This piece of writing is intended as an introduction to an upcoming interview with Ronald Purser for the Imperfect Buddha Podcast. It looks at some of the themes that we will be discussing, such as Mindfulness and neoliberalism.
Mindfulness is big business with a value reaching more than $1 billion in the USA alone! There are well over thirteen hundred apps that will teach you it along with books on Mindful everything: from Mindful parenting to Mindful Leadership, from Mindful sex to the recently released Mindful Shoplifting and Mindful Adultery. Ok, I invented the last two but you get the picture. There are Mindfulness t-shirts, CDs, DVDs, coffee cups…all guaranteed to make you more mindful, apparently. It’s a veritable Mindful fest and needless to say, a wonderful money making opportunity for many a Buddhist teacher and poorly qualified healthcare professional. If a few cents could be squeezed out of Mindful Sneezing, no doubt some budding entrepreneur would be ready to market it. There’s no denying Mindfulness is a genuine Capitalist success story in the 21st century and in a world in which efficiency and productivity are key to survival, Mindfulness has been increasingly sold as a low cost solution for fixing a whole host of problems from stress to penile dysfunction, with, of course, the ubiquitous dab of ancient wisdom™ added on the side.
There are those who have begun to notice the co-option of Buddhist practice for the benefit of a dysfunctional status quo in the form of the dominant ideology of our time: neoliberalism. This is an ideology which, if you don’t know already, is one in which all of you dear folks are partially or wholly embedded. McMindfulness is one term used to describe the commercialization of Mindfulness into a fast food practice designed to fill the neoliberal hole. By pacifying angst, feelings of hopelessness and frustration, depression and anger, or making monotony and boredom more tolerable, folks get equipped with the ability to carry on as if everything was just fine, and to passively accept conditions of exploitation, mind-numbing routine, and the dehumanization of the work place and erosions of democracy. Some critique has gone further to highlight the usage of mindfulness to ensure greater conformity to the neoliberal view of the individual in society. One that is wholly self-reliant, responsible for all her emotional turmoil and mental angst, and made to believe that she is un-needing of any form of collective action or resistance to the madness of unbridled neoliberal capitalism, its by-product in the form of environmental destruction, and the corporatisation of all aspects of human life. The message, which no doubt you will all be familiar with, is look within and never without. The Neoliberal fantasy of absolute autonomy and self-reliance means that all of our problems are always of our own making and the solution to fixing them, well isn’t it obvious, is to look to and within yourself.
Welcome to a new project.
The Imperfect Buddha podcast will be collaborating with Incite seminars by bringing you short podcast interviews with workshop facilitators at upcoming events. This is done to promote such seminars, but more importantly, spread the good word and collaborate with like-minded folks.
Incite seminars act as a breeding ground for intense engagement and enquiry into the humanities. They feature a range of speakers who are experts in the field.
Incite is educational.
These podcast interviews will be shorter and featured just 10 questions with some space for discussion. They will give you a sense of what you will find by participating in the Incite seminars as well as an introduction to an important topic that you may wish to go off and read about on your own afterwards.
The first podcast will feature Ulrich Baer and he will be introducing listeners to the themes of his seminar. These include the poet Rilke, the philosopher Heidegger and notions of being and presence. The themes are all wonderfully relevant to Buddhists, traditional or otherwise.
The latest episode of the imperfect Buddha podcast touches on an area that I have wanted to discuss for some time on the podcast: sex, sexuality, and desire. These are such complex topics and still surrounded by taboos that it can be difficult to have a frank conversation about them. The discussion with my guest Ben Joffe touches on a range of topics such as gender equality, the use of sex as practice, and more in drawing on the work of Dr Nida Chenagstang and his recent book Karmamudra: The Yoga of Bliss (Sexuality in Tibetan Medicine and Buddhism), which Ben edited and did much of the translation for. Needless to say, the area is so vast that we could only really just get things started. For this reason, you’ll find that the introduction is far longer than usual and I hope this doesn’t put you off. The reason for it is that I wanted to summarise some of the views and entertaining content from a book by another author called John Stevens, who wrote a delightful book on Buddhism and sex back in 1990 called Lust for Enlightenment. His book acts as a survey of the historical relationship between Buddhism and sex and posits a view that this relationship has taken two particular lines of development throughout its history; the puritanical view and the idealised, liberational view. These lines are important because they also remind us that we have a lot of familiarity in the West with the puritanical view and its taboos, obsession with sin, and negative view of the body, and sensuality in general. What’s more, the puritan strain in Buddhism has much in common with Christianity and Islam, being male dominated, chauvinistic, misogynistic and disparaging of sexual diversity.
The desire to control others is a foundational drive in the construction of religion and societies and is reflective of a more general dialectic that permeates social formations. To what degree must or should followers of citizens be moulded into ideals of right behaviour? To what degree must or should humans be taught to dominate certain impulses, desires and attraction? To what degree should we confirm to the social expectations of the group, whether social, political, or religious? These are all questions that require thought, reading and reflection. Not least because the answers to such questions may show us the degree to which we have accepted social norms concerning our own relationship with desire, attraction and sex. There is a line of tension that runs between self-control, coupled with moderation, and free expression and spontaneity. The two lines that run through Buddhism navigate these oppositions with puritan Buddhists calling for monks and nuns to be chaste, to dominate their sexual impulses and rid themselves of desire. The Zen and Tantric Buddhists tend to follow the opposing line of embracing passion as a natural feature of our basic humanity and a facet of the path. These are of course idealised lines in themselves and these tensions would have existed in practitioners on both sides for they were forever and always only human.
I will state from the outset that I am opposed to puritan forms of religion and the suppression of desire, sexual expression and emotions. No doubt, countless human beings throughout history have suffered a great deal due to sexual repression, the denial of our carnal nature and the masochistic attempt to transcend our humanity. It is in Tantric Buddhism and Zen where one finds the greatest degree of humanity in Stevens’ survey. We see the iconic Zen figure of Ikkyu who falls in love unabashedly, is tender and affectionate with his lovers and their offspring, and views all of this in the light of awakening, of Buddha nature and his path. Although I’m not a romantic, I can’t help but feel that such an approach is far healthier than the abstract aloofness that can come about from visualising one’s partner as an archetypal being as is often promoted in Tantra. This is not to say that such a practice cannot be a beautiful thing, but rather that in our attention starved current climate in which alienation continues to cause a rot in social relations, intimacy, emotional connection, and affection might just be some of the core ingredients that can help us to maintain our humanity and a connection to one another in these challenging neo-liberal times. Many of the stories of Tantric adepts shared by Stevens are inspirational for the wildness of their protagonists and their refusal to confirm to the conservative demands of monastic orders. Whether it’s Drukpa Kunley admiring women’s bottoms and seeing them as a source of pure dharma or the 6th Dalai Lama writing poems to seduce lovers, each of these characters refuses to conform and draws on pleasure as a basis for liberation.
Ben and I touch on homosexuality too as well as the issue of sexual abuse by gurus and the role of women and equality. I would recommend reading more of Ben’s work on these topics if they interest you and there is a link below to a Facebook posting of his on gender equality. However, Dr Chenagstang covers such delicate areas thoroughly throughout his book and it comes highly recommended if you have an interest in Karmamudra, and the dispelling of myths surrounding sex, sexuality and desire.
Enjoy the interview and let us know what you think. We are just scratching the surface on this topic.
Links are provided below
Karmamudra: The Yoga of Bliss (Sexuality in Tibetan Medicine and Buddhism) by Dr Nida Chenagstang http://www.skypressbooks.com/karmamudra
Ben Joffe’s University Profile: https://www.colorado.edu/anthropology/gradstudy/ben-joffe
Ben’s Articles for Savage Minds: https://savageminds.org/tag/ben-joffe/
Are female practitioners equal partners in Karmamudra, or Tibetan Sexual Yoga practices? By Ben Joffe https://www.facebook.com/yesnooraspider/posts/10160608596390554?comment_id=10160635733510554¬if_id=1526424465205330¬if_t=comment_mention
Lust For Enlightenment by John Stevens https://www.amazon.com/Lust-Enlightenment-Buddhism-John-Stevens/dp/087773416X
Ben’s first interview with the Imperfect Buddha Podcast on the paranormal, Tibetan Buddhism, UFOs & the Ngakpa: https://soundcloud.com/post-traditional-buddhism/80-imperfect-buddha-ben-joffe
This blog is on a brief hiatus as I am too busy to dedicate any time to writing posts. I am putting together a more significant text for a journal, which I might reword into a short series of posts here at a later date. Finally, I intend to write a piece on resistance as the first post back. For now, here’s a posting at the Speculative non-Buddhism site positing the idea of neo-liberal Buddhism. I can’t help but think Mr Wallis is on to something.
Several readers have contacted me about more hands-on exercises like Tom Pepper’s post “Reality and Retreat.” That post challenged us to do a kind of anthropological study of an online Shambhala retreat.
Maybe some of you will be interested in engaging the intelligence-enhancing practice of immanent critique. It’s fun, and edifying, too!
Recall what art historian Lydia Goehr taught us a while back:
To [Theodor] Adorno critique is not the promise of happiness, nor the promise of freedom. It is always immanent critique, the turning of thought back upon itself… This is the way that some of the so-called “social truth content” comes out of critique: It exposes the authority that concepts have over us. My suggestion is that one way to think about critique is in terms of looking for ways in our thinking to break the authority our thinking has over us. In that…
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