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Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Category Archives: Modernized Buddhism

The secret of mindfulness meditation

09 Sunday Mar 2025

Posted by Amod Lele in Emotion, Meditation, Mindfulness, Modernized Buddhism, Psychology

≈ 9 Comments

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Headspace, Robert Sokolove, S.N. Goenka, Śāntideva

One of the things that really surprises me about contemporary mindfulness meditation is how rarely – especially at the beginning – they highlight what, as far as I can tell, is the most beneficial aspect of the practice. It’s not a “secret” in the sense of being concealed away somewhere, just that beginners are rarely told how important it is; I more or less had to figure it out for myself. This holds true for the practices I’m most familiar with – Headspace, Robert Sokolove’s medical mindfulness recording, Goenka vipassanā – but also seems to hold for other forms of modern mindfulness that I’ve listened to recordings of. Because of this, I think it’s easy for a beginner to misinterpret what mindfulness meditation is about.

Headspace’s meditation instructions usually involve focusing your attention on your breath – its inward and outward movement, the way your chest and stomach rise and fall with the breath. (Sokolove’s likewise.) Goenka vipassanā puts more emphasis on repeatedly scanning your attention up and down through your body. But it’s become clear to me that that focus, on the breath or the bodily sensations, is not the point of any of these exercises.

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We need to see emotions as bodily

16 Sunday Feb 2025

Posted by Amod Lele in Anger, Compassion, Emotion, External Goods, Fear, Health, Meditation, Mindfulness, Modernized Buddhism, Practice, Psychology, Stoicism, Unconscious Mind

≈ 3 Comments

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anxiety, Bodhipaksa, Bryce Huebner, Martha C. Nussbaum, phenomenology

The most important lesson I ever learned was back in Thailand in 1997: that the biggest contributor to my unhappiness wasn’t external problems like being single or unemployed, but my own mental states like craving. Fixing those mental states was a surer path to happiness and reducing suffering.

But the question that has played an ever-increasing role in the three ensuing decades has been: okay, but how? It is one thing to recognize that your craving and anger – or fear or self-pity or shame or other negative emotions – are the main thing keeping you down. It is quite another to do something about them. Our animal natures make those states quite recalcitrant.

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Trump is a BJP-wala

19 Sunday Jan 2025

Posted by Amod Lele in Islam, Modern Hinduism, Modernized Buddhism, Politics, Protestantism, South Asia

≈ 7 Comments

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20th century, 21st century, BJP, Donald Trump, fundamentalism, George W. Bush, identity, Martin Luther King Jr., religion, Tim Alberta, United States

When Donald Trump first rose to rapid popularity in American politics, many people were shocked and had no explanation. I was not among those people, for a couple of reasons. Among them: one way to make a new phenomenon comprehensible is analogy. And having watched Indian politics for a couple decades, I found it easy to say: Trump is a BJP-wala.

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Sketching an existentialist Buddhism

22 Sunday Dec 2024

Posted by Amod Lele in Foundations of Ethics, Mahāyāna, Metaphysics, Modernized Buddhism, Physics and Astronomy, Self

≈ 5 Comments

Tags

conventional/ultimate, existentialism, expressive individualism, George Grant, Madhyamaka, Nishitani Keiji, Śāntideva

If we take a modern Buddhist approach where the ultimate reality is emptiness, what then does that look like in practice? Especially as we think about the key question:how can you be yourself if there is no self?

In thinking through my Buddhism, I had once turned to a reductionist “Sellarsian solution” because it allows in some sense for selves as conventional (rather than ultimate) truth. I’ve now moved instead to a Buddhist view that is based on emptiness rather than reductionism – and, crucially, the emptiness view allows selves in that conventional sense too. For that reason, I think an emptiness-based approach may still be able to leave room for an expressive individualism, where we seek to be ourselves more fully.

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The physics of emptiness

15 Sunday Dec 2024

Posted by Amod Lele in Consciousness, Early and Theravāda, Mahāyāna, Metaphysics, Modernized Buddhism, Physics and Astronomy

≈ 11 Comments

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Arthur Eddington, Buddhaghosa, Madhyamaka, Śāntideva, Wilfrid Sellars

How can we reconcile Buddhism with expressive individualism (“be yourself”) and with natural science? When I had previously turned to Wilfrid Sellars for help on this question, I had compared Sellars’s view to two Buddhist metaphysical positions on ultimate truth, which are quite different from each other. One of these was Buddhaghosa’s view that ultimate truth is reductionist, and I no longer find that comparison helpful. But I also turned to Śāntideva’s view that the ultimate is normatively inert, with no good or bad involved. Śāntideva’s view rejects Buddhaghosa’s in some very important ways – and I think that philosophically his metaphysics is considerably more powerful.

That’s a big deal for me because, having come to my Buddhism in Thailand, I have generally viewed myself as a Theravādin like Buddhaghosa. I’ve been skeptical of the most famous piece of Śāntideva’s metaphysics, his ethical deconstruction of self and other in chapter VIII of the Bodhicaryāvatāra. I’m not convinced by his or any other argument for a universal impartial altruism – a key Mahāyāna doctrine. Yet I do now find myself moving closer to a Mahāyāna or at least Madhyamaka view, because of a different aspect of Śāntideva’s metaphysics: the metaphysics of emptiness in chapter IX, which I think are considerably deeper.

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The scientific self is not reductionist

08 Sunday Dec 2024

Posted by Amod Lele in Analytic Tradition, Biology, Early and Theravāda, Metaphysics, Modernized Buddhism, Philosophy of Science, Self

≈ 4 Comments

Tags

Buddhaghosa, Chakravarthi Ram-Prasad, conventional/ultimate, expressive individualism, Wilfrid Sellars

Any serious contemporary Buddhist intellectual needs to think through the connection between Buddhist ideas and the relevant claims of natural science. Many of us, too, are expressive individualists: we believe that there is something valuable in the project of discovering one’s true self. The expressive individualist view of self-discovery and self-expression – put perhaps in most recent terms as “let your freak flag fly” – is that’s an uncomfortable fit with a tradition that has proclaimed for millennia that there is no true self.

There are at least three different metaphysical understandings underlying each of Buddhism, natural science, and expressive individualism, and at least at first glance they all appear to be in conflict. Resolving this conflict is not easy, and recently my views on how to do it best have significantly changed. I often find I get the best sense of what’s important in other people’s philosophies by figuring out what they changed and why, so I thought it would be helpful to show the changes in my own.

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Improving on the Buddha

03 Sunday Nov 2024

Posted by Amod Lele in Attachment and Craving, Death, Disgust, Early and Theravāda, Faith, Foundations of Ethics, Hermeneutics, Mahāyāna, Metaphysics, Method and Theory in the Study of Religion, Modernized Buddhism

≈ 11 Comments

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Abhidhamma, Aśvaghoṣa, John Dunne, Pema Chödrön, Śāntideva, Siddhattha Gotama (Buddha), Theragāthā, Tibet, Wangchuk Dorje

Pema Chödrön’s When Things Fall Apart is a beautiful and valuable work on dealing with difficult circumstances. What strikes me in it is how Chödrön – despite being a monk herself – takes a position so deeply at odds with traditional Indian Buddhism.

Chödrön refers to the traditional Buddhist “three marks” (tilakkhaṇa or trilakṣaṇa) of existence: everything is impermanent, suffering, and non-self. This idea goes back to very early texts. But Chödrön does with it is something quite different from the earlier idea:

Even though they accurately describe the rock-bottom qualities of our existence, these words sound threatening. It’s easy to get the idea that there is something wrong with impermanence, suffering, and egolessness, which is like thinking that there is something wrong with our fundamental situation. But there’s nothing wrong with impermanence, suffering, and egolessness; they can be celebrated. Our fundamental situation is joyful. (59)

Here’s the problem with this passage: the classical Indian Buddhist texts are quite clear that in fact there is something wrong with our fundamental situation. She is disagreeing with them, whether or not she acknowledges it.

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In praise of the present moment

19 Sunday Nov 2023

Posted by Amod Lele in Anger, Daoism, East Asia, Flourishing, Mahāyāna, Meditation, Mindfulness, Modernized Buddhism, Serenity

≈ 3 Comments

Tags

Andy Puddicombe, autobiography, Brook Ziporyn, drugs, Four Noble Truths, Headspace, Johann Wolfgang von Goethe, John Dunne, Pali suttas, Ron Purser, Śāntideva, Tiantai 天台, Zhiyi

One of the things that helped me realize the need for self-improvement by not-self-improvement was regular practice with the excellent Headspace meditation app, created by a former Tibetan monk named Andy Puddicombe. Headspace is at the epicenter of “McMindfulness”: the app normally charges for access but I get it for free as a work wellness benefit, and this arrangement has made Puddicombe millions of dollars. In turn, the app is a big reason I defend McMindfulness – especially through John Dunne’s hugely helpful distinction between “classical” and “nondual” mindfulness.

That is to say: the core practice in Headspace is noticing your emotions, positive and negative, as they arise, and reacting to them with nonjudgemental acceptance. And you do so, yes, in the present moment. Critics like Ron Purser correctly note that that present-moment focus is not found in classical Indian texts like the Pali suttas or Śāntideva – but Dunne notes that it is found in other premodern Buddhist traditions, like the Tibetan writings of Wangchuk Dorje. And I dare say that that present-moment technique is an improvement: one that does a better job than the classical tradition’s techniques at their shared goal of reducing our suffering.

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What is engaged Buddhism, anyway?

16 Sunday Jul 2023

Posted by Amod Lele in Early and Theravāda, Mahāyāna, Method and Theory in the Study of Religion, Modernized Buddhism, Politics

≈ 3 Comments

Tags

Aśoka, Brian Victoria, Christopher Queen, Donna Brown, Engaged Buddhism, INEB, Sallie King, Thich Nhat Hanh, Thomas Freeman Yarnall, Wirathu

Western scholars of (socially) engaged Buddhism have often also considered themselves practitioners of engaged Buddhism, in a way that is more common than with other forms of Buddhism. Thus scholarship on engaged Buddhism often tends to take on a theological cast. I don’t think this is a bad thing. I’ve long tried to advocate that non-Western traditions should be treated as partners in dialogue, not as mere objects of study; we should be doing ethics and not only doing ethics studies. The field of engaged Buddhism is one where scholars often do Buddhist ethics and not merely study other people who do Buddhist ethics, and I appreciate that about the field very much – against those like Victor Temprano who object to such normative work.

Now theological scholarship still is, and should be, scholarship, subject to standards of academic rigour. This is where engaged Buddhist scholarship has sometimes been lacking. Engaged Buddhist scholars often write as if all Buddhism is socially engaged Buddhism, ignoring the Buddhists who advocate social disengagement. I’ve said my piece about that part. Today I want to point to another area where engaged Buddhist scholarship has lacked rigour in the past: the question of what engaged Buddhism is.

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Thoughts on MonkTok

12 Sunday Mar 2023

Posted by Amod Lele in Early and Theravāda, Modernized Buddhism, Monasticism, Play, Politics, Self-Discipline

≈ 2 Comments

Tags

Cambodia, music, S.N. Goenka, Thailand, TikTok, vinaya

In my view the most interesting thing about TikTok is the proliferation of subcultural communities that flourish on it – WitchTok, BimboTok, KinkTok, NunTok. The most unfortunate thing about TikTok, conversely – well, aside from the alarming power it gives the Chinese government – is that there is no real way to find these cultures on the platform, you just hear about them on the news. This week, I happened to hear in that way about one such subculture of particular interest to me – and that is MonkTok.

In Cambodia, that is, younger Buddhist monks are now making videos on TikTok and getting famous for them, drawing up to half a million followers. From what little I know about this phenomenon – basically drawn from one article this week – I have mixed feelings about this.

Hak Sienghai, a Buddhist monk with more than 500 000 TikTok followers, according to the Rest of World article that is this image’s source.
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