Discussion Group Meetings – 2025
July 17, 2025
25 participants from six countries participated: the UK, Germany, New Zealand, Costa Rica, Canada, and the USA.
Instead of our usual format involving breakout sessions with our four subgroups, we discussed the question: What does it mean for you to be a secular Buddhist or interested in a secular approach to the dharma? In breakout sessions and in a whole group discussion, here are some of the key points that were made:
- Some people resist being labeled as as secular Buddhist, preferring terms such as "naturalistic" or "pragmatic" Buddhist
- Secular Buddhism is valuable because it emphasizes ethical and psychological approaches, rather than metaphysical beliefs
- Secular Buddhism has a dynamic quality and a sense of openness
- Secular Buddhism is more democratic and emphasizes the need for each individual to figure out their own path
- Secular Buddhists can play a key role in society and political movements by providing a role model of compassion, kindness, and mindfulness
June 19, 2025
25 participants from four countries participated: the UK, New Zealand, Canada, and the USA.
Here are the key points of the discussions in the four breakout groups:
Secular Buddhism Meets Western Psychology – The group discussed a book by Lisa Feldman Barret, How Emotions are Made. They related Feldman Barret's notion of the construction of emotions to the issues of impermanence and challenging life experiences.
The Open Investigation of Secular Buddhism – The group explored how secular Buddhism can be a way of simplifying and strengthening the dharma to focus on its key elements - or, as one participant put it - "shucking the corn". In this context, the sangha plays a key role in helping us strengthen our resolve to develop our practice in this way.
Political Action and Secular, Socially Engaged Buddhism – The group first discussed what it means to be a socially engaged Buddhist. What is unique about Buddhist political activism? They agreed that the values of care, compassion, and mindfulness are key elements of a Buddhist political approach. They also explored how to become a more effective political activist.
Exploring Key Concepts in Secular Buddhism – The group discussed the notion of flourishing and raised a series of questions. What does it mean to flourish? What is the relationship of flourishing and suffering, or dukkha? Are nirvanic moments part of flourishing? How do external, social factors affect flourishing?
May 15, 2025
29 participants from seven countries participated: the UK, France, Germany, New Zealand, Costa Rica, Canada, and the USA.
Here are the key points of the discussions in the four breakout groups:
Secular Buddhism Meets Western Psychology – The group discussed the topic of attachment from the perspective of western psychology and Buddhism. While Buddhists tend to see attachment as negative, as an unskillful way of being, psychologists point to the need to develop secure attachments as part of developing a healthy, strong self in childhood. But even beyond childhood, in various relationships, we need to work on, practice, creating healthy forms of attachment.
The Open Investigation of Secular Buddhism – The group discussed an article on the SBN website by Ramsey Margolis on why some Buddhists follow teachers who demand obedience. What are the causes of people becoming followers of authoritarian teachers? How do we balance the need for firm beliefs with open-mindedness and a sense of self-sufficiency as practtitioners?
Political Action and Secular, Socially Engaged Buddhism – The group focused on the role of fear in the context of political activism when the government is becoming increasingly authoritarian and is punishing its enemies. How is fear related to anger? To our own sense of mortality?
Exploring Key Concepts in Secular Buddhism – The group explored the phenomenon of mental proliferation that arises out of anxiety. What are the common ways that people cope with anxiety? What are some valuable secular Buddhist responses to mental proliferation and anxiety? The group also discussed the late Tim Raine's pithy reconstruction of the Four Noble Truths.
April 17, 2025
29 participants from five countries participated: the UK, New Zealand, Costa Rica, Canada, and the USA.
Instead of our usual format involving breakout sessions with our four subgroups, we discussed the notion of compassion. In breakout sessions and in a whole group discussion, the following key questions were explored:
- How far can compassion be extended, particularly with respect to individuals who do great harm to individuals and to society?
- What is the difference between what one Buddhist teacher called "idiot compassion" and "wide compassion"?
- What are the main obstacles to compassion on an individual level and in political engagement?
- What are the qualities and virtues which allow us to sustain compassion?
- What is the relationship between compassion and anger?
- How does gratitude and self-care support wise, discerning compassion?
March 20, 2025
28 participants from five countries participated: the UK, New Zealand, Costa Rica, Canada, and the USA.
Here are the key points of the discussions in the four breakout groups:
Secular Buddhism Meets Western Psychology – The group discussed an article from Lion's Roar magazine on the relationship between western psychology and Buddhism. The group agreed that both perspectives need to be incorporated into our path of transformation - neither one is sufficient on its own. In addition, the group explored how the connection between the individual and the community is understood in western psychology and Buddhism.
The Open Investigation of Secular Buddhism – This group did not meet at the March 20 meeting.
Political Action and Secular, Socially Engaged Buddhism – The group focused on the issue of social compassion based on metta, or loving friendliness. The group explored what, if any, are the limits to expressing metta in the context of relating to the harms done by political leaders. Finally, the group discussed what are the uniquely "Buddhist" forms of social and political engagement.
Exploring Key Concepts in Secular Buddhism – The group explored the notion of dependent origination, based on a course on that topic by Stephen Batchelor and other teachers from Bodhi College. One key issue is how, in the web of interlinked causes and conditions, we have the ability to act with "free will" to make changes.
February 20, 2025
25 participants from five countries participated: the UK, New Zealand, Costa Rica, Canada, and the USA.
Here are the key points of the discussions in the four breakout groups:
Secular Buddhism Meets Western Psychology – The group discussed the issue of powerlessness, particularly in the context of today's troubled times. What is the relationship of powerlessness and acceptance? How does powerlessness affect our ability to live a life infused with meaning?
The Open Investigation of Secular Buddhism – The group had a lively discussion on a new book by Byung-Chul Han, Psychopolitics. Han argues that post-industrial capitalism is a regime of technological domination that uses the productive force of the psyche to reinforce the hegemony of capitalism.
Political Action and Secular, Socially Engaged Buddhism – The group focused on appropriate forms of action in response to the Trump administration's assault on working people, LGBTQ individuals, and democratic norms. What does Buddhism offer in this regard? How do we balance our meditation practice with activism?
Exploring Key Concepts in Secular Buddhism – The group explored different aspects of the key Buddhist notion of compassion, including extreme forms of compassion. They discussed the need to avoid being overwhelmed and "numbing out" in this context.
January 16, 2025
30 participants from five countries participated: the UK, New Zealand, Costa Rica, Canada, and the USA.
Instead of our usual format involving breakout sessions with our four subgroups, for our first meeting of 2025, we discussed the notion of "wise hope" and its role in our practice. In breakout sessions and in a whole group discussion, the following key points were identified:
- "Wise hope" is based on confidence in the value of our practice for ourselves and others but avoids expectations of specific outcomes.
- We need to develop the capacity to live with uncertainty and the knowledge of constant change.
- We need to avoid the compulsion to act based on clinging.
- Recognizing the structural sources of suffering is essential to wise hope.
- "Hope is a passion for the possible." - Kierkegaard
- Is there a role for "wise hopelessness"?
Click here for summaries of the discussion group meetings in 2024.
Click here for summaries of the discussion group meetings in 2023.
Click here for summaries of the discussion group meetings in 2022.
Click here for summaries of the discussion group meetings in 2021.
