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  • Tricycle Community 68 comments

    The Scientific Buddha Paid Member

    According to Buddhist doctrine, there can be only one buddha for each historical age. A new buddha appears in the world only when the teachings of the previous buddha have been completely forgotten, with no remnant—a text, a statue, the ruins of a pagoda, or even a reference in a dictionary—remaining. Because the teachings of Gautama Buddha, the historical Buddha—that is, our Buddha—remain present in the world, we have no need for a new buddha. But in the 19th century, a new buddha suddenly appeared in the world, a buddha who is not mentioned in any of the prophecies. What he taught is said to be compatible with modern science, and so I call him the Scientific Buddha. Today, the Scientific Buddha is often mistaken for Gautama Buddha, the historical Buddha, the real Buddha. But they are not the same. And this case of mistaken identity has particular consequences for those who seek to understand and practice the teachings of Gautama Buddha. More »
  • Tricycle Community 21 comments

    A Gray Matter Paid Member

    Participants in the dialogue between science and Buddhism have long modeled their discussion primarily on the idea of convergence, the premise that the most significant comparisons are those that reveal common ground. This is by no means the only model for comparative discussion, and I would argue that in the case of Buddhism and science it is deeply flawed. Instead, another model—one based on mutual challenge, in which the two sides are able to shed light on each other precisely because of their differences—offers what I see as a more potentially fruitful alternative. More »
  • Tricycle Community 55 comments

    A Secular Buddhist Paid Member

    I am a secular Buddhist. It has taken me years to fully “come out,” and I still feel a nagging tug of insecurity, a faint aura of betrayal in declaring myself in these terms. My practice as a secular Buddhist is concerned with responding as sincerely and urgently as possible to the suffering of life in our saeculum—this world, this age in which we find ourselves now and future generations will find themselves later. I see the aim of Buddhist practice to be not the attainment of a final nirvana but rather the moment-to-moment flourishing of human life within the ethical framework of the Eightfold Path here on earth. More »
  • Tricycle Community 34 comments

    Buying Wisdom Paid Member

    Outside a conference on mindfulness for the Silicon Valley crowd stood a corkboard and a pad of yellow Post-it Notes. There, in keeping with the conference’s “Wisdom 2.0” name and theme, attendees were invited to write down their thoughts on creating a “global wisdom culture.” There were 50 or 60 suggestions on the board, mostly for things like online platforms to encourage “lateral communication.” But something was missing, I thought. I grabbed a pen, tore off a Post-it, and added a word that was conspicuously absent from the board: Wisdom. More »
  • Tricycle Community 104 comments

    What's at Stake as the Dharma Goes Modern? Paid Member

    In the summer of 2010, I sat a Dzogchen retreat at Garrison Institute with my teacher, a well-known Tibetan lama. He gave teachings during the day and then in the evening handed the microphone over to several academic luminaries who were also attending. In the morning and afternoon we received instructions on attaining buddhahood; in the evenings we heard lectures on how Buddhism’s contact with the West was leading to cutting-edge advances in brain-science research, medicine, and psychology. More »
  • Tricycle Community 59 comments

    What the Buddha Thought Paid Member

    Dr. Richard Gombrich has spent much of his life studying Buddhism, but he does not call himself a Buddhist. The only child of two educated and broadminded parents, he was brought up to hold humanistic values, notably reason, and to look on religion as irrational and best left alone. He became a historian like his father, Ernst Gombrich, and since his father seemed to have Europe well covered in his work, the younger Gombrich turned to Asia, specifically India. He learned Sanskrit and Pali, and encountered the ideas of the Buddha in his reading. Having decided early on that he was an atheist, yet following his parents in placing a high value on morality, Gombrich was drawn to Buddhism because, he says, “it is atheistic and also emphasizes ethics.” More »