Month: January 2015

Free Speech and Buddhism

Voltaire on a Je suis Charlie poster

The recent events in Paris have stimulated a lot of discussion regarding free speech in the press, blogs and across social networks and the issue of whether free speech equals having the right to insult others has been centre stage in discussion taking place in the UK. I wanted to say a few words on the topic and look at comments that have come from a number of Buddhist sources that I think are complicit in calling for the suppression of free speech. It seems to me that a lot of well-meaning folks are unable to distinguish between being nice and being socially and politically irresponsible, demonstrating at times a rather warped utopian view of the world which seems prevalent amongst well-meaning western Buddhists and liberals. Some of what I write here will be obvious to the politically informed reader, but I am writing it nonetheless, because it turns out that a lot of folks just do not get why a secular pluralistic society is so important and seem all to willing to start giving up on freedom of speech.

I teach English in Italy and have spent the last week engaging students in debate on free speech. I introduced the same questions with high school teenagers, university students and adults, and there have been consistent responses to the questions posed, which are more or less as follow:

1. Do you think free speech is important? Why?
2. Should free speech ever be limited? Why?
3. Is it right to punish people for the things they say? Who should punish them?
4. Does free speech allow us to offend people? Why? Why not? Are there exceptions?


Radical Identity and Non-Duality

(Michael O’Connell, Syncromesh, 1957)

The following is my first attempt to define, describe and put together a view of the world from a non-dual perspective. It’s an experiment, so don’t expect too much. The language may be complicated for those readers with little background in Buddhist meditation, for others it may be inspirational or resonant with pre-existing intuitions. The language I use is increasingly coming from other sources than Buddhism and this is due in part to my desire to cease to replicate Buddhism in its frozen forms. Buddhism as I see it is not ‘Buddhism’ as that thing from the East, but rather a signifier of human potential, both individual and shared. The way I see it, we need to get on with waking up (see a past post for what I mean by this) and translating that into a modern vernacular that breaks from tradition whilst renovating it and making it relevant for this time and place.

Be aware, I write in spurts, squeezed in between family life, work demands and the pleasures of life. I could do with an editor on hand to highlight missing commas, repetition, inappropriate verbs, typos and the rest. If you spot such slips, make a comment and I’ll trim and snip. 

The Need for Context

Societies necessarily need to establish shared ways of viewing and conceptualising the world and establishing the shared subjective landscapes of individuals: a role that has historically been undertaken most commonly by religion, more recently perhaps by Capitalism, materialism and the cult of the self. The same problem tends to emerge from this shared human compulsion to establish familiar routes of becoming: modes of perception and being become frozen or normalised and identities form around them into pre-given destinies, which act as lines along which individuals and groups are expected to travel. An alternative way of conceiving of the world is potentially overtly relativistic and denies any form of truth or the possibility of hierarchy. This is what Tom Pepper would criticise as the failing of post-modernity. As individuals in the West, we are to some degree left to choose: to bind our experience of self to a belief system and ideology that we are attracted to, such as Buddhism, or drift wherever the ideological currents of the dominant society lead. In either case, the collective nature of self is often ignored or under-appreciated.

Non-duality and problems in affirming our existence

When talking about non-duality, there are two sources that tend to dominate contemporary discussion: Buddhism and Advaita. If we look at figures such as Nagarjuna, the originator of the Madhyamaka School of Indian philosophy, non-duality is presented along the lines of reductionism ad infinitum, and the deconstruction of the self to its empty conclusion, but there are other ways to proceed in practice and conceive of the emptiness of being. Hokai Sobol once explained that the Yogacara school of Indian philosophy describes the experience of non-duality, or emptiness, in the affirmative: an experience that is intimately bound up with compassion and the awareness of our co-arising existence or entrapment. Paul Williams states much the same in his textbook on the doctrinal foundations of Mahayana Buddhism whilst observing how early scripture of the Yogacara emerge specifically in the context of first person meditation practice, rather than philosophical argument.

It seems necessary to me that once we work out what we are not, once we deconstruct, delete and deform the narrative self we are expected to mistake as ‘me’, we are left to ask ourselves what remains, what we are, and consider how our view of what remains determines how we build community, establish values, and in the Buddhist context, how meditative and ethical practices are constructed and pursued. (more…)