I’ve noticed four strategies for “naturalizing” a religion—for making it compatible with the scientific worldview.
Two strategies get rid of supernatural aspects: ignoring and denying. Two other strategies reinterpret supernatural aspects in natural terms: psychologizing and mythologizing.
My aim is to naturalize Buddhist tantra, but these apply to any religion. The innovators who naturalized Sutrayana (mainstream Buddhism) used all four strategies. All four can be useful for Vajrayana (tantric Buddhism) too.
Interestingly, the first two strategies correspond to the fundamental method of Sutrayana: renunciation, or rejection of harmful stuff. The second two correspond to the fundamental method of Vajrayana: transformation of harmful stuff into helpful stuff. This makes me think reinterpretation strategies may be particularly useful in naturalizing Buddhist tantra.
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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
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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.
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