Some spiritual facts are now obvious:
- Experiences of awe and wonder, in appreciation of nature or of human arts, can be profoundly religious and transformative.
- Creative work, making useful and beautiful things to aid and delight others, is a noble and fulfilling spiritual activity.
- Romantic love and sex—although sometimes sources of great suffering—may be the most valuable spiritual aspects of our lives.
- Fully experiencing emotions transforms them from a source of trouble into a source of wisdom.
- Women are at least as naturally religious as men.
These facts must be central principles of any religion that hopes to function in this century.
Continue reading “Reinventing Buddhist tantra badly”
Western Buddhists commonly equate “Vajrayana” with “Tibetan Buddhism.” This is wrong for two reasons:
- Most of Vajrayana is not Tibetan
- Most of Tibetan Buddhism is not Vajrayana
This is not controversial. Every scholar, Tibetan and Western, agrees. Still, it’s a widespread confusion.
This matters for what Buddhism can be in the 21st century. In the 1970s, Tibetan pioneers like Tarthang Tulku, Lama Yeshé, and Chögyam Trungpa developed modern presentations of Vajrayana. Around 1990, the Tibetan power structure put a stop to that.
Tibetans may legitimately choose to block modernization of Tibetan Buddhism—especially when that is attempted by non-Tibetans. It is their religion, and cultural appropriation can be harmful.
Tibetans have no right, and (I hope) no motivation or ability, to block modernization of Vajrayana. It was never their property.
Continue reading “Vajrayana is not Tibetan Buddhism (and vice versa)”