Secular Buddhism

Secular Buddhists interpret the teachings of the Buddha and the Buddhist texts in a rationalist and often evidentialist manner, considering the historical and cultural contexts of the times in which the Buddha lived and in which the various sutras and tantras were written.

The secular Buddhist framework strips Buddhist doctrine of various traditional beliefs that could be considered superstitious, or that cannot be tested through empirical research, such as: supernatural beings (such as devas, bodhisattvas, nāgas, pretas, Buddhas, etc.), merit and its transference, rebirth, and karma, Buddhist cosmology (including the existence of pure lands and hells), etc.

Traditional Buddhist ethical views regarding social issues such as abortion and human sexuality may or may not be called into question as well, with some schools, especially Western Buddhist ones, taking alternative stances.

History

Secular Buddhism has its roots in Buddhist modernism and secular humanism, and is part of the broad trend of secularization that has been ongoing in the West since the recovery of classical Greek culture in the Renaissance. Many aspects of secular Buddhism are associated with the abandonment of hierarchical features of Buddhist monastic culture among some lay Buddhist practice communities in the West during the last decades of the 20th century in favor of democratic principles of civic association and the inclusion of women, disrupting traditional structures of patriarchal authority and gender exclusivity.

The Insight Meditation movement in the United States was founded on modernist secular values. Jack Kornfield, an American teacher and former Theravadin monk, stated that the Insight Meditation Society wanted to present Buddhist meditation "without the complications of rituals, robes, chanting and the whole religious tradition." S. N. Goenka, a popular teacher of Buddhist Vipassana meditation, taught that his practice was not a sectarian doctrine, but “something from which people of every background can benefit: an art of living.” This essentially treats Buddhism as an applied philosophy, rather than a religion, or relies on Buddhist philosophy without dogmatism. While recent scholarship has shown that such framings of Buddhist tradition were in large part rhetorical, and that teachers such as Goenka retained their traditional religious commitments in enacting their teachings and disseminating their meditation practices, such rhetorical reframing had a powerful impact on how Buddhism was repackaged in the context of the emergent globalities of the latter part of the twentieth century.

Stephen Batchelor is a self-proclaimed secular Buddhist who promotes a strictly secular form of Buddhism. Batchelor was a Buddhist monk ordained in the more traditional forms of Buddhism. From his experience as a monk practicing Tibetan Buddhism and later Zen, he felt the need for a more secular and agnostic approach. In his books Buddhism Without Beliefs and Confession of a Buddhist Atheist he articulates his approach to the Buddha's teaching, describes Siddhārtha Gautama as a historic person rather than an idealized religious icon, and scrutinizes typical Buddhist doctrines dealing with the concept of an afterlife. In his book After Buddhism he promotes a skeptical philosophical interpretation of Buddhism akin to the Hellenistic philosophical tradition of Pyrrhonism. Batchelor suspects that Pyrrho learned some Buddhism while Pyrrho was in India as part of Alexander the Great's conquest and that Pyrrhonism may reflect the skepticism of Early Buddhism before Buddhism fell into dogmatism.