tobes wrote:Nilasarasvati wrote:I'm gonna share my weird personal reflections to veer us (somewhat) back on:
Only a wingnut, eccentric, charming/dangerous, terrifying magician like him could magnetize the incredibly arrogant, nihilistic, traumatized and cynical intellectuals and deviants like me. In fact, part of why I got interested in Tibetan Buddhism is because of the writings of Alan Ginsburg, who in so many ways epitomizes radical embodiment and radical thought. Somebody who recognized how psychedelia was a crucial step for westerners to taste the nondual; perhaps to even "catch up" psychically when their Materialist Cartesian Nihilist, Judeo-Christian Theist world had so stunted them.
So...radicals, queers, hippies, those who still believe that counter-culture was the best thing that ever happened to American (and Western) culture--only Trungpa Rinpoche could have got through to us. To make us realize the oppressor wasn't outside but inside. To, most importantly, show that Buddhist teachers were something more than just obsolete Medieval sorcerers thrust into a world where they had nothing to offer but the desperate superstition and ritual we had so long ago rejected in the Catholic clergy.
For a degenerate nihilist perv like me or Alan Ginsburg, what other Guru could scrape us out of the gutter?
Great post. Nailed. Tells us something very profound, and also begs the question: what of Tibetan Buddhism in the west now? Radical or conservative? Disrupting the status quo or endorsing it?
Given that Tantra was in its historical origins, transgressive (against a Brahmin/Sattvic/dualistic Vedic society) how does/doesn't contemporary Vajrayana in the West fit into notions and attempts to upset the dominant value system of our materialist/Capitalist/postmodern/dualistic society?
If it is (or isn't) doing these things, why? What do you wish was different?