Tantra is a form of Buddhism whose unusual characteristics make it particularly appropriate for Western culture, society, and psychology. Unfortunately, its presentation has mostly not been updated for current conditions—unlike some other branches of Buddhism. Due to a series of historical accidents, this has left it mainly unavailable, despite its great potential.
Reinventing Buddhist Tantra is a project I began in 2012. My aim was to show how this form of Buddhism could address our current crisis of meaning, and how it could be explained a way that makes sense to Westerners who have less than zero interest in esoteric metaphysics or Medieval Asian culture.
After finishing several dozen posts, covering much less than half of the planned material, I ran into trouble. A conceptual reworking of Buddhist Tantra, making it suitable for current conditions, is straightforward. What is not straightforward is actualizing the concepts as a social form. Particularly: who could teach this, and how? I have no answer to that. So I back-burnered the project in 2014. I’ve only occasionally added pages since then.
The concepts may still be useful as bits and pieces, even if the overall project seems infeasible. Below is an outline of the original plan: first a summary version, and then page-by-page in detail.
Ann Gleig’s American Dharma: Buddhism Beyond Modernity explores recent developments in American Buddhism.1 Her language is academic but simple and clear, with hardly any technical jargon; the book can be read by anyone with a basic understanding of Buddhism. Her treatment of controversies is admirably non-polemical, with even-handed (but colorful) presentation of multiple points of view on every issue.2
American Dharma may be important both for academics and for practitioners:
For historians, her detailed ethnographic survey includes emerging groups and trends not covered in previous works.
That survey may also be useful for individual practitioners who want to understand the changing lay of the land, and how our personal religious commitments may shift in response. Going well below the surface, it is not an enumeration of brands, but an exploration of fundamental themes: the new problems of meaning that various American Buddhisms address, and how.
Theorists may find an interpretive framework to build on in Gleig’s analysis of these movements: the mixed extension and rejection of Buddhist modernism.
Buddhist leaders, particularly those who hope to influence broader American culture—as Buddhism repeatedly has—would do well to think through the implications of Gleig’s analysis for their own work.
I care mostly about that last one. American Buddhism is at a turning point, and I want the people steering it to take what Gleig has to say seriously. This post is about why.
Because I’m extremely self-centered, I’ll also explain how her work relates to what I was trying to do with Vividness, and how it may influence what I may do with it later.
Stages of maturation, Dzogchen, and the future of Buddhism.
Matthew O’Connell interviewed me recently for the Imperfect Buddha Podcast. Our conversation is now up on Soundcloud, and should appear above. If that’s not working, try this link.
The Imperfect Buddha Podcast, often cohosted with Stuart Baldwin,
aims to tackle the limits of Buddhism in the West and the taboos surrounding it, whilst pushing for its radical transformation into a genuine means for individual and collective liberation.
That would be a good description of what I’m trying to do here at Vividness also, so we had lots to talk about. We ranged over many topics; Matthew titled the episode “Stages of maturation, Dzogchen, and the future of Buddhism,” and those may be the highlights.
Ken McLeod has an exceptional ability to explain Vajrayana Buddhism in plain English. Dzogchen, a branch of Vajrayana, is the most difficult part of Buddhism to understand. It is also, in my opinion, the most important.
It is fortunate, then, that McLeod has just published A Trackless Path, his first book on the topic.