American Veda: From Emerson and the Beatles to Yoga and Meditation--How Indian Spirituality Changed the West / Philip Goldberg -- N.Y.: Harmony Books, 2010

In 1981, Rick Fields published a book entitled, How the Swans Came to the Lake which was a history of how Buddhism made its way to the United States.  In American Veda, Philip Goldberg presents a similar history for Hinduism or what he calls "vedanta-yoga."  While the subtitle suggests that the story of Hinduism transmission would cover Europe and North America, Goldberg mostly describes its transmission to the U.S.  Early on, he makes the rather bold claim that vedism, the idea that we, as individuals, participate in a larger consciousness that constitutes the universe, is a "perfect fit" for the American ethos, at least insofar as vedism permits "personalized pathways to the divine."  He goes on, then, to describe to growing impact of Vedic philosophies and yogic practices on Americans.  Beginning with Emerson's acceptance of an "over-soul," passing through Thoreau's paeans to nature, Goldberg describes the foundation of vedism in American literature.

The real launch of American vedism begins, however, with the World's Parliament of Religions held in Chicago in 1893.  From this point on, Americans began hosting a number of gurus from India who introduced the intelligentsia to vedism.  Goldberg recounts the impression these gurus had on such figures as Huston Smith, Aldous Huxley, Christopher Isherwood, and Gerald Heard.  This period is perhaps the first phase of serious examination of the vedic philosophy in America.

It is followed, however, by a much larger influx of gurus following the elimination of immigration restriction from Asia in 1965 and the journey to India by the Beatles, Mick Jagger, and Marianne Faithful in 1968.  The list of celebrities who were influenced by various gurus during the 1960s and 1970s is impressive; however, the scandals associated with many high profile gurus casts doubt on the legitimacy of this paroxysm of interest.  To his credit, Goldberg does not shy away from a fair-minded account of this period.  What he finally concludes, though, is that despite the appearnce of charlatans, the Western seekers gained a genuine appreciation for vedanta-yoga.  In the final chapters he discusses ways in which vedanta-yoga has influence the arts, psychology, and physics.

American Veda is a fine account of the coming of vedanta-yoga to the U.S.  It provides a sympathetic, but honest assessment of that history.  It does, however, overstate the extent to which vedanta-yoga has permeated American culture.  While the trappings of vedanta-yoga might well be increasingly common and more Americans than ever before may be signing up of Hatha yoga classes, an accurate awareness of the vedic world view is still hardly known in America.  Goldberg's points out that a significant number of Americans describe themselves as "spiritual, but not religious," and he suggests that this is a product of the transmission of vedanta-yoga to the America.  It might, however, be more likely a consequence of the success of science made consistent with a reluctance on the part of people to completely abandon their ancestral beliefs.  Goldberg also suggests that the increased interest in vedic (and Buddhist) spirituality represents a kind of Great Awakening of the 21st century.  Only time will tell about that.

Catching Up

It has been quite some time (since June 2015) that I posted anything to this blog. I was for most of that time on sabbatical, drafting a book on Indian Buddhism.  Consequently, my writing efforts were directed away from reviewing books and toward writing one.  Since coming back from the sabbatical, I have not recovered my habit of reviewing the books I read; however, my hope is to recover that habit.  To catch up, though, I merely plan to record here a number of the books that I read over that last few months.  After all, this blog is primarily a means to record for myself the books I have read. Perhaps one day, I'll return to the most important ones and provide reviews.

Powell, James Lawrence, <i>The Inquisition of Climate Science</i>, N.Y.: Columbia University Press, 2001.  This work is a brief (192 page) book describing the concerted efforts by climate change deniers to sew doubt about the fact and effects of our changing climate.  It also recounts many of the highest profile attacks on climate scientists by deniers.

Stern, Nicholas, <i>The Economics of Climate Change: The Stern Review</i>, Cambridge, U.K.: Cambridge University Press, 2006.  This work is a major landmark (if not the major landmark) in the literature related to the economics of climate change.  It has been criticized for employing an inordinately low discount rate, but this mainly reflects a moral judgement regarding the importance of the well-being of future generations.

Nordhaus, William, <i>The Climate Casino: Risk, Uncertainty, and Economics for a Warming World</i>. New Haven, Conn.: Yale University Press, 2013.  The importance of this work is perhaps second only to <i>The Stern Review</i> with regard to the economics of climate change.  William Nordhaus (not be confused with his son Ted Nordhaus) is an eminent environmental economist.  His analysis of the economic consequences of climate change and climate change mitigation strategies differs somewhat from Nicholas Stern's analysis.  Nordhaus applies a higher discount rate making which has the consequence of estimating a higher relative cost for mitigating climate change and he is more sanguine regarding future generations' abilities to adapt to climate change.  Nonetheless, he strongly advocates a carbon tax and stresses the importance of acting quickly and decisively to reduce the emission of greenhouse gases.

Jamieson, Dale, <i>Reason in a Dark Time: Why the Struggle Against Climate Change Failed -- and What It Means for Our Future</i>, N.Y.: Oxford University Press, 2014.  This work, by a professor of philosophy at the University of Colorado.  Jamieson provides and account of how governments have failed to address climate change in a time frame adequate to preserve the kind of planet that existed prior to the industrial revolution.  He acknowledges that we live in the Anthropocene Era, viz., a geological era in which the actions of human beings are having a determining effect on the natural history of the planet.  He also provides chapters on the ethics of responding to climate change.

Medvedev, Zhores A., <i>The Rise and Fall of T.D. Lysenko</i>, I. Michael Lerner, trans., N.Y.: Columbia University Press, 1969.  This is an account of the period from 1929-1961 during which the influence of T.D. Lysenko distorted Soviet genetics and agricultural sciences.  The account is written by a Soviet scientist who had first hand experience with the internal struggles to maintain the integrity of Soviet science.

Joravsky, David, <i>The Lysenko Affair</i>, Cambridge, Mass.: Harvard University Press, 1970.  Joravsky is an American historian, emeritus professor at Northwestern University specializing in Soviet studies.  This work is recognized as among the very best accounts of the Soviet science under the influence of T.D. Lysenko.

Wood, Mary Christina, <i>Nature's Trust: Environmental Law for a New Ecological Age</i>, N.Y.: Cambridge University Press, 2014.  I consider this book the best of the year.  It describes the decline of environmental regulations established by the promising environmental laws of the 1970s.  According to Wood, environmental regulatory agencies have become captured by the industries that they were designed to regulate.  Consequently, their primary role now is to approve exceptions to environmental restrictions -- essentially blessing the very damages they were designed to protect us from.  Wood argues that our best response to this is to employ trust law to require Congress and the executive branch to protect the public's interest in a livable environment.  Basic to this approach is the idea that the natural world is like a trust, with government serving as its trustee on behalf of current and future generations.

Speth, James Gustave and Peer M. Haas, <i>Global Environmental Governance</i>, Washington D.C.: Island Press, 2006.  This work provides a brief history of the international efforts to reach an agreement on how to protect the climate from anthropogenic changes.

Kolbert, Elizabeth, <i>Field Notes from a Catastrophe: Man, Nature, and Climate Change</i>, N.Y.: Bloomsbury, 2006.  This work is among the most important of several books that were published around this time on the contemporary and pending damages that climate change presents.  Ten years on, it is depressing to see how little has been accomplished to address the problems that Kolbert describes.

McKibben, Bill, <i>Eaarth: Making Life on a Tough New Planet</i>, N.Y.: N.Y.: Henry Holt and Co., 2010.  Bill McKibben may be remembered as the most important voice warning Americans about the damage that we are doing to the climate.  His work <i>Eaarth</i> asserts that our actions have already ensured that our planet will become qualitatively different from the one which has been our home.  Thus, he slightly alters the spelling of the planet's name.  His description of unavoidable changes are clear and illuminating, fully justifying his rather radical observation.  McKibben suggests ways in which we might alter our lifestyles in a way that will allow us to live "lightly, carefully, and gracefully" such that we can live reasonably well despite the terrible consequences of our past actions.

Brechin, Gray, <i>Imperial San Francisco: Urban Power, Earthly Ruin</i>, Berkeley: University of California Press, 1999.  This work is a history of the city of San Francisco and the social, political, and particularly the environmental consequences of its development.  The story begins with the devastation produced by mining gold and clear cutting California's forests and concludes with the establishment of the academic institutions that developed nuclear weapons.  It provides an unflinching critique of the consequences of the unrestrained economic exploitation of people an nature for private gain.

Shelley, Mary, <i>The Last Man</i>, London: Henry Colburn, 1826.  This little-known novel by the author of <i>Frankenstein</i> describes in three volumes the extinction of humanity as a result of a virulent plague.  The story come to us from 1818 when visitors to a "gloomy cavern of the Cumaean Sibyl," where they find written prophecies, often of events now just past.  Among the prophesies is an account of the last man to perish in the world-wide plague.  Though set in the last decade, the world Shelley describes is little different from her own time.  It is without electricity or internal combustion engines and the struggle between monarchists and republicans is only now becoming resolved in favor of republicanism.  The first volume works primarily to introduce and develop the novel's characters.  Its story mostly concerns interpersonal relations and political ambitions.  The plague makes no appearance.  Indeed, appart from passing mention, it only appears one third of the way through the second volume.  From there the novel describes the epidemic decimation of England.  The third volume recounts the surviving remnants of the country trekking to Switzerland where they hope to find refuge from the plague.  Ultimately three survivors continue on to Rome.  The novel ends with the last man determining to sail a bark along the oceans' shores in search of another survivor.  "Thus around the shores of deserted earth, while the sun is high, and the moon waxes or wanes, angels, the spirits of the dead, and the ever-open eyeof the Supreme, will behold the tiny bark, freighted with Verney--the LAST MAN."  If the Victorians were obsessed with death, Shelley's <i>The Last Man</i> is an extreme expression of this obsession.  Not only does every character die, but the entire human race is extinguished.  The early volume is graced with the romantic prose of the time and peppered with reflections on life, love, and death, but once the plague appears, there is hardly a page in the novel which is not a meditation on mortality.

Tenth International Climate Change Conference / Heartland Institute -- Washington, D.C.: June 11-12, 2015

On Thursday, June 11 and Friday June 12, a conference on climate change was held in Washington, D.C., sponsored by the libertarian think tank, The Heartland Institute.  It brought together most of the world's luminaries of a community of people known as "climate change skeptics" or "climate change deniers."  Given the place of the Heartland Institute in the skeptic/denier community and the people in attendance, the claims and arguments presented at the conference can be understood fairly as the current leading opinions among skeptics/deniers.   Below is my attempt to encapsulate the most important claims expressed at the conference.

By my estimate, there were approximately 800 people in attendance.  So one should not assume that everyone there accepted all of the claims below, but disagreement with these claims was not in evidence and many of these claims received enthusiastic applause.  I have attempted to present these claims in as fair and dispassionate language as possible, though many of the speakers employed ad hominem and what I suspect would have been admitted to be hyperbolic rhetoric -- often for the purpose of entertaining the audience.  It is, however, important to understand the conference's claims in as charitable way as possible to ensure that any analysis or critique of its claims are valid.

I categorize the claims into four categories: denialism, skepticism, energy policy, and imputed motivations.  In future posts, I will discuss the plausibility of these claims and the cogency of the arguments made in their favor.  A few deserve serious attention.  Many others are frivolous.

Denialism:  There has been no significant warming of the planet due to human causes.

• There was a "little ice age" and a "medieval warming period" evident in Europe and Greenland that prove a natural fluctuation of temperature independent of CO2 concentrations.
• There has been no warming of the planet for the past 15 or more years.
• There has been no increase of extreme weather, particularly, storms, floods, droughts, and wildfires, for the past decade.
• Actions to reduce CO2 emissions will have no significant effect on global temperatures.
• Coal is the cleanest energy source we have.

Skepticism:  Climate science worldwide has degenerated into a condition that is similar to Soviet agricultural science under the sway of Trofim Lysenko.

• Climate scientist routinely "fiddle"with data to produce desired results.
• Michael Mann's "hockey stick" graph is a product of falsified data.  This has been demonstrated by the hacked East Anglia University, Climate Research Unit emails.
• NOAA's recent adjustment to sea surface temperatures, eliminating what had been thought of as a "pause" in temperature increase, was a cynical act of falsifying data.
• The U.S. surface temperature record is artificially high due to poorly sited thermometers (the urban heat island effect).
• Apparent increases in rainfall in the Northeast U.S. and to a lesser extent elsewhere in the U.S. are a product of a change in rain gauge technology.
• Projections from computer models have been incorrect and are fatally subject to assumption biases.
• The satellite record of temperatures coming out of Alabama University a Huntsville is the best (perhaps the only reliable) record of global temperatures.
• Serious-minded scientists are professionally punished for raising doubts about climate change and suffer public ridicule.

Energy Policy:  Economic growth driven by fossil fuel development will enrich the planet and provide the resources necessary to adapt to any changes to the climate in the unlikely event that changes take place.

• Raising the price of energy will damage the economy and further impoverish the world's poor.
• Commonly, benefit-cost analyses of CO2 emissions inflate the costs and neglect the benefits.
• Increased CO2 levels are good for life (particularly plant life) on the planet.
• The EPA should be abolished and replaced with state regulatory agencies.
• The court ruling that CO2 is a pollutant must be overturned or the legislation must be amended to have this effect.
• Renewable energy will never become economically competitive without government subsidies.

Imputed Motivations:  There is an alliance of various groups with various motives behind the warnings about dangerous climate change.

• The motive of environmentalists is religious.
• The motive of politicians and bureaucrats is political control.
• The motive of green businesses is to ensure government subsidies to enrich green investors.
• The motive of government and academic scientists is careerism.

The Refutation of the Self in Indian Buddhism: Candrakīrti on the Selflessness of Persons / James Duerlinger -- London: Routledge, 2013

Below is a review that was published in Confluence: Online Journal of World Philosophies, Vol. 2, 2015.  The journal "is a bi-annual, peer-reviewed, international journal dedicated to comparative thought.  It seeks to explore common spaces and differences between philosophical traditions in a global context."  to subscribe to the journal, visit its website at http://www.verlag-alber.de/e-journals/confluence/.  

During the lifetime of the Buddha and in subsequent centuries, the philosophical traditions of India commonly accepted the existence of an eternal, substantive self (ātman). Among Buddhism’s most novel and noteworthy tenets was the rejection of this view and the acceptance of the doctrine of selflessness or the non-existence of the self (anātman). The non-existence of the self was, however, controversial even among Buddhists, due in part to the Buddha’s conflicting comments on the question and to the Buddha’s use of personal pronouns.  This led some to believe that he endorsed the existence of the self. As a consequence, various schools interpreted the doctrine in various ways. Several schools, particularly the Vātsīputrīyas and the Sammitīyas, maintained that some sort of “inexpressible person” (pudgala) must exist in order to make sense of personal continuity and rebirth and that this inexpressible person did not contradict the non-existence of the self. These schools became collectively known as Pudgalavādins. Other schools, particularly the Sarvāstivādins and the Sautrāntikas, maintained that the self was a conceptual fiction, constructed out of more fundamental elements called “dharmas.” Still another school, the Madhyamakas, considered the self, along with all objects, to be without independent existence. The Madhyamaka view was developed first by the second century philosopher Nāgārjuna and subsequently by other philosophers, including the seventh century philosopher Candrakīrti.

Works written by Buddhist philosophers on the self are well-worth reading for any philosopher outside of the Buddhist tradition as they offer theses that are at times analogous to ones found in the European tradition as well as theses that have no clear analogy. Among the most important works is the Abhidharmakośabhāṣya by Vasubandhu, particularly its ninth chapter, Refutation of the Theory of the Self (Ātmavādapratiṣedha or Pudgalapratiṣedhaprakaraņa). This work presents several important theories of the self. It outlines the view held by the Sarvāstivādins, the Pudgalavādins, and the Sautrāntikas. For the Madhyamaka tradition, one would do well to read Verses on the Fundamentals of the Middle Way (Mūlamadhyamakakārikā) by Nāgāruna and several works by Candrakīrti: Clear Words (Prasannapadā), Introduction to the Middle Way (Madhyamakāvatāra), and his Autocommentary on the Introduction to the Middle Way (Madhyamakāvatārabhāṣya). None of these are easy reading for anyone not steeped in the concepts and terminology of the Buddhist tradition. Happily, James Duerlinger has provided us with two mostly clear and insightful guides to much of this literature.

The first work is his 2003 book, Indian Buddhist Theories of Persons: Vasubandhu’s “Refutation of the Theory of the Self” which provides us with a translation of Vasubandhu’s Refutation of the Theory of the Self.¹ The second is his 2013 book, The Refutation of the Self in Indian Buddhism: Candrakīrti on the Selflessness of Persons which provides us with a translation of verses 120-165 of Candrakīrti’s Autocommentary on the Introduction to the Middle Way. A full review of Duerlinger’s 2003 work is beyond the scope of this review, but readers would be well served to read at least the introduction to the 2003 work. This will give the reader a background that will make reading Duerlinger’s 2013 work more meaningful.

The Refutation of the Self in Indian Buddhism is composed of three parts. The first part is a general introduction to the root text and an overview of the issues that it addresses (pp. 1-54). The second is the translation of the root text (pp. 55-89). The third is Duerlinger’s own verse-by-verse commentary on the root text (pp. 90-194). In the introduction, Duerlinger describes and explains the views that Candrakīrti attributes to a several Buddhist schools: the Sāṃmitīyas, the Āryasāṃmitīyas, the Sarvāstivādins, and the Sautrāntikas, as well as the non-Buddhist Tīrthikas. Duerlinger also provides a relatively clear expression of Candrakīrti’s criticisms of these views as found in Candrakīrti’s Clear Words, Introduction to the Middle Way, and his Autocommentary on the Introduction to the Middle Way. The introduction is composed of four sections. The first section distinguishes Duerlinger’s translation and commentary from the existing English translations and commentaries. The second places Candrakīrti’s Autocommentary in the context of the Mahāyāna and Madhyamaka traditions and explains the ten stages of the Bodhisattva path of meditation and its fruit as Candrakīrti understands it from the Sūtra on the Ten Stages (Daśabhūmika Sūtra). The third presents valuable explanations of several critical terms used by Candrakīrti, and the fourth section relates Candrakīrti’s theory of persons to other Indian Buddhist theories.

The second part of the work, the translation of the root text, is informed by what is perhaps the most important contribution that Duerlinger makes toward understanding Candrakīrti’s arguments: the distinction between a self “with person-properties” and a self “without person-properties.” By selves “with person-properties,” Duerlinger means beings that possess minds and bodies, perceive, think, feel, act, etc. When English speakers use the term “self” (and personal pronouns), we commonly refer to beings with such properties. This is most evident in our use of the reflexive pronouns “myself,” “yourself,” “himself,” “herself,” “ourselves,” “yourselves,” and “themselves.” In each case, we refer to beings that have person-properties. Even in the case of “itself,” we commonly use the term to refer to beings with person-properties, e.g., “the mouse trapped itself in the box.” The neuter pronoun merely elides our ignorance of the mouse’s sex. There are, however, some instances when we use “itself” (and even “themselves”) to refer to objects without person-properties, e.g., “the building collapsed on itself” or “the bean stalks entwined themselves around the poles.” In these instances, we appear to suggest a degree of agency (a feature of personhood) that on more careful analysis we would reject. So while it is not always true, on the whole our use of “self” refers to beings with person-properties.

The use of the term “atman” to refer to persons is less consistent in Buddhist texts. The world “ātman” is normally translated as “self,” but it ambiguously refers to beings with person-properties and objects without person-properties. According to Duerlinger, by carefully attending to the ambiguities in the Buddhist texts and marking them with his person-property terminology, we can better understand the arguments made by Candrakīrti. Duerlinger writes, “The distinction [between selves with and without person-properties] is not to my knowledge explicitly drawn by Candrakīrti and his Madhyamaka (Middle Way) followers,” but he goes on to write, “The distinction is needed to explain why he [Candrakīrti] represents his fellow Buddhists as asserting the thesis that a self exists by itself when they deny that a self exists by itself” (p. 4). Perhaps it is because Duerlinger does not find explicit evidence for his person-property terminology that he does not us the terminology in his translation of the root text, but it helpfully appears in both his introduction to the root text and in his commentary on the root text.

The third part of the work is Duerlinger’s verse-by-verse commentary on Candrakīrti’s Autocommentary. It is based on seven Tibetan commentaries written in the Madhyamaka tradition, six of which are from English translations. Among the value-added features of Duerlinger’s commentary are quotations from Candrakīrti’s Clear Words, his commentary on Nāgārjuna’s Verses on the Fundamentals of the Middle Way. These quotations provide additional helpful perspective on Candrakīrti’s views.

To delineate the various Buddhist views of the self as Duerlinger believes Candrakīrti understands them, we should start by describing a view of the self held by the non-Buddhist Tīrthika school. This is the most robust view of the self considered by Candrakīrti. We can compare it to something like (but only something like) a Cartesian substantive self. It is an eternally existing mind that is temporarily associated with a particular body. This is in contrast to the Buddhist view that sees the self as identical to or at least dependent upon the body. Perhaps the simplest version of this contrasting view is held by the Sarvāstivādins and the Sautrāntikas. They maintained that the self is identical to the aggregates (skandhas), i.e., collections of elementary “dharmas” which we might recognize as (i) physical atoms, (ii) sensations, (iii) perceptions, (iv) volitional actions and external forces that condition our circumstances, and (v) consciousness. The classic explanation of this view appears in the Questions of Milinda (Milindapañha), written in the first century. In this text, Nāgasena explains to King Malinda that the self is like a chariot, composed of parts, and while one might say that each part exists, the chariot only exists dependently upon the parts; hence, its ontological status is different than the ontological status of the parts. The chariot does not exist in the strictest sense. The word “chariot” is only a convenient way to refer to the collection of parts that alone exist. Similarly, the word “I” is merely a convenient way to refer to the collection of parts or “aggregates” which make up the self.

David Hume comes closest to holding this particular view of the self. For Hume, personal identity is a bundle of overlapping impressions and ideas. Hume would not agree with the Buddhist enumeration of the aggregates (the strands that make up the bundle that is the self), but the important point is that the self is a composition of elementary parts and does not have an independent existence. The Sarvāstivādins differed from the Sautrāntikas on a number of points, but most importantly the former maintained the existence of the past, present, and future, while the latter only accepted that the present exists. In other words, the Sarvāstivādins accepted a kind of duration of the dharmas that the Sautrāntikas rejected. At the same time, the Sautrāntikas accepted the spatial extension of the bodily dharmas while the Sarvāstivādins held that they were infinitely divisible. Importantly, they agreed that the self was identical to the aggregates and that a self with person-properties did not exist independently of those aggregates.

In contrast, the Pudgalavādins held a view that lay precariously between the Tīrthika view and the Sarvāstivādin-Sautrāntikan view. For the Pudgalavādins the self was dependent upon the aggregates. In this respect it was like the Sarvāstivādin-Sautrāntikan self; however, the Pudgalavādin self did possess person-properties. This latter feature made the Pudgalavādin self similar to the Tīrthika self, but as distinct from the Tīrthikas, Pudgalavādins did not maintain that the self was eternal. It could, though, transmigrate from body to body in rebirth. That the Pudgalavādin self was dependent upon the aggregates, but at the same time possessed person-properties while the aggregates did not, meant that the self and the aggregates were neither the same nor different from each other. The Pudgalavādin self was, in this way, “inexpressible.” Perhaps the closest Western notion to the Pudgalavādin view is that of a form of supervenience. The self is dependent upon the aggregates, but does have the same ontological status as the aggregates. It is not substantive as is a Cartesian or Tīrthikan self; yet, it does possess a mind and body and has the capacity to perceive, think, feel, act, etc. It is no wonder that orthodox Buddhists greeted this view with extreme skepticism.

Candrakīrti rejected all of these views and carried to completion the refutation of the self begun by the Buddhist tradition. His refutation relied on a distinction that all of the previous schools of Buddhism accepted but did not make the most of. Each school recognized two forms of truth: conventional (saṃvṛtisatya) and ultimate (paramārthasatya). By asserting that the self is a collection of aggregates and that reference to the self was a short hand for referring to the aggregates, Buddhists were able to maintain that the existence of the self was of a different order than the existence of the aggregates. That is, the self existed conventionally, while what ultimately existed were the aggregates or the elementary dharmas that composed the aggregates. This allowed Buddhists to maintain that it was conventionally true that the self “existed,” while at the same time maintaining that it was not ultimately true. When the Buddha spoke of the self or made use of personal pronouns, he was asserting facts that were merely conventionally true. Both the Pudgalavādins and the Sarvāstivādin-Sautrāntikan made use of this distinction and both accepted that the aggregates – or more precisely, the dharmas – had an ultimate existence.

It is this last claim that Candrakīrti and the Madhyamikas rejected. Their critical premise was that all things with which we are normally acquainted arise dependently. That is, their existence relies on the existence of other things. This includes even the dharmas, the elemental building blocks of the aggregates. In light of this, the self had no ultimate basis at all. All things, including the self, neither existed (independently) nor did not exist. Instead, they maintained what provisionally might be thought of as a third ontological status between existence and non-existence known as “emptiness” (śūnyatā). One might see this as similar to the Pudgalavādin claim that the self was neither the same as nor different from the aggregates, but the similarity is only superficial. The Pudgalavādins located the “inexpressible self” within the conventional realm, while accepting the ultimate reality of the aggregates. Consequently, the self had a basis in the ultimate realm. Against this, the Madhyamikas drew the conventional-ultimate distinction not between the self and its component parts, but between all experience and a transcendent realm accessible only to the enlightened. The illusion of the self as ultimate or as being composed of ultimate elements was what anchored us in samsāra – this delusional world of suffering. Candrakīrti and the Madhyamikas were thus able to acknowledge the purely conventional existence of the self while completely purging it of any ultimate reality. This, more than any other Buddhist theory of the self, was able to interpret the doctrine of anātman in its most rigorous form, while making sense of our (and the Buddha’s) use of personal pronouns.

Relying solely on Buddhism’s root texts upon which these distinctions are based makes for difficult study. Consequently, commentaries and other secondary literature are of great value. James Duerlinger’s The Refutation of the Self in Indian Buddhism along with his early work Indian Buddhist Theories of Persons stand among the most helpful aids to understanding the critical and intriguing Buddhist doctrines of the self.

1.  Duerlinger, J. Indian Buddhist Theories of Persons: Vasubandhu’s “Refutation of the Theory of the Self,” (London: Routledge, 2003).

The Joy of Living: Unlocking the Secret and Science of Happiness / Yongey Mingyur Rinpoche -- N.Y.: Harmony Books, 2007

In 2002, Yongey Mingyur was among a small number of Buddhist monks who came to the University of Wisconsin to become the subjects of a psychological study of long-term meditation adepts.  This study was among the groundbreaking research that has made the interaction between Western psychology and Buddhism so fruitful in recent years.  Subsequently, Yongey Mingyur has written a number of books on Buddhism, particularly Buddhist meditation.  The Joy of Living is among these books.

The Joy of Living is an endearing combination of personal stories, advice on meditation, Buddhist doctrine, and explanations of scientific discoveries that are important to the Buddhist worldview.  For example, Yongey Mingyur describes how neuroplasticity is related to the Buddhist practice of training one's mind and he lays out the similarities between contemporary theories in physics and the Buddhist conceptions of impermanence and emptiness.

Most significant, however, is his advice on meditation.  In a nut shell, Yongey Migyur demystifies meditation, explaining that it is not something that requires great effort.  Instead, one can begin a meditation practice simply by taking the time to passively observe the feelings, experiences, and thoughts that come to one's mind.  Furthermore, meditation need not involve retiring to a quiet secluded place, but can be done anywhere and for even very short periods of time.  Distractions that are normally thought to be impediments to meditation are, for Yongey Mingyur, simply objects upon which one might meditate.

One suspects, however, that this description of meditation is merely preliminary to a more advanced practice.  Beginning by observing one's feelings, experiences, and thoughts certainly allows one to distance oneself from the activity of "the monkey brain" that normally drives us from one mental phenomenon to the next.  With that distance, one is then in a position to control (or at least nuance) one's mental phenomena and bend it toward the non-attachment that characterizes enlightenment.  Yongey Mingyur's preliminary practice is certainly a necessary step toward the more advance, practice that is less casual what he encourages.

Most of all, Yongey Mingyur's literary style is conversation and extremely accessible, even while he explains extremely difficult ideas in Buddhist doctrine.

Born to Run: A Hidden Tribe, Superathletes, and the Greatest Race the World Has Never Seen / Christopher McDougall -- N.Y.: Vantage Books, 2011

Christopher McDougall has given us an amazing and charming book in Born to Run.  McDougall, a runner himself, has been a war correspondent, an editor for Men's Health, and a writer for numerous magazines. On assignment in Mexico, he came upon a magazine article about the Tarahumara Indians, who have made running the centerpiece of their culture.  Members of their tribe routinely run scores, even hundreds of miles at a time over the rough landscape of the Copper Canyons in Mexico.  As a writer for Runner's World, McDougall set out to meet the Tarahumara runners along with a mysterious American runner, Caballo Blanco, who was said to live among them.  After a difficult journey through territory controlled by drug lords, McDougall makes contact with the Tarahumara and Caballo.  From there he begins to explore the history of the Tarahumara's encounters with American ultra-runners, athletes who also run grueling 100 mile races over forbidding cross-country trails.  In this early section of the book, we read about amazing athletes and their dedication to a sport that resides on the periphery of the sports world.

Born to Run is his account of the people and races that he encountered in his research.  In this early section of the book, we read about amazing athletes and their dedication to a sport that resides on the periphery of the sports world.  It is easy to simply dismiss these athletes as lunatics.  Who in their right mind, after all, would run 100 miles non-stop?  But as we read about them, one gains a sincere respect for people who have developed the discipline to accomplish such a task without major injury and in a manner that they clearly find rewarding and even spiritually uplifting.  Along the way McDougall tells us not only of the remarkable spirit of these long distance runners, but of how we humans have lost touch with an ability that, according to McDougall, gave us the evolutionary edge to survive in an otherwise deadly environment:  the ability to run great distances.  While slower and weaker than other animals, our ability to patiently track prey, allowed our ancestors to chase them for great distances until they collapsed from exhaustion.  McDougall also presents the case that our feet have been well-adapted to run these great distances without causing injury.  Ironically, the sports running shoes that are designed to protect feet are causing more injuries than would occur to barefoot runners.  His book is part anthropology and part evolutionary biology.

The most interesting aspect of the book is, however, his account of the race that is organized by Caballo, bringing several American ultra-runners to the Copper Canyons to race against the Tarahumara.  In this final portion of the narrative, we get engaging accounts of the various and free-spirited personalities of the ultra-runners as they make their way to the Copper Canyons and interact with the Tarahumara and it is the Tarahumara who are the real stars of the story, even while we learn less of them than we learn of the American runners.  This is due undoubtedly to the access McDougall had to the characters and to the cultural reticence of the Tarahumara.

The tale is eminently exciting and entertaining.  Whether or not you are a runner, you are bound to find the protagonists in McDougall's story admirable and inspiring.

Buddhism / Christmas Humphreys -- [n.l.]: Penguin Books, 1951

Buddhism by Christmas Humphreys was the first book I read about Buddhism.  I was perhaps 15 years old, newly exploring religions other than the Christianity.  I was immediately taken by Buddhism's approach to life.  It seemed simultaneously rational and compassionate.  It offered a perspective on the world that did not rely on speculation and unsupported faith and the personality traits that it prescribed seem eminently virtuous.  I did not read much more about Buddhism until many years later, but Humphreys's book made a strong enough impression on me that I was always tempted to describe myself as a Buddhist.

This is the third (perhaps fourth) time I have read the book and with this reading I now more clearly understand how it shaped my thinking about Buddhism.  Buddhism is a general introduction to the religion.  It presents chapters on the life of the Buddha and his ministry.  It then goes on to describe the essential doctrines of early Buddhism in five chapters, followed by a chapter on the Sangha, three chapters on Mahayana Buddhism, chapters on Zen and Tibetan Buddhism, and finally two chapters on "the fruits" of Buddhism and contemporary Buddhism.

Humphreys does a good job in nearly all of these chapters.  His accounts are generally clear and accurate.  He does, however, present some ideas in a rather sectarian fashion.  His treatment of Tibetan Buddhism over emphasizes the magical and ritualistic trappings of the tradition, making it seem a poor degeneration of a noble tradition.  His characterization of Zen, on the other hand, describes it not only as the consummation of Buddhist thought and practice, but the highest achievement of human spiritual and philosophical thought.  His treatment of the concept of the self appears to be most consistent with Yogachara thinking in which the self is a kind of world consciousness (what is sometimes elsewhere described as a "storehouse" consciousness).  At times Humphreys even appears to verge into agreement with Pudgalavada Buddhism which accepts an "inexpressible" self or the Advaita Vedanta that posits an eternal, universal soul.  Humphreys asserts that the earlier doctrines which accepted anatta or the doctrine of no-self misunderstood the true views of the Buddha.  Perhaps the largest missing piece in his account is an clear and detailed explanation of the doctrine of sunyata or emptiness which was the critical concept in the Madhyamaka school.

As a result of these more or less evaluative treatments, my own impression of Buddhism failed to appreciate the importance of anatta and sunyata, and it led me to explore and embrace Zen for perhaps longer than was good for my progress through understanding the whole of Buddhism.  It was nearly twenty years later that I finally picked up T.R.V. Murti's The Central Philosophy of Buddhism in which a gained a good understanding of anatta and sunyata and recognized the importance of their place in Buddhist thought.  I don't mean to denigrate the ideas and perspectives of Zen or the Yogacara tradition.  I merely hope to point out that a best understanding of Buddhist thought is not achieved by reading its history in reverse.  To appreciate Zen and the Yogacara Buddhism,  one should first understand and appreciate the early schools of Buddhism and the orthodox view of the self that they propose.  With that (and with an understanding of Advaita Vedantism) one can appreciate the remarkable perspective of the Madhyamaka and the natural reaction to it that resulted in Zen and the Yogacara tradition.

I  am forever thankful that I encounter Christmas Humphreys's book at an early age.  It no doubt made a significant and very beneficial contribution to my intellectual growth and perspective on life.  I only wish that before going on to read about Zen, I was directed to the earlier phases of Buddhist thought, particularly the doctrine of no-self.  It may have been too much to expect a teenager to understand and appreciate the concept of emptiness, but with the doctrine of no-self under my belt, I would likely have come to it sooner than I did.

What the Buddha Taught / Walpola Rahula -- Revised Edition -- N.Y.: Grove Weidenfeld, 1959, 1974

Walpola Rahula's short book What the Buddha Taught is among the best introductions to the essential doctrines of early Buddhism that I have read.  His introductory chapter admirably lays out the basic "attitude of mind" that characterizes Buddhism.  This is followed by four chapters, each on one of the Four Noble Truths:  the fact of suffering or dissatisfaction (dukkha), cause of dukkha, the cessation of dukkha, and the actions by which one brings about the cessation of dukkha.  Rahula then devotes a two chapters on topics that are critical for the appreciation of Buddhist enlightenment.  The first of these chapters deals with what is possibly the most important concept unique to Buddhism among the world's venerable religions:  the doctrine of the non-existence of the self (anatta).  The second chapter is devoted to the cultivation of the mind through meditation.

In the chapter on anatta, Rahula appears to be responding to a work that had been recently published by Christmas Humphreys.  Humphreys translates a passage in the Dhammapada as asserting "The Self is the Lord of the Self."  From this, Humphreys goes on to reject the Theravada interpretation of the doctrine of anatta, claiming that their are two selves:  one that is the composition of psycho-physical attributes and another that is "a reservoir of character brought over from life to life" which while not immortal, endures long enough to "control the lower self" and in a long process of self-purification, become liberated from the suffering world.  Against this, Rahula argues that the translation that Humphreys accepts is faulty.  Instead, Atta hi attano natho should be translated "One is one's own refuge" or "One is one's own support."  The passage does not suggest a bifurcation of the self.  On this score and on others, Rahula's interpretation of Buddhism is in accord with the doctrines of Early Buddhism, i.e., the Buddhism that pre-existed the Mahayana reformation.

In the final chapter, Rahula discusses how this ancient practice can be made relevant to the modern world.  Though written more than 50 years ago, his account is still quite relevant.  A significant portion of it refers to the Sigala Sutta and is devoted to recognizing the importance of loving and respecting ("worshiping" the people in one's life in place of the six directions that were traditionally worshiped in the ancient Indian practice, but Rahula also discusses what is a lay Buddhist's proper relationship to economics and politics.

Finally, Rahula includes translations of five important suttas and excerpts from five more.  These are generally the suttas that he has referred to in the course of his book.

Where Nobody Knows Your Name: Life in the Minor Leagues of Baseball / John Feinstein -- N.Y.: Doubleday, 2014

Beneath the tip of the iceberg of Major League Baseball lies the minor leagues.  For every major league team there are at least six professional teams in a hierarchy of minor leagues:  Triple-A, Double-A, three A-level leagues (high, low, and short season), and Rookie.  Additionally, there are leagues outside the U.S. that feed the major league teams, most significantly the Mexican League.  John Feinstein's book, Where Nobody Knows Your Name, relates the experiences of a number of players (six in particular) who have spent years -- even decades -- in these leagues.  Their stories are engaging and revealing.

The pay is not good.  Only in the Triple-A could it be said to compete with what a player might get in another profession and the rigors of travel make life in the minors even less appealing.  Instead of flying from game to game, minor league players travel by bus, sometimes several hours after a night game, arriving at the town hosting their next game just after sunrise.  Clearly, the players are looking (and working) for something better -- at very least, just a shot at a short stint in the majors where the minimum pay is an order of magnitude better along with everything else: the stadiums, the locker rooms, the hotel rooms, the transportation, the medical and coaching support, and even the food; but though all of this is certainly an attraction, Feinstein's interviews with the players clearly show that their ambition is driven mostly by a desire to excel in the sport they love.

The players that Feinstein focuses on have seen both the majors and the minors, spending most of their careers in the minors, but periodically getting called up to play on a major league team, sometimes for a season or two, sometimes for a handful of days.  Nearly all of them have been traded from one team to another a dizzying number of times.  Usually too often to establish any strong connection to the team or its players.  Indeed, they appear to be playing entirely for themselves, constantly trying to prove their worth to their major league sponsor or to another major league team that might choose to buy their contract or pick them up on waivers.

Feinstein relates story after story of players being invited to a major league team's spring training, sparking hopes that they will be signed for the season.  Those who do not are of course disappointed, but often take consolation that they might be selected to join the major league team after the roster is expanded in August.  Still, the likelihood of this happening is only high for a few players -- "prospects" as they are termed.  The remainder of the players seem mostly there to fill out a roster to make games possible that will keep the prospects sharp.

Along with stories of the players, Feinstein tells us about the coaches, the managers, the umpires, and even the grounds keepers.  All of them are laboring in the purgatory of the minor leagues in hopes of "going up" to the majors.  The life of umpires is especially poignant.  Unlike the players who can play for a major league team, get sent back to the minors, and then later return to the majors, the umpire is promoted through the minor league ranks, until they are finally selected for major league games.  Their opportunities are generally limited to replacing umpires who have decided to retire, often in their sixties.  If a minor league umpire is deemed not to be major league-caliber, he is likely to be let go to make room for the umpiring equivalent of a player "prospect."  It's "up or out" for umpires.

While Feinstein's writing is indeed engaging, it is sometimes repetitious.  This in part is due to the similarity of the players' experiences, but the reader frequently encounters sentences that are all-but identical to ones read before.  The similarity in the stories makes it difficult -- dare I say impossible -- to keep the particular career of the players straight.  This is complicated by the structure of the narrative.  Six people are the subjects of the book and their stories are not told complete and in sequence.  Instead, a player's career is told in vignettes interspersed with other players' vignettes.  It's not clear if this was Feinstein's intent, but the resultant impression is of an archetypal minor leaguer, precariously living on the cusp of success.  While the stories of the nearly-successful are certainly engrossing, one is struck by what must be the great majority of minor league players who don't find even the modicum of success of Feinstein's subjects.  Surely, many of them, particularly those in Double-A leagues or less must understand that they are never destined to play in the majors.  Feinstein's book would have benefited from their stories as well.

In the end, though, one feels a great appreciation for the minor league player.  Despite laboring outside the spotlight, these players are among the very best players on the planet, working hard to prove to the world and themselves that they are such and hoping to stay in the game as long as possible.  Toward the end of the book, Feinstein describes two players, John Suomi and Scott Elarton, sitting alone in a dugout watching the rain fall.  Elarton is hoping that the game will not be cancelled because he is scheduled to pitch.  It is the last game of the season and it is that season that he will play.  He wants to end his decade-long career on a high note.  "John and I had a long talk about what your last day in baseball might feel like," Elarton said.  "We agreed we didn't want it to feel like this, but maybe this was just reality."  Reality is was: the game was called, the season was over as was Elarton's career.



 

Verses from the Center: A Buddhist Vision of the Sublime / Stephen Batchelor -- N.Y.: Riverhead Books, 2000

Among the most important concepts that Buddhism has contributed to the world's history of ideas is the concept of śūnyatā which is often translated as "emptiness."  Commonly, we understand things in the world as falling into two ontological categories: being and nothingness.  Given this duality, emptiness is often misunderstood as simply another way of referring to nothingness.  It is, however, better understood as marking a third ontological category that is neither being nor nothingness.  At the same time, emptiness has important relations to these two standard ontological categories.  To understand emptiness, consider a chess set.  It is composed of eight white pawn, eight white pieces, eight black pawns, eight black pieces, and a board.  If we imagine a chess set sitting before us on a table we might say that there are 33 objects on the table; however, we might also say that there is a chess set on the table.  Could this really mean there are 34 objects on the table?  Not if by an object we mean something that exists independently of all other things, since the chess set exists only dependently on its 33 independently existing objects.  The chess set, while certainly existing, has an ontological status that is different from its component elements.  Buddhists call this form of existence "dependent existence" and say of dependently existing objects that they are "empty."  Among the most striking observations that has come out of the Buddhist tradition is the view that all things in the phenomenal world are empty.  This is not a doctrine that all Buddhist embrace, but it is one which was clearly articulated by the second century Indian philosopher Nagarjuna.  

Dependent existence might also come about not by a mereological relation, but by a causal dependency.  States of affairs that that currently exist only exist as a product of the prior conditions which brought them about.  They exist dependent upon their causes.  Buddhists refer to this relationship as "dependent origination."  Again, as with mereological dependence, all things in the phenomenal world originate dependently.  More simply put: all things have a cause.  All things are a result of prior conditions.  

The idea of dependent origination and emptiness appear in some of the earliest Buddhist texts, but as mentioned above, it did not take center stage in Buddhist thinking until it was highlighted by Nagarjuna.  Nagarjuna's most significant work is the Mulamadhyamikakarika which Stephen Batchelor translates as Verses from the Center.  There are several translations of the Mulamadhyamikakarika, most recently, Mark Siderits and Shoryu Katsura translated it in their work Nagarjuna's Middle Way.  Another important translation appears in Jay Garfield's The Fundamental Wisdom off the Middle Way which Batchelor recommends as "a more literal, academic translation."  Nagarjuna's work is composed of 27 chapters.  The shortest chapter is made up of six, four-line verses, while the longest chapter is made up of 40, four-line verses (at least this is how Garfield parses the text within the chapters). To illuminate the concept of emptiness, Nagarjuna discusses a variety of metaphysical topics, including time, motion, causation, actions, and the self as well as specifically Buddhist concepts like nirvana, the Buddha nature, and the Four Noble Truths.  The basic strategy of the work is to demonstrate through close logical analysis that all theories about the metaphysical concepts under scrutiny cannot be correct.  Through reductio ad absurdum arguments, Nagarjuna shows that the tools of reason cannot lead to an adequate understanding of of ultimate truth. Ultimate truth is accessible to us only after we understand this and open ourselves to a direct understanding through an intuition of the emptiness of all things in our experience.

Nagarjuna's doctrine of emptiness is a monumental achievement in the history of ideas.  From it, the numerous schools of Mahayana Buddhism emerged, particularly the Madhyamaka schools present in Tibet today and the Chinese and Japanese schools of Ch'an and Zen Buddhism.  These later school have, of course, additional important influences besides Nagarjuna. We are particularly fortunate that Stephen Batchelor took up the task of translating and commenting on the Mulamadhyamakakarika in that he brings a thorough understanding of the Tibetan tradition (particularly the Dge lugs) as well as Zen.  Furthermore,  Batchelor brings a critical Western perspective to his interpretations.  Batchelor became steeped in the scholarly study of Buddhism while studying under the Dalai Lama in Dharamsala.  He eventually felt a need to go beyond scholarship and seek out a more direct understanding of Buddhism.  Traveling to South Korea, Batchelor joined a Zen monastery, where he pursued a path of meditation.  Ultimately, he left the monastery to marry, move to England, and become a lay Buddhist.  Nonetheless, he has continued to write and lecture on Buddhism.  He has become well-known as a "secular Buddhist," seeking to preserve the practical, rational elements of Buddhism while discarding the religious, speculative, and magic elements.  Batchelor believes that only by doing this will Buddhism find wider acceptance in the West.

His translation of the Mulamadhyamakakarika is clear, crisp, and poetic.  It seems to reflect the sensibility of the Japanese haiku.  For example, he translates a verse in chapter on the self as follows:

When the Buddhas don't appear
And their followers are gone,
The wisdom of awakening
Bursts forth by itself.

Compare this to Garfield's more "literal, academic translation:"

When the fully enlighten ones do not appear,
And when the disciples have disappeared,
The wisdom of the self-enlightened ones
Will arise completely without a teacher.

Or compare it to the Siderits-Katsura translation:

Though the completely enlightened ones do not arise and the sravakas disappear,
The knowledge of the pratyekabuddhas arise independently.

Or compare the translations of another verse in a chapter on the body.  First, Batchelor:

I have no body apart
From the parts which form it;
I have no parts
Apart from a "body."

Next, Garfield:

Apart form the cause of form,
Form cannot be conceived.
Apart from form,
The cause of form is not seen.

Finally, Siderits-Katsura:

Rupa is not found separate from the cause of rupa.
Nor is the cause of rupa seen without rupa.

One is immediately attracted to Batchelor's verses.  In most instances, they have the capacity to capture the imagination of the reader and prompt deep reflection, when the other translations seem flat or simply puzzling; however, the Garfield and Siderits-Katsura are certainly more faithful translations of the original work.  While someone not well acquainted with the concepts that Nagarjuna is explicating will certainly find Garfield and Siderits-Katsura puzzling, both translations are accompanied with helpful commentary.  So the reader is left with two options:  reading Batchelor for the pleasure of his style or reading Garfield or Siderits-Katsura to deepen one's understanding of Nagarjuna.  In defense of Batchelor, though, one might justly argue that he has done a fine job of conveying the spirit of the original and that for the most part one does not need a strong background in the Madhyamaka tradition to get a passable understanding of the force of the root text.  Still, reading Batchelor's translation alone will not leave one with a full understanding.

It should be noted, though, that Verses from the Center also contains Batchelor's very fine introduction, entitled "Intuitions of the Sublime."  The title clearly conveys Batchelor's approach to Nagarjuna.  While Nagarjuna is well-known for the incisiveness of his arguments, his final goal is to demonstrate that argumentation cannot lead us to a true understanding of the world.  This can be achieved only through intuition.  Batchelor appears to use the Mulamadhyamakakarika as an inspiration to write poetry that is often only loosely based on the root text, but which may have the ability to ignite the reader's intuitions and lead one to an understanding that a "more literal, academic translation" cannot.