Reimagining Community newsletter #2 Nov 2019

#2  November 2019

Welcome to our second newsletter.

This month’s glossary item is Buddha, we introduce a new post on goals in meditation, introduce you (probably) to the online group Re~Collective, and Bernat Font from the secular Buddhist group in Barcelona writes on Sharing our practice in a group.

But, that’s not all – please read on…

Re~Collective: nurturing secular Buddhist community

Beginning in 2016, a small group of people who run secular Buddhist communities have been meeting online to discuss dharma practice and how to create democratic communities which contribute to a ‘culture of awakening’.

The next Re~Collective will be held on Sunday 17 November 2019 from 09:30–11:00 Helsinki time on Zoom. Please email Juhana Kokkonen if you are interested in joining the conversation.

Find out more

The goal of meditation in secular Buddhism

(hint: it’s not nirvana)

The goal of meditation in traditional Buddhist lineages is generally to gain access to an ultimate reality, and thus experience nirvana, full and complete freedom from suffering. On the other hand, secular Buddhists view meditation as a process of cultivating certain virtues and insights which are crucial to promoting human flourishing in this world.

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Buddhist terms from a secular perspective


A title meaning ‘one who is awake’. ‘The Buddha’ refers to the historical Buddha, Gotama, who lived around 480–400 BCE in the Ganges region of what is now northeast India. He achieved a powerful awakening experience around the age of 35 and from then until his death 45 years later refined his teaching in the course of instructing others on the path to awakening.

In some traditions, a buddha can refer to a number of particularly illustrious awakened beings – historical or mythical – whose attainments replicate Gotama’s.

– You can read the complete glossary here:

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After Buddhism Online Course


The Tuwhiri Project and Secular Buddhist Network are co-sponsoring an online course to explore a secular dharma based on Stephen Batchelor’s, After Buddhism (Yale 2015), and Winton Higgins’ After Buddhism: a workbook (Tuwhiri 2018).

The course is available on an individual (self-paced) basis or by participating in the course as part of a learning cohort, with opportunities for discussion and feedback.

Find out more

Sharing our practice in a group

– by Bernat Font

Just as when we meditate the mind flies out to other worlds – and when you notice this you may choose to bring it back – so groups have collective minds that do the same. And just as with our own minds, we learn to identify where the collective mind frequently goes, what diverts it from the subject, why it flees, and so on. We gently notice that we have moved away from what guided the conversation, and with our intervention we bring it back, without punishing anyone but without shyness: ‘Going back to the earlier question, I have observed in me that…’

Having said that, there are times when a conversation takes unexpected but fruitful diversions and returning it to the marked path would be forced or inadequate. This is not about policing the debate, but about seeking a balance that respects an organic group discussion while not losing sight of our intention, the ‘why we meet’. Yet another middle way…

A different form of (partial) avoidance is swimming in surrounding waters. That is, to address the issue but in an indirect or generalised manner, with little attention to the specifics of the question that has been suggested as an exploration. I have seen this in a multitude of environments – and I recognise it is my particular OCD.

A few months ago in a study retreat, we were divided into small groups to inquire and share. My group was assigned the question ‘How have you practiced with desire? What has worked and what hasn’t?’ Not only did the first intervention already set sail for ‘Is desire bad?’ – a textbook example of fleeing to the theoretical, as interesting as that question may be – but most of the conversation tiptoed vaguely around the subject. Only very exceptionally was the specific question of what had we found useful addressed.

This may happen if the topic raised has mostly not been part of our practice. A supportive environment should allow that admission with equally open arms: ‘I have not practiced this’, ‘I had never thought about it’, ‘I forgot to do the exercise’. In your community’s meditation sessions there should be no reason to pretend; a sitting group welcomes both the place where you are now in your life and your possibility to keep journeying. Sincerity opens up paths and invites excursions, though it may not always be comfortable; to pretend encourages denial, not full awareness.

– you can find the complete article here:

Learn about the basic ideas and concepts of secular Buddhism

Find a secular Buddhist community near you

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