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Re-enchantment: Tibetan Buddhism Comes to the West

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At the beginning of "Re-Enchantment", (2004) a study of Tibetan Buddhism and the West, Jeffery Paine describes Thomas Merton's journey to Dharamsala, the home of the Tibetan government in exile, in 1968. Paine describes how Merton's initial skepticism towards the Tibetan form of Buddhism quickly vanished and how Merton came to think that this then-obscure sect of Buddhism might "spiritually reanimate" (p.8) the West.

Following his exploration of Tibetan Buddhism's reception in the West, Paine discusses (pp. 257-259) three factors that he believes have influenced many people in the West in their search for spiritual renewal: 1. universality and nonpartisanship, by which Paine means that this esoteric Buddhist sect has been transformed in the West to a religion accessible to people of all backgrounds, races, and creeds; 2. individual responsibility, by which Paine means the emphasis given in all schools of Buddhism to individuals working towards their own enlightenment; and 3.heightened capabilities, or the hope Tibetan Buddhism holds out of deepening one's understanding of oneself and reaching new spiritual depths. Paine concludes that "even if Tibetan Buddhism disappeared tomorrow, it would have meanwhile enriched numerous lives and renewed appreciation for what spirituality is." (p. 260)

This is an inspiring vision indeed, and there is much in Paine's study and to teach. Paine introduces the reader to a mixed group of seekers who helped bring Tibetan Buddhism to westerners searching for a revitalized form of spirituality. The prominent characters include Alexandra David-Neel, a woman who made a hazardous journey to Lhasa in the 1920s, while in her mid-50s, overcame her own skepticism, and helped spread early knowledge of Tibet and Tibetan Buddhism, Diane Perry, an English woman raised in the slums who became a Tibetan Buddhist nun named Tenzin Palmo and spent 12 years meditating in a cave in Tibet, Lama Thubten Yeshe, one of the first Tibetan lamas to attempt to teach Westerners, the American Harold Talbot, one of the first Americans to study in Tibet and the founder of a publishing house, and, of course primarily, the Dalai Lama himself. The book also discusses other important figures with a mixed influence including Chogyam Trungpa, a former Tibetan monk who became highly influential in the United States but whose life and particularly that of his successor was tainted by sexual, alcoholic, and financial scandal, and Catherine Burroughs, the founder of a large Tibetan center outside Washington, D.C. who has been described in Martha Sherrill's highly critical book, "The Buddha from Brooklyn" (2000)

There is much to be learned from this account, and Paine does not hesitate to point out the scandals that have plagued Tibetan Buddhism in the West, or its adoption by a host of Hollywood and media types. But he also points out that there is something fresh and alive in the movement and that, transplanted and Westernized, Tibetan Buddhism, has brought awakened many people of differing backgrounds -- including secularists -- to possibilities of spiritual growth within themselves.

Paine's book lacks the detail and breadth of a scholarly study. His decision not to include at least a basic bibliography was unfortunate. More importantly, the book does not give much of an account of the teachings of Buddhism and of the specific teachings of Tibetan Buddhism. Such an account, of course, is essential to understanding how this form of Buddhism has itself been transformed by its contact with the West. There is also some tendency, common to many writers on this subject, towards idealization of Tibetan Buddhism -- a too quick attempt to project some of the needs and values of Western secularism onto a religious teaching from a much different source.

Paine's study, I think, is too quick and too heady, but still valuable. I recommend that those readers wanting a more scholarly and sober account of the doctrinal bases of Tibetan Buddhism, as transferred to the West, see the many books of Professor David Lopez. His "Prisoners of Shangri-La" is a good place to start.

Robin Friedman

Even those who already know the story will enjoy spending time between the pages of Jeffrey Paine's engaging narrative. Through profiles of four well-known teachers, plus a few lesser lights, he recounts Tibetan Buddhism's arrival in North America after being driven in mid-20th century from its native environment, a tale of cynical and world-weary westerners becoming re-enchanted with the world.

A regular contributor to national publications, Paine knows how to keep a reader's attention. The book never lags and I would guess that most readers will be unwilling to put it down at the end of the evening. When the occasion warrants, Paine also lets his sense of humor shine, as in his discussion of actor Steven Segal, the world's most unlikely reincarnated lama and the only one, Paine observes, capable of uttering _Dalai Lama_ and _motherf......_ in the same sentence.

The book's most interesting insights are found in the chapter on Hollywood, a place where many are infatuated with the Dalai Lama and where you can even find a few practicing Buddhists, most prominently Richard Gere. Paine argues that actors already share a world view consistent with Buddhism, that thoughts and actions create reality. This dovetails nicely with the American ethos of being able to reinvent oneself, to start a new life. Paine sees a correlation in the growth of Buddhism in a society raised on film. Where the Buddha declined to discuss the soul and instead focused on our moment-to-moment experience of life, so too does the cinema ignore the metaphysical in building reality from sound, motion, and feeling.

The first of the book's five sections covers what little was known about Tibet in the west before the Chinese invasion of 1951 through the story of Alexander David-Neel (1868-1969), one of the first westerners (and the first western woman) to spend years in Tibet and to return home to write about it. This is followed by chapters on two lamas who had a lasting influence on North American Buddhism: Thubten Yeshe, whose teaching tours sprouted more than a hundred study and mediation centers across the United States and Canada; and Chogyam Trungpa, who started what is today the only accredited Buddhist university in North America. From the exiles Paine moves on to profile two homegrown lamas, the first generation of western teachers: Tenzin Palmo (Diane Perry), who spent 12 years in retreat and was only the second woman to be ordained in a Tibetan tradition; and Jetsunma Ahkon Lhamo (Alyce Zeoli), the world's first female western-born reincarnated lama. The fourth section traces Hollywood's infatuation with Buddhism, and the last features sketches of three work-a-day North American converts.

Except for those in the last section, the figures profiled here are quite well known and for many of those already familiar with Tibetan Buddhism in North America, Paine has little new to offer to the story. What he brings is a deft sense of narrative, as well as a sensitive and sympathetic understanding of people and Buddhism. It's not clear from the text nor from online references whether Paine is a practicing Buddhist. But his balanced treatment of some of Tibetan Buddhism's more controversial characters, ones that often invite polarized reactions, suggest more than a need to live up to journalistic standards, more than a desire to protect these figures (and by implication Buddhism) from ridicule, but a genuine Buddhist-like concern for the welfare of others and an ability to see that none of us are perfect beings.

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I also was amazed by who was left out. A sample: namkhai norbu, tenzin wangyal, ole nydahl and...(drum roll)...tarthang tulku(!!!)

All these people are very, very interesting (sometimes controversial) teachers of tibetan buddhism. That's why it's so surprising he doesn't include them. They're all so interesting!!! That said, this is very much worth reading. It's well done and he doesn't candy coat any of the bad stuff (refreshing). There were plenty of new things (to me, anyway) here that made me seriously think. I particularly liked the great dzogchen master that one man put up in his lavish upstairs bedroom, only to have the master move into a walk-in closet and convert it into a version of a "himalayan cave." I loved the story where some man in a western audience said to the dalai lama, "Just tell us the fastest way to
enlightenment-" only to have the Great One burst into tears (tears of compassion, to my mind; read it and come to your own conclusion). Anyway, you get the idea.

So, the bottom line is I'm very glad I read this book. However, the definitive story of tibetan buddhism in the west remains to be told. That said, you'll enjoy this book a lot. I know I did.

Re-enchantment provides a reasonably well-written summary of stories that have already been told. Anyone acquainted with the subject is advised to pass this title over though. It appears to be mostly recycled info from books like Vicki Mackenzie's various titles, Sherill's Buddha From Brooklyn, and Tricycle/Shambhala Sun backissues. Despite the title, little mention is made of Europe aside from references to the Vidyadhara Trungpa Rinpoche's initial landing in the UK. One example of the tendency to highly only the most prominent and already-documented storylines: I was curious to read a little more about Tarthang Tulku, who's been living and teaching in California since 1968, where he established large temple complex and a publishing house, among other enterprises. He's not even mentioned in passing.

In Re-enchantment (2004) by Jeffery Paine we get to know the history of how buddhism came to the west, and we get notice of travellers going both ways, from east to west and vice versa. Paine knows the facts, not the gossip and gives us a fabulous account of inspired travellers, daring lamas and people who just felt the call of Tibet. It's like a brief Who is who in 20th century buddhism, and the reader wants to know more about these people. In his book Adventures with the Buddha (2005), we have texts written by most of the people Paine introduced in Re-enchantment, but now they are firs-person written texts, autobiographical and absolutely enchanting and captivating for all those who like both travelling and buddhism. After reading about you just wish you could meet them!

Jeffery Paine has told the story of the deepest spiritual migration of the 20th Century with the compassionate eye of a trained historian, a master storyteller and an experienced guide. Don't look to this lively recounting to judge who in this surprising diaspora has followed or represented the true path of the Buddha; the truth in all roads comes apparent in this marvelous survey. Look to it instead for an intimate glimpse into the main characters in the drama, from the indefatigable, pint-sized centenarian Alexandra David Neel to the freewheeling Chongyam Trongpa. A must read, for neo-buddhist and non.

"When the story is told in these pages began, had most Americans tried to locate Tibet on a map, they would have pockmarked half the globe with bad-guess pinpricks. By the time the story ends, some Hollywood stars know more about Tibetan Buddhism than the Dalai Lama does-- or at least they act that way." Paine's wry sideswipe at Steven Seagal shows the wit and tone of this thoughtful-- if erratically edited-- introduction to a subject that will likely leave you craving more insight.

Paine takes us through not so much the tenets of Tibetan Buddhism, described by Alan Watts as "Roman Catholicism on acid"; the appeal in the West of what's surpassed Zen since Watts & the Beats lies in its panoply of approaches towards wisdom, its exotic teachings, and its colorful characters. As Paine in his best chapter, on the Dalai Lama's appeal to live with utmost conviction yet astonishing flexibility, shows us, most Tibetans despite their escape from the horrors of decimation seem-- unlike so many presenters of religious doctrine-- to be enjoying themselves amidst their substitution of dogma or dictate with philosophical ambiguity, non-theistic contemplation, unpredictable practices, and creative props that both represent and deny the ultimate existence of gods. Not taking themselves seriously, the Tibetan lamas teach us, he displays in case studies of teachers and students, how to approach our life with the sense it's a game, played that comes and goes perpetually beyond the brief brackets of our birth and death in our present form.

"With its compact emphasis on individual meditation, Buddhism may fit the overpopulated" century as "it can accomodate itself and take up less space." (136-7) He wonders if more people sought diminishment of goods, more people might "possess an 'overabundance' of food and housing." Many in these pages dream of a transformed world through ethical principles based in Buddhism that others may incorporate, if free of the panoply that surrounds Tibetan versions of its teachings. Paine defines universality, individual responsibility, and heightened capabilities for personal growth turned social improvement as three civilizing features the dharma can share with other religions and moral systems.

Certainly, the appeal of a self-generated, yet outwardly directed, way of life that avoids fruitless fretting about salvation, eternity, and sin may be timed for our times better than Vedanta was for Christopher Isherwood's Hollywood, or even Zen, Paine hints, for its countercultural adoption. This issue deserved far more depth, but Paine does touch on essential points. He wonders if religions would improve by being more contradictory, communal vs. individual, mystical vs. practical, angelic or unadorned, "flinty" or "firm," as they adapt to a human nature more akin to Buddhist notions of impermanence, the unknowable, and the evanescent that underlies the illusion of relative, conventional "reality" as a transcendent, perpetual state.

These ideas burrow into the text, more in its latter chapters. He begins with Thomas Merton's in retrospect still-naive pilgrimage, when the Dalai Lama was little known by most in 1968. Harold Talbott, whose own journey from Fifth Avenue scion to Buddhist scholar gains attention later on as one of three case studies, served as Merton's go-between. Paine gives a solid overview of what in the anthology "Merton & Buddhism" more recently has gained needed scrutiny by scholars. Tibet's context within Western imperialism follows, with French explorer and writer Alexandra David-Neel's long life (1868-1969) spanning the cultural shift from fabled Shangri-La to hippie destination, if one no less exotic in the eyes of typical Westerners.

The romanticization, decried later by Patrick French in "Tibet, Tibet," and the adulation of the Dalai Lama, have long been present in the West. The difference is now, unlike when Diane Perry grew up in the 1950s in London, millions know now what few knew only in fragments, as Merton did, given the lack of communication with the West by lamas who had not yet gained Western followings until around 1970. Thubten Geshe and then notoriously Chögyam Trungpa spearheaded the British and American popularity of Tibetan lore. Paine's ability to get inside the minds of both teachers and students shows him at his best as a writer and interpreter throughout the book.

Trungpa, he suggests, soon figured out that Westerners could be jumpstarted into higher-level teaching than customary in Tibetan monasteries. Inspired by Shunryu Suzuki's similar shifts when he brought Zen to San Francisco earlier, Trungpa decided to shift into higher gear. Paine explains: "Meditation is so empty of content that it's hard to turn it into spiritual materialism or appropriate it for egotistical purposes." (93) For newcomers, who had lost "the principles of sacredness," Trungpa reduced the dharma to a secular-friendly core; for those who wanted to restore the Tibetan brocades, visualizations and enthronements commenced.

Therefore (as the uncredited Fields narrates in his history), Tibetan monastic practices began to be transferred outside their origins. By the 1990s as the process advanced, Alyce Neoli/ Catherine Burroughs emerged as a "tulku" of a reincarnated female "lama" chosen by the same Penor Rinpoche who later "recognized" Seagal-- after a few donations were made. The uncredited Kamenetz records that when the rabbis found out about how a "tulku" was found, they wondered: what if the lama makes a mistake? I wondered this too, when reading Martha Sherrill's "The Buddha from Brooklyn" about Alyce who became Jetsunma; Paine takes a sympathetic tone towards her, noting Tenzin Palmo's conclusion after reading Sherrill: "her follies are such the way such a being would behave," as recounted by Sherrill, "if he or she lacked the proper training." (158) Tenzin should know, as a girl attracted to a teaching she could not even define as Buddhist, so little being known then about Tibetan dharma by all but a few scholars from a few glimpses such as David-Neel's.

Tenzin Palmo's transformation's amazing; born a Cockney fishmonger's daughter Diane Perry when nobody born humble in postwar Britain knew of such teachings, ordained in 1964 as one of the first Western nuns, she later spent twelve years as a hermit in a cave 13,200 feet high in Ladakh, and then returning from her harrowing yet inspiring story to found a nunnery. David-Neel saw Buddhism from the outside; Perry became Tenzin to enter it.

The widening attraction of hitherto inaccessible teachings from a remote land rippled out from the hippies to the celebrities and by films. Not only explicitly about Tibet as in the 1990s, but filtered through "The Matrix" and "Jacob's Ladder," the bardo dramatized for everyday folks. The fact I don't explain that term speaks for the rapid spread over a generation of a thousand-year-old, isolated, esoteric science of the mind into popular culture, as if a medieval monk found himself lauded in Manhattan.

This may be a fad, or it may be a genuine sign of shift: Robert Thurman argues the latter, while Jean-Francois Revel & Matthieu Ricard ("The Monk & The Philosopher" 1996) James William Coleman in "The New Buddhists" (2001, neither work cited here) examines the appeal of Buddhism for many intellectual elites in the West; the teachings he finds have not trickled down yet. Pankraj Mishra from the Indian p-o-v also wonders about Buddha vs. Nietzsche at length in "An End to Suffering" (2004). Paine favors Shakespeare, Henry and William James as his references, well-employed if hard for an eager reader to track back-- more later about this shortcoming.

Paine, considering music and film, seems to feel the dharma's widening, but I wonder about the permanence of its impacts. De Tocqueville noted the American withdrawal from "delineation of the soul to fix exclusively on that of the body, and they substitute the representation of motion and sensation with that of sentiment and thought."

Daringly, Paine then links this prescient observation to Buddhism, which as with film uses projection to record sensory experiences and motion while leaving the soul's mysteries intangible. "Hollywood calls the illusions it makes from bodies, sensation, and motion 'cinema.' Buddhism calls the illusions made from them 'conventional reality.'" Paine provides a novel image when recounting how cinema and Tibetan Buddhism are both roughly a century old in their Western transmissions: "In both a movie and Buddhism, 'reality' is palpably, sensuously before us, making us laugh one moment and cry the next, but then vanishing insubstantially when the projectionist (or, in Buddhism, our projection) flicks off the switch." (179)

Paine again excites the reader by his ability to convey the wonder: he juxtaposes Talbott's Gatsby-esque tale of reinvention. Here, as with "tonglin" and "ngondro" and "chöd" Paine illustrates Tibetan terms deftly. "Our usual mental states are like the audience in a theater that gets caught up in the drama that unfolds." Contrast this with the emptiness and luminosity registered by Tibetans at this high stage. The state of play demanded as in quantum physics demands Talbott as a "dzogchen" practitioner abandon "reality" as it seems solid to our senses, for a mind so trained "resembles the playwright who exults in the creative play with which he maneuvers his imaginary puppets."(221)

His next case: a (psuedonymous to protect her reputation) Princeton deconstructionist feminist mid-life wonders about the appeal her tentative forays into Tibetan practice and reading reveal. A literary critic such as herself, Paine relates, follows a long path of scholarship most of her career, with "few genuine knock-you-off-your-chair discoveries left to be made." Tibetan Buddhism provides "Christine" with "her ticket into the unknown," after idly finding used at the Strand Bookstore Sogyal Rinpoche's influential "Tibetan Book of Living and Dying." Yet, her colleagues, disdainful of any belief, may belittle her quest, so she pursues it in the morning at home, gingerly but with increasing fascination.

San Quentin's death row houses the final American turned Tibetan student, if at a distance behind bars. Jarvis Masters contemplates karma, impermanence, and mindfulness as translated into taking responsibility for one's actions, accepting how reality itself changes during one's sentence as faced with honesty, and how one must faced with one's term should cultivate an awareness to embrace not endure the present situation. As with Alyce Zeoli or Diane Perry in their ignorance of Buddhism constructed before their exposure to it a homespun notion of its dharma independently and even intuitively, so in prison, Paine considers, such stories "from both the sickbed and prison cell, indirectly support Buddhism's claim that it is not a religion but something that occurs 'in life'-- not a man-made, synthetic medicine but a plant with healing properties that grows of itself." (251)

The narrative concludes on such graceful notes. Still, the story needed more unfolding, given that Paine admits seven years' labor on its contents. Intended for the general reader, so lacking by his design footnotes or works cited, this superficially but persistently disappoints in its scattershot mention of many who've preceded Paine; Paine assures their books can be readily found, but his decision to eschew documentation makes this an uneven book, riddled with typos. W.Y. Evans-"Wenz" repeats, "Llasa" alternates with "Lhasa." "Arbie's" and "Guiness" appear; Stephen and Martine separately are surnamed "Bachelor" while "Into the Wild" is attributed to "John" Krakauer. The lack of credit given such as Rodger Kamenetz' "The Jew in the Lotus," the 1994 account of the 1990 visit by rabbis to Dharamsala, proves odd; Rick Fields' pioneering 1992 "How the Swans Came to the Lake" may also be familiar to readers already, but why not mention these popular and enduring predecessors that showed many Americans (as they did me) perhaps their first glimpses into Tibetan Buddhism?

These persistent shortcomings noted, the strength in Paine's narrative lies in his metaphorical mind. As he struggles, for instance, to match the mansion yearned for in Christian mentalities of the afterlife with the adding on of another room in a modern mind making room for hitherto unknown Tibetan dharma, he falters. But, he more often succeeds.

(P.S. I've reviewed Coleman, French, "Merton and Buddhism," Kamenetz, Mishra, Revel & Ricard, and Sherrill on Amazon.)

In the beginning, Westerners went East,with such Victorian voyagers as Alexandra David-Neel (who gets a brief bio in this book) and Sir Richard Francis Burton,who penned the first English translation of the Kama Sutra. "Re-enchantment" studies Westerners' fascination with Tibetan Buddhism in particular, and why Buddhism grows in the West.

"Re-enchantment" is a series of portraits, from Lama Yeshe,one of the first Tibetan monks to teach Westerners to Chogyam Trungpa Rinpoche, the alcoholic and promiscuous founder of Shambhala Buddhism. Jeffery Paine doesn't gloss over the controversial aspects of people's lives. He sees it as essential to telling their stories. He interviews Richard Gere, and meditates on Tenzin Palmo,the English woman who lived as a hermit in the Himalayas in "The Land of Living Dakinis (Sky Goddesses)." He wrestles with whether or not Jetsunma Akhon Lhamo (nee Alyce Zolli) is a living reincarnation of a 17th century Tibetan female teacher,despite her living a lavish lifestyle and enjoining her former lovers-both male and female-to live celibate lives in her monastery.

Paine understands Tibetan Buddhism's enchantment. It promises peace, compassion, a life free of illusions. He connects monotheism with the 9/11 attacks as well as the current war in Iraq. For Paine, Buddhism is about happiness-for one's self and others-without the disquieting aspects of God and dogma. It is no wonder,then,Buddhism continues to grow in the US, and even in Germany, the home of the current Pope, the Dalai Lama is the more favored spiritual leader.

The goal of this book is to relate the stories of people who brought Tibetan Buddhsm or who received it from Tibet and carried it further into the West. There are chapters on Tenzin Palmo, Dalai Lama, Chogyam Trungpa, Lama Yeshe, and others. One especially interesting chapter for me focused on Jarvis Jay Masters, a prisoner on death row at San Quentin Penitentiary because he killed a prison guard.

Jarvis discovered Tibetan Buddhism through an article in a magazine that had been given him. Eventually he received initiation from a Tibetan Lama within prison. According to the book, a prisoner known as a Buddhist is in more in jeopardy than others.

The author's style is quick moving and interesting. Probably non-Buddhists who are interested in Buddhism or this particular aspect of it would enjoy this book. Buddhists might feel it worth reading and intriguing --despite its popular presentation.

If you want to travel the high himmalayas, find samadhic bliss in a freezing cave, and meet an unimaginable cast of characters rendered in their full-robed glory and unabashed humanity, read this book. If you want to follow the careful hand of a smiling scholar and come to understand the diaspora of Tibetan Buddhism to the west in the last century, likewise.