- Creating secular
Bhikkhu Bodhi faces a great divide
Prominent U.S. Pali translator contrasts 'Classical' and 'Secular' Buddhisms
A fruitful start for meaningful discussion perhaps?Find it here
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Category Archives for Writing
What were the expectations of people living in the Buddha’s era (5th century BCE) about meditation practice, and how do they compare to our own?
What is secular Buddhism, or what are secular Buddhisms? Is secular Buddhism the same as modern Buddhism, or Buddhist modernism? How different is it from traditional Buddhisms? Are individual secular Buddhists modern or traditional?
A dharma that westerners could easily relate to arrived in the West in the 1960s, just fifty years ago, so despite the relative difference in the speed of change in these different societies it really is too early to claim that we have evolved it into a secular form which is well and truly integrated into our lives.
The ten theses that appear here constitute the final part of the last chapter of After Buddhism: Rethinking the dharma for a secular age, A Culture of Awakening.
Meditation originates and culminates in the everyday sublime. I have little interest in achieving states of sustained concentration in which the sensory richness of experience is replaced by pure introspective rapture.
‘The contrast between Classical Buddhism and Secular Buddhism stems primarily from different ways of understanding the human condition,’ writes Pali translator Bhikkhu Bodhi in this article from the U.S. magazine Inquiring Mind.
Once upon a time, over a hundred years ago, there was a little boy born in the county of Dublin. An alcoholic, homeless tramp, he made his way as a beachcomber all the way from Japan to Burma where he was taken in by local Buddhist monks, he dried out, shaved his head and became a monk, making him the first ever white man in the world to do so.
A reflection on human relationality and why it is important, I’d argue essential, as a core consideration of the emergent notion of secular Buddhism. It does not enter the usual arena of this inquiry: rebirth, the validity of the discourses, and so on. Where it does answer will, I trust, speak for itself.
When an article in the Otago Daily Times last year described mindfulness as ‘the new black’, the writer’s tongue may have been in her cheek, but the fashion reference is a reminder of how the West can strip rich traditions of so much meaning that they risk becoming yet another fad.