Speculative non-buddhism poses a simple question: shorn of its transcendental excess–its adventitious conceptual representations–what might x-buddhism offer us? That question suggests a methodology. It starts by deflating the lofty doctrinal postulates, hovering above our heads like the Hindenburg, and watching them come crashing down. As they lie there, prostrate on the ground, we can have a closer, less doctrinally-determinate, look.

In the present post, Matthias Steingass continues a lively discussion about the prospects of raw, doctrinally-shorn, x-buddhistic materials for practice. This discussion started with the post and comments (particularly those by Tom, Robert, and Erick) on “Raw Remarks on Meditation, Ideology, and Nihilism,” continued with Matthias’s article “Meditation and Control,” and has since arisen on the comments of virtually every post here, regardless of the post’s topic.

Although he does not cast it explicitly in such terms, Matthias’s piece is, in my eyes, an example of what we can do with non-buddhism. Maybe it is fairer, and in fact more to the point, to say it is an example simply of what we can do with thinking–thinking being what happens when we drain from cognition the charism surging in from the x-buddhist power grid.

I hope the reader will pay especially close attention to the programmatic remarks Matthias makes toward the end of the essay. There is something concrete there that we can build on, something promising that we can explore in action. (Glenn Wallis)

__________________

No More Meditation!

Matthias Steingass

There is a lot. Calm, the coming and going of explicit thought, feeling, sensation, mixtures of this and its phasing in and out of syntactically correct renderings, spots of non-thought presence, the wandering of the focus of attention, physical effects, effects which might be reflected in behaviour, insights, ideas, dullness… but no meditation.

Let’s turn the thing around. No introduction to “meditation” but search for experiences which might point to or are certain specific properties of being conscious. There are experiences which one can describe. It is not from semantic content to experience but vice versa. The point is, one has to find a way to describe experience in a fresh way. Talking about “mindfulness” is not talking about mindfulness: it is talking about something one has learned to say about mindfulness in a series of expensive seminars. The other thing is not learned but is a given – and it is for free, which, in our economic culture, means it has no value. What is the point to know that I am right now? That is at once a trivial and at the same time very important question. This is nothing mystical; it is present experience – for which one can find expressions. Interactional expression is the creative scribe which maps out and structures – with all the colourful complicating reciprocity that this brings with it.

But let us abandon the word and then look for experience as not looked for but experienced – and just let’s say “No!” to “meditation.” Read the rest of this entry »

“Keep on selling me my future and I’ll keep on wearing my disguise.”

Meditation lies at the root of the myth of Buddhist exceptionalism. The cataclysmic event known as “awakening” and its aftermath (liberation, the overcoming of suffering,  perfect peace of mind, etc.), was, we are asked to believe, ignited by the Buddha’s practice of sitting meditation.

A central concern of speculative non-buddhism is to explore the relationship between x-buddhist doctrine and its meditation practice. One impetus to this investigation is the curious fact that practice seems invariably to verify doctrine. That fact raises the suspicion that x-buddhistic practice is impotent to effect anything even remotely resembling “liberation,” and, on the contrary, functions as a tool that reinforces established x-buddhistic ideology.

Or is such hallucinatory coercion only the result of subsuming “meditation” under “Buddhism”?  I present you here an essay, “Meditation and Control,” by Matthias Steingass, that gives thought to what might happen if we invert this equation. Such a move is necessary, says Steingass, for, “meditation as a sub-set of x-buddhism is logically unable to see more than that which this framework and setting are able to reveal.”

Along the way, Steingass presents a provocative case for the vampiric demands of our technological society on our attention. In sum, he asks: (1)  “What is our situation; how is it influenced socially by technological-economic forces? (2) Can meditation be of help in our situation? (3) What might the nature of such a practice be? (Glenn Wallis)

_____________________

Meditation and Control

By Matthias Steingass

A distinguishing characteristic of the situation we live in is that our attention is very much in demand by media everywhere we go the better part of our waking time. The combined average time of media usage is over eight hours per day. TV-usage alone in Europe and the US is generally around four hours per day; advertising is literally everywhere our senses reach, and the content we are exposed to via this steady input does not seem to be a flow of information we process consciously as much as a stream in which we live with a lot of bait bobbing for our attention.

I am not concerned here with promoted products—with the ads and fads washed around in this hotchpotch. Rather, I am interested in the values which are transmitted to us through this multiple media frenzy. That the definition of beauty for example is inscribed into the consumer via this steady infusion is a more obvious case; but what about more subtle messages concerning, for example, moral values, what to expect from life, what goals to accomplish and how to reach them, notions of fairness in interacting with my partner, neighbors, colleagues, competitors or even with somebody hostile and hateful? Another question: how does this steady stream of media input influence our consciousness on even more basic levels? Read the rest of this entry »