Skillful Living Series

Secular Buddhism

Venerable Tenzin Tharpa

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 Skillful Living Series
Secular Buddhism
Venerable Tenzin Tharpa
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 About the Author

Venerable Tenzin Tharpa

A fully ordained American Buddhist monk in the
Tibetan Gelug Tradition, Venerable Tharpa is a
teacher, author, and philosopher with over two
decades in Tibetan Buddhist studies, half of which
spent in Tibetan Buddhist monasteries in India.

Dear reader,
Thank you for your interest in this material. I hope it brings you the clarity and insight that you
seek. In my writing, I endeavor to make the Buddha's teachings available to a wide audience,
while also striving to convey to the reader the positive, life-affirming joy that permeates the
Buddha's teachings, yet is often lost or overlooked in dry translations. For when understood
properly, every aspect of the Buddha's teachings pertains to freedom and liberation: freedom
from our daily self-imposed suffering, and liberation from mundane and unsatisfactory existence.

Tenzin Tharpa

Copyright
Skillful Living Series: Secular Buddhism
Author: Venerable Tenzin Tharpa
Editor: Nalini Ramesh
Special thanks to: Karl von der Heyde and Ghislain Jeannot
1st edition / iteration - 2020
Copyright © 2020 Venerable Tenzin Tharpa
Attribution-NonCommercial-NoDerivatives 4.0
International (CC BY-NC-ND 4.0)
CreativeCommons.org

This material is free to all. It may be shared, copied, downloaded, and redistributed in any
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 Skillful Living Series: Secular Buddhism - by Venerable Tenzin Tharpa – SBTonline.org

Introduction to Buddhism
Before we begin to explore Secular Buddhism, let’s first take a moment to understand Buddhism
in its broader and more traditional context.
Although labeled a religion, Buddhism occupies a unique place in the history of ideologies.
Being non-theistic and not based upon a creator god, many believe Buddhism isn’t a religion at
all, but instead a philosophy or way of life. Some see Buddhism as a transcendental path of peace,
others, as a rational and practical science of the mind, then there are those who see it as a path
of mysticism and magic. However, according to the Buddha,

“My teaching is not a philosophy; it is the result of my own direct experience.

My teaching is a means of practice, not something to hold onto or to be worshiped.
My teaching is like a raft used to cross a river, only a fool would continue to carry
the raft around after already reaching the other shore of liberation.” ~ The Buddha

Here, the Buddha asserts his teachings not as religion or philosophy but as a dharma, meaning,
a practice, path, and way of life; a holistic and rational method of personal cultivation aimed at
improving our minds and hearts within our current life situation. However, with that said,
traditional Buddhism, as presented in our current age, is certainly practiced as a religion, sharing
many traits found in all religious traditions; a mystical cosmology, a belief in supernatural beings,
heavens, hells, miracles, and magic, and often filled with the same dogma and hierarchal
authority that characterize most religions.
The teachings of the Buddha, referred to as dharma or buddhadharma, are not the words of
a god, gods, or prophet; but instead, the words of a man, and pertain to his direct experience of
the true nature of reality. The Buddha’s teachings are based on an experience that he achieved
through great effort, that laid at the end of a long search, a search for the answer to one
question–what is the cause of suffering? The answer he found was that the cause of our suffering
is not a physical or material one, nor can it be attributed to the supernatural. He found that the
root cause of our suffering is psychological in nature. That we see ourselves and our reality in a
mistaken way, which in turn leads to a distorted view of what we truly want, and consequently
in how we invest our time and energy. But most importantly, he discovered that this unhealthy
psychological condition can be removed and liberation from suffering is possible.
The Buddha’s teachings and methodology for liberating us from suffering is referred to as the
Buddhist path, a path of spiritual and mental cultivation that utilizes study and practice to
awaken–meaning, to realize the true nature of reality. A realization that frees us from mundane
and habitual mental states, mental afflictions, and mistaken views. According to the Buddha,
awakening, also known as enlightenment or liberation, is the true purpose and consummation of
life. Awakening is to awaken ‘from’ our delusions and limitations; and awaken ‘to’ our true
potential, true value, and true nature. When I’m asked, what is Buddhism? My short answer is,
Buddhism is a path to freedom.
Although Buddhists work diligently to preserve and make the Buddha’s teachings available,
Buddhists don’t evangelize or try to convert others. Buddhism isn’t a movement that one has to
join, but instead a resource of practical wisdom and methods that can be utilized by anyone in

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whatever capacity they see fit. His Holiness the Dalai Lama often advises those interested in
Buddhism to remain within their own belief system while investigating to see if Buddhism may
have some ideas or methods that prove useful, emphasizing the benefits of stability and support
maintained by remaining in one’s own familiar tradition. According to His Holiness,

“Don’t use Buddhism to become a Buddhist. Use Buddhism to become better at whatever
else in your life you are doing already.” ~ The Dalai Lama

The Origins of Buddhism

The traditional Buddhist account of its origins begins with the birth of a young boy Siddhartha
Gautama in the sixth century BCE. Born a prince of the Sakya Clan in what is today's
Lumbini, Nepal (near the Indian border), young Siddhartha was prophesied to become either a
great king or a great spiritual leader. His father, determined to see his son succeed him as king,
surrounded the prince with worldly pleasures while forbidding him from leaving the palace
grounds in order to keep Siddhartha from seeing anything that would lead him towards a spiritual
path. Despite his father's efforts, as Siddhartha grew into a young man, the king was unable to
keep him within the palace walls. On several occasions, Siddhartha ventured outside the palace
and experienced what in Buddhist literature is known as the four sights. Here, for the first time
Siddhartha saw the suffering of the world in the form of an old man, a sick man, a corpse, and a
wandering ascetic who seemed to be at peace with the world.
Overwhelmed by what he saw, a great determination to find an answer to the suffering
of the world arose within the prince, compelling him at the age of twenty-nine, to leave his family
and life of pleasure. Upon leaving the palace, he cut off his princely hair, put on ragged robes,
and joined a group of wandering ascetics. It’s said that Siddhartha was a man of enormous self-
discipline, who quickly surpassed all his teachers, thoroughly mastered all of the spiritual
practices of the day. This included fasting so intense that one day while attempting to touch his
stomach he actually took hold of his spine. However, Siddhartha began to realize that these
practices of extreme asceticism didn't lead to the cessation of suffering, but instead only made
him suffer more, and, as a result, he rejected them. This realization would become the catalyst
for his Middle Way Philosophy, a path of moderation and balance, lying between the extremes
of self-indulgence and self-mortification, and more importantly, a path of moderation between
extreme views.
At this point, Siddhartha began to practice on his own, based on a recollection of an
experience he had as a young boy. It was during a royal outing when he wandered away from his
group and took shelter from the hot summer sun under a rose-apple tree. As he sat, his thoughts
subsided and he spontaneously entered a state of blissful meditation, experiencing a naturally
arising calm and clear awareness. This experience from his youth would become the compass
that set the direction for his new path, a path based on moderation which saw a healthy mind
and body as essentials for success. His practice finally came to fruition on an evening of a full
moon while sitting in meditation under a Bodhi tree (fig tree) in today’s Bodh Gaya, India. It was
on this night that Siddhartha made the discission not to arise again from his meditation until he

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had found the answer to the question that began his quest–what is the cause of suffering?
Subsequently, Siddhartha, while deep in meditation, conquered the last remnants of his worldly
afflictions, and by shaking off the dull and dreamlike delusions of ordinary awareness, attained
enlightenment and arose as the Buddha–the awakened one. Siddhartha had become a buddha,
or more specifically, he had become Shakyamuni Buddha (Sage of the Shakya Clan), the historic
Buddha of our current age.
It’s told that after his awakening, the Buddha spent the next few weeks in a state of
unwavering bliss. The Buddha then traveled North to an area that is today’s Sarnath, India, near
the city of Varanasi. It was there in a deer park in front of his first five disciples that the Buddha
delivered his most important teaching entitled The Four Noble Truths. Within this teaching, the
Buddha shared the experience and knowledge that emerged from his awakening. This first
teaching remains as the foundation for all Buddhist thought and is said to encompass all of the
Buddha’s wisdom. The Buddha then spent the next forty-five years traveling throughout India
teaching his path of awakening. According to scriptures, the Buddha, at the age of eighty when
he believed his work to be finished, passed away in the small remote village of Kushinagar, North
East India. The Buddha refused to appoint a successor and when asked by his monks, “Who will
lead us when you are gone?” the Buddha answered, “Whatever doctrine and discipline taught
and made known by me will be your teacher when I am gone.” By this, the Buddha held his
teachings as the ultimate source of authority within the Buddhist tradition.

The historical account of the Buddha’s life

Historically, although records of this period in Indian history are ambiguous at best, and although
there is no actual proof of the Buddha’s existence, it seems reasonable to think that the Buddha,
as a historical figure in Indian history, did exist. In addition, the scriptural account of the Buddha’s
life also seems quite plausible, although some see his life story as metaphor–for in India, stories
in which great rulers who abandon lives of extravagance in the pursuit of salvation, are legendary.
Scriptural accounts of what the Buddha may have been like as a person are few. Some accounts
posit the Buddha as a protester or radical, rebelling against the religious corruption of the day,
while other scriptural sources posit him as a promoter of peace and cooperation between these
groups. With that said, all accounts agree upon a depiction of the Buddha as coolheaded, self-
disciplined, extraordinarily wise, and deeply compassionate.
It's said that the Buddha and his teachings resonated so strongly with people that many
became followers almost immediately upon hearing him speak. His diligence as a teacher was
renowned, with accounts that during the forty-five years after his awakening, the Buddha taught
day and night, sleeping as little as two hours an evening. The most agreed-upon opinion regarding
the Buddha’s death is that at the age of eighty, after eating a meal of pork given to him by a
sponsor, he fell ill and died of food poisoning in Kushinagar, North East India.

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What is a Buddha
Traditional Buddhism asserts a buddha as a fully awakened being who has perfected all possible
virtuous qualities, and in so doing is freed from the endless cycle of rebirth and the suffering that
entails. The term buddha is not a name but a title, meaning awakened one. One who has
awakened from ordinary mundane existence and reached the very pinnacle of spiritual evolution,
clearly apprehending the true nature of reality. A buddha is asserted as a miraculous being who
is said to possess a vast array of supramundane powers, including omniscience, clairvoyance,
telepathy, seeing both past and future lives, and the ability to perform a wide range of miracles.
Buddhism posits not one, but many buddhas, with future buddhas to come. One story that gives
some insight into what the Buddha thought of his own attainment is an account of the Buddha
being questioned by some herdsmen:

Herdsmen: Are you a god? - No, the Buddha answers.

Are you a prophet? - No, the Buddha answers.
Are you a teacher? - No, the Buddha answers.
What are you then? - I’m awakened.

What the Buddha Taught

“Do no evil, cultivate only good, purify your mind, this is the teaching of the buddhas.”
~ The Buddha

The Buddha’s teachings were built upon thousands of years of previous Indian thought, with the
belief in enlightenment, rebirth, and karma already in place long before his arrival. What was
different was what the Buddha had found, a mental state of awakening he called nirvana.
According to the Buddha, this state was not mere hypothesis but something he experienced
directly for himself, an experience that changed him forever. When asked to describe this
enlightened state he would insist that its nature could not be conveyed by language, but instead
needed to be experienced directly for oneself. When pressed, the Buddha would simply say,
“nirvana is the end of suffering.”
It’s said that the Buddha, when inviting people to hear his teachings, would use the phrase
ehi-passiko (Pali) meaning, come and investigate. For the Buddha believed that the true test of
his teachings was through one’s own examination and experience of them, or in the Buddha’s
own words, “The truth must be known for oneself.”
The Buddha in his own day advocated mental and emotional development–not prayer or
worship. He substituted ethics for ritual and condemned all forms of divination and soothsaying.
In fact, the further back and closer to the Buddha’s time one gets, the less religious his teachings
appear. In these early teachings, we see Buddhism emerging as the world’s first truly egalitarian
social movement, founded on the Buddha’s assertion that all beings regardless of race,
nationality, gender, or caste had the same potential for spiritual development.

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At the heart of the Buddha’s early teachings, the Buddha advocated benevolence, wisdom,
altruism, compassion, nonviolence, honesty, friendliness, self-control, personal responsibility,
selflessness, and humility, while abandoning ignorance, delusions, hatred, and greed.

The Buddha seen as a physician

Often referring to himself as a physician or healer, the Buddha had a clear and practical focus, to
help people become healthy and whole, to heal the minds and hearts of men. The Buddha’s
teachings focus on what is practical and therapeutic (healing), a methodized treatment for the
suffering that plagues human existence.

The Buddha as empiricist

The Buddha had a very scientific approach to his investigation, rejecting superstition and beliefs
that supernatural forces had any control over our lives. He advocated understanding by way of
analysis, reason, and experience, urging his followers to refuse to believe in anything without
proper investigation.

Today’s schools of Buddhist thought

Throughout Buddhist history, many different interpretations of the Buddha’s teachings have
been asserted. Over time, these different views have slowly developed into different traditions
and schools of Buddhist thought. Some traditions possessing highly complex philosophical
systems, while others believe the intellect to be a potential obstacle to the attainment of
enlightenment. Some favor complex ritualistic practices, while others advocate great simplicity.
Because of this, today we have a rich array of authentic forms of Buddhism to choose from; and
despite their differences, all modern traditions have a similar history, namely, they all share the
same teacher–the Buddha, they all originated in India, and they’re all founded upon the
Theravada Buddhist Teachings.
Today’s world of Buddhist thought is comprised of two main traditions, the Theravada and the
Mahayana. The Mahayana is a later tradition, arising from and founded upon the Theravada,
therefore both traditions share the same basic foundation and practices, including the study of
the Buddha’s teaching, meditation, mindfulness, contemplation, chanting, and the cultivation of
wisdom and goodness.

The Theravada Buddhist Tradition - Doctrine of the elders.

The Theravada is the oldest of the Buddhist traditions and is commonly asserted as a South Asian
tradition. Theravadins sees themselves as traditionalists presenting and preserving a more
conventional and historically accurate account of the Buddha and his teachings. The Theravada
is deeply rooted in monasticism, believing it to be the most conducive lifestyle for achieving
nirvana.

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The Mahayana Buddhist Traditions

The Mahayana Tradition arose from and is founded upon the Theravada Tradition and shares a
more mystical presentation of Buddhism. Today, Mahayana Buddhism no longer exists as a
tradition in its own right, but instead serves as the scriptural and philosophical foundation for an
assortment of later Buddhist traditions. These schools include the Tibetan Buddhist Tradition and
the East Asian Traditions of Chan, Zen, and Pureland Buddhism.

The Tibetan Buddhist Tradition

Tibetan Buddhism, although being a Mahayana school, is set apart by its esoteric Vajrayana or
tantric teachings that utilize a vast array of mystical practices and techniques aimed at rapidly
attaining awakening. Tibetan Buddhism is best known for its warm and colorful style and its
leader The Dalai Lama.

The East Asian Mahayana Traditions

The Buddhism of East Asia is a complex and fascinating assortment of various Mahayana
schools, representing the majority of Mahayana Buddhism in the world.

Chan Buddhism - Literally, meditation or meditative state.

A branch of the Mahayana Tradition founded in China. Chan is often considered to be a
combination of Indian Mahayana Buddhism and Chinese Taoism. Chan favors a more
experiential approach, focused on the cultivation of direct insight into the nature of reality.
It’s said that this approach arose in opposition to Indian Buddhism’s strong emphasis on
scholastic philosophy.

Zen Buddhism - Literally, meditation or meditative state.

A branch of the Mahayana Tradition founded in Japan, Zen is a later development of
Chinese Chan Buddhism. Like Chan, Zen de-emphasizes mere knowledge of doctrine,
favoring instead a more direct experiential understanding. It’s often said that Zen is more
interested in sitting with the question than knowing the answer. Some assert that the only
difference between Zen and Chan is merely the pronunciation of the name, however, Zen
differs in subtle ways.

Pure Land Buddhism - The path of serene trust

Pure Land Buddhism is one of the most popular Mahayana Traditions in East Asia. Focused
on the Buddha Amitabha, this school believes that the attainment of enlightenment is no
longer practical or even possible in our present era. Therefore, the goal for Pure Land
Practitioners is not enlightenment within this lifetime, but instead to be reborn and attain
enlightenment in the Buddha heaven realm Sukhavati–the Western Pure Land. Pure Land
Buddhism is most known for its practice of accumulating mantra recitations of the Buddha
Amitabha.

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Secular Buddhism
Although not a tradition or distinct school, Secular Buddhism is currently becoming a popular and
valued approach to Buddhist thought. Secular Buddhism can be understood as an approach to
the study and practice of the Buddha’s teachings aimed at clarifying and demystifying them by
lifting them out of their presumed religious, mystical, and cultural context. Secular Buddhism,
also known as Agnostic Buddhism, Neo Buddhism, or Navayana Buddhism, can be understood as
a more objective and rational approach to the Buddha’s teachings, seeking to reinterpret them
through fresh eyes, skeptical not of the Buddha's words, but of the thousands of years of
interpretation and embellishment laden upon those teachings.
Commonly seen as merely irreligious, Secular Buddhism actually derives the scope of its
thought from new interpretations of the earliest Buddhist teachings, popularly known as the
EBTs. These early teachings are largely devoid of religious, ceremonial, and ritualistic elements,
possessing a more open, fluid, and adaptive style; teachings that reject religious authority,
dogma, and absolutism. And for those who may ask, where do Secular Buddhists derive their
authority? The answer is, from the Buddha himself. For the Buddha in his own words, gives his
assurance that our own logic, reason, and common sense are valid and reliable tools for
discerning truth for ourselves.

“Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon
rumor; nor upon what is in scripture; nor upon the consideration ‘This monk is our teacher’.
Rather test ideas with your common sense, and when you yourself know these teachings lead
to benefit and happiness, adopt them. And if you yourself know they lead to harm or ill,
abandon them.” ~ The Buddha

"Just as a goldsmith would test his gold by burning, cutting, and rubbing it, so must you
examine my words before accepting them, but not merely out of reverence for me.”
~ The Buddha

“That which is passed down by tradition may be learned well or learned badly, it may be true
or it may be otherwise. Only if a spiritual life leads to the ending of suffering is it of true
value.” ~ The Buddha

“You are your own master; you make your own future. Therefore, discipline yourself as a
horse-dealer trains a thoroughbred.” ~ The Buddha

“Oneself is refuge of oneself, who else indeed could refuge be?

By good training of oneself, one gains a refuge hard to gain.” ~ The Buddha

The term secular comes from the Latin saeculum meaning worldly, as opposed to religious.
Secularism is often associated with the Age of Enlightenment movement of 18th century Europe;
a social and philosophical movement that advocated science, individualism, and reason, with the
objective of transforming society by liberating people from the dogmatic tyranny of the church

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and state, a movement that continues to play a crucial role in modern society. A clear example
of the term secular is to imagine a town. In this town, the churches, temples, synagogues, and
mosques are religious institutions, whereas the schools, libraries, and police and fire
departments are secular institutions.
In Secular Buddhism, the term secular is understood twofold. First, as synonymous with
nonsectarian–a nonpartisan or impartial view open to the various forms of Buddhist thought,
including non-Buddhist disciplines, like science, philosophy, and psychology. Secondly, as an
approach to the Buddha's teachings that deemphasize its more religious, mystical, and cultural
aspects. It's important to remember that Secular Buddhism is not a set of specific beliefs or
doctrines, nor is there any single group that represents it. Meaning, different secular teachers
and groups can hold different views depending where on the spectrum between traditional and
secular they find themselves.
When explaining Secular Buddhism to traditional Buddhists, I start by creating common
ground, explaining that most of us have found assertions in the Buddhist scriptures that are
simply too implausible to accept. Maybe it’s the accounts of miracles performed by the Buddha;
or the Buddha having conversations with the Hindu gods. Maybe it’s the story of the Buddha
teaching in the heaven realms to his deceased mother; or Buddha's birth in which he’s born from
his mother's side and immediately takes several steps in each cardinal direction with lotus flowers
appearing at each step. There are also the descriptions of the Buddha as standing twenty feet
tall, with arms that can touch his knees without bending down, possessing webbed fingers and
toes, and a tongue large enough to cover his face. Whatever the case, most Buddhists have a
handful of scriptural assertions they can't rationally accept. Well, for Secular Buddhists, our list
is just a little longer.
His Holiness the Dalai Lama has done much work in propagating Secular Buddhism. In his
bestselling book Beyond Religion, His Holiness asserts that one doesn’t have to be a religious or
spiritual person to engage in Buddhism. That Buddhism’s science-like and philosophical
approach, its strong focus on mental and emotional development, its unique methodology
founded on the cultivation of logical ethics, and its many practical applications aimed at
cultivating happiness and fulfillment, can benefit anyone.

“It’s ok to study Buddhism secularly without studying it religiously; for creating mental
discipline requires no faith commitment.” ~ The Dalai Lama

“Religion is useful to the spiritual life but not indispensable.” ~ The Dalai Lama

“The Buddha’s teaching is that you are your own master; everything depends on yourself.”
~ The Dalai Lama

Some hold reservations about Secular Buddhism, seeing it as arrogant in believing it has the
authority to present a unique view that may be contrary to the views of the established
traditions. Still others see Secular Buddhism as heretical, believing it as an attempt to alter the
Buddha's teachings to fit a modern perspective. However, in my experience, I find Secular
Buddhism to possess a very pure intention. An approach that seeks to reinterpret the Buddha’s
teachings in order to uncover a clearer and deeper understanding. With that said, Secular

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Buddhism is not opposed to traditional forms of Buddhism, rather it feels indebted to them for
their work in preserving and propagating the teachings.
For myself, as a Secular Buddhist teacher, I don’t feel a need to defend my views or debate
others’ views. Instead, I focus on prioritizing the aspects of the Buddha’s teachings that I find
most plausible, illuminating, and potentially fruitful. Those concepts that hold up to critical
analysis and common sense; those practices that have been proven to aid in the attainment of
awakening. One example of this is Buddhism’s assertion of rebirth. For myself, I accept the notion
of rebirth as a belief, meaning, I don’t have firsthand knowledge of its validity; therefore, within
my work, I prioritize it accordingly and don’t emphasize it within my teachings. Alternatively,
achieving bliss and happiness is not a belief for me, but something I have experienced firsthand
in my practice; therefore, I prioritize it accordingly and emphasize it throughout my teachings.
The benefit and need for reinterpreting Buddhist thought becomes obvious when realizing the
wealth of new knowledge and methodology available. Never before have scholars been able to
analyze and compare all of the Buddhist scriptures from the various traditions, side by side, in
their traditional languages; or contrast them against new historical and archeological findings.
Then of course we have new methods and findings from science, psychology, and philosophy that
are exciting new tools for investigating Buddhist thought.

“Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist
ones. All systems of thought are guiding means; they are not absolute truth.”
~ Thich Nhat Hanh

“Give up religion, give up Buddhism. Go beyond Buddhism. Put the essential aspect
of the philosophy into scientific language. This is my aim.” ~ Lama Yeshe

"The Buddha advised his disciples to transmit his teachings in whatever forms would be
intelligible. He did not wish his followers to freeze his words into a sacred archaic language
like that of the ancient Indian scriptures, the Vedas." ~ Alexander Berzin

The truth is, modern Buddhism exists as many interpretations within many traditions. This is not
our shortcoming, but our strength. That we as Buddhist practitioners, bravely hold the Buddha’s
teachings open to continuous debate and examination, accepting nothing through blind faith,
while always honoring our commitment to truth–wherever it may lead us. This is a sign of a
healthy teaching, in which it continues to adapt, grow, and spread, not merely geographically but
intellectually and experientially.
Today, through skillful modern adaptations, the Buddha speaks with a fresh voice to new
generations. Buddhist methodologies of meditation, mindfulness, and awakening have become
mainstream concepts crossing cultural, religious, and secular boundaries. Due to this adaptation,
Buddhism now encircles the globe, something that is unprecedented in Buddhist history, a fact
that can be directly attributed to the propagation of more secular presentations. Currently,
Secular Buddhism exists as an assortment of small groups that have arisen from the different
Buddhist traditions; and although presenting unique views, the aim of Secular Buddhism remains
consistent with all forms of Buddhist thought, that of human flourishing leadings to awakening.

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"My wish is to prevent my students from approaching Buddhism as a religion, per se, in
which a supreme being of either human or ethereal nature is beseeched for help in worldly
matters. In truth, I have given my best efforts in the objective of freeing myself from the
trappings of religious administrations. Frequently, religion produces fanaticism, which often
results in splitting the community and thus damages the integrity of a society."
~ The 14th Gyalwa Shamarpa

”Like a scientist who tries to lose his attachment to science in the pursuit of truth, so should a
Buddhist lose his attachment to Buddhism. Attachment brings bias.” ~ The Dalai Lama

Agnosticism and Secular Buddhism

I believe that the agnostic view lies at the heart of the secular approach to Buddhism. Generally,
agnosticism is understood in its religious context, as a middle alternative between theism and
atheism, asserting that the existence of god is unknowable and therefore not a subject of priority.
The origins of agnosticism date back to ancient India, first found in the Rigveda, and pertain to
the unanswerable questions of how the universe and the gods were created. Agnosticism was
also a popular view in the Buddha’s day.
Today, agnosticism is understood in its broader scientific or secular context. The renowned
physicist Richard Feynman sums up scientific agnosticism best, “I have approximate answers and
possible beliefs, and different degrees of certainty about different things, but I’m not absolutely
sure about anything.” This scientific and secular usage of the term is based on a perspective that
understands the contingent and tentative nature of knowledge, that other than trivial facts,
knowledge and information are fragile, ever-changing, and often deeply subjective. According to
Socrates, "True wisdom comes to each of us when we realize how little we understand about life,
ourselves, and the world around us". The fact is that all human knowledge, be it science,
philosophy, psychology, or industry, is in a state of constant evolution striving for greater levels
of clarity and understanding. As we mature, our knowledge and wisdom evolves, with current
views and information being replaced by ever more complex and precise knowledge.
Agnosticism, while fully embracing the crucial endeavor of understanding ourselves, our
environment, and reality, also accepts and embraces the mystery and uncertainty of our
existence. No matter how much understanding we gain, there will always be aspects of life that
will remain unknown.

“The deeper and broader I study, the more agnostic I become; it seems all wisdom converges
in agnosticism.” ~ Tenzin Tharpa

The view of agnosticism possesses a healthy skepticism that emphasizes the important
distinction between believing and knowing, while recognizing that our fear of the unknown (that
which drives our hunger for absolute answers) is one of the greatest obstacles to finding harmony
within our lives. To acknowledge what we don’t know is deeply healing and brings about a natural

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humility. A humility that is in awe of the infinite possibilities of life and all that lies still waiting to
be discovered.

“All believers, by definition, must be agnostics. The moment you declare that you believe in
God or the law of karma, you are acknowledging that you do not know whether they exist or
not. For if you did know, you would have no need to believe. Only fools, fanatics, and
omniscient beings would claim to know such things.” ~ Stephen Batchelor

Spirituality and Secular Buddhism

“Whether or not enlightenment is a plausible goal for us is a vital question for our lives. If it is
possible for us to attain such enlightenment ourselves, our whole sense of meaning and our
place in the universe immediately changes. To be open to the possibility is to be a spiritual
seeker, no matter what our religion. Enlightenment is not meant to be an object of religious
faith. It is an evolutionary goal." ~ Robert Thurman

The terms spiritual or spirituality are not always clear. Traditionally, they’ve been seen as
synonymous with religious, however today, they’re often used to assert the opposite, the
adherence to a spiritual philosophy without adherence to a religion. Obviously, the terms pertain
to spirit, but this term can be equally ambiguous. Within religion, spirit is synonymous with soul,
essential essence, animating force, or consciousness itself. The secular usage of the word often
pertains to temperament or disposition, as in, ‘a spirited child’. For myself, I define spirit as our
will, determination, vigor, or spirit towards life, as in, ‘the loss broke their spirit’.
I think the best way of understanding the term spiritual is to define a spiritual person. A
spiritual person is someone who embraces many of the tenets of religion, which may or may not
include a belief in a higher power, god, universal consciousness, or the mystical; while at the
same time rejecting the dogma, hierarchy, authority, and absolutism of traditional religion.
Spiritual people often assert their view with the popular axiom, I'm spiritual, but not religious.
The spiritual tend to be guided by intuition, leaning more towards agnosticism–embrace the
mystery and wonder of their existence, without a need to hold strict beliefs and views.
Like religion, spirituality pertains to discovering and understanding the nature of our
existence. According to the Dalai Lama, “Clearly, spirituality is a component of all the religious
traditions; however, religion is not necessarily a requirement of the spiritual person.” In other
words, spirituality is a larger and more encompassing term. The human dimension of spirituality
is what recognizes our sense of connection with something greater than ourselves. It’s the
realization and acceptance that what we understand about ourselves and our lives is but a
fraction of the whole. Spirituality encompasses our sense of connection and belonging, of
purpose, of self-awareness, of care and respect for oneself and others, while embracing the
qualities of benevolence, wholesomeness, righteousness, meaning, and community.

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Principles and Beliefs of Secular Buddhism

"I see Buddhism as a constantly evolving culture of awakening rather than a religious
system." ~ Stephen Batchelor

All schools of Buddhist thought, including Secular Buddhism, share the same basic aim of
awakening. Equally, all Buddhist schools of thought share the same basic tenets and values.
However, it’s in the pursuit of these aims and values that differences arise. Here I’d like to share
those principles that differentiate Secular Buddhism from Traditional Buddhism.

Principles held by Secular Buddhism

Remember that different secular Buddhist teachers and groups emphasize or deemphasize
different aspects of the Buddha’s teachings. With that said, here is a list of common principles
that many Secular Buddhist groups may share.
Generally
• Secular Buddhism is agnostic - embracing the mystery but not the mystical
• Secular Buddhism is egalitarian - open to everyone regardless of view
• Secular Buddhism recognizes the broad range of different minds of individuals
• Secular Buddhism respects the intelligence and views of the individual
• Secular Buddhism respects the individual’s role in determining their own path
• Secular Buddhism sees awakening as personal and unique to each person
• Secular Buddhism emphasizes a naturalistic view within a natural universe
• Secular Buddhism does not emphasize traditional Buddhist cosmology
• Secular Buddhism does not emphasize heavens, hells, pure lands, or realms of existence
• Secular Buddhism does not emphasize gods, deities, mystical beings, ghosts, or demons
• Secular Buddhism does not emphasize miracles or supernatural powers
• Secular Buddhism does not emphasize otherworldly assistance or blessings
• Secular Buddhism does not emphasize the transference of merit (earned goodness)
• Secular Buddhism does not emphasize the Buddha's teachings as infallible
• Secular Buddhism does not emphasize the Buddha as omniscient (all-knowing)
• Secular Buddhism does not emphasize spiritual or religious authority
• Secular Buddhism does not emphasize the concept of lineage of Buddhist traditions
• Secular Buddhism emphasizes karma as cause and effect pertaining to sentient life
• Secular Buddhism humanizes the teacher, moving away from the concept of gurus
• Some Secular Buddhists believe in rebirth, while many do not

When Secular Buddhism goes too far

In some circles, the secular ideal toward Buddhism can be taken to the extreme. A view that
rejects all later Buddhist development, anything deemed not empirical, or anything not currently
understood. This often includes the outright rejection of any rights, rituals, ceremony,
symbolism, or customs. Personally, I believe it’s a mistake to deny the significance of Buddhism’s
long and rich history, its culture, and experiential wisdom. Only the foolish blindly reject, the wise

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scrutinize with a skeptical, but not cynical, eye; possessing a humility that is open to new
discovery and new ways of looking at things.

Secular Buddhism in Practice

Generally, Secular Buddhism engages in the same core practices as traditional Buddhism. Namely
the practices of ethics, generosity, loving-kindness, meditation, mindfulness, introspection, and
contemplation. Practices focused on the cultivation of insight, compassion, understanding, and
mental and emotional stability. This includes the lessening of reactivity, ignorance, delusion,
greed, hatred, and self-centeredness. Secular Buddhism shares the traditional emphasis on the
Buddha’s Four Noble Truths and Eightfold Path, but moves away from traditional rites, rituals,
and ceremony.

My Own Story
How I became a Secular Buddhist Monastic
Like many, I started my Buddhist path with romanticized visions of mystical experiences and
esoteric knowledge; meaning, I was a “believer” one who had dove headfirst into the path.
Although I was captivated by the idea of becoming a monk from the very first Buddhist books I’d
read, it took me fifteen years to rise above dissuasive voices to follow my heart and take the
plunge. So, I took a year, worked every waking moment of those 365 days, sold everything I
owned, and bought a one-way ticket to Dharamsala, India. During my first year in North India, I
taught English and made many wonderful monastic friends who helped facilitate my ordination.
The timing of my arrival was fortunate, arriving just in time to apply and be accepted into the
Dalai Lama’s ordination program. After a remarkable ordination experience, I was sent to South
India to begin my formal monastic education within the legendary Tibetan Buddhist monasteries.
My aim was to become an accomplished tantric (mystical) practitioner. So, at first, I was
hesitant of the long monastic sutra (conventional) studies before me. I remember thinking, if
tantra is the fastest path to enlightenment, then why would anyone waste ten or twenty-years
studying sutra first? Nevertheless, I was determined to get a proper monastic education, so I
followed the prescribed study plan. The curriculum was referred to as the path of reason and
included studies in Buddhist philosophy and dialectic debate. It was here that I began to truly
embrace logic and reason. Curiously, it was this path of reason that created the objectivity and
clarity which would later lead me to Secular Buddhism. Other catalysts included my teacher the
Dalai Lama, who, in his bestselling book Beyond Religion, gives his approval and encouragement
to those wishing to engage Buddhism in a more secular manner. The other catalyst being the
writings of the father of modern Secular Buddhism, Stephen Batchelor, whose books I had to hide
in my room at the monastery to avoid the scorn of the other monks.
As with many Western practitioners, I possessed a broad range of interests and knowledge.
I had begun my path in the Zen Buddhist Tradition; however, it was the warmth, joy, and
mysticism of Tibetan Buddhism that magnetized me. Throughout the years, I had studied and

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been intrigued by all the various forms of Buddhism, both Sanskrit and Pali traditions alike. But it
was my monastic education that became the turning point in my path, for which I will forever be
grateful. It was the skills of reason and logic that I had learned in the monasteries that allowed
me to see beyond the traditional views I had been taught. I pondered if this had been the meaning
behind the Buddha’s anecdote of the foolish person, who, after arriving at the other shore of
liberation, continues to carry the raft around. Was fruition of the path marked by the expansion
of one’s perspective beyond the boundaries and safety of one’s own tradition?
Although this new expansive view began while I was in the monastery, the process
accelerated when I began to re-enter the world. After enduring ten long years of study in the
monasteries, I had the idea of capping off my education by undertaking a yearlong pilgrimage of
Buddhist Asia, armed only with my alms bowl, a second set of robes, and my trusty laptop for
writing. This would allow me to experience firsthand all the various traditions I had long studied
while also gaining research for books I was writing on monasticism and meditation. During my
pilgrimage(s), I’ve had the opportunity to stay in and experience over sixty monasteries and
communities of all the Buddhist traditions, in all the Buddhist countries, including many non-
Buddhist communities as well.
As I continued to travel and teach, I ran across an increasing number of people who were
strongly drawn to the practical wisdom of the Buddha’s teachings but not interested in joining a
religion or exotic belief system. Those who often felt disaffected by the more religious and
cultural presentations of Buddhism they had encountered. People who were clearly
unrepresented within the larger Buddhist community. Their feelings of alienation were equally
true for myself, for from the first dharma center I entered, I struggled to relate to the rites, ritual,
and symbolism I encountered, a feeling that remains with me to this day. As I continued to travel,
I was repeatedly asked if I could create some literature on my progressive thoughts on the
Buddha’s teaching. This led me to dedicate my life and work to champion a more inclusive and
secular presentation of the Buddha’s teachings.

My Secular Buddhist View

My own view lies on a spectrum between Tibetan and Secular Buddhism. A perspective that is
strongly agnostic, maintaining a balance between my direct experience of the truth and benefits
of the Buddha’s teachings, and my acceptance of the mystery of life. An approach that embraces
the time-honored Buddhist tradition of open and continuous investigation.
Although secular in nature, my view is generally in line with the basic framework of traditional
Buddhism, namely the Four Noble Truths, virtuous ethics, and the cultivation of wisdom and
altruism. However, it differs in its move away from religious authority, dogma, absolutism, and
the more religious, mystical, and cultural content present in traditional Buddhism. I remain open
to all forms of Buddhist thought and non-Buddhist disciplines as well, including science,
philosophy, and psychology, while maintaining an enduring appreciation for the countless
masters who have contributed to the world of Buddhist thought.
In my teachings, I present the Buddha’s dharma as neither a religion nor an exotic belief
system. I share a grounded presentation that focuses on the positive life-affirming message of

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the Buddha, while prioritizing those concepts that seem most plausible, illuminating, and
potentially fruitful; those aspects and practices that hold up to critical analysis, common sense,
and proven to aid in awakening. My aim is to inform and guide without sharing presumptions of
what to believe, acknowledging the broad range of individuals and minds, while respecting the
individual’s role in determining their own path.

About SBT
The Secular Buddhist Tradition

To facilitate my own work in sharing the Buddha’s wisdom with our modern age, I founded SBT,
the Secular Buddhist Tradition. SBT is an international community dedicated to goodness,
understanding, and personal development. A community bound together through friendship and
shared aim - that of awakening.
In SBT we present the Buddha’s teachings as neither a religion nor an exotic belief system,
sharing a practical presentation focused on the positive life-affirming message of the Buddha,
while emphasizing and prioritize those aspects that we deem most illuminating, plausible, and
fruitful. The aim of SBT is to inform and guide without sharing presumptions of what to believe.
SBT was founded upon the time-honored Buddhist principle of open and continuous
investigation and remains in line with the basic framework of traditional Buddhism, namely the
cultivation of the Four Noble Truths, virtuous ethics, wisdom, and altruism. However, it differs in
its move away from religious authority, dogma, absolutism, and the more religious, mystical, and
cultural content presented in traditional Buddhism. SBT is open to all forms of Buddhist thought
and non-Buddhist disciplines as well, while maintaining an enduring appreciation for the
countless masters who have contributed to the world of Buddhist thought.

Q and A
Questions, answers, and requested advice by practitioners

Q: What aspects of the Buddha's teachings are rejected, and who decides?
A: This is something that each teacher and group decides for themselves. Personally, I try
not to reject anything, instead I emphasize the aspects of the teachings that I find most
probable, illuminating, and potentially fruitful, and then prioritize them within my
teachings. The Buddha prioritized his own teachings in this same way. By focusing on
what’s practical, while moving away from conjecture, prioritizing those studies and
practices that are the most skillful at leading students to awakening.

Q: How does Secular Buddhism assert the Buddha?

A: Generally, Secular Buddhist teachers assert Siddhartha Gautama (the historical
Buddha) as an extraordinary human being or sage and disregard ideas of him being a
god, deity, prophet, or supernatural in any way. The Buddha is understood within the

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historical period in which he was believed to exist, seen as an Indian guru who found a
path that transcends mundane existence and the suffering that it entails; one who
attained the very peak of spiritual evolution and awakened to the true nature of reality.

Q: How does Secular Buddhism assert enlightenment?

A: Enlightenment, awakening, or nirvana have always been complicated topics to explain
in all various traditions of Buddhism. Generally, Secular Buddhist teachers have
different and often agnostic views on enlightenment. For myself, I see enlightenment
as a transcendent state of mind, gained through the incremental purification of one’s
perspective. I don’t see enlightenment in the traditional binary sense, of enlightened
vs. non-enlightened, but instead, as an incremental process of awakening. I see
enlightenment as representing one end of our spectrum of evolution, and ignorance
and delusion at the other. I’m skeptical of the notion of a finite level of enlightenment,
believing sentient life always has the capacity to develop further.

Q: Don’t you have to believe in rebirth to be a Buddhist?

A: Secular Buddhists hold different views on rebirth. Many outright reject the idea, others
are agnostic on the topic, and some hold it as a personal belief. I’m often asked by
those who have trouble accepting the idea of rebirth if their doubts preclude them
from engaging with Buddhism, and the answer is ‘no’, a belief in rebirth is not required.
With that said, many Buddhists and non-Buddhists alike hold the notion of rebirth as a
reasonable hypothesis, based on the fact that virtually everything in the universe
possesses a cyclical nature. Galaxies, stars, and planets all move and exist cyclically in
an endless cycle of formation, abiding, and destruction. Our world functions as a
collection of cyclical systems. Humanity, as a species, can be seen as existing cyclically
through its reliance on the continuous birth of new members for its survival. Then
there’s the law of the conservation of energy which asserts that within our universe,
nothing, neither energy nor mass, is ever gained or lost. Meaning, energy can neither
be created nor destroyed, rather, it transforms from one form to another. As for
myself, I currently hold a belief in rebirth, because, in a cyclical universe in which
everything is continuously reprocessed, it’s hard to believe that the consciousness of
sentient life is the one and only thing that ceases.

Q: Is there a single pure presentation of the Buddha’s teachings?

A: To try to assert a single best or purest tradition of Buddhist thought is to misunderstand
the very nature of Buddhism. The diversity in today’s Buddhist traditions is a natural,
beneficial, and proper response to its assimilation into other cultures. Clearly, there is
such a thing as authentic Buddhism–consisting of the core teachings of the Buddha,
such as the four noble truths, dependent origination, no-self, etc. But even within the
most conservative traditions, you’ll find numerous interpretations of what masters
believe the Buddha to have meant.

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Q: How can you be a Secular Buddhist if you’re a Tibetan Buddhist Monk?

A: Being a monastic (a renunciant holding vows of training in the Buddha’s Vinaya System)
is not a philosophical position. This becomes obvious when understanding that each of
the different monastic traditions holds very different philosophical views. Therefore,
monasticism is my chosen training, practice, and path; while a secular interpretation
of the Buddha’s teachings is my philosophical approach and view.

Q: If you are truly a Secular Buddhist, why not renounce your monk robes and title?
A: It’s a personal choice to become a monastic and undergo monastic training; and
equally, it’s a personal choice to give them up. My robes are practical and serve various
purposes. Besides liberating me from the daily concerns of clothing and style, robes
are a uniform, and like all uniforms, they communicate to others my profession, beliefs,
and intentions. My robes inform others that I’m someone they can come to for
assistance, guidance, or protection. Ideally, my robes should communicate
benevolence, humility, honesty, selflessness, renunciation, and excellence in study and
practice. My title is also used to communicate to others. The title Venerable is
bestowed upon fully ordained monastics which distinguishes them from novice
monastics still in training. This is similar to the title M.D. or doctor which assures
patients that they have completed their training and are qualified to practice medicine.

----- Important Notes -----

• If difficulties in your practice persist, it’s always a good idea to seek additional one-on-
one advice from a qualified teacher.
• Meditation, mindfulness, and Buddhism were not intended as medical therapy. For those
who suffer from mental, social, and/or emotional disorders, it’s always best to work with
a therapist or specialized teacher in the field. Currently, there are a growing number of
therapists and specialized teachers that can instruct patients in meditation, mindfulness,
and Buddhist practices.
• Lastly, if for any reason you feel vulnerable, unstable, or just a bit down, reach out to
others. Be it family, friends, or professional caregivers, there are so many wonderful
people in this world who wish to help others.

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