"Talking Dharma": A Secular Western Approach to Buddhism, Meditation, Life, and Actuality

By B. Cumming

One who communicates the Dharma of the awakened mind is like the skeleton that points in the direction of the moon. They are not the moon. This book provides a brief introduction to a secular western approach to Buddhism. It then explores the core teachings of the Buddha in relation to a number of different themes and concepts that relate to Dharma practice whilst living within a 21st century western culture. It aims to eliminate the ‘ism’ out of Buddhism in order that the reader can undertake a personal inquiry from the perspective of simplicity and practicality, without the hindrance of institutionalized religious dogma, blind belief, superstitions, cultural world views, or anything that could be considered to be supernatural or paranormal. It pays homage to the ancient past but embraces fully the current functional understandings within the scientific method of inquiry to see what works to move the mind away from worrying in order that it can realize peace of mind with itself, others and the world around it for the benefit of all beings.

One who communicates the Dharma of the awakened mind is like the skeleton that points in the direction of the moon. They are not the moon.

This book provides a brief introduction to a secular western approach to Buddhism. It then explores the core teachings of the Buddha in relation to a number of different themes and concepts that relate to Dharma practice whilst living within a 21st century western culture. It aims to eliminate the ‘ism’ out of Buddhism in order that the reader can undertake a personal inquiry from the perspective of simplicity and practicality, without the hindrance of institutionalized religious dogma, blind belief, superstitions, cultural world views, or anything that could be considered to be supernatural or paranormal.

• Language: English
• Publisher: BookBaby
• Release date: Sep 27, 2017
• ISBN: 9781925681031

Book preview

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Dharma Tweet: Life can be a soap opera, a drama, a horror, a tragedy, or a situation comedy. I suggest you live the one that makes you and others smile.

The Secular Western Context

No Worries. It’s possibly the most iconic phrase used in Australia and, more than likely, every other western culture has their version of it, such as ‘no problems.’ If you’re not Australian, for the purpose of this book, where you see the words ‘worry’ or ‘worries’ just replace them with the words that are used in your own country. The concept will work in the same way.

For Australians, and those that have a preconceived idea of what Australia is, (based on what they have seen and heard from others) it’s a country that conjures up an image, perhaps, of a carefree nation, so laid back, the problems of everyday life pass them by. Considering it’s one of those countries that appears to have more creatures living there that have the ability to kill you, or cause serious injury, or illness, compared with anywhere else in the world, it can be difficult to understand how this idea became a part of the popular image of Australia.

Australia presents itself, inwardly and outwardly, as a nation at ease with itself. This iconic phrase ‘no worries’ communicates the idea, that Australians spend most of their lives surfing at the beach, throwing a shrimp on the barbie (BBQ), or knocking back a stubbie (drinking a bottle of beer also known as piss) on the veranda with a few mates. Yet, everything is not always as it seems in this amazing and diverse country that is Australia, nor, I suggest, any other western society.

According to published statistics from the Australian Health Department, Australia has one of the highest levels, per head of capita, of psychological illness in the form of depression, stress and anxiety disorders, in the developed western world. These statistics indicate that it’s increasing at an alarming rate, as is the rate of suicide. It appears, that in fact, Australians do quite a lot of worrying and it’s suggested here, that it’s much the same within many other western cultures.

The aim of this book is to explore how the teachings of the Buddha, when understood on the basis of their practical application, are possibly more relevant today than they were over 2,600 years ago. But, only if they are approached on the basis of one’s own cultural conditioning, with a willingness to engage fully in a particular lifestyle change, to alleviate or eradicate the worrying aspects of life, without recourse to supernatural, religious or institutionalized belief.

It’s acknowledged from the outset, that there will always be some helpful benefit experienced by engaging with Buddhism and its practices, that have developed in cultures that are not our own. There may even be some benefit experienced, if any of those developments appear to have become entrenched in religious dogma, political elitism, or are not aligned with any current functional understandings within scientific knowledge. This book is not in any way an attempt to undermine or be disrespectful towards any form of classical Buddhism. Neither is it an attempt to undermine the faith, or disrespect the beliefs of millions of Buddhists world-wide, who practice the Buddha’s teachings to make the world a kinder place for all. It simply sets out an alternative approach that has been found to be helpful within a western culture.

Before we go any further, it’s vital to have an understanding of the context in which this book will be exploring Buddhism. Context is an essential component of the process and is there to create focus. We are living today in a particular time in history and in a particular culture, that is vastly different from ancient India and the many diverse cultures where the teachings of the Buddha later developed. For the Buddha’s communication to be helpful for us, it’s vital that we address the issue of context from the beginning.

We live in a rapidly evolving secular western society which brings with it unique difficulties, that arise from the way we have been conditioned to live. It’s the human conditioning process which is at the centre of everything the Buddha communicated. In his original communication, he used the language of his day. He used the existent belief systems, current ideas and concepts and even the superstitions of the local populace as a means of showing them how unhelpful they were.

It’s suggested that it could be unhelpful for us to cling to things that have no relevance for us today. For the Buddha’s teachings to be of help to us, it’s vital that we use our own language. It’s helpful to draw on information and knowledge that is available today and information and knowledge that may become available in the future. It’s unhelpful to be afraid of letting go of practices, traditions, rites and rituals that no longer have any practical use within a modern secular western world.

The motivational intent behind this book is simply a way of setting out an approach to Buddhism that aims to be practice led, based on living within an ever evolving secular western society. The basis of this, is an understanding that, it’s only when you are prepared to take a long hard look at your own cultural conditioning, with an integrity that is not influenced by someone else’s ideas, that you will come to see the journey as it’s most helpful to be seen by you and where it can be of most help to you. Whilst doing this, there is a clear requirement to remain loyal, as best we can, to the essence of the original communication. This is the challenge that has been taken up by those organizations and individuals who are engaged in this latest period of development that has come to be known as, secular Buddhism.

The primary consideration of this approach, is to explore what works today, rather than what should be believed because of an ancient tradition. The journey of the modern day, secular western Dharma practitioner, is to seek to answer three principle questions.

What works to free this thing we call the mind from worrying?

What works to accomplish the arising of compassion?

What works to awaken us to the way things are in actuality?

As a newcomer, or even if you have engaged with classical Buddhism before, you may find it difficult to let go of the language, the spectacle and the romanticism of what you may have previously understood Buddhism to be. That’s to be expected, considering the way it has been portrayed historically in the public domain. Sadly, as we may come to see, nothing’s ever as it seems.

The secular western approach to the Dharma is not about dilution or dummying down the Buddha’s message. It’s about the restoration and revival of his practical method of living. It’ll serve to enliven and refresh a valuable communication, which at times has got stuck in the ancient past. A modern secular western society relies heavily on the scientific method of inquiry and discovery, rather than reliance on beliefs in mysticism and magic. The ancient texts and the development of Buddhist thought over the last 2,600 years, provide us with a secure legacy, for which we are assuredly grateful. But, it’s helpful to be aware however, that we are not held to it, just because it’s called Buddhism, if we are to make progress within the Dharma journey.

The practical and systematic approach of secular western Buddhism is centered on three self-supporting and equally important methods of development. The first method is that of meditation. It’s promoted here as the method to develop clear thinking and a sense of emotional well-being. The formal sitting meditation practices that are mentioned within the context of this book, bring a very light form of discipline into your daily life and practice and can be traced back, through Buddhist literature to the Buddha himself.

The second method is about developing an ethical lifestyle that is not dependent on externally imposed rules and regulations. Within the secular western approach, the practitioner is encouraged to consider adopting a set of ethical guidelines. This is to help them to work towards becoming proficient in observing their habitual patterns of thinking, speaking and behaving and then taking responsibility for them, without recourse to blaming others, or external events. There are five basic ethical training principles that are promoted within this context:

I undertake the ethical training principle, to avoid wherever possible, doing harm and to practice loving kindness.

I undertake the ethical training principle, to avoid wherever possible, taking anything that is not freely given and to practice generosity.

I undertake the ethical training principle, to avoid wherever possible, engaging in sexual exploitation, or manipulation and to practice stillness, simplicity and contentment.

I undertake the ethical training principle, to avoid wherever possible, unkind speech and to practice truthful and kindly communication.

I undertake the ethical training principle, to avoid wherever possible, anything that will tend to decrease the clarity of the mind and to practice keeping the mind clear and radiant.

The third method, is the effect of practicing the other two self-supporting methods. This is the development of insight. This is not an intellectual, knowledge based pursuit. It’s not about being clever, intelligent, or knowing stuff. It’s about developing levels of concentration, within the meditative process that’ll eventually give rise to irreversible transformation. It’s about seeing through our conditioned beliefs about who we are and how we came to be that way. It’s about moving away from the worrying mind, to one that is at peace with itself, others and the world around it.

When reading this book, it may be helpful to understand the founding principle of this secular western approach to Buddhism. At times, when and if, you experience anything of an unhelpful reaction to what you read, it’s suggested that you come back to this page and re-engage with this founding principle, as it sets out clearly your personal responsibility. It’s based on an early Buddhist text and is one that is considered to be of vital importance in this approach. It moves the individual away from blind faith, or belief, towards their own direct experience and is promoted as a safety precaution against coercion, or manipulation, which, it’s sad to say, goes on within some Buddhist organizations.

Buddha’s Charter of Free-Thinking and Critical Inquiry

It is unhelpful to simply believe what you hear just because you have heard it for a long time.

It is unhelpful to follow tradition blindly, merely because it has been practiced that way for years.

It is unhelpful to listen to rumours.

It is unhelpful to confirm anything just because it is stated in a scripture or text.

It is unhelpful to make assumptions.

It is unhelpful to draw conclusions by what you see and hear.

It is unhelpful to be fooled by outward appearances.

It is unhelpful to cling to, or become attached to, any view or idea just because you are comfortable with it.

It is unhelpful to accept as fact, anything arrived at by logic.

It is unhelpful to be convinced of anything out of respect or reverence to your chosen Dharma communicator.

It is helpful to go beyond opinion and belief.

It is helpful to reject anything that, when accepted, tried and tested with integrity, leads to worrying in the form of want, not want and confusion.

It is helpful to accept anything that, when accepted, tried and tested with integrity, leads to the practice of loving-kindness, contentment and clarity.

This advice is a guide to what may be of help when developing criteria for what is and what is not conducive to making authentic progress on the Dharma journey.

If we understand the charter correctly, we will have noticed already that the Dharma is not a belief based system. It’s a thing to be tested and challenged in relation to our own lives. It’s a thing to be tested and challenged within our own direct experience, so that we can move towards the alleviation and eventual eradication of our worries. It’s a thing in action. It’s a thing to do. It’s a thing to practice. It’s a thing to live.

So, as we can see, there is no room for belief on this journey. What is a belief? Within the context of this approach, a belief is something that has arisen within us from our conditioned experience. Perhaps it’s something to do with the way we were raised, our education, the media, or even in some circumstances a direct or apparent mystical experience, or maybe a combination of a number of those things. No matter how this belief arose, it’s with us now. It’s become, for us, a kind of personal truth. We don’t know why, we just know it’s the truth. We can’t prove it’s true to a third party, because their conditioning factors were different to ours, so it becomes our individual truth. The problem is that we then build a wall around this belief because it’s ours. We become closed to it not being factually accurate and when anyone challenges our belief we react strongly in an unhelpful way. Make no mistake, the Dharma journey is confrontational, not in any kind of hostile way, but it challenges long-held beliefs and confronts us with the actuality of them.

Within this context, it’s unhelpful to use the words ‘truth’ or ‘true.’ Those words appear to have been significantly responsible for the worst excesses of human behaviour throughout history and contributed to the deaths, mutilations and untold misery of so many beings. It seems apparent that the moment any one person or group believes they know a truth, then another person or group who believe they know the truth, then need to fight the other to prove one is right and the other is wrong, to the death if necessary.

Within this context, it’s not even helpful to promote the idea that the Buddha taught the truth. It’s more helpful to consider that he communicated a ‘current functional understanding of actuality’ that invites people to test, challenge and either, realize it for themselves, or refute it. What’s amazing, is that in 2,600 years, the brightest minds of each age are nowhere near refuting it. Another consideration why it’s not helpful to use those terms, is that for some thing to be a truth, it must become fixed and static forever, which is the total opposite of what the Buddha communicated.

It’s suggested here, that we turn away from truth and look for ‘facts.’ Facts can be ‘established,’ whereas truths are believed. In doing so, it can be helpful to adopt an attitude of what I refer to as a ‘transitory view.’ A view may well have arisen within the same set of conditioning factors as the belief, but it’s only relevant to this moment within the flow of now-ness. It is subject to change, if circumstances change. This approach plays a significant role in stopping us from getting bogged down in fixed beliefs. If we remain closed to the inevitability of change, we remain in the world of beliefs. If we stay open, at least to the possibility that our individual truth may not be what we believe it to be, we are open to the opportunity for realization.

Dharma Tweet: Realization of the awakening experience is not too difficult. Actualization of the experience will continue until you take your last breath.

Dharma Tweet: Save the whales by all means, but spare a thought for the plankton now & again. For you to live, something else must die. That is as it is.

Simply Buddhism

Buddhism is not what you think. It’s how you think. The most simplistic way of understanding, is that it’s about developing ways to move your thought process away from worry, towards developing peace of mind with the way things are. It’s about developing a life, lived without the drama of the external world. It’s taking 100% responsibility for everything you think, say and do and the observation of the quality of your mind in the flow of now-ness, as this state will define the quality of your on-going experience. This underpins what you think, what you say and do and experience next. It follows a very basic principle of cause and effect and is aligned with attempting to do the least amount of physical, emotional or psychological harm possible in any situation, to yourself, others and the world around you. The good news is you’ll learn not to do the guilt thing or beat yourself up when you make mistakes, as you surely will, as no one is infallible.

Buddhism didn’t begin until long after the death of the person on whose communication it is based. The name Buddhism itself is derived from the word Bodhi, or Buddha, which simply means ‘one who is awake to the way things are.’ We have someone whose birth name over 2,600 years ago, we are told, was Siddhartha Gautama, who is now referred to as the Buddha, but it also means any other person who has realized that same awakening experience.

Today, there are so many different Buddhist traditions, schools, sectarian groups or organizations that many Buddhists struggle to understand what it is to be a Buddhist, or what Buddhism is. This is because it’s changed significantly from its origins as a very down-to-earth, simple to understand, practical method of personal growth and development. It became another belief system of institutionalized religion that clings to ancient history, traditions, rites, rituals, superstitions and holy books that are beyond challenge within its own religious hierarchical structures.

At some point in the future, a scholar, or historian, could provide significant evidence to suggest that no such character as Siddhartha Gautama ever existed as an individual human being. This is unlikely to make one bit of difference to the validity of the communication of the Dharma. It’s never been about the communicator. It’s always been about the communication. There’s a well-known image within Buddhism that highlights this. It’s a picture of a finger pointing at the moon. The moon represents actuality, the way things are and the finger represents the awakened mind pointing towards it.

Having said that, the traditionally handed down story of the life of the historical Buddha still has some relevance, as does a