Thanks for your interest in our project.
Image: Michael Endlicher.
Posted by Glenn Wallis on November 29, 2014
Thanks for your interest in our project.
Image: Michael Endlicher.
Posted by Glenn Wallis on November 24, 2014
Who can still doubt that the logic of contemporary western x-buddhism is a redoubling of the logic of western neoliberal capitalism? On one hand, this should not be surprising. For, everywhere it goes, x-buddhism conforms to the dominant ideology of its host. On the other hand, it should be outright revolting. For, everywhere it goes, x-buddhism carries with it seeds for the destruction of that dominant ideology. Which way it pivots depends on the organizations that are built to house it. These organizations conceive of the subject and fashion the person who then replicates their values. The organizations of western x-buddhism, so far, have opted for the conservative status quo role. In doing so, they function as enablers of the social-economic turmoil, the effects of which their conformist practices are, so they tell us, designed to cancel out.
To claim that the current x-buddhist situation is simply “what it is,” and that nothing can be done about it, would, of course, just be adopting a cynical neoliberal position. Repudiating this stance, we can ask questions like: under what conditions might a militant thought-practice develop? Asked another way: given the intimate group nature of x-buddhist practice–people gathered in snug settings, even private living rooms–for practice and edification; given concepts such as radical interdependency, social-symbolic selfhood, and void; given the roots of the teachings in an urgent and outspoken disavowal of a repressive social formation, why are western x-buddhists such politically harmless creatures? Maybe it’s the organic food. Read the rest of this entry »
Posted by Glenn Wallis on November 13, 2014
Matthias Steingass: We have been talking about direct interaction in Germany/Switzerland for some time now, but for some reason it hasn’t happened so far: After some initial interest in the project most people pull out again. The initial interest oftentimes seems to consist of two parts, a) a vague notion of a new truth, and b) the expectation of authority leading to a new truth. As soon as it becomes obvious how deep the critique goes and that there will be no authority leading into the transition to a hypothetical new truth, interest fades or changes into naïve x-buddhist opposition. The result is that very few people go any further.
Glenn Wallis: I’ve experienced the same outcome. It was quite disheartening, but not the least bit surprising. I tried an experiment with a meditation group. To explain briefly, I altered the group from one that would seem strange but nonetheless familiar to a traditional (western) soto-zen-buddhist to one that was, well, just strange. The original group was popular, with twenty to thirty participants each session, and a constant stream of new people. Participants were accustomed to a predictable protocol—instruction, sitting facing the wall, walking, bowing, more short sitting, talk (by me) and discussion. There was a lot of buzz around the group, and its reputation spread. Now, I asked comers to sit facing one another in a circle for a full hour without a word spoken. After the hour, someone would read a short piece of text. Everyone was then invited to dialogue. After a few weeks, the group shrunk to three or four participants,
Matthias Steingass: To me it seems something is missing here. Read the rest of this entry »
Posted by Glenn Wallis on October 23, 2014
I thought I’d start writing on this blog again for a while. I’d like to use it to think through some issues related to the non-buddhism project. Specifically, I want to explore, more explicitly and robustly than before, the constructive side of the critical-constructive dialectic. Many of the posts on this blog and at non + x already present promising work in that area. As a particularly pertinent example, I suggest you read Tom Pepper’s essay “Taking Anatman Full Strength and Śāntideva’s Ethics of Truth.” 1
As before, the argument driving this blog is that Buddhist conceptual materials offer potent resources for thinking radical reformations of self and society in the contemporary West. (I am primarily concerned with western Buddhism.) And yet, the noun “Buddhism” (or what I call “x-buddhism”2) indexes a historical failure to unleash the force of its very thought. “Buddhism,” that is, names an obstinate containment of potentially dynamic human goods. The end result is that Buddhism everywhere functions as a conservative protector of the social status quo, however toxic, and as an ideological fortress spawning subjects whose treasured goal is merely to rest at ease therein. Paradoxically, therefore, we cannot look to Buddhism—to its teachers and defenders, to its commentaries and explications, to its communities and organizations—to assist us in ransacking its “refuge” and interrogating its residents.
Posted by Glenn Wallis on April 6, 2014
This blog ran from May 2011 to March 2014. [I recommenced posting October 23, 2014.] Over 100 posts were published and over 6,000 comments written. Many of the comments are substantive essays in their own right.
If you are at all interested in the critical project called non-buddhism, this site offers you a wealth of material. The sites linked to the right will also be useful.
This phase of the project is over Yet furies remain aflight. Read the rest of this entry »
Posted by Glenn Wallis on March 10, 2014
I am going to put this blog on low burn. Super low burn. So low that you may not even see its glow. Maybe the glow will die out, and this site will remain as an archive. In any case, I am turning my attention to a new project. It’s not overtly related to non-buddhism in any way. The one thing I can say about it is that it swings back toward the creative end of the critical-constructive continuum. I’ll announce the launching of the new project when it’s ready. In the meantime, a few thoughts.This is some text!
CIRCLES OF THE SAME
The circle is an apt image for Buddhism, but not for the reasons that x-buddhism itself gives. The circle is apt because with x-buddhism it’s always ’round and “round we go. Nothing ever really changes. It’s just one of a multitude of rich x-buddhist ironies that one of its central tenets is impermanence, the claim that things don’t and can’t remain the same. Yet, for Buddhism itself, it’s just the opposite: nothing really changes. Buddhism is caught in a vicious circle of sameness. No, that’s not right, vicious doesn’t work here. It suggests dynamic energy and directed intention. X-buddhism lacks both. A better word is moribund: Buddhism is caught in a moribund circle. Picture a rickety old windmill–slowly wobbling around, creaking and cracking as it does.
Another unintended x-buddhist irony is found in the person of the Dalai Lama. Read the rest of this entry »
Posted by Glenn Wallis on March 7, 2014
Below is a repost of a piece by Tom Pepper. He recently published it on his blog, The Faithful Buddhist. I asked him if I could repost it here because I thought that the larger non-buddhist readership would be interested in what he is saying. Comments are open. Be sure to see the comments on his blog, too.
From the beginning, I have viewed Speculative Non-Buddhism as a means to ignite a robust critique of x-buddhsm. The x-buddhist image of thought is so closed off to genuinely creative innovation, and its practitioners so complacently tradition bound, that nothing short of an explosion could force open a critique. As most readers of non-buddhist blogs understand, we believe that critique is a necessary companion to constructive change.
Tom Pepper played a vital role in this initial blast. I’m not going to eulogize him, though, because he’s not finished working with x-buddhist materials.
Taking a Lesson from Santideva
In his Siksa Samuccaya, Santideva warns against the dangers we will meet on the bodhisattva path, collecting a compendium of advice from Buddhist texts to help avoid the pitfalls of pursuing awakening. I’ve been thinking over his suggestions lately, and have decided I can’t do better than to follow them. So after this post I’m discontinuing this blog for the foreseeable future.
Santideva devotes about a third of his text to advice on protecting the self. This may seem contradictory at first, if Buddhism is understood to be devoted to the teaching of non-self; however, what Santideva has in mind here is not the purification or protection of some kind of atman. Read the rest of this entry »
Posted by Glenn Wallis on March 1, 2014
In this post, I am asking you to share your answer to this question. You can just drop a word or short phrase into the comment section. Don’t worry about formulating a long explanation. You can do that, of course, and it would be welcome; but my aim is to encourage as many responses as possible. I particularly hope to draw out the many lurkers on this blog. I can surmise or outright conclude from subscriber data, for instance, that at least two dozen prominent x-buddhist teachers are regular readers. I also know firsthand that a good number of Buddhist studies scholars read. Both of these groups must have quite firm answers to the question. A third source of valuable responses would come from the many committed x-buddhists who read here. And then we have all of you ex-x-buddhists. You must have thought about this question in some form already, and reached certain negative conclusions. If the 90-9-1 theory of blog participation is anywhere near accurate,1 we have a huge reserve of potential respondents. So, please, tell us what you think. Read the rest of this entry »
Posted by Glenn Wallis on February 24, 2014
The idea behind the kind of cruelty envisioned in non-buddhism is not what most readers think it is. One fairly well-known x-buddhist teacher recently email-lectured me on the karmic error of promoting what he called “mental sadism” on this blog. That’s not what cruelty means here. The best way to give you a sense of the cruelty that we–the authors of Cruel Theory | Sublime Practice–are engaged in, is to present part of the Introduction to the book. I’ll do that further below. First, a few general remarks on cruelty. And please note that I am speaking for myself alone.
I take inspiration from Artaud without needing to mimic him. Like him, I want to stimulate a rigorous yet creative exploration of what I still find honest and true in x-buddhist materials. Rigor implies a careful persistence of thought–of thought in and as practice.1 Rigor is absolutely essential because of the extent to which x-buddhist teachers have molded the materials to support either the ancient ascetic dream of transcendence or the modern secular yearning for a soothing utopian aesthetic.
Rigor of thought is itself cruelty. Coupled with creative thought, it threatens to result in what Deleuze calls “a kind of ass-fuck” of x-buddhism, “or, what amounts to the same thing, an immaculate conception.” Read the rest of this entry »
Posted by Glenn Wallis on February 17, 2014
This video clip is a dazzling and devastating testimony to the complete moral bankruptcy of the American mindfulness movement. Think of it as a microcosmic display of the Mindfulness macrocosm. The stage is the world. The protestors are agents of change. The people on the couch are mindfulness/x-buddhist practitioners. What happens is something right out of a brilliant Tutteji Wachtmeister send-up. (Links below.)
We are at the Wisdom 2.0 conference in San Francisco, just now, February 14-17, 2014. The New York Times describes it like this: “Founders from Facebook, Twitter, eBay, Zynga and PayPal, and executives and managers from companies like Google, Microsoft, Cisco … in conversations with experts in yoga and mindfulness.”
Speaker 1: “Every year, Google brings us some new exploration, and today it is: “Three Steps to Build Corporate Mindfulness”…pause…”the Google Way.”
Pan to our three mindful experts sitting so contentedly, smiling at ease…Oh, shit. Read the rest of this entry »