Articles
Buddhism Vs. Neuroscience
Long before my interest in Buddhism, I was fascinated by how our brains work, how thoughts arise, how consciousness works, and where this feeling of self comes from. In my opinion, going back to childhood, I’ve never seen the brain and body as separate, but instead two integrated systems. My interest in neuroscience was partly…
Read MoreA Secular Understanding of Dependent Origination: #6 Contact
Up to this point what has been covered in the first five steps is an overview of the problematic situation as it’s given to us.The model for what’s going on in these first five steps is a well-known origin myth that gets referred to in various different places in the suttas: the story of the…
Read MoreA Secular Understanding of Dependent Origination: #5 Use of the Six Senses
When Sariputta describes step #5 (from MN 9, as translated by Bhikkhus Nanamoli and Bodhi), we are clearly in the field: There are these six bases: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base…. This tells us nothing about how it relates to the process of dependent origination, it only tells…
Read MoreA Secular Understanding of Dependent Origination: #4 Name and Form
It is with this link in the chain that this secular understanding of dependent arising finds a deeper insight into the processes through which we create anatta, deeper insight than offered by the confusion of the traditional views of what’s going on. The Pali word for this step is namarupa — nama shares a root…
Read MoreA Secular Understanding of Dependent Origination: #3 Consciousness
We come into the world ignorant of the things we do that end up causing dukkha in our lives, and in particular ignorant of the drive for existence of our sense-of-self: that’s step #1: ignorance, and step #2: sankhara. Sankhara is simultaneously that natural tendency to develop and protect our sense-of-self taken to extremes, and…
Read MoreA Secular Understanding of Dependent Origination: #2 Sankhara
In the last post I offered a fairly plain description of what was meant by “ignorance” in the first link in the chain of dependent arising. It is ignorance of what dukkha is, how it comes about, that it can come to an end, and the way to do that. I said that dukkha is…
Read MoreA Secular Understanding of Dependent Origination: #1 Ignorance
This post is the first in a series of twelve on dependent arising (the translation of paticca samuppada that I prefer over dependent origination, or co-dependent arising, or interdependent origination or any of the other variations). I plan to take each link in the classic chain of twelve and explain — in the plainest language…
Read MoreSo What?
—On Glenn Wallis and Speculative Non-Buddhism (provoked by Wallis’s article, On the Faith of Secular Buddhists) The hardest thing I ever did was walk away from Buddhism. It had saved my sanity and my life. After decades of self-destructive behavior, I’d found myself at home in the arms of the Tibetan Diaspora. After years of…
Read MoreNo robes, no ritual, no religion
The following is from May 2012 issue of the New Zealand newsletter INSIGHTAotearoa. No robes, no ritual, no religion by Ramsey Margolis At Easter, a new website went live at secularbuddhism.org.nz. Within a week, 34 people had asked to go onto the mailing list for a yet-to-be issued newsletter. Something must have been in the air,…
Read MoreWhat Is Secular Buddhist Practice?
We often get asked by traditional Buddhist, and people of all kinds, what is secular Buddhist practice? This is a great question, and I’ll do my best to answer, but I hope other secular Buddhist practitioners will also comment on this article to share any practices not mentioned here. Also, I want to remind everyone that we have a discussion forum that is dedicated to secular Buddhist practice, where people can ask questions and share their practice.
What is secular Buddhist practice? For the most part, secular Buddhist practice is identical to traditional Buddhist practice. In every Buddhist tradition to my knowledge, the following are vital practices:
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