• About me
  • About this blog
  • After Anger
  • Comment rules
  • Other writings

Love of All Wisdom

~ Philosophy through multiple traditions

Love of All Wisdom

Category Archives: Asian Thought

The secret of mindfulness meditation

09 Sunday Mar 2025

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

≈ 9 Comments

Tags

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.

Continue reading →

We need a history of modern yoga but not A History of Modern Yoga

02 Sunday Mar 2025

Posted by Amod Lele in Meditation, Method and Theory in the Study of Religion, Modern Hinduism, Physical Exercise, Sāṃkhya-Yoga

≈ 4 Comments

Tags

B.K.S. Iyengar, Elizabeth De Michelis, Mark Singleton, Swami Vivekānanda, Vācaspati Miśra, Yoga Bhāṣya, Yoga Sūtras

Even more ubiquitous in the West than mindfulness meditation, and for a longer period of time, is yoga: specifically meaning the practice of postural stretching exercises, with names like “sun salutation” and “downward dog”. They can be supplemented by breathing exercises and perhaps occasionally meditation, and there is often some element of Sanskrit or philosophy involved, but to a normal English-speaking layperson, the core of what yoga means is the postures. This is the sort of yoga that is sometimes even a competitive sport. Its health benefits are rarely contested; as my own aging body gets less naturally flexible, it’s probably only a matter of time before I sign up with a local yoga studio myself.

Yoga as we know it today. Image copyright Somkiat, Adobe Stock.

Meanwhile, in the classical Sanskrit from which the term is derived, yoga refers to a variety of spiritual practices in which postures play a minor role, if any. Śāntideva uses the term “yogin” to describe people with a greater understanding of reality, with postures never being mentioned in the text. The most famous and influential yoga text, the Yoga Sūtras of Patañjali, says that posture (āsana) is one – just one – of the eight limbs of yoga, and the only thing it specifies about posture is that posture should be “firm and pleasant” (sthirasukham) (YS II.46). There’s no stretching involved here; indeed the text suggests the opposite, that one should be comfortable, likely for meditation. The Yoga Bhāṣya commentary – traditionally included with the original – names several kinds of posture without explaining them; when Vācaspati Miśra’s subcommentary does come to explain them, it shows that they are postures for meditation, ways of placing your feet while you sit. Meditation, in general, plays the largest role in this classical yoga; stretching plays none.

So it’s natural to ask: how exactly did we get from one to the other, from a meditative classical yoga in which stretching plays no role, to a modern yoga in which it plays the primary role? I’ve seen this question asked in surprisingly few places. I wanted to get a deeper understanding of that question, so I thought it would be worth reading Elizabeth De Michelis’s 2005 work with the very promising title A History of Modern Yoga.

Continue reading →

Empiricism of the subtle body

23 Sunday Feb 2025

Posted by Amod Lele in Biology, Emotion, Mahāyāna, Meditation, Philosophy of Science, Supernatural

≈ 10 Comments

Tags

Janet Gyatso, phenomenology, tantra, Tibet, Yangönpa Gyeltsen Pel

A public-domain illustration by Alex-engraver of the chakras and channels, taken from Wikipedia.

Traditional Indian and Tibetan tantric anatomy tells us that in the middle of the human torso there are three channels (nādis or “streams”), one each on the left, middle, and right, and that these proceed vertically upward through a number of circular centres (cakras in standard Sanskrit transliteration, chakras in modern English spelling). This account of the “subtle body” (sūkṣma śarīra) has become popular in modern yoga and other forms of alternative medicine or spirituality.

I don’t believe this account of the subtle body – but not primarily for the obvious reason.

Continue reading →

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

Tags

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.

Continue reading →

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

Tags

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.

Continue reading →

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.

Continue reading →

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

Tags

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.

Continue reading →

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.

Continue reading →

Nondualism without monism

01 Sunday Dec 2024

Posted by Amod Lele in Deity, Mahāyāna, Metaphysics, Roman Catholicism, Vedānta

≈ 2 Comments

Tags

Advaita Vedānta, Christian Wolff, Madhyamaka, mathematics, Meister Eckhart, nondualism, Rāmānuja, Śaṅkara, Śūraṅgama Sūtra, Upaniṣads

Monism is the idea that everything is, or is ultimately reducible to, one. This is not quite the same as nondualism, a term increasingly common in mystical circles. Nondualism is the idea that everything is not two or more – not more than one. Nondualism and monism are very similar concepts, but they’re not exactly the same.

I’m speaking here of each term’s deepest metaphysical meaning, where it refers to the ultimate nature of the universe (each term can be used in other ways as well). The general core idea of nondualism is quite widespread: that is, that the most ultimate reality should not be identified with the many plural distinct things we typically observe and the distinctions between them. The ultimate is not dual or plural, and especially, at the ultimate level there is no distinction between subject and object. Yet all of that still doesn’t necessarily mean that the ultimate is one.

Continue reading →

The Buddhist critique of shame

17 Sunday Nov 2024

Posted by Amod Lele in Disgust, Early and Theravāda, Fear, Humility, Shame and Guilt

≈ 8 Comments

Tags

Bernard Williams, Bhikkhu Ñāṇamoli, Buddhaghosa, June Price Tagney, Maria Heim, Maurice Walshe, Pali suttas, Ronda Dearing, Sarah Shaw

It doesn’t sit very well with many modern readers, including myself, to put a high value on shame. We often find shame to be something that cripples us, makes us burn with embarrassment in a way that inhibits our doing good. Too often I look to some minor misdeed of mine, sometimes even just a joke that failed to land, and instinctively beat myself up for it. Yet detailed introductions to Pali Buddhist texts will often note that these texts prize the mental states of hiri and ottappa, two Pali terms which are both often translated “shame”. It is important to pay attention to the parts of a tradition we disagree with, especially if it’s our own tradition; they can be the ones we learn from the most. So I don’t want to dismiss the texts’ valuation of what looks like shame.

And yet one day while looking through the suttas for something unrelated, I chanced upon something that is much less commonly remarked on: the Pali texts also contain a critique of shame. Or at least of something that could be translated as “shame” just as reasonably as hiri and ottappa can be. That something is kukkucca.

Continue reading →
← Older posts
Newer posts →

Welcome to Love of All Wisdom.

I invite you to leave comments on my blog, even - or especially - if I have no idea who you are. Philosophy is a conversation, and I invite you to join it with me; I welcome all comers (provided they follow a few basic rules). I typically make a new post every Sunday. If you'd like to be notified when a new post is posted, you can get email notifications whenever I add something new via the link further down in this sidebar. You can also follow this blog on Facebook. Or if you use RSS, you can get updates through the RSS feed.

Recent Comments

  • Sandhya Lele on Announcing my book: After Anger
  • Nathan on Announcing my book: After Anger
  • Sandhya Lele on Announcing my book: After Anger
  • Oren H. on Announcing my book: After Anger
  • Dorothy Lele on Announcing my book: After Anger

Subscribe to receive Love of All Wisdom by email:

Post Tags

20th century academia Alasdair MacIntyre Aristotle ascent/descent Augustine autobiography Buddhaghosa Canada Confucius conservatism Disengaged Buddhism Engaged Buddhism Evan Thompson expressive individualism Four Noble Truths Friedrich Nietzsche G.W.F. Hegel gender Hebrew Bible identity Immanuel Kant intimacy/integrity justice Karl Marx Ken Wilber law Martha C. Nussbaum modernity music mystical experience nondualism Pali suttas pedagogy Plato race rebirth religion Siddhattha Gotama (Buddha) technology theodicy United States utilitarianism Śaṅkara Śāntideva

Categories

  • African Thought (15)
  • Applied Philosophy (386)
    • Death (47)
    • Family (54)
    • Food (22)
    • Friends (21)
    • Health (33)
    • Place (38)
    • Play (18)
    • Politics (242)
    • Sex (25)
    • Work (48)
  • Asian Thought (465)
    • Buddhism (335)
      • Early and Theravāda (140)
      • Mahāyāna (144)
      • Modernized Buddhism (103)
    • East Asia (102)
      • Confucianism (62)
      • Daoism (23)
      • Shinto (1)
    • South Asia (150)
      • Bhakti Poets (4)
      • Cārvāka-Lokāyata (5)
      • Epics (16)
      • Jainism (24)
      • Modern Hinduism (46)
      • Nyāya-Vaiśeṣika (6)
      • Sāṃkhya-Yoga (16)
      • Sikhism (1)
      • Vedānta (42)
      • Vedas and Mīmāṃsā (7)
  • Blog Admin (29)
  • Indigenous American Thought (9)
  • Method (279)
    • Metaphilosophy (180)
    • Method and Theory in the Study of Religion (156)
  • Practical Philosophy (436)
    • Action (17)
    • Aesthetics (53)
    • Emotion (197)
      • Anger (43)
      • Attachment and Craving (32)
      • Compassion (9)
      • Despair (7)
      • Disgust (5)
      • Faith (20)
      • Fear (15)
      • Grief (9)
      • Happiness (52)
      • Hope (20)
      • Pleasure (37)
      • Shame and Guilt (10)
    • External Goods (55)
    • Flourishing (105)
    • Foundations of Ethics (126)
    • Karma (45)
    • Morality (79)
    • Virtue (189)
      • Courage (7)
      • Generosity (14)
      • Gentleness (7)
      • Gratitude (13)
      • Honesty (15)
      • Humility (27)
      • Leadership (7)
      • Mindfulness (25)
      • Patient Endurance (32)
      • Self-Discipline (10)
      • Serenity (41)
      • Zest (8)
  • Practice (147)
    • Karmic Redirection (5)
    • Meditation (47)
    • Monasticism (47)
    • Physical Exercise (4)
    • Prayer (16)
    • Reading and Recitation (14)
    • Rites (24)
    • Therapy (11)
  • Theoretical Philosophy (407)
    • Consciousness (24)
    • Deity (77)
    • Epistemology (141)
      • Certainty and Doubt (19)
      • Dialectic (21)
      • Logic (15)
      • Prejudices and "Intuitions" (31)
    • Free Will (18)
    • Hermeneutics (66)
    • Human Nature (36)
    • Metaphysics (117)
    • Philosophy of Language (31)
    • Self (78)
    • Supernatural (56)
    • Truth (64)
    • Unconscious Mind (16)
  • Western Thought (529)
    • Analytic Tradition (107)
    • Christianity (162)
      • Early Factions (8)
      • Eastern Orthodoxy (3)
      • Protestantism (27)
      • Roman Catholicism (61)
    • French Tradition (50)
    • German Tradition (97)
    • Greek and Roman Tradition (126)
      • Epicureanism (25)
      • Neoplatonism (2)
      • Pre-Socratics (6)
      • Skepticism (2)
      • Sophists (8)
      • Stoicism (22)
    • Islam (44)
      • Mu'tazila (2)
      • Salafi (3)
      • Sufism (10)
    • Judaism (38)
    • Natural Science (105)
      • Biology (34)
      • Philosophy of Science (51)
      • Physics and Astronomy (11)
    • Social Science (198)
      • Economics (48)
      • Psychology (86)

Recent Posts

  • Announcing my book: After Anger
  • On being from Canada (and not India)
  • Against nostalgic ecology
  • You still have to naturalize karma
  • On the damned topics of Buddhist philosophy

Popular posts

  • One and a half noble truths?
  • Wishing George W. Bush well
  • Do Speculative Realists want us to be Chinese?
  • Why I am not a right-winger
  • On faith in tooth relics

Basic concepts

  • Ascent and Descent
  • Intimacy and integrity
  • Ascent-descent and intimacy-integrity together
  • Perennial questions?
  • Virtuous and vicious means
  • Dialectical and demonstrative argument
  • Chastened intellectualism and practice
  • Yavanayāna Buddhism: what it is
  • Why worry about contradictions?
  • The first philosophy blogger

Personal favourites

  • Can philosophy be a way of life? Pierre Hadot (1922-2010)
  • James Doull and the history of ethical motivation
  • Praying to something you don't believe in
  • What does postmodernism perform?
  • Why I'm getting married

Archives

Search this site

All posts, pages and metadata copyright 2009-2026 Amod Lele unless otherwise noted. Comments copyright 2009-2026 their comment authors. Creative Commons Attribution-NonCommercial-ShareAlike (BY-NC-SA) licence.

Proudly powered by WordPress Theme: Chateau by Ignacio Ricci.