Non-Buddhism

The work of François Laruelle has given impetus to my specific formulation of “non-buddhism.” To use an analog suggested by Laruelle himself, think of my notion of “non-buddhism” (and of Laruelle’s “non-philosophy”) as somewhat akin to non-Euclidean geometry. The difference between Euclidean and non-Euclidean geometry lies, of course, in the behavior of a line. Euclid’s fifth postulate assumes parallelism. In upholding this postulate, along with the other four, Euclideans radically limit the field of possible forms. Rejecting this postulate (though preserving the other four), non-Euclidean geometry envisions, so to speak, radical new possibilities; namely, it permits elliptical and hyperbolic curvature.

This image is instructive. “Non-buddhism,” as I conceive it, makes no decision about (1) what postulates properly constitute “Buddhism,” or (2) the value, truth, or relevance of any of the claims made in the name of “Buddhism.” Such non-decision enables a speculative, and perhaps even applied, curving toward or away from the ostensible teachings of Buddhism, as the case may be. Crucially, though, the criteria for any given move lie wholly outside of “Buddhism’s” value system. From within the fold, such a move is unpalatable, even heretical; for, the integrity of the system—its premises, authorities, and institutions—must, axiomatically, remain inviolate.

Non-buddhism stands outside of the fold, but not as a violent revolutionary storming the gates of venerable tradition. Accepting the postulate of requisite “disenchantment,” non-buddhism is too disinterested in “Buddhism” for such a destructive stand. This disinterest, however, does not manifest in rejection. Non-buddhism is acutely interested in the uses of Buddhist teaching, but in a way that remains unbeholden to—and hence, unbound by and unaccountable to—the norms that govern those teachings. As Laruelle claims for non-philosophy, I claim for non-buddhism: once we have suspended the structures that constitute Buddhism, once we have muted what to the believer is Buddhism’s very vibrato, we are free to hear fresh resonances.

To both traditionalists and post-traditionalists, non-buddhism must appear as ill-behaved to an extreme. For, it is not interested in preservation of any kind. In casting a coruscating gaze on the very postulates that loyally uphold “Buddhism’s” vallation, it debilitates their potency and cancels their warrant. Again: this gaze, however, is not an act of hostile destruction. It is an act of vivification, or vivifying destruction: in clarifying it gives new life.

Why am I engaging this project of speculative non-buddhism? I am doing so because I see a need—now, more than ever—to begin stemming the swell of western Buddhaphilia. Why? Because, as I said, I commission, hence, enable, the postulate of requisite disenchantment. In this, and many other deflated Buddhist postulates, lies, ironically, the beginning of the speculation that, done honestly, just might lead to the end of Buddhism as we know it. And what might arise in its place? We will never know until we, as the literary protagonist named the Buddha or Gotama is made to put it, let the collapsed house lie in shambles.

Am I full of paradox and contradiction? Of course I am!

At Radical Philosophy, Ray Brassier gives a brief explanation of Laruelle’s idea of non-philosophy. It should be clear how his remarks relate to my project of non-buddhism. Brassier writes: