Yoga. A system which was devised much latter,with
lymphs like Asana, Pranayama, Bandha, Mudra and so on. Physical posturing, breathing techniques and methods for
internal cleansing of body are part of it. This is the system most close to the yoga practice which has become very
popular the world over. How some yoga enthusiasts British and India developed the present system of yoga practice by
finely fusing the physical education (European) and some elements of Hathayoga (traditional Indian) is an interesting
story. Many researchers have already covered this subject. Of them the works ‘Yoga in modern India-The body in
between science and philosophy’ by Joseph S Alters and ‘Yoga body-the origins of modern posture practice ‘ by Mark
Singleton are remarkable. It is a fact that yoga in this form is very popular a new age spiritual practice spread in India
and in west. Swami Kuvalayananda ( 1883-1966) of kaivalyadham, Lonavala near Mumbai is the most important name in
the field of scientific yoga. It was he, a veteran practitioner of Hathayoga, who subjected himself to the scientists and
medical doctors Indian and western foe study and research. T. krishnamacharya (1888-1989)of Mysore Yogas is also an
early practitioner propagator of yoga in 20th century. Swami Shivananda(1887-1963) and his disciples were stressing
more on the ~Spiritual elements” of yoga.

Another term is Kundalini yoga, which is close to tantric practice. What is propagated widely in the present world isnot
the traditional tantric Practice, but what can be called NeoTantra. This new age spiritual practice has caught more
attention in the west than in India. NeoTantra is a making of some element of traditional Tantra to suit the convenience
and comforts, particularly sexual, of modern man. Neotantra is the most misused and abused and hence controversial a
spiritual practice in the world today.

Apart from these we have a lot of God men and God women travelling and teaching their brand of spirituality in India
and abroad. In the west Maharshi Mahesh yogi (1918-2008) was a very famous and controversial meditation Guru with
celebrity disciples. Hundreds of Indian gurus have already settled in the west. In India From Baba ramdev to Matha
Amruthanandamayi and From Chandrasswami to Asa ram bapu and from sri sri Ravi Shankar to jayendra sarawathi of
kanchi the list is exhaustive. Thousands people gather around them. Saibaba of puttaparthy and Swami Mukthananda of
Ganeshpuri are no more. The trust and faith these people put in them is awesome. Are they Hindu gurus and Hindu God
men/God women?

The study of Hindism or Hinduthva or Hindu Dharma is an interesting subject. A dharma/religion which is said to be still
in the process of formation and a dharma which cannot be positively defined.The question who is a hindu cannot be
positively answered. Only the question who is not a hindu can only be positively answered. That is he who is not a
Muslim, not a Christian and not a Parsi is a Hindu. Later, Buddhists, Sikhs and Jains went out of the Hindu fold through
constitutional amendments. What if the resurgent Daliths of India ,at least of north India who already have a separate
social identity declare a separate religious identity too (separate from Hindus) in near future? As per their claim not
only Brahmins but Buddhists and Jains too are hindus. Buddhists and Jains swear by their sramana traditions and want
to purge all brahminical influences. Are Buddhists of Japan and china too are Hindus? They say Sikhs too are Hindus. But
Sikhs as a religious sect is the end product of the Sufi and Bhakthi movements. Look, you go to your Buddhist, jain and
Sikh neighbors and say them that they belong to your religion. They say they are not. Then you start arguing and
quarrelling with them calling divisive forces.

It is a fact that there are an overwhelming number of people in India who want to consolidate the non Muslim and non
Christian population and to bring them under one order. Hinduthvavad is their political as well as religious ideology upon
which they want to achieve this consolidation. This move comes invariably comes from the upper caste sections but
more and more lower caste sections are getting integrated in to this politico-religious entity. The idea of Hindu dharma
that was further developed by Mahathma Gandhi during 20th century in the background of independence movement
was certainly devoid of anti muslim or anti Christian traits. The ideology of Hinduthva or Hindu dharma can make
progress and social change only if it addresses the caste question in a profound way. All attempts for the political
consolidation of castes by creating fear hatred and frenzy against other religious communities will only be short living.
For, normally Indians identify themselves with their caste communities for all purposes in practical life and not with
their religious communities. As Dr. Ambedkar said “ an Indian takes birth, lives and dies in caste”.

Two movements in the past in that direction, one elitist and the other popular were falling flat before the hard reality of
caste. Acharya shankara during 8th-9th centuryA.D. tried to forge some unity at least at the elite level synthesizing a few
of the philosophical schools of his time. He was philosophical battles with Mahayan Buddhist thought on the one hand
and the purva mimamsa school of Brahminical philosophy on the other. So too was he fighting some Tantric schools like
Kapalikas and Kalamughas. Meanwhile he did absorb the essence of all these thoughts and synthesized them with his
version of Uttara mimamsa/Vedantha philosophy.The end product was Advaida vedantha school. His was an excellent
synthesis. The sanathana dharma which he was trying to format could’nt become popular because of caste barrier. The
four mutts he established have been and still are the strongest citadel of casteism. The Bhakthi movement in 15th to 16th
centuries was a popular protest movement against the social evils especially of caste, using religious symbols. This
movement originated long after india got in contact with the muslim sufis. Love of God was synonymous with love of
fellow human beings, irrespective of caste or creed. The very religious scriptures and the stories of the Holy men and
heroes of mythology which the elite sections were using to justify their domination and exploitation were re-red and re-
interpreted in support of human equality and against casteist oppression. Bhakthi movement made far reaching impact
in the society but failed in creating an egalitarian society. Still, through the memories of Ramananda, Kabir, Ravidas
,Nanak, Meera bai and many others it’s radical fervor live on.

In fact India is the land of Sramanas. The original inhabitants of this land were of Sraman culture and civilization. Jainism
is the oldest sraman dharma/religion existing in India. Buddha dharma too is sramnic. Well before the coming of
Brahmins to indo-Gangetic plain , here was a people living with a highly developed culture and civilization. They were
Sramanas. More correctly, the elites of this society were oriented to Sraman Dharmas. The common people might have
still worshipped nature or holymen or spirits. Later, Brahminic religions also existed side by side with them. Brahmins
were still eating meat and drinking alcohol and performing all kinds of yajnas and yagas where massive animal slaughter
was a ritual. True history of this land is the history of these Brahmins getting cultured and civilized by the native
Sramanas . The Sramanic wisdom of `Atman’ was taken over, re-valued and re-stated in the form of Upanishads. Vedas
the scripture of Brahmins originally consisted ony the Samhithas. All parts upto Upanishads were added later to the
Vedas. Vedic language is close to Avedstan(Avedic) language of the Zorastrians of Persia,better known in India as
Parsis.The word Iran derives from the word Aryan.the home land of Brahmins as well as zorastrians consisted the
present day Afghanistan, central asia and Iran.brahmins were battling with the Zorastrians there. Ahura(Asura)Mazda is
a godlike figure to the Zorastrians,while Asura is devil to Brahmins. Brahmins moved further east, finally to settle in Indo-
Gangetic plain.

The hypothesis that Aryans were a race or ethnologic group different from that of Dravidians was a construction of
European scholars . The Indian upper caste elites during colonial rule subscribed to this view because it suited their
intrest. A few like Mahatma Phule were intelligent enough to see through the vested political interests of both. They
tried to turn those claims and arguments against their own propagators. Whether some Aryan invaders came here or
not is not a big issue to be discussed and debated. That the Brahmins came here with their Vedas (Samhithas) is evident
from a variety of literary references. And the interactions made with the native sramanas of Gangetic plain also is
evident. When Dr. Ambedkar, like Mahathma Phule put forward similar views it was not seriously considered for
obvious political interests. In far south Guru Nataraja a knowledgeable disciple of Naryana Guru also was subscribing to
this view.

It is interesting to note that not only Gautham Buddha and Mahveer Jain the founder of Jain path but all the 24
thirthankaras of Jains come from Kshatriya community, the community of warriors. Before the caste hierarchy was
established with Brahmins at the helm Brahmins were just another community like the Sramans.It was common in
Sraman tradition for kings to renounce kingdom and family in search of truth and salvation. Chandra Guptha Maurya a
Jain by faith is said to have renounced his kingdom travelled to south India with Bhadrabahu his Jain Acary in the fag
end of his life. Sravan Balagola is famous for it’s colossal statue of Gomateswara. Gomateswara is none but Bhadrabahu.
Chandra Guptha and Bhadrabahu is believed to have lived and died in a hill in Sravan belagola. Jain have 23 thirtankaras
before Mahaveera.,from Rishabha the Adinatha to Parswanatha. For Jain Bhagawan Krishna was a contemporary and
cousin of their 22nd Tirthankara Arishtanemi the Neminatha. Jainism is the purest form of Sramna heritage existing in
the present day world. A religion of renunciation, meditation and salvation. To rewrite a more realistic history of India
devoid of Brahminic prejduce and partisanship one should start studying with Jainology. That a renewed interest has
originated among the scholars in the west and east in the study of Prakrit(Langauage) and Jainology is a good sign.

A genuine Hindu culture therefore should include sramana and brahmana contributions. So also the contributions given
by the Muslim Sufi saints. So too the values that the Anglican Christianity has given to this society. The attempts not
accept and to purge the influences of sramans muslims and Christians shows an obsessions with Brahminic ,may be
Parsi too, mentality of purity and pollution. The question whether these Gurus ,Godmen and cult leaders are Hindu
Holymen can be answered to the definition you give to the word. They seems to be more close to the Sants of the
Bhakthi movement and Sanyasins of the Sraman culture. Common people have tremendous faith and devotion in these
Holymen. And it is always blind faiths that are misused and abused. It is true that the establishment around some of
these Godmen have taken forms of corporate and criminal nature. But, without understanding this phenomena life of
the common people cannot be understood.

Recently, some interesting development were reported from north kerala. In this part of Kerala Communists were been
bitterly fighting with the politics of hinduthva. Massive processions were conducted by communist party supporters
during the birth day celebration of Bhagavan Krisna. This was in resistance to the one usually conducted under the
domination of the Hinduthva politico-religious outfits. Young Children wearing clothes and costumes resembling child
Krishna were in procession with religious gaiety and in festival mood. Religious symbols and stories of the heroes in
mythology have been used by many political outfits and were been making so much political gains by these. For the first
time the communists started resisting these moves using the same religious symbols and heroes. This was a natural
move originated from the grass root level. It resembled though in a very limited sense what the popular masses did
during the time of Bhakthi movement. Later, higher level leadership intervened and disowned the move. From an
organization professing` atheistic fundamentalism’ this is expected. Of course, using religious symbols and mythologies
for political purposes is an adventurist play. But always in all societies’ radical sections of the people reevaluates and
reinterprets their mythologies and religious symbols in a radical way in defensive of and in resistance to the reactionary
interpretations of the same. Years back a learned liberation theologician, Fr.Sebastian Kappen from this very land of
kerala had presented profound insights on this subject. Certainly, these issues are going to be reopened and reflected
upon in near future. The massive move from the same leftists to encourage the practice of Yoga and indigenous martial
arts, which now is perceived as a defensive move to wean out the influence of political rivals, still can develop in positive
and in scientific lines. Among the practitioners and propagators of Buddhist Vipassana meditation we already have not
only celebrity persons like Aravind Kejariwal,Kiran bedi, Rahul Gandhi and Priyanka Gandhi but a senior leader of
CPI(ML) Smt. Sreelatha Swaminathan.

Coming back let us ask. Where is Amasamy’s place among this multitude of spiritual Gurus? Is he a Christian priest in
dialogue with Hinduism and Buddhism? No says he. Is he a Zen master in dialogue with Christianity and Hinduism . He
says no again. According to him he simply is a meditation (Zen) teacher. That he happens to be Christian and priest is
incidental. Neither does he want to challenge and leave the community he was born and bought up nor does he want
others to leave their communities to do Zen sadhana. One can be a Hindu or a Buddhist or a Jew and can do Zen
practice. Even one can be an atheist and irreligious and a practitioner of Zen. His students include Christians,Hindus,
Buddhists, Jews and others. Even some sufi minded muslims are among his students. If one wants to transcend all bonds
of religions and communities it is entirely up to him. Amasamy communicates with his fellow religious men in the
language of theology filled professedly with Buddhist wisdom teaching.

Amasamy is an independent Zen Master with his own school. Bodhisangha , the collective of his students have more
members in west than in India. Johannes Fisher a German Psychotherapist by profession is in charge of the European
Bodhi sangha.

Bodhizendo his zen centre in Perumalmalai,Kodaikanal south India has been a sought after place for thousamds of Zen
practitioners for the last many years. More from the west than from India. Fr.Cyril Mathew, a young Jesuit priest is now
in charge of administration of Bodhizendo. Seshins and Miniseshins are coducted regularly there. Seshin is Japanese
word for an intensive meditation session. A seshin is normaly for six days in Bodhizendo.And a mini seshin for three
days. Some physical work for one hour each every day and complete silence throughout is compulsory during seshins.
During Dokusan (A Japanese word for meeting with teacher)the Master may ask Koans to the students. Koan means,
in Japanese, paradoxical questions.

In Bodhizendo miniseshin starts on the first Thursday of every month. There will be one seshin too in almost every
month. At other times, when there is no seshin, meditators can speak a little at breakfast, lunch and tea times.
Silence is part of life here.

Bodhizendo houses a fine Library. An excellent collection of books and CDs meant for deeper studies in Zen
philosophy and practice. For the sake of comparative studies books on western and Indian philosophies, Psychology,
Psychotherapies, Religion Sociology etc. are collected. It will be open for one and half hours a day for meditators.
That too on except Sundays , free days and seshin periods

Many have come. And many will be coming to delve deep in Zen sadhana and Buddhist wisdom and realize
enlightenment, at least, Satori and wiil be passing over the lamp of Buddhist wisdom teaching to the future generations.
In Zen satori is an experience where you get a glimpse of the higher experience of enlightenment/Nirvana.

Master Amasamy has his own unique approach. He stands in the in between of Christianity, Buddhism,Hinduism,
Advaita and Zen. What he is teaching is not Christian Zen. It is not good to cook up some Zen Christianity or Christian
Zen. He is a Christian practicing Zen. ‘ Christianity, Hinduism, Buddhism and Zen are different ways. But you are one
person. Standing in-between you will be transformed’, says Master Amasamy.

In Zen perspective, liberation and freedom are realization of emptiness, the real self. Socio-economic liberation is part
of it. Under the guidance of Master Amasamy, Bodhizendo runs a few social work projects under the name’ Little
Flower’ , for daliths and tribal children and women. His students are expected to give some contributions to these
works. Meditation and service for the liberation of the oppressed are interrelated.
In Mahayana Buddhism, of which Zen is a branch, a Bodhisattva will not enter Nirvana unless and until all beings
enter Nirvana. Awakening and compassion, ‘Prajna’ and ‘Karuna’, are two sides of one realization. Enlightenment
without Compassion is useless, while Compassion without Enlightenment is blind.
‘Indian Christology will be Mahayana Christology’. Thus believes Zen Master Amasamy.
As India is emerging as a huge market economy in the world, though with borrowed capital and technology, sweeping
changes are to take place in this society. In this age of the global onslaught of market and capital there is a renewed
interest in Karl Marx and his studies on capitalism, social change ,religion on so on. A humanist and socialist Marx quite
different from the communist Marx of soviet interpretation is seriously studied in west itself. This was what the
liberation theologician /Asian theologician Sebastian Kappen did long back.Different from Marx Fr.Kappen argued that
religiosity is an original, primordial dimension of human existence and not a byproduct of economic alienation. Fr.
Kappen showed that ‘he (Marx) failed to do justice to the sphere of the personal and the subjective, the sphere where
the human drama of hope and despair, love and hate, death and survival is enacted. It is in the limit-situations of despair
and death that human existence hovers in the border-land between the conditioned and the unconditioned, between
being and non-being. Leaving human beings to seek compensation for their mortality in the immortality of human
species is no solution’. Those who are rooted out from the social moorings because of the wild competitions, the
martyrs of the development boom, as always will start asking questions on the meanings of life and death. Political as
well as religious ideologies and faiths will be subjected to reevaluation. Like what happened in the west in 20th century,
traditional religious beliefs are to go through complete transformation. In this period of upheaval, Christian,Buddhist
,Hindu and other Dharmas/Religions are going to be in dialogue with. Most probably, it will be Mahayana Buddhism of
Japanese and Chinese living tradition more than the Theravada Buddhism of the Indochinese and Srilankan tradition
which is going to interact with the Hindu and Christian religious and cultural traditions in India.