gdp's Comments

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 209: The Way of Everyday Life

Wed, 2 Mar 2011 23:08:21 +0000

Excellent!:)

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 030: Croatia, Alabama, and Colorado Collide!

Fri, 15 Oct 2010 21:51:32 +0000

Great comments guys! Thank you:)

Buddhist Geeks : Discover the Emerging Face of Buddhism : A Difficult Pill: The Problem with Stephen Batchelor and Buddhism’s New Rationalists

Wed, 13 Oct 2010 20:46:48 +0000

It is integral to Buddhadharma that something relatively existent can only arise from specific causes and conditions. Something immaterial cannot arise from material causes, and the same for the opposite. Immaterial and material phenomena are an indisputable fact, both subjectively (i.e. through direct perception) and objectively (i.e. through logical analysis). Whether you're a mind-body dualist or not, depends on how you interpret their connection. It's reasonable to say they are mutually dependent. Whether we hold the view (instead of believe) that karma and rebirth are real profound processes, should only be determined based on present usefulness of such view. The Buddha taught it's better to err on the side of eternalism, but he also invited everyone interested to adopt the Middle Path, beyond both extremes of philosophical negation and affirmation, and practice in accordance with such view. The intricacies of Buddhist thought that explain what karma and rebirth *really* mean surpass the scope of this article and our comments. For most practicing folks, it is a profound mystery, and suffice to say that it surely *can* be unpacked in a highly valuable manner *without* superstition and narrow-minded literalism. It was difficult to go beyond karma in Siddhartha's time. Obviously, it still is.

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 191: Living as a River

Mon, 11 Oct 2010 16:12:52 +0000

Great podcast! Thank you Bodhipaksha and Vincent. Six elements practice is a really fine example of the continuation in Buddhist praxis, namely we find it both in the early strata, i.e. Pali language Sutta-pitaka, and also in the later Vajrayana esoteric practice, i.e. the "stupa meditation" in the Japanese Shingon tradition, where the elements are not approached analytically, but instead visualized and associated each with a seed-syllable and a mudra. In that tantric variant, the six elements represent the "perfect body" of Dharmakaya, with which the practitioner seeks to realize mutual fusion directly, not just psychologically but also physically. This is related to the discussion in the podcast, so I thought sharing it here. Looking forward to the next part:)

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 182: Exchanging Dharma - Client and Colleague Mindsets

Tue, 31 Aug 2010 23:21:20 +0000

@Frank What's left? Judging by the absence of comments, I see your point:)

Buddhist Geeks : Discover the Emerging Face of Buddhism : Christian Buddhism?

Wed, 18 Aug 2010 22:57:39 +0000

This is an important topic for Western Buddhists. The root analogy is powerful, only the root of Western core notions is more complex than Judeo-Christian faith alone. But the whole prospect of grafting and cross-pollination (whether intentional or incidental) is dependent on the type of Buddhism we have in mind (and what type of Christian experience, of course), since the very degree of adaptive and integrative capacity would itself vary greatly, just as motivations and justifications for such would, conditioned by school (e.g. Theravada, Pure Land, Zen, Vajrayana), interpretation (e.g. literalist, moderate, liberal), and level of cultural development (e.g. traditional, modern, postmodern, or beyond). Converts are often confused about both traditions, each of which is more than sufficient and self-sustaining when properly acculturated.

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 181: Exchanging Dharma - The Consumer Mindset

Tue, 27 Jul 2010 21:47:07 +0000

@Joel The example you give is commonplace. And I agree with most of your discussion. At the same time, millions have been spent in the West on temples and centers that stand empty most of the time. There are at least a dozen different economic models with differentiated sources of income, the choice of which will depend on many factors as it should be, and that's fairly simple once we get ideology and irrationality out of the way. Donation will always be there. When it comes to charging, there are also ways to be flexible and considerate to all interested, while providing the affluent with opportunities for patronage. But I prefer to approach this problem from the other side, namely the regular practitioner, whether member, or participant, or non-affiliated.

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 181: Exchanging Dharma - The Consumer Mindset

Mon, 26 Jul 2010 20:35:13 +0000

@Alan Yes, exactly. There's a lot of reluctance and shadow around money (and power, and politics) in spiritual circles in general, which only serves to create negative consequences for everyone involved. Bringing these out in the open with due respect is necessary to begin integrating spiritual and secular spheres of life and their respective values and priorities. Teachings for renunciates won't help heal that split, and donation-based economy is an incomplete model for the 21st century.

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 180: The Invisible Forces that Shape Western Buddhism

Thu, 22 Jul 2010 15:55:57 +0000

@JoelG Good points, but there must be a third option, in addition to quitting-or-regressing, and it plays out in a variety of ways, depending on many factors, as I'm sure you're aware. A) I stand my ground without falling for the attractive-repulsive magical group-think; while B) looking for teachers who are clear about the present healthy level of meaning making being at-least-rational (one would expect post-rational among contemplatives); and C) taking part in activities that don't replicate the fundamentalist impulse, but instead boldly give new expression to core dharmas, whether in view, meditation, or ritual. @acutia I did my best to compensate as the discussion went on:) @Alan Glad you enjoyed it, and hope you find the rest entertaining. I did use some unusual themes.

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 178: Growing Up Versus Waking Up

Tue, 29 Jun 2010 15:34:49 +0000

Excellent! Thanks for this beautiful interview.

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 175: The Buddhist Atheist

Tue, 15 Jun 2010 17:31:26 +0000

Historically "Buddhist Atheism" makes no sense just like "Buddhist Theism" makes little sense. However, Buddhism has indeed developed a spectrum of practices and interpretations, and some (especially in Vajrayana) have remarkable similarities with deep monotheistic views, while others (especially in Theravada) have a nontheistic bend (still, atheism seems an extreme position nonetheless). See Alan Wallace "Is Buddhism Really Nontheistic" And also the chapter "Buddhist Nontheism, Polytheism, and Monotheism" from his book "Contemplative science: where Buddhism and neuroscience converge" (available for reading at Google books)

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 171: A Technology of Transcendence

Mon, 10 May 2010 14:19:29 +0000

Thank you! Roger Walsh is one of my heroes:)

Buddhist Geeks : Discover the Emerging Face of Buddhism : Heady Buddhism, No Body

Fri, 16 Apr 2010 13:14:55 +0000

Touché! Good piece:)

Buddhist Geeks : Discover the Emerging Face of Buddhism : Feet First, Heart Open

Fri, 9 Apr 2010 13:23:32 +0000

"envision the path of your next run or walk outdoors [...] as a labyrinth of continual awakening, a pilgrimage not into the wilderness, but into yourself. " Excellent! The continuous, deepening peregrination from nowhere to everywhere, and back home. Thanks for your article.

Buddhist Geeks : Discover the Emerging Face of Buddhism : Being Ordinary

Sat, 27 Mar 2010 14:07:21 +0000

Yeah, for some reason it's gone, so here it goes again. Anyway, I liked your piece, and offered for comparison something I wrote awhile back (the whole piece is at http://hokai.info/ws/?p=8). Excerpt: "Being ordinary is essential, even though it’s quite impossible to define what would constitute fundamental normality, since it seems to always be a matter of tension between openness and convention. Fundamental normality is not social normalcy, though the latter may appear as a sterilized expression of the former, and be of some support when we seek balance. Ultimately, however, even being weird is a luxury, generally less available as our spirituality matures (even by Aleister Crowley’s standards!). One comes to appreciate normality as something exceptional, inherent in the natural way our senses work and our mind cogitates. Granted “normality” as a notion is being transformed irrecoverably through the process of spiritual inquiry and unfolding, even so much that one might think of purification. There is a sense in which normality functions as an anchor in the open field of reality-expanse, somewhat similar to nirmanakaya in the esoteric Buddhist notion of two/three/four/five bodies. There is something decent and basic and skillful in the ability to retain and exhibit conventions, while your innermost experience stands open as infinity. This is also known as ordinary mind, unbound by convention or eccentricity. In esoteric Buddhist thought, interestingly enough, each thing is a limpid symbol of what ultimately is." "The message is clear: magic lies in paying attention to the ordinary." Couldn't agree more:)

Buddhist Geeks : Discover the Emerging Face of Buddhism : BG 163: Can Dharma Help us Turn the Corner?

Thu, 18 Mar 2010 21:03:08 +0000

Hi there, and thanks for your feedback (both Joel and Marshall). Yes, the discussion did go into some specifics in the second half, on the spot with live exchanges involving audience. As far as Joel's objections are concerned, I agree in principle. However, there's a mid-level between highly specific actions and the fundamental awareness/awakening developed and sustained in formal practice. This is, imho, the crucial level and it concerns the framework or structure we enact to translate that awareness into real-world action with widespread social consequences. Both Terry and I come with strong integral elements in our thinking, and the discussion itself took place at Boulder Integral center. So, these prevailing structures are also sometimes referred to as worldviews, and generally known as traditional, modern, and postmodern, and so far have produced cultural wars on many fronts, and have definitely proven to fragment society, making any concerted effort near impossible (there are too many examples). What goes beyond these three, as an emergent, is often referred to as "integral", though even that can have a rather broad connotation. What can be done directly, starting from Dharma itself, is reformation of sanghas and institutions to move beyond those exclusive-value-based platforms into a real developmental model, that effectively recognizes strengths and weaknesses of traditional loyalty and rigidity, modern rationality and reductionism, and postmodern inclusion and relativism. This would also assume moving beyond the sectarian and conservative impulse. Secondly, spiritual psychology must keep moving forward, and not just with interpretations, but with actually incorporating certain aspects of Western mind-sciences into our understanding and practice. This also means looking with fresh eyes at what really works in order to maximize results (which requires getting rid of the taboo surrounding realization once and for all). And thirdly, embracing an evolution-based view of universe and of our role in it, both individually and collectively. So it's institutional reform, practice recalibration, and replacing the "golden past" myths with sophisticated evolutionary views, as three minimum shifts that would allow us to raise the "center of gravity" and thus make sure spiritual practitioners are in position to take themselves seriously as agents of positive change and as cultural leaders in the world. As far as ancient wisdom is concerned, whether Lao Tzu or Shantideva or anyone worth their salt, no need to discard it. But we do need to supplement, even sandals have evolved into Vibram five fingers.:) I hope this makes sense.

Buddhist Geeks : Discover the Emerging Face of Buddhism : Authority, Trust, Devotion

Tue, 9 Mar 2010 20:05:56 +0000

Well, not that I can really comment on something in so general terms without missing what's crucial. You know, devil is in the details. What I can say is that, interpretation of teachings, through additional conceptual clarification, through experiential grasp in practice (both formal and post-meditation), and finally through integration in everyday activity - all these being "interpretation" in broad sense - is your responsibility, not your teachers'. And you probably cannot allow yourself to interpret stuff in a way that ultimately won't make sense in the context of the life you're living day in day out, of your relationships with society and culture at large, and of your overall horizon. Certain practices can still be practiced literally in the context or in a time-frame of intensive practice, whether retreat or home-based. Outer forms still have a role to play, at least for some of us, like a stepping stone. A 100-day discipline may be pursued exactly according to received instructions, and then reviewed to see what comes out as essential, and what remains basically as just a formality, useful and perhaps improvable in days to come. We're in this together, it seems. Impermanence is relentless, especially when it comes to time-honored Dharmic formalisms. Going beyond them by not suppressing the vitality of one's actual experience with one's teachers is not an instance of disrespect, at least for the mind that is modern and beyond. To be honest, Buddhist practitioners have done such "outrageous" moves even in very rigid, traditional circumstances. Certainly some teachers these days would rather see a xerox of their own teaching, than a lifelike students' authenticity that challenges everyone involved. Yet others won't settle for anything less than you reinventing your own path in the process. Hope this is helpful.

Buddhist Geeks : Discover the Emerging Face of Buddhism : Authority, Trust, Devotion

Tue, 9 Mar 2010 17:31:38 +0000

Hey Alec:) the perspective I've chosen to present here is definitely post-traditional, but it allows full harmony with the guruyoga framework (and practices based on it). In most lineages that teach some form of guruyoga, it is recognized that guru-principle exists externally, internally, and secretly, i.e. on a scale of increasing subtlety and therefore increasing non-separation between the practitioner and the embodiment of awakening. Therefore, yoga (lit. union or oneness). Now, my discussion belongs mostly to the experiential inner level, but this does not preclude or exclude the outer meaning(s) of either authority, trust, or devotion. Moreover, any of these may be unpacked in various ways, depending on different meaning-making structures (traditional, modern, postmodern, and further), but I hope I've left enough room for that. So basically, this is a hopefully novel and depth-exploring approach to the basics of just sitting, breathing, and being aware. Does it contradict what you may have learned before? Not in my view. Let me know if this covers your comment, thx:)

Buddhist Geeks : Discover the Emerging Face of Buddhism : Emergent Dharma: By Any Upaya Necessary

Mon, 8 Mar 2010 14:06:52 +0000

Hey Ryan:) There are certainly both good and bad aspects to every possible trinity, and it's our job to make sure we employ them in useful ways. The way Zen-Tibetan-Theravada has been used so far is mostly to make sure each remains distinct and self-contained. It's surely good to know that, what we call "Theravada" is mostly some variant of vipassana meditation in diverse ideological, institutional and cultural contexts, and the teachings and methods used also vary. The same goes for Zen in the West, and "Tibetan" may mean so many different things. In short, we need a more accurate, more nuanced taxonomy to reflect this dizzying diversity, but also to re-affirm the underlying unity for which the four noble truths are hardly an adequate basis. To look at the notions of "tradition" and "lineage", this comment space is hardly sufficient, so I'd like to recommend the article "The three lineages" by Reginald Ray. Link: http://www.thebuddhadharma.com/issues/2005/winter... Yes, I believe focusing on more pure elements, as you say, is essential at this point. Also, letting go of some superficial traditionalism would also help us more openly recognize valid innovations that have taken place. Whatever happens, tradition will take root in the West only through continuous evolution. That is the primary meaning of the Middle Way for us here and now.