This is an excerpt from the Q & A on chapter 5 in the book, Boomeritis Buddhism, made freely available by Integral Life. Though I make fun above, this is really a useful discussion for those of us on a Buddhist path - the ability to distinguish between states and structures is crucial.
Chapter 5 - Boomeritis Buddhism
Pathologies can occur in any quadrant, level, line, state, or type. One example of a line or stream pathology is what Ken Wilber calls Boomeritis. Boomeritis refers specifically to a form of the pre/post fallacy whereby post-conventional/worldcentric levels become infected with pre-conventional/egocentric levels. Most commonly, this takes the form of a green/red complex, whereby red, narcissitic impulses are relabeled with green, postconventional names. Though this dynamic can occur with respect to any tradition, Buddhism in the West has been particularly susceptible to it; thus the term Boomeritis Buddhism.
Along with the notion of development comes the notion of pathology. In the course of taking on increased complexity, something can always go wrong. Anything with a moving part can break down….
Pathologies can occur in any quadrant, level, line, state, or type. One example of a line or stream pathology (more technically, a developmental line dysfunction or DLD) is what Ken Wilber calls Boomeritis. Boomeritis refers specifically to a form of the pre/post fallacy whereby post-conventional/worldcentric levels become infected with pre-conventional/egocentric levels. Most commonly, this takes the form of a green/red complex, whereby red, narcissitic impulses are relabeled with green, postconventional names. Though this dynamic can occur with respect to any tradition, Buddhism in the West has been particularly susceptible to it; thus the term Boomeritis Buddhism.
The adoption of Buddhism from a green altitude poses a number of potential difficulties. First, Buddhism guides its practitioners through a variety of state experiences, but as always, those states will be interpreted from the stage of development the practitioner is at. Because this distinction is not well known, those state experiences will tend to reinforce the stage (in this case, green) currently in place.
Second—again, due to the fact that a development is not well understood by many spiritual teachers, Buddhist texts, which are often written from extremely high altitudes, are frequently translated down into green terminology. Worse still, since green pluralism often supports red narcissism, the very techniques for developing enlightened awareness may actually solidify not only the green altitude, but the dysfunctional version of it! And because these pathologies are manifesting in zone-#2, they are completely invisible to the zone-#1 techniques that Buddhism offers.
Another shortcoming of the Boomeritis version of Buddhism has to do with “Right View,” one of the eight precepts. The defiance toward authority that comes with green/red dynamics can work its way into spiritual practice. The focus on “Emptiness” can become so great that “Form” (and conversely, Right View) can be held with some contempt, completely contrary to Mahayana and Vajrayana Buddhism.
Wilber makes several recommendations around the topic of Boomeritis Buddhism. First, most spiritual traditions do a great job of navigating the territory of zone-#1, so nothing needs to change in this respect. Second, with respect to zone-#2, it is important to continue one’s development through stages of development, as the deepening context in which states will unfold. Third, the adoption of a model such as AQAL in which to situate one’s spiritual practice is highly recommended.
Ken introduces the topic of Boomeritis Buddhism. When adopted from a green altitude, Buddhism can start to look a lot more like green, and a lot less like the profound path that it actually is, as characteristics from that altitude are projected onto the tradition.
Quoting Thanissaro Bhikku from a Buddhadharma article entitled "The Integrity of Emptiness," Kate Roberts suggests that a lack of grounding in the Hinayana understanding of Emptiness has resulted in the use of Emptiness as an excuse for bad behavior in Mahayana sanghas.
Many spiritual practitioners stuck in the green wave are in denial about this. Likewise, many practitioners with lack of balance in the 4 quadrants are "unaware." What practical strategies or tools are available for them to "gauge" their stage of development? And, secondly, once they are aware how do they address this and confront their developmental challenges when their sangha and teacher may continue to be in the dark or even in opposition?
Bryan Franz points out that many Buddhist traditions emphasize the imperative to move from an egocentric perspective to a worldcentric one, and wonders whether this is not at least a proto-acceptance of the zone-#2 insight of stage development.
Richard Munn points out that many Buddhist teachers seem to be unaware of modern insights, such as levels of development (though they have clearly gone through them, themselves). He asks how Buddhism and postmodernity are alike, how they are different, and how they might be skilfully combined (as opposed to clumsily mushed together).
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