Edmund Husserl

Collapse & Awaken: submission for the Dark Mountain (Pt.2)


This continues a three part post of a submission for the Dark Mountain. Part one can be found by clicking here. You can find out more about the Dark Mountain project by clicking here. On with it we go.

Radical Human Freeing into the World

The views that follow will run contrary to both traditional Buddhism’s general conception of itself, and the academic interpretation of Buddhist orthodoxies, for Buddhism like Christianity has many strands and families, each claiming its own superiority. This contrariness is deliberate. I will be taking a post-traditional view of Buddhism that situates the phenomena of Buddhist practice and ideas outside of enclosed Buddhist ideologies and into the shared human realm of experience, as much as such a project is possible. I will follow with a view into Animism, or better, new-Animism, as an alternative conceptual base for relating to the environment, then, finally, lay out two simple practices, one from each sphere, as invitations to readers to embrace a rawer relationship with what is immediate both in one’s physical and one’s sensory environments. Let’s jump in at the deep end of the pool.

Have you heard of spiritual enlightenment? Enlightenment in Buddhism has many faces, interpretations and tricks. It is simultaneously lauded and ignored. It is typically invoked as an illuminated carrot to be chased round samsara by believing bees, but, so few get a sniff of it, let alone a bite. Why is that? Enlightenment in Buddhism has long been a political tool. Over time, since Buddhism’s inception as human activity and history, it went from being a relatively straightforward affair, albeit one based on renunciation of much of what makes us human, to increasingly emerging as a shape shifting power held by the elite few. Such a delusional interpretation was adopted by Westerners seeking out new religious and spiritual experience, and even new father figures to save them, and it is only recently that the hegemony of the elites has begun to wane. Frankly, the idea of renunciation from the world is absurd, going against the facticity of our situated embodied condition. As was noted by the philosopher Martin Heidegger, we can never be detached from the world. We can only refuse its immediacy and push it away, but there it remains, hovering around us with its weight bearing down, pressuring us back into the flesh.

A new generation of seekers, strivers and sand treading folk have realised that outside of the ideology of the ruling classes in Buddhist circles and the myth of renunciation, enlightenment, or better, awakening, is a thoroughly human affair obtainable when not based on foolish attempts to escape the world. But if you are unfamiliar with such business, perhaps you will ask, awakening to or from what exactly? And you should ask. I am going to present some possibilities in order to open horizons of discourse and sharing. I shall from now on stick to the term awakening and not enlightenment for the latter refers to little that is tangible and that can emerge from the word itself.


Insights through Disruption: Buddhemes and Charism


Insight through questioning: assumptions & buddhemes

To question is to disrupt. To challenge what is deemed as normal is to initiate dissention. Questioning pre-established positions, assumed knowledge and social constructs with questions that are both personally relevant and timely is one of the central elements of a fresh and independent engagement. Owen Flannigan in his The Bodhisattava’s Brain: Naturalising Buddhism has put together an insightful and refreshing take on Buddhism, which resonates in part with the Post-Traditional Buddhism experiment. Flannigan asks questions of Buddhism utilizing his background in naturalism that are not pro-Buddhist and that do not have the usual ‘loaded dice’ that Glenn Wallis speaks of over at his rambunctious blog. They take the form of the sorts of questions that I myself have posed, and they ask Buddhism to stand up to its own self-claims. That such an approach acts on Buddhism, rather than passively receive tradition as a river of prior knowing and expertise, is something that I believe needs to constitute a modern approach to any critical engagement with learning and knowledge, and in the case of Buddhism, practice. The notion of acting on and being acted on are central to a phenomenological reading of meditation as a radical technology and such an approach can be taken to Glenn Wallis’ rather revolutionary heuristic seeing it as a set of tools for ridding seasoned Buddhists of their shared assumptions through destabilising certainties and reintroducing them to the concept of impermanence as a reflection on existence, rather than as received wisdom.

Post-Traditional Buddhism: the quiet revolution?


(This is part one of an article on Post-Traditional Buddhism written for the Elephant Journal. Part.2 can be found here: Big Up Post-Traditional Buddhism)

Intro to the act

Imagine a giant golden Buddha statue sat in front of you right now. The Buddha’s golden gaze stares out onto an invisible horizon, expressing an out of reach wisdom and supreme intellect. His hands are clasped in unifying grace and his legs are perfectly placed in a lotus posture. The statue gives off an aura of graceful bliss, of wisdom, compassion and perfect meditational equipoise. Surely this image represents the quintessence of Buddhist iconography, its most transcendent and instantly recognisable form.                 
Golden statues are accompanied by exotic robes in most traditional gathering places for Buddhists. Incense is lit and golden bowls may hold offerings for imagined beings. Other more mundane objects such as zafus still draw heavily on Eastern forms, colours and shapes and each adds to that ‘je ne sais quoi’ that inspires warm feelings in the bellies of curious seekers, and quite possibly a smidgen of confusion. Seekers of one kind or another are still attracted by the exotic, by other, by the symbolic matrices that accompany religion, and most likely always will be as we are visual, feeling creatures.
Although not up to Hinduism’s standards, Buddhism has its fair share of rich visual display that acts to seduce the observer. Why is it that we are so drawn to symbols? Why is it that so many are drawn to religion, in this case by Buddhism, through rich symbology and unarticulated appearance? Perhaps in part, such exotic symbolism provides us with an alternative experiential environment, within which, we can explore different meaning-making systems, and feel free, to some degree, to shed the binds that adhere us to pre-existing, culturally normalised realms of being. The exotic provides us with a back door exit from our mundane existence, and further, from the pain and suffocation of modernity. The problem is that such an exit can lead us not to freedom, but to escapism and the adoption of a new identity, a newly fabricated self that reflects its new environment, both ideologically and behaviourally. We become new all right. Though we emerge as a false image of a distorted self that is framed in new jargon, hidden and stifled beneath the surface in a prism that distorts our own voice, our own knowing, and lack of knowing, through the lens of a Buddhist persona.