Speculative Non-Buddhism

ruins of the buddhist real

No Thought, No Problem

Posted by wtpepper on July 15, 2017

IMG_0021An interesting but rarely discussed puzzle: in those social formations in which we are most certain that language and thought are devoid of all causal powers, we become most terrified of them and eager to escape their unbearable power over us.

Readers of this blog are no doubt familiar with the standard x-buddhist assumption that thinking and language are the source of all suffering, and the retreat into pure non-conceptual perception or affect would restore us to some original state of endless orgasmic bliss (the state we apparently will enter permanently if we can only become sufficiently indifferent to the illusory phenomenal world around us). However, the paradoxical discourse about the oppressive ill effects of language and thought (of, that is, discourse) is not limited to Western Buddhism. It seems that the popularity of various x-buddhisms might in fact be a result of their echoing of this powerful trope, so important to the success of global capitalist ideology. If only all people could be convinced that thinking is both the real cause of all their suffering, and that they can stop doing it if they try hard enough, just imagine how much more easily the 98% could be managed.

This terror of thought has been addressed to some extent in everything I’ve ever written for this blog, from my first posts on anti-intellectualism and Buddhist therapy to the most recent on mindfulness and Locke’s invention of “consciousness.” So why raise it yet again? In part, there are personal reasons. Read the rest of this entry »

Posted in Uncategorized | 11 Comments »

Buddhism in the Age of Trump

Posted by Glenn Wallis on May 30, 2017

Sign up now!
Begins June 13, 2017

What should a socially-aware person make of Buddhism today? It presents itself as the treasure house of enlightened ideas and practices that were formulated by a gifted teacher who lived in India twenty-five hundred years ago. Followers of Buddhism, east and west, tell us that this man’s teachings accurately identify the real conditions of human existence. If true, that is quite a remarkable achievement. It would mean that an ancient diagnosis of human experience still pertains in our hyper-accelerated, ultra-technological modern society. It also suggests that Buddhist thought contains antidotes or even solutions for negotiating both our zombie-like consumer-capitalist system and our current political catastrophe. Is such a correspondence possible? Does Buddhism have anything of consequence to teach us today?

In this five-week seminar we will read and discuss Buddhist writings that deal with a range of questions, such as psychology (what is the person?), ethics (how should we act?), ontology (what are the properties of being?), and epistemology (how can we know?). Our focus will be on considering how Buddhist thought and practice might provide resources for the better understanding the present situation. No prior knowledge of Buddhism is assumed.

Learning Objectives

Posted in Interpreters | 7 Comments »

Only Don’t Know! Reflections on a Thoughtless Life

Posted by Glenn Wallis on May 13, 2017

John Cage, “The Return: Bearing Gifts to the Village.” Zen Ox-herding Image #10

By Jonathan Earle*

My conversion to Buddhism happened in a church bathroom.

I remember flushing the toilet and watching the water disappear to who-knows-where. I scrubbed my hands and examined my face in the mirror, thinking, “I’m going to be doing this for the rest of my life.”1 Becoming a Buddha would take my whole life, surely. I imagined a path spiraling out endlessly before me. It was a terrifying and exciting thought. I guess I would call that my, “conversion experience.”

I must have been thirteen years old. I was in the bathroom of the local Unitarian Church at a Friday evening meeting of the Springwind Zen Center.2  I had gone to several meetings by this time. They usually consisted of sitting meditation for twenty minutes, walking meditation for ten, sitting another twenty, and then a discussion with the group’s leaders Troy and Carlo. I didn’t quite get the point of meditation and I didn’t quite get the point of the strange, circular kind of language Zen people use to talk about what they do, but there was something that they possessed and I lacked. They: Those wild, old Zen men from the kōans.3  I was fascinated by stories of these masters performing miracles and giving laconic answers to enigmatic questions. I was captured by the mystique,4 believing it to be profound. Even my American Zen teachers seemed to be completely at home in a radically different way of seeing and being in the world. What had they figured out that I hadn’t? I supposed it could be summed up with the one word, “enlightenment.” In the bathroom that evening, I was prepared to spend my whole life getting there.

I have re-told this memory enough times that it has become a myth: I’m certain that whatever content it once had has been thoroughly re-inscribed by new meanings. In the past I’ve said of this story, “It was a gut feeling. I just knew that there was something about this stuff (i.e., Zen) that was real.” I no longer think of my “conversion experience” as a pre-conceptual recognition of timeless wisdom. Maybe Zen does indeed intimate to something true, but the mystical experience of a believer cannot verify that truth. I write this today as an incorrigible icchantika: a slanderer of the Three Jewels.5 Read the rest of this entry »

Posted in Constructivists, Critics | Tagged: , , | 37 Comments »

Mindfulness, Yet Again

Posted by wtpepper on April 8, 2017

Last Monday, Tricycle’s “Daily Dharma,” an email offering inspiring quotations from the magazine’s essays, contained a passage from the essay “What’s So Great About Now?” which takes a critical stance toward the popular practice of mindfulness meditation. A reader of this blog sent me a copy of the essay suggesting that I would like it, as it seemed to him to confirm my own criticism of mindfulness.

I thought I’d take a little time to respond this essay, for two reasons. First, the critique of mindfulness in this essay is absolutely not something I would agree with, and what better way to waste a rainy afternoon than one more futile attempt to clarify my own position? Second, the most common complaint I’ve heard since the first essay I ever wrote on SNB (other than that I am an obnoxious jerk, of course) is that I offer only criticism, and don’t produce a positive alternative practice; so I would like to use this essay to try, one more time (and probably, again, futilely) to explain how critique is in fact the positive practice we need to engage in every day.

In “What’s So Great About Now?”, Cynthia Thatcher argues that the common understanding that we will be happier if we just stay in the present moment is a serious error:

“The current myth among some meditation circles is that the more mindful we are, the more beauty we’ll perceive in mundane objects. To the mind with bare attention, even the suds in the dishpan—as their bubbles wink in the light—are windows on divine radiance. That’s the myth.”

Her argument is that the goal of mindfulness ought to be almost the exact opposite: to recognize how unsatisfactory absolutely every “sense-object” is, so that we might “lose all desire for them.”

It might seem, because Thatcher is critical of mindfulness, that I would agree with her Read the rest of this entry »

Posted in Uncategorized | 22 Comments »

Philosophical Concepts for Thinking

Posted by Glenn Wallis on March 13, 2017

Time to Register!seminar

Our next seminar begins April 5.

Philosophical Concepts for Thinking

Hannah Arendt famously condemned Adolf Eichmann not for being an inhuman monster who methodically arranged Nazi death camp logistics. No, she condemned him for being all-too-human in his refusal or inability to think. Are we thinking today? This seminar is a kind of smorgasbord of concepts from western philosophy that are aimed at enhancing our capacity for incisive and expansive thought. We will read extracts from, for example, Hannah Arendt, Gilles Deleuze, Georg Hegel, François Laruelle, Jacques Lacan, Alenka Zupančič, and Peter Sloterdijk.

Our lively discussions are serious yet relaxed, challenging yet fun.

If you are in the Philadelphia area, please consider joining us! And please help spread the word.

Time: Wednesdays, 6pm-8:30pm
Dates: April 5-May 3 (five sessions)
Location: CultureWorks, 1315 Walnut Street, Philadelphia, Pennsylvania
Cost: $195
Instructor: Glenn Wallis

Go here to register

Two reduced rate scholarships are available. See FAQs.

Please feel free to contact me with any questions at inciteseminars@mail.com

inciteseminars

Posted in Uncategorized | Leave a Comment »

Buddhofascism: B. Alan Wallace, for instance

Posted by Glenn Wallis on February 11, 2017

buddhistswastikaBelow is a reposting of Tom Pepper’s essay “Atman, Aporia, and Atomism: A Review of B. Alan Wallace’s Meditations of a Buddhist Skeptic.” But first, an explanation.

Last night I was reading Wallace’s Meditations of a Buddhist Skeptic for a section of my book, Critique of Western Buddhism (see my previous post, “Slogging Through Buddhist Writing.”)

Then, this morning I read an article in the New York Times on how Trump’s “ideological guru,” Steve Bannon, has an affinity for the ideas of the Italian figure Julius Evola (1898-1974). Evola was a proponent of what is known as Traditionalism.  (Links at bottom.) Very briefly, Traditionalism is closely aligned with Perennial Philosophy’s belief that  all humanity shares a transcendental unity via the “brightly shining… unconditioned… pristine awareness” (115) that is our “primordial consciousness,” which “transcends all conceptual frameworks” (24). So, given that this glorious “ground of becoming” (102) is our birthright, why isn’t humanity basking in “an eternal, timeless bliss, or nirvana” (47)? Goddamn modernism and materialism, that’s why. The Traditionalist’s task thus becomes one of “breaking the ideological chains of materialism that shackle the minds of scientists and the modern world at large” (239). It is not difficult to see why Traditionalism had a love affair with the far right wing parties of Europe, old, neo(-Nazi), and Nouvelle(-Droite).

Anyway, as I was reading the piece on Evola, my thoughts kept turning to B. Alan Wallace. Read the rest of this entry »

Posted in Uncategorized | 17 Comments »

Slogging Through Buddhist Writing

Posted by Glenn Wallis on January 24, 2017

spiritual-bypassingI have a favor to ask readers of this blog. First, let me procrastinate.

When Freud published his Interpretation of Dreams in 1900, casual readers must have been sorely disappointed. The book appeared during “one of the most significant moments in the history of ideas on dreams” (Lusty and Groth, 10). Books on dreams and dream interpretation had been proliferating at an extraordinary rate for decades already. The ideas emanating from these books, moreover, were finding their way into fields ranging from the fine arts to the hard sciences. The period from the mid-eighteenth century to the early twentieth century, in short, witnessed “the unprecedented interest in dream writing and interpretation in the psychological sciences and the migration of these ideas into a wide range of cultural disciplines and practices” (Lusty and Groth, 10). The bulk of these books, often first serialized in popular magazines, however, offered the same kind of simplistic revelatory, predictive pseudo-knowledge and facile moral guidance as today’s popular dream guides. Indeed, as he complained to his friend Wilhelm Fliess, Freud detested having to read through even the much more limited literature on dreams by serious writers such as Aristotle and contemporary scientists: “If one only didn’t have to read, too! The little literature there is already disgusts me so much.” Slogging through dream studies, he griped, was “a horrible punishment” (Gay, 106).

We might wonder, then, why Freud chose such a personally unappealing topic, one that attracted a decidedly undiscerning audience. We might find an answer in his opening salvo, where he immediately obliterates all pretense to easy consolation and even easier solutions to life’s vicissitudes—the very stuff that the average reader would have expected from a book with the title Interpretation of Dreams.

In this volume I have attempted to expound the methods and results of dream-interpretation; and in so doing I do not think I have overstepped the boundary of neuro-pathological science. For the dream proves on psychological investigation to be the first of a series of abnormal psychic formations, a series whose succeeding members—the hysterical phobias, the obsessions, the delusions—must, for practical reasons, claim the attention of the physician.

What forbidding and nasty-sounding words: pathological, abnormal, hysterical, obsession, delusion! And what dark omen of the real this physician portends!

Working on A Critique of Western Buddhism,  I feel an affinity to the Freud of Interpretation of Dreams. I, too, find it unbearable yet necessary to read Western Buddhist writing. (I know that sounds uncharitable. But it is true.) I also see an astonishing parallel. Like Freud with his dream material, I still hold out that there is something there that just may advance productive thought, thought that enables us to progress toward what Marx calls our real and sensuous interests. But I might be dreaming.

This leads me to the purpose of this post, namely to get your recommendations on which authors, living or dead, constitute a representative selection of contemporary Western Buddhism?  More specifically, which authors do you see as the most consequential thinkers on what I am calling x-buddhist first names for the real: impermanence (anicca); no-self (anatman); suffering (dukkha); emptiness (śūnyatā); dependent origination (pratītyasamutpāda); wisdom (prajñā); things as they are (yathābhuta); and liberation (nirvāṇa)?

I have my own ideas. But I am curious to hear what others think.

It will be impossible to disable the common Western Buddhist strategy for deflecting criticism, namely, the appeal to exception. The appeal to exception, come to think of it, fits in well at the dawn of the Trump era:”your example is irrelevant because my teacher/text/sangha/mind offers an alternative meaning.”

So, please, suggest away!

____________

Sources

Natalya Lusty and Helen Groth, Dreams and Modernity: A Cultural History  (London: Routledge, 2013).

Peter Gay, Freud: A Life for Our Time (New York: W.W. Norton and Co., 1998).

Posted in Constructivists, Critics | Tagged: | 52 Comments »

Incite Seminars

Posted by Glenn Wallis on December 30, 2016

inciteseminarsI am launching a new project in Philadelphia called Incite Seminars. It will consist of mainly 6-week, 15-hour courses on what I feel are crucial and timely topics. The emphasis is on the humanities; so, we will explore material, old and new, from philosophy, literature, psychoanalysis, theology, and beyond.

I am inviting other educators to join me. I am also talking to several activists organizations about creating a humanities course for historically underserved communities (something along the lines of the Harlem Clemente program). Please contact me with any ideas or interests you may have.

For now, I am kicking it off with the following seminar:

Critical Introduction to Buddhist Thought

Buddhism is enjoying great popularity in the West. This is not surprising. Buddhist thought, after all, claims to offer wise insight into many of the weighty matters that concern us today. This seminar will explore foundational Buddhist ideas. It will, however, do so critically. That is, we will also be asking whether or not Buddhist thought is up to the task of stimulating meaningful personal and social change here and now.

Time: Wednesday evenings, 6-8:30pm, February 15-March 22.
Place: CultureWorks, 1315 Walnut St., Suite 320, Philadelphia, PA 19107
Cost: $195

You can find more information at my website. Here’s the Facebook page.

If you’re in the Philadelphia area, please consider joining us. It is sure to be lively and stimulating. Thanks!

 

Posted in Uncategorized | 9 Comments »

Criticism Matters

Posted by Glenn Wallis on December 14, 2016

handbookI contributed the chapter below to Ronald E. Purser, David Forbes. Adam Burke, Handbook of Mindfulness: Culture, Context and Social Engagement (Basel: Springer Publishing, 2016) (link at bottom). It’s a big book, 500+ pages, with over 30 contributors. Many of those contributors will be familiar to readers of this blog; for example, David Loy, Richard Payne, Ronald Purser, and Bhikkhu Bodhi. I find the new, but obviously well-informed, voices, such as Zack Walsh, Per Drougge, and Edwin Ng, and many others, refreshing. I applaud the editors for their unorthodox group of contributors.

The title may give the impression that this is yet another of the proliferating paeans to the mindfulness industry or a How-To book. The book’s five parts reveal, however, that it’s up to something else:

Part I: Between Tradition and Modernity
Part II: Neoliberal Mindfulness Versus Critical Mindfulness
Part III: Genealogies of Mindfulness-Based Interventions
Part IV: Mindfulness as Critical Pedagogy
Part V: Commentary

As the first sentence of the Preface says, “This volume is a critical inquiry into the meaning of mindfulness today.” From my first perusal of the book, it seems that the degree of criticism varies from curry mild to habanero hot. Some pieces seem to be not at all critical; but I’ll have to take a closer look. In any case, the book should augur a new phase in the reception of mindfulness in the West. Let me know if you would like to review the book for this blog.

The final Part consists of only two chapters: Rick Repetti’s, “Meditation Matters: Replies to the Anti-McMindfulness Bandwagon!” and my “Criticism Matters: A Response to Rick Repetti.” As I understand it, the editors invited Repetti to offer a mindfulness-friendly voice to the overall critical tone of the volume. They then decided that his response itself merited a reply. And so they asked me to do so. Repetti’s background is philosophy. His chapter is over twenty pages long. Obviously, I couldn’t summarize or respond to his piece in its entirety; but there should still be some tasty pickins on the plate.

Criticism Matters: A Response to Rick Repetti

Glenn Wallis

Rick Repetti has written a lengthy, somewhat sprawling, rebuttal to four criticisms leveled against contemporary “mindfulness.” I offer here my reaction to his text in the form of reader response criticism. I’m not using “reader response” in its technical sense. I just mean to convey that I will not be commenting on each of his complicated meanderings or analyzing his copious analogies or dissecting his various examples. That would be too much. I will instead read through his text, pause at those points that strike me as salient, and then offer my more or less spontaneous response to them.

The [W]hole

To begin, I have some comments about the piece as a whole. As I read the synopsis I found myself questioning the viability of Repetti’s overall argument.  That is, I had to wonder whether he was making the right refutations. By “right” I mean refutations that other defenders of contemporary mindfulness would find necessary and significant. To be more specific, would other refuters of the so-called McMindfulness critique concur that the four objections that Repetti singles out for treatment are indeed the decisive issues to be addressed?  If not, what would be the point of responding to his defense of these objections? Mindfulness proponents would simply dismiss my response as an irrelevant straw man argument, even if the straw man was fashioned by one of their own. On reflection, two things occurred to me. First, I have in fact come across these four objections elsewhere, in both formal and informal settings. So, I do think that Repetti is addressing criticisms that mindfulness proponents deem worthy of refutation. Second, it occurred to me that my response will all but certainly be accused of being a flimsy straw man attack anyway. Whether they are aware of it or not, mindfulness proponents are fast gaining the reputation of being people who are less than fully open to the full force of the criticism leveled against them. They employ various rhetorical strategies for evading the brunt of some critical point. It would be a useful project for someone to chart and analyze these strategies. I was considering whether I should take that approach here; namely, present a kind of rhetorical criticism of mindfulness. Then it occurred to me: Repetti’s piece is valuable not because it defends mindfulness against certain objections, but because it exudes the very spirit of the mindfulness community’s engagement with criticism tout court. Along the way, Repetti’s piece exhibits two stock mindfulness rhetorical responses to criticism. I call these two responses respectively conceptual shape-shifting and covert idealism. I’ll say more about each of these strategies below. The point I am making here is that Repetti’s piece is instructive because it performs the rabbit hole that is “mindfulness.”
Read the rest of this entry »

Posted in Secularists | Tagged: , , | 17 Comments »

Althusser Today

Posted by Glenn Wallis on November 15, 2016

If anyone in the Philadelphia area is interested, I’ll be driving to Princeton for this roundtable. Send me an email. Bosteels is the author of The Actuality of Communism and the translator of Badiou’s Theory of the Subject.althusserevent

Posted in Uncategorized | 8 Comments »

 
%d bloggers like this: