Two podcasts: rebuilding the ruined city of Buddhism

Buddhist ruins at Angkor Wat
Angkor Wat, courtesy Christoph Rooms

Two new Buddhist Geeks podcasts with Vincent Horn and me, in conversation:

This will be the first in a series of Geeks podcasts on Buddhist ethics, with a variety of guests.

I described that framework in “Developing ethical, social, and cognitive competence,” and its relevance in “Better Buddhisms: A developmental approach.”

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The mindfulness crisis and the end of Consensus Buddhism

Secular “mindfulness” courses, promoted as stress-reduction treatments, have become more popular than Buddhism. A meditation method based on modern vipassana is their core.

Many Buddhists have strong mixed feelings about this. On the one hand, it’s great that so many more people are experiencing the benefits of Buddhist-style meditation. On the other hand, “mindfulness” seems like weaksauce kitsch; it’s missing most of what’s important about Buddhism. There’s a worry that if Buddhism is “unbundled,” with its most attractive part available separately, it will disintegrate,1 and critical aspects of the whole will be lost. And isn’t the whole greater than the sum of its parts?

But… what is the important rest of Buddhism?

That’s a genuinely difficult, important question. I wrote about it in a post three years ago that foreshadows this one.

As I wrote that, Consensus Buddhism was organizing a political consensus that ethics is what makes it different from, and better than, secular mindfulness.2 They promoted and argued this in dozens of blog posts, mainstream media op-ed pieces, and pseudo-academic journals.3

In my 2012 post, I asked:

Is there any significant point on which American “Buddhist ethics” and mainstream American secular liberal ethics disagree?

My last several posts have explained why the answer is no. “Buddhist ethics” has nothing to do with Buddhism; it just is mainstream American leftist ethics. People who want that can get it elsewhere with less hassle, just as people who want meditation can get it elsewhere with less hassle.

So if Buddhism = mindfulness + ethics, there’s nothing left of Buddhism. It’s over.

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A killer app for modern Vajrayana?

In the tech world, a “killer app” is a single program so compelling that people will buy a whole system just to run it. For example, many people bought the Xbox to play the game Halo. Some bought early smartphones for Google Maps with GPS. Then they found other uses…

Mindfulness meditation has been the killer app for mainstream modern Buddhism. Its benefits were so obvious that millions of people bought into Buddhism just to learn it.

Could modern tantric Buddhism have a killer app?

It would need to be:

  • obviously effective
  • with clearly different results from mindfulness meditation
  • easy to learn
  • easy to practice, requiring minimal time, equipment, or preparation
  • naturalistic and secular—not supernatural or overtly religious
  • teachable by people with relatively modest qualifications

I have defined the method of Buddhist tantra as “unclogging energy by uniting spaciousness and passion,” so that’s how the killer should work. I’ve defined the aim as “mastery, power, play, and nobility,” so that’s what the killer app should produce.

(How many people would buy into a whole system to get that?)

Surprisingly, there is a practice that might deliver on all those promises. It is one of the “windhorse” practices of Shambhala Training.

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Buddhist tantra for non-Buddhists?

A surprising and wonderful thing!

My Buddhist sites are increasingly read and appreciated by non-Buddhists. Particularly, they attract smart, science-y, tech-y, creative, competent readers. Some come from the LessWrong rationalist community, for instance—which I have written about and for.

Especially gratifyingly, they often go straight for my most hardcore, uncompromisingly tantric stuff—and they get it. They understand why it matters, and ask intelligent, substantive questions. This is not something I expected at all.

My Meaningness book is meant for non-Buddhists. It’s supposed to be a practical philosophy of life, inspired by Buddhism, but explicitly non-Buddhist. I expected that site to gain non-Buddhist readers like these—unusually smart people who dismiss religion and “spirituality” as nonsense, but who still face problems of meaning. (Only about 5% of that book has made it on-line, so far. Soon I hope to get back to working on it!)

Several geeky non-Buddhist readers have said that what they most want are practices of meaning that are compatible with a modern, secular world-view. Mindfulness meditation is one—but they recognize that it heads in the wrong direction for them.

The Meaningness book is supposed to be purely conceptual. It is practical, but the practice is only one of understanding—not doing. Maybe this needs a re-think.

Readers have said that what they want, specifically, are ritual methods. Among secular geeks, there is a hunger for meaningful ritual that is also compatible with a modern, Western, naturalistic world-view. Ritual that connects us, creating communities; raises energy and brings feelings of wonder, ecstasy, motivation, and commitment; points to what we care most about, and widens our view.

This, a naturalized, secularized Buddhist tantra can provide.