Buddhism Its Essence and Development

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Buddhism: Its Essence and Development by Edward Conze is a profound exploration of the core principles and historical evolution of Buddhist thought. The book's inception dates back to 1941, when Conze, residing in Godshill, Hampshire, delved into the practice of Buddhist meditation in the modern era. The initial chapters are based on lectures Conze delivered at St. Peter's Hall, Oxford, which retains some oral characteristics.

In the Book, Conze characterizes Buddhism as an Eastern form of spirituality, aligning it with mystical teachings globally. He underscores that the essence of Buddhism revolves around wisdom that helps transcend worldly existence and attain immortality. Conze critiques the modern Western focus on material and social issues, which he believes has sidelined spiritual pursuits.

Conze asserts that Western spirituality has often drawn from Eastern philosophies, particularly during times of renewal. He emphasizes that much of European spiritual thought, from Pythagoras and Parmenides to contemporary times, has been influenced by Oriental elements. The distinction between Eastern and Western spirituality is marked by the latter's emphasis on sensory experience and social order, whereas Eastern traditions often negate the will to live in favor of spiritual growth.

Buddhism, Conze explains, stands out from other wisdom traditions due to its unique methods and cultural contexts. He highlights the significant role of meditation in Buddhist practice, noting that it offers a comprehensive path to salvation. Conze believes that understanding Buddhism requires distinguishing its essential teachings from the cultural and social frameworks within which it developed. This approach provides a deeper appreciation of Buddhism's enduring impact on both Eastern and Western spiritual landscapes.

HERE is not at present in English language comprehensive and SO at the or any other same time so casy and readable an account of Buddhism as is to be found in Dr. Conze's book.

You probably know the story of the king who asked the blind men what an elephant was like. One, feeling its trunk, said 'Like a chariot-shaft'; another, feeling its ear, said 'Like a winnowing-fan', and so on. The parable might well be applied to European attempts to write ite the history of Buddhism. Not that the historians were to blame. Early in the 19th century the only accessible documents were those representing medieval Buddhism in Nepal. So great was the sensation created by the subsequent recovery of a much earlier Canon in Ceylon that the Pali scriptures (those found in Ceylon) were taken as embodying the whole of early Buddhism. Even as recently as 1932 Mrs. Rhys Davids, in her Manual of Buddhism for Advanced Students (a rather ambitious title) makes little use of anything but the Pali scriptures. A year later a more comprehensive account was given by E. J. Thomas in his History of Buddhist Thought; but his work is addressed to specialists rather than to the general public. Other books, such as Keith's Buddhis Philosophy, are simply lists of views held by people felt to be wholly remote and "lacking in both system and maturity." To Dr. Conze the questions that Buddhisr asks and answers are actual, living, questions, and he con stantly brings them into relation both with history an with current actuality.

BUDDHISM is an Eastern form of spirituality. Its doctrine, in its basic assumptions, is identical with many other teachings all over the world, teachings which may be called 'mystical.' The essence of this philosophy of life has been explained with great force and clarity by Thomas a Kempis, in his Imitation of Christ. What is known as 'Buddhism' is a part of the common human heritage of wisdom, by which men have succeeded in overcoming this world, and in gaining immortality, or a deathless life.