Published in Psychologies Magazine in December 1999 —
In the West, France is the country where Buddhism has experienced the most spectacular growth. Yet, while the number of its sympathizers continues to increase, its practitioners are limited to a few thousand. This is one of the many paradoxes that Frédéric Lenoir attempts to explain in his book, "Buddhism in France" (Fayard). His research—undoubtedly the most thorough ever conducted among those touched by Buddhism—required seven years of work. At the heart of his analysis: the individuals. Where do they come from? Why did the Buddha's smile captivate them? What benefits do they derive from their practice? Buddhism can profoundly renew our belief systems, the author explains.
Psychologies: Can we measure the extent of Buddhism in France, as well as the actual number of practitioners and sympathizers?
Frédéric Lenoir: If we exclude the two to three hundred thousand refugees from Southeast Asia, it's very difficult. The first thing to do is to establish various categories of people more or less involved in Buddhism. I have therefore been led to distinguish seven main groups of French Buddhists in order of increasing involvement. The "sympathizers," according to the most recent survey, represent about five million people. These are, for the most part, people who are interested in Buddhism, feel an affinity with the Dalai Lama or some aspect of the Buddha's teachings, but are not involved in any practice. Then, what I call the "close associates" represent between one hundred and one hundred and fifty thousand people across three very diverse groups: Christians who practice Zen meditation in an explicitly Christian context; There are the spiritual tinkerers who have learned to meditate but create their own DIY religion without feeling committed to Buddhism; intellectuals, mostly agnostic, who feel very close to Buddhist philosophy. Finally, there is the category of the most involved people who frequent meditation centers, whom I call the "practitioners." They can be classified into three categories: the distant, the faithful, and the assiduous. They represent a total of between ten and fifteen thousand people in France, which is ultimately very few.
Given the small number of actual practitioners, can we speak of an aura rather than a real presence of Buddhism? Why does it enjoy such a positive image in France?
There is indeed a striking discrepancy between its notoriety and the number of individuals it deeply touches. This gap is largely due to the media coverage it has received in France since 1993. The media seized upon Buddhism, which had been quietly gaining ground in France for about thirty years, presenting it as a kind of appealing alternative to the Pope's intolerant Catholicism and the worrying religious fundamentalism. That said, the reasons for the growing interest of the French in the Buddha's message are not without merit. For many, unlike Catholicism, it appears perfectly compatible with the modern world.
Why is Buddhism, though older than Catholicism, so modern?
This image of modernity stems from several factors. First, the non-dogmatic nature of the Buddha's teachings, who asserted that each of his disciples should only follow his precepts after having personally experienced them. Individual experience is therefore at the heart of Buddhism. Conversely, Catholicism appears as a dogmatic discourse on what to believe and not to believe, do and not to do. Furthermore, the philosophy and techniques of Buddhism, developed over centuries, particularly in the Tibetan tradition, are of interest to scientists working on the human mind and psychologists working on emotions. Buddhism constitutes a true science of the self, one that does not exist in the West. Westerners have prioritized action on the world and the knowledge of external phenomena, while Buddhist sages have learned to observe, in a quasi-scientific manner, the mind, psychology, and the human body. In this area, they have much to teach us.
Does the Dalai Lama's personal image also explain the interest in Buddhism?
Absolutely. Since receiving the Nobel Peace Prize in 1989, the exiled leader of the Tibetans has acquired tremendous renown in the West, undoubtedly due first and foremost to his status as the representative of a peaceful people who were victims of a terrible genocide, but also to his personal charisma and his particularly open and tolerant discourse, which makes him a kind of "antipope." Although he is only the representative of Tibetan Buddhism, he has become, in the minds of Westerners, the spokesperson for the entire Buddhist world, despite its extreme diversity.
Why do people come to Buddhism? What benefits do they derive from it?
I posed this question to more than nine hundred practitioners of Zen and Tibetan Buddhism in a questionnaire. The results reveal six key factors of attraction: values – compassion, freedom, respect for life, non-violence, and tolerance – come first (28%). Next are the benefits of the practice (20%) – working on the body and emotions, psychological support, and serenity. Responses related to rationality and pragmatism – a religion without God or dogma, the central role of experience, and reliance on reason – follow closely (18%). Philosophy and doctrine – impermanence, karma, reincarnation, interdependence, etc. – come in fourth place (14%), ahead of the traditional and ancient nature of Buddhism, which reassures and appeals through the presence of experienced spiritual masters (13%). Finally, the exotic and aesthetic aspects of Buddhism garnered only 5%. Regarding the benefits of the practice, practitioners all emphasize that they feel they are progressing both personally and spiritually through mind-body techniques. Words like serenity, inner peace, and unity come up most often.
What have been the significant developments in Buddhism in France? What forms might it take in the future?
Buddhism has had followers in France since the end of the last century. Alexandra David-Neel is a good example. Since the 1970s, however, a new phenomenon has emerged: the establishment of numerous meditation centers in France—more than two hundred. But ultimately, the number of people actively engaged in practice remains very small. Looking ahead, there are two possible scenarios: either the influx of sympathizers will significantly swell the ranks of practitioners, making Buddhism the largest religion in the West alongside Christianity; or the number of sympathizers will not convert into practitioners, and the latter will continue to grow very slowly. I lean more towards the latter hypothesis. Even in the East, very few practice meditation, and the Buddhist path has always been reserved for an elite. Taken literally, it is very rigorous and demanding. Most French people who are influenced by Buddhism are ultimately not very involved; they are mainly influenced by certain simple and universal aspects of the Buddhist message, such as karma and transmigration 2, not without many misunderstandings.
In your book, you say that the spread of Buddhism in France is an excellent laboratory for the metamorphoses of religion in modernity. Why?
To put it simply, we can observe two major movements at work in religious modernity: a current of decomposition, linked to individualization and globalization, resulting in a "subjectivization" and a bricolage of beliefs and practices that undermine the coherence and authority of the major religions. The second movement, much smaller, concerns individuals who attempt to react against this individualization by integrating their solitary spiritual journey into a lineage of believers, an ancient tradition. Now, Buddhism activates both of these movements: through its flexibility, fluidity, and non-dogmatic nature, it lends itself wonderfully to bricolage and to a ready-made religion. At the same time, it offers guarantees of "authenticity" and antiquity, as well as experienced spiritual masters, which reassure a number of individuals who are not particularly drawn to a solitary spiritual quest.
What is this “Buddhist pedagogy” you're talking about?
While most Christian dogmas, like the Incarnation or the Trinity, are presented as mysteries beyond comprehension, most Buddhist beliefs are presented as logical solutions. For example, when faced with the question of evil, Christianity invokes the myth of original sin, while Buddhism speaks of the law of karma, which appears more credible and rational to Westerners. Furthermore, Buddhists embody every precept in a physical practice. Thus, when a follower is asked to forgive someone, their spiritual teacher will teach them mind-body techniques that will help them manage the negative emotion and transform it positively. This is why Buddhist meditation can be described as a true alchemy of emotions—certainly one of the greatest shortcomings of Western civilization, which tends to deny the body and emotions.
Published in Psychologies Magazine in December 1999