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The motifs reflect an urban, lay reformation that has as its foundation liter­ acy and a heavy dose of Western humanism inculcated by the British educational system, as we have seen. For as Gellner points out with regard to a similar reform movement, "Literacy makes possible direct access to revelation and hence makes easier the dispensing with inter­ mediaries, whether in this or another world, whether priest or spirit, and hence with hierarchy or cult of personality. ,,97 These motifs and other related themes indicate the general direction and ethos of the reformist side of the revival; they should not be regarded, however, as demonstrations of unanimity of viewpoint among the reformers.

S. J. Tambiah, World Conqueror and World Renouncer (New York: Cambridge Univer­ sity Press, 1976), 218; Donald K. 3 (1970): 255-75. 3. Donald E. Smith, "The Sinhalese Buddhis t Revolution," in South Asian Politics and Religion, ed. Donald E. Smith (Princeton: Princeton University Press, 1966), 453-88. , Michael Ames, "Westernization or Modernization: The Case of Sinhalese Buddhism," Social Compass 20 ([1973]2: 141). Although the different terms convey differing nuances as descriptions of the movement, I prefer the term revival because it allows one to indicate the kind of pluralistic reinterpretation of a tradition that has taken place in Sri Lankan Buddhism.

The insight meditation (vipassanli bhavanaj, movement, a true reformist movement on Bellah's definition and a radical contrast to the neotraditionalism of Jayanti Buddhism. This movement, characterized by the rationalization of Nibbana and the universal­ ization of the virtuoso practice of meditation, represents the most important new direction of the revival today. It expresses the 39 The Theravada Tradition and the Background of the Buddhist Revival implications of the rationalization of the religious symbol system for the personal leveL 4.

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