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.
Continue reading “Reinventing Buddhist Tantra: Annotated Table of Contents”
When I started writing about Consensus Buddhism, four years ago, I pointed to signs that it was in crisis and on its way out. Now, its failed attempt to mount a coherent political response to secular mindfulness shows it’s over. Of course, the teachers are still teaching and the centers are still open; but as a cultural force, it’s spent.
This means specifically that it is no longer capable of suppressing modern Tantric Buddhism—one of my main motivations for writing about it. (There’s many other obstacles to that—but Consensus hostility had been the most daunting, and that’s no longer significant.)
So I’m probably done writing about Consensus Buddhism. There’s some loose ends, though.
Continue reading “Consensus Buddhism: what’s left”
Modern “Buddhist ethics” is indistinguishable from current secular ethics and has nothing to do with traditional Buddhist morality.
So, where did it come from, and why?
The short answer is that Buddhist modernizers simply replaced traditional Buddhist morality with whatever was the most prestigious Western ethical system at the time. They decorated that with vaguely-relevant scriptural quotes, said “compassion” a lot, and declared victory.
This replacement occurred in roughly three phases:
- Around 1850-1900, Victorian Christian morality replaced traditional morality in modernist Asian Buddhism. This hybrid was successfully re-exported to the West, but is now unknown in America, because Victorianism is considered old fashioned. It’s still influential in Asia.
- Around 1900-1960, Western political theories were imported into Buddhist countries, and were declared “the Buddhist ethics of social responsibility.” This was the root of “engaged Buddhism,” one of the two main strands of current Western “Buddhist ethics.”
- In the 1990s, the recently-invented secular morality of the New Left, identity politics, and ecological consciousness was declared “Buddhist” by Consensus Buddhism. This is mostly what counts as “Buddhist ethics” in the West today, although most Asian Buddhists would reject it utterly.
Well, the question is: are we stuck with this stuff? Of course, advocates of “Buddhist ethics” would say “This is what The Buddha taught, so it is Eternal Truth!” But the correct answer is: No, ordinary people just made it up, over the past hundred and fifty years, to solve problems of meaningness that appeared newly in their times.
So, facing our own new problems of meaningness, we can—and should—invent something different. And since “Buddhist ethics” is half of Consensus Buddhism, this implies an extensive reinvention of Buddhism for the West.
Continue reading “How Asian Buddhism imported Western ethics”
You can’t, because there aren’t any.
I’m really sorry about this. I’m afraid I’ve raised expectations that can’t be satisfied—for now, anyway.
I started writing about “modern Buddhist Tantra” mainly out of intellectual interest. I wanted to show it would be possible—and a good thing. I also had a vague idea that if I made this understood, someone would start teaching it. My hope was that creating demand would somehow conjure supply into existence.
Continue reading “Finding a teacher of modern Buddhist Tantra”
A naturalized Buddhist tantra would, by definition, have nothing supernatural about it.
That seems straightforward; but actually there are degrees of naturalization. Dropping claims of supernatural powers and beings and realms is just the start. For example, many “alternative healing” systems make no explicitly supernatural claims, but couldn’t work through natural causes.
Here’s a possible spectrum:
- Include explicitly supernatural claims
- Eliminate explicitly supernatural claims
- Eliminate elements for which no natural understanding seems feasible
- Eliminate elements for which there is inadequate empirical evidence
- Find specific, empirically justified explanations for the remaining elements
- Understand practices well enough to re-engineer them to be more reliable and effective
Continue reading “Degrees of naturalization”
There’s a common idea that Vajrayana (tantric Buddhism) is the crude, superstitious version. Real Buddhism is rational and empirical; it’s about meditating and being a good person. Vajrayana is all about magic, gods, and demons—which are primitive make-believe.
If this were right, Vajrayana would be doomed. Anyway, I would have no interest in it.
Fortunately, this view misses the point. It’s not what Vajrayana is about. Tantra is not inherently supernatural. We can remove all the supernatural beliefs, if we want, without losing anything important.
This has seemed obvious to me, and not particularly significant, for two decades. Judging from recent blog comments and private emails, the possibility of Vajrayana without the supernatural is surprisingly controversial. It provokes stronger feelings—pro and con—than I expected.
So I need to proceed carefully, to detail lines of thought which I would prefer to summarize briefly. According to my current outline, “naturalizing Buddhist tantra” will run to fifteen posts.
Continue reading “Naturalizing Buddhist tantra”
From the 1970s to 1990s, Shambhala Training explained itself as “a secular path of meditation.” It was:
- explicitly non-Buddhist
- not a religion; without dogmatic beliefs; compatible with atheism and secular humanism
- compatible with any religion, including Christianity
Secular mindfulness meditation is commonplace now, but this was radical then. Shambhala was an opportunity to learn advanced Buddhist meditation techniques without having to buy into Buddhist beliefs and institutions. For me, and tens of thousands of others, that was hugely valuable.
Officially, Shambhala Training synthesized several spiritual traditions from around the world. In reality, its founder, Chögyam Trungpa Rinpoche, drew mainly on the specific, unusual Vajrayana system he learned in Tibet. The introductory Training “levels” presented basic Buddhist meditation from an implicitly Vajrayana perspective; advanced levels were increasingly overtly tantric. The whole path was devoid of Sutrayana: no Buddha, no Noble Truths, no renunciation, no paramitas, no Neverland Nirvana.
Shambhala Training was the clearest example of modern Vajrayana to date. I’ll explain below how it met most of the criteria for “modernity” I listed in my previous post.
Continue reading “Shambhala Training was secular Vajrayana”