Amod Lele's first in a series of posts continuing the conversation that began with his review of Why I Am Not a Buddhist and my response. I look forward to seeing them all.https://twitter.com/loveofallwisdom/status/1262126019491790848 …
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Replying to @evantthompson
If anything it seems like Trungpa tried to create a western form for Buddhism that *wasn't* modernist.
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Replying to @jeffsussna
Trungpa psychologizes large amounts of Buddhism, e.g., he reinterprets the lokas as psychological states. That's a typical Buddhist modernist move. I see Naropa and his Shambhala training as smack dab in the heart of Buddhist modernism.
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Replying to @evantthompson
Re the lokas, while he used "psychology" as an entry point I believe he was pointing at something deeper. I don't believe he rejected the notion of realms or rebirth into them.
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Replying to @jeffsussna
That may be, but his books, talks, etc., adopt a psychologistic framework, even if he may have thought of it as skillful means
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Replying to @jeffsussna
My point was just that that is a Buddhist modernist move.
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Replying to @evantthompson
Based on your description of Buddhist modernism, I'm not sure I buy that :-).
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Replying to @jeffsussna
[1] There are 2 issues here: what are the characteristics of Buddhist modernism? what are the problems with Buddhist modernism? Casting Buddhist in psychologistic terms (as Trungpa does) is characteristic of Buddhist Modernism.
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Replying to @evantthompson
My understanding of your argument is that modernism goes beyond “casting” to “strip away” or deny traditional views, which I don’t think he did. The ngondro practice he taught starts with the four reminders which are all about rebirth, realm, karma, etc.
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Not all modernists deny tradition. E.g., the Dalai Lama is both a traditionalist in certain domains and a Buddhist modernist in other ones.
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