Showing posts with label ageing. Show all posts
Showing posts with label ageing. Show all posts

2021/07/25

Successful Aging: A Neuroscientist Explores the Power and Potential of Our Lives : Levitin, Daniel J.: Amazon.com.au: Books

Successful Aging: A Neuroscientist Explores the Power and Potential of Our Lives : Levitin, Daniel J.: Amazon.com.au: Books


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Publisher ‏ : ‎ Penguin Publishing Group (7 January 2020)
Language ‏ : ‎ English
Hardcover ‏ : ‎ 528 pages
ISBN-10 ‏ : ‎ 1524744182
ISBN-13 ‏ : ‎ 978-1524744182
Dimensions ‏ : ‎ 15.85 x 4.29 x 23.62 cm


The Changing Mind: A Neuroscientist's Guide to Ageing Well Paperback – 7 January 2020 (different book???)

Product details
Publisher ‏ : ‎ Penguin Life; 1st edition (7 January 2020)
Language ‏ : ‎ English
Paperback ‏ : ‎ 528 pages
ISBN-10 ‏ : ‎ 0241379393
ISBN-13 ‏ : ‎ 978-0241379394
Dimensions ‏ : ‎ 15.3 x 2.9 x 23.4 cm

The best-selling neuroscientist and author of The Organized Mind explains what happens to our brains from womb to tomb.

We have long been encouraged to think of old age as synonymous with deterioration. Yet, recent studies show that our decision-making skills improve as we age and our happiness levels peak in our eighties. What really happens to our brains as we get older?

More of us are living into our eighties than ever before. In The Changing Mind, neuroscientist, psychologist and internationally-bestselling author Daniel Levitin invites us to dramatically shift our understanding of growing older, demonstrating its many cognitive benefits. He draws on cutting-edge research to challenge common and flawed beliefs, including assumptions around memory loss and the focus on lifespan instead of 'healthspan'.

Levitin reveals the evolving power of the human brain from infancy to late adulthood. Distilling the findings from over 4000 papers, he explains the importance of personality traits, lifestyle, memory and community on ageing, offering actionable tips that we can all start now, at any age.

Featuring compelling insights from individuals who have thrived far beyond the conventional age of retirement, this book offers realistic guidelines and practical cognitive enhancing tricks for everyone to follow during every decade of their life. This is a radical exploration of what we all can learn from those who age joyously.


Author of the iconic bestsellers This Is Your Brain on Music and The Organized Mind, Daniel Levitin turns his keen insights to what happens in our brains as we age, why we should think about health span, not life span, and, based on a rigorous analysis of neuroscientific evidence, what you can do to make the most of your seventies, eighties, and nineties today no matter how old you are now.
 
Successful Aging uses research from developmental neuroscience and the psychology of individual differences to show that sixty-plus years is a unique developmental stage that, like infancy or adolescence, has its own demands and distinct advantages. Levitin looks at the science behind what we all can learn from those who age joyously, as well as how to adapt our culture to take full advantage of older people's wisdom and experience. Throughout his exploration of what aging really means, Levitin reveals resilience strategies and practical, cognitive enhancing tricks everyone should do as they age.
 
The book is packed with accessible and discussable takeaways, providing great material for reading groups and media coverage.
 
Successful Aging inspires a powerful new approach to how readers think about our final decades, and it will revolutionize the way we plan for old age as individuals, family members, and citizens within a society where the average life expectancy continues to rise.


From other countries
JEK
4.0 out of 5 stars This book reinforces many of the habits that my wife and I have adopted since retirement
Reviewed in Canada on 17 February 2020

 
I like the elements that agree with the steps we have taken. Of course it is not a recipe and can make no guarantees. Many of us lack skills or energy that the author seems to take for granted. Will I take up all the activities -- probably not, but I do appreciate that life-long learning is a good approach. My wife has a lot more expertise on socio-medical aspects of neurology as well as experience in gerontology and she recommends it as well. Our parents would have benefitted from this advice to live longer and happier lives -- but they were too stubborn to ever change. And that is the downfall of a book like this. Don't read it without an open mind.
5 people found this helpful

 
Jehad Abu-Ulbeh
4.0 out of 5 stars Excellent Read
Reviewed in Canada on 28 May 2021
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Loads of info, some I didn't understand. Great reference book that I hope to go to once in awhile. Some pages I had to skip as it was too scientific for me. The book lifted my spirits as it gave me hope, but felt the reality of aging that scared me. I highly recommend this book.
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Lynne
3.0 out of 5 stars Interesting book
Reviewed in Canada on 19 May 2020
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It was an interesting book. Very detailed research to back up any assertions. Sometimes too much detail to wade through. In the end, the list of ways to successfully age is a good, do-able list.
3 people found this helpful
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Andreas74
5.0 out of 5 stars a splendid psychology book
Reviewed in Germany on 12 December 2020
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It is about aging, but the whole psychology is in that book. if you're expecting something short, you should read something else. if you don't mind being introduced in all parts of psychology, the book is great.
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Tom Beakbane
5.0 out of 5 stars Sensitive elegant writing about an important matter
Reviewed in Canada on 11 December 2020
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Unfortunately I am at an age where this book is important to read... a few decades age.
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Johanne Cournoyer
5.0 out of 5 stars Very interesting book about aging.
Reviewed in Canada on 13 May 2020
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Love this book. Was delivered really fast.
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JOSE VICENTE
5.0 out of 5 stars Exciting un pragmatic
Reviewed in Germany on 11 October 2020
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If you are interested in you and you aging the book is a must :)
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Mathias
5.0 out of 5 stars longivity
Reviewed in Germany on 1 February 2021
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has been giving the tools i need to watch my healthy aging
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Robert G Yokoyama
5.0 out of 5 stars I learned a lot of tips about how to age successfully.
Reviewed in the United States on 18 January 2020
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I want to age successfully, and that is why I read this book. I can increase the neuroplasticity in my brain by learning some new things. Neuroplasticity is the ability of the brain to change and adapt over time, I can increase neuroplasticity by learning to speak a new language. I grew up speaking Chinese, but I am hopeful that I can expand my vocabulary by taking lessons. I can also increase the neuroplasticity in my brain by performing in a theater. Learning how to memorize lines and movements can make the neural connections in my brain strong. I am proud of the fact that I have been working for over twenty years, and I am glad that the author says meaningful work is critical to longevity too. I will continue working, but I have been involved in pedestrian safety for people in wheelchair like myself. This secondary job sharpens my spatial, writing and speaking skills. This also increases the neuroplasticity in my brain and keeps me young.

I learned that high blood pressure can lead to hearing loss because the hair cells in my ear can stiffen. This piece of news is a wake up call for me because my blood pressure is slightly elevated. I will strive to keep walking and exercising to keep my blood pressure in check though. I learned that exercise can improve my memory and creativity, so I have more incentive to exercise now.

I like the information about friends in this book. Having a social network of friends improve my mood and keep my brain healthy. I have friends, but I don't see them that often. I am hopeful that I can make new friends to listen to music with and hang out with in person.

I struggle to get a quality night of sleep, but I will follow Levitin's advice and make my room as dark as possible. The author also advises writing in journal to relax, so I will try this. I will strive to get out more to visit park and beaches. This activity will sharpen my senses and keep me young. This is such an insightful book.
129 people found this helpful
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LVZee
3.0 out of 5 stars Buried Nuggets in a Verbal Dumpheap-Might Make You Think
Reviewed in the United States on 19 March 2020
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Like most authors of this type of advisory books, he tends to find studies that support what he does in his personal life. For example:
• He recommends early, big breakfasts, when there is many studies find the opposite
• He doesn’t approve of naps, especially siesta style 90 minutes after lunch
• He doesn’t rate vegetarian diets or active supplementation with vitamins or other nutrients very highly, but favors hormone treatments.
• He doesn’t think brain training sites (Lumosity or BrainHQ) accomplish much

One interesting concept that all these authors miss is that many, perhaps most studies can be debunked because controls weren’t properly chosen, there were problems with statistical methodology and self-interest in reaching certain conclusions or results. This absolutely does not mean that results are wrong, only that they haven’t been definitively proved.

He also merges readily available things one can do (like following the Mediterranean Diet, meditation, exercising or learning a new skill) with technologies that aren’t easily available, and some that are closer to science fiction than reality (brain implants to increase memory or intelligence.)

I am also puzzled why certain obvious questions aren’t asked by either the authors or the researchers. Looking at sleep: They recommend sleeping in a cool room, presumably with pajamas and a heavy quilt, but don’t discuss sleeping nude with little or no cover in a warm room. They don’t study regular nappers who sleep 6 hours (4 cycles) at night and 1.5 hours (1 cycle) in the afternoon vs. 7.5 hours at night and no nap. I frequently read that blue light before sleep is bad and room should be ‘totally dark.’ Didn’t humans evolve sleeping with some ambient like from the moon and stars, even before fire became common?

However, buried in the book are nuggets of very useful recommendations or information that isn’t common in the popular literature. For example, he recommends an additional ‘dementia proxy,’ which is very different than the standard health proxies that are commonly recommended.
51 people found this helpful
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Ethyl
1.0 out of 5 stars Don’t waste your money!
Reviewed in the United States on 16 January 2020
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This book is beyond stupid and definitely NOT worth $16.50!
Another example of why it is important to read a sample before buying the book!
55 people found this helpful
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Amazon Customer
5.0 out of 5 stars Fantastic, solid, practical, intelligent book on aging.
Reviewed in the United States on 26 February 2020
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As a 66 year old "retired" lawyer and CEO, I struggled in ways I never imagined when I "retired" at sixty. I have read multiple books on aging and am thoughtful and intrigued to try to find a way to live the rest of my life healthily, meaningfully, and happily. This book is the real deal. Smart author that I never read before. Book is based on science and data (400 footnotes!), but this guy writes smoothly and thoughtfully. The book is 400 solid pages but it is so well written that it is easy to read a bit at a time. I did not want it to end. This book is awesome.
48 people found this helpful
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PositiveMojo
1.0 out of 5 stars Long winded
Reviewed in the United States on 24 February 2020
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I wish the author would have gotten to the point. I expected to learn about things I could proactively do with regard to “successful aging”, the title of the book. Instead, the author goes into a deep dive and lecture on the different aspects of the brain and memory. A good editor should have kept the narrative on topic.
40 people found this helpful
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Amazon Customer
1.0 out of 5 stars Over rated
Reviewed in the United States on 17 February 2020
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Very disappointing,the content on the title subject is minimal;far too much fluff,had he kept to point,the 400 pages could be condensed to 40 pages;also nothing new here,and you have to plow through so much to get to the important points.
42 people found this helpful
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Lance B. Hillsinger
5.0 out of 5 stars Much better than then first book
Reviewed in the United States on 9 October 2020
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Successful Aging by neuroscientist Daniel Levitin is much better than his first book, Your Brain on Music. This reviewer gave Your Brain on Music a modest three-star rating. Successful Aging deserves five stars.

While the two books are superficially similar, Successful Aging draws on the latest research. Your Brain on Music came out in 2006. Successful Aging is also simply better written than Your Brain on Music.
Citing numerous scientific articles across multiple disciplines, Levitin expounds on simple concepts, like diet, exercise, genetic factors, etc., which can affect the quality of life as one ages. However, there is no “dumbing down” of concepts. In many places, Successful Aging reads like a good college textbook.

Levitin does offer practical advice on how to age well, but this advice is grounded in the latest scientific research. Moreover, Levitin also offers hope that one can lead a meaningful and productive life, even as one’s body is in the last laps of life. While Levitin offers hope, he is also pragmatic about the physical and emotional impact of aging, particularly for those suffering from Alzheimer’s or other forms of dementia.
5 people found this helpful
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Valerie Goodman
5.0 out of 5 stars Your Brain On Age
Reviewed in the United States on 23 August 2020
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Wonderful book loaded with health information younger eyes should read. I found answers why and how my husband and my own thinking are changing as we approach our sixth decade. The science, anatomical, chemical and time changes accumulated in life is explained with an energy to age with courage, love and laughter. Will keep for future reference!
5 people found this helpful
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Anthony L. Poselenzny
1.0 out of 5 stars A poorly researched book
Reviewed in the United States on 21 March 2020
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There is so much information available today regarding good health and longevity with regard to the appropriate diet that this author has completely missed. Most of his book is full of stories and personal experiences with references to science but with no actual hard science behind it. It’s a waste of time.
5 people found this helpful
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Karrie
5.0 out of 5 stars Interesting read
Reviewed in the United States on 22 January 2020
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Very informative well written.
8 people found this helpful
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FrankP
5.0 out of 5 stars Another great book from Levitin
Reviewed in the United States on 1 April 2020
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Daniel Levitin is a neuroscientist that has written several books on how the brain works. The books are highly educational and are written in an easy-to-read style with occasional humor thrown in. This most recent book discusses how the brain changes as we mature and grow older, and what we can do to extend a healthy lifespan so we don't spend our last years living with debilitating illnesses. Highly recommended.
2 people found this helpful
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Keith G. Bernard
3.0 out of 5 stars Serious flaws
Reviewed in the United States on 16 May 2020
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Way too much self-serving name-dropping and aimless wandering. There was some useful information but much of it was repeated more than once. Desperately needed some serious editing. Was it edited at all?
4 people found this helpful
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Stephen V. Connolly
5.0 out of 5 stars Great book
Reviewed in the United States on 10 February 2020
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Chipping away at this book a few pages at a time. Discovering lots of good information.
5 people found this helpful
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Kindle Customer
5.0 out of 5 stars Aging happens
Reviewed in the United States on 30 January 2021
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An excellent book about the scientific aspects of aging and how to live well understanding the aspects of getting older. A book club talk with different generations provided insight as we as elders were able to share our wisdom. I learned a lot about what I am living.
One person found this helpful
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Kayomack
3.0 out of 5 stars Turgid, Slogans?
Reviewed in the United States on 27 June 2020
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I'm still plowing through Successful Aging, and the writing does not fill me with confidence, too academic, a blend of theories and facts from different medical specialties, makes me wonder if Daniel Levitin is mainly interested in making bucks from the increasing ranks of the elderly.
One person found this helpful
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Veric
3.0 out of 5 stars Get the cliff notes?
Reviewed in the United States on 5 May 2021
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I understand perfectly why there's now a summary version of this book by another author. I skip LARGE sections of successful aging. If one has read about recent developments in human health, one will sometimes skip two thirds of a chapter in order to tease out the applications to aging.
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this one
5.0 out of 5 stars Very readable.
Reviewed in the United States on 7 April 2020
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Very readable. I first ordered on kindle but decided on wanted a hard copy for reference and highlighting so I will both. I will use it to enhance my knowledge working with older people and better understanding myself as well.
One person found this helpful
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marla fowler
5.0 out of 5 stars AWESOME
Reviewed in the United States on 23 June 2020
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So much information... Excellently presented. Good guidelines to follow as our age creeps up there. I recommend this for any age.
One person found this helpful
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Dr. Harvey P. Simon
1.0 out of 5 stars Disappointed
Reviewed in the United States on 1 April 2020
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Doesn’t really give you any real life experience. Only scientific facts. STATISTICS EH
3 people found this helpful
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Daphne Simpkins
5.0 out of 5 stars Great Resource for People Interested in Aging Concerns
Reviewed in the United States on 19 February 2021
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I bought this book on Kindle and then bought it again in paperback so I could underline it the second time I read it. The book is worth your time and helps you to think about aging concerns.
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Amazon Customer
5.0 out of 5 stars What to expect!
Reviewed in the United States on 7 June 2020
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I found this book very interesting and educational.Alot I didn't know about ageing and a lot I didn't want to except!But had heard for years.Reading this made some of it easier to deal with.
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bluemookey
2.0 out of 5 stars Not what I expected.
Reviewed in the United States on 15 July 2020
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This book reads like a self help book, not hard science. There are a million books like it out there, no new information.
2 people found this helpful
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Popular Answered Questions
Is this the same content as is provided in "The Changing Mind: A Neuroscientist's Guide to Ageing Well"? Has the name just been changed for some countries? It seems odd that two such similar books by the same author are being released at the same time.
1 Like · Like  One Year Ago  Add Your Answer

Deedi Brown (DeediReads) Yes, from the other editions listed above it appears to be the same book.
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 Average rating3.87  ·  Rating details ·  1,830 ratings  ·  322 reviews

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Scott Wozniak
Jan 28, 2020Scott Wozniak rated it it was amazing
This is the best book on aging I've read yet. It covers everything from the social and emotional issues of aging to the neuroscience and even diet and supplements. The author does a great job giving you real science in a way that doesn't feel overcomplicated.

Some of this confirmed things I've read before:
-Your friendships matter tremendously and you have to keep investing in relationships or they will naturally fade as you and your friends age.
-When designing your final chapters of life, think about the people you want to be with more than the places you want to be/things you want to do.
-Don't retire from meaningful work. You can slow down or do a different activity, but to stop doing things that matter is to invite decline and despair.
-Much of the physical decline we say is aging is really just decades of being out of shape. Stay active and push yourself. You might be surprised at what you can do (and how many aches and pains go away when you're back in shape.)
-Sleep is the most important health factor--and it's harder to sleep well when you're old. That doesn't mean give up. It means get more diligent to protect your sleep quality and quantity.

And there were some things that busted a lot of the myths I've read:
-We still don't don't what diets are best. Nutrition is so hard to pin down (hard to isolate it from other factors and it's so different person to person). So most of the supplements we are told to take have no scientific evidence to support them. This includes popular things like Omega 3 fatty acids (we need them, but so far taking pills doesn't actually show any improvements in our blood stream) and popular diets who remove whole categories of food (from vegetarian to Atkins). The key is variety of food types (except processed/fried foods, of course) and limits on the quantity.
-We still don't know how to avoid Alzheimer's and dementia.
-All the studies of communities of people who live 100+ are massively scientifically flawed. They've been discussed and dismissed by all the scientists in the field. They're anecdotal stories by non-scientists. There are just too few people and the variables are so complex that there's no real patterns that hold up under scrutiny. So beware of them.
-Your genes account for only 7% of your longevity (except for those cases when you have a congenital disease, such as a faulty heart valve). It's mostly how you live.

A few bonus ideas:
-We focus a lot on the diseases that keep us from dying (cancer, heart attack, etc.). But we don't put much attention or effort on the diseases that ruin our life enjoyment (diabetes, back injury, etc.). Don't just try not to do. Plan for a life that allows for pain-free mobility.
-Purpose trumps all else. Have a plan for how you can keep learning and make a difference in the world. (less)
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Clif Hostetler
Feb 08, 2020Clif Hostetler rated it liked it  ·  review of another edition
Shelves: health-and-selfhelp
This book combines knowledge from (1) developmental neuroscience and (2) individual differences (personality) psychology to help the reader understand the aging brain and the choices that can be made to maximize the chances of living long, happy, and productive lives. In the book's Introduction the author, Daniel J Levitin, claims that no other book intended for a popular audience has been written that covers the intersection of these two scientific fields.

The book is divided into three parts, (1) The Continually Developing Brain, (2) The Choices We Make, and (3) The New Longevity. Part One focuses on the ability of both the brain and personality to experience change, both good and bad. Part Two explores the ways the choices made made by individuals can influence health. Part Three explores new drugs and technology that have potential for prolonging health span portion of the life span.

This is a long book that seems to go on forever. There are overlapping subjects in the three parts so some material is referenced more than once. It’s written in a conversational tone with occasion mention of curious serendipitous phenomena, which are probably not appreciated by academic readers because I suspect they’re not all verified facts.

Aging has its down side—brain cell atrophy, DNA sequence damage, compromised cellular repair functions, and neurochemical and hormonal changes. But it’s not all bad. Among the chemical changes in the aging brain are a tendency toward understanding, forgiveness, tolerance, and acceptance. As indicated in the following excerpt, the older years are often experienced as the happiest.
When older people look back on their lives and are asked to pinpoint the age at which they were happiest, what do you suppose they say? Maybe age eight, when they had few cares? Maybe their teenage years because of all the activity and the discovery of sex? Maybe their college years, or the first years of starting a family? Wrong. The age that comes up most often as the happiest time of one’s life is eighty-two! The goal of this book is to help raise that number by ten or twenty years. Science says it can be done. And I’m with science.
(less)
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Lou
Feb 28, 2020Lou rated it it was amazing  ·  review of another edition
There are many books on the market that aim to document how to grow old in a healthy and life-affirming manner, however, this is one of the few written and comprehensively researched by a respected expert in the clinical area of neuroscience. The facts and statistics mentioned throughout are proven and so can be relied upon as methods to implement to try to ensure you live a long and happy life. The Changing Mind is a thought-provoking and eye-opening account of what happens to our brain during the ageing process and it turns on its head some of the misconceptions we all appear to have been told about how deterioration, as we age, is inevitable when this is quite far from the reality of the situation. Dr Levitin hits you with inspiring and optimistic information and I feel there are so, so many people who would gain new knowledge and reinvigoration from what they read between these pages, just as I did.

I know one of the most prominent brain diseases of our time, Alzheimer's, is one of the biggest fears many people face when ruminating on cognition and how to keep the memories we have so beautifully collected alive, therefore I am pleased there are plenty of tips to keep the mind sharp and everything intact in this book. That being said, we all roll the dice on such matters and at the end of the day you may be lucky or you may not. Levitin charts the brains development from birth right through to elder years and unlike other nonfiction titles of this nature, I found this both eminently readable and absolutely fascinating. The case studies used to illustrate points made throughout the book were all interesting and if I’m honest I could’ve read another couple of hundred pages.

If you are looking for an easy, non-challenging read then this probably isn’t it but if you genuinely want to learn more about ageing and what we can do to age well this is a must-read. Many thanks to Penguin Life for an ARC. (less)
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Natalie Fincher
Oct 22, 2019Natalie Fincher rated it really liked it
Shelves: stopped-reading
I'm too dumb for this. (less)
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혜정
Jan 06, 2020혜정 marked it as to-read
Iam seventy one years old woman. But I'd like to read new novels and listen to good music so that
I want to live by my self. When I have retired from professor five years ago I had depressed losted my punctual work. In my country many people thought as an unavailable person from retired their work. I have a complaint these conception. So I start to study regular lesson at open college and I always want to know how do I live my more older age.
I hope to meet and practice my life through Successful aging. I'm going to decide to read this book. Thank you (less)
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Julius Adams
Jan 13, 2020Julius Adams rated it it was ok
A lot of science to get to the same results people have known for a long time. Cicero said it all in his treatise in OLD AGE, summarized below. Same findings, just without the science. So what is new here? Don’t waste your money....

Below is a link to an excellent summary written by Dr. John Messerly on his web site, where you can read his entire commentary concerning Ciceros treatise. Thank you to him, it proves this book is not new or necessary in its philosophical thinking.

https://reasonandmeaning.com/2017/08/...

(less)
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Taylor Ahlstrom
Feb 19, 2020Taylor Ahlstrom rated it really liked it
Daniel Levitin’s Successful Aging is a relatable and expertly written guide to the scientific, social, and emotional process of aging, buoyed by the latest research into what we can do to increase not just our lifespan, but our healthspan—those years when we are still living healthy, active lives, not plagued by chronic pain and disease or tubed up in a hospital bed. As a neurologist, the book is heavily scientific, but Levitin does a commendable job of making complicated neural behaviors make sense to the layman. In addition to the science, the book is filled with stories of people he knows and those he interviewed who have stayed active, sharp, and remained in their careers well into their nineties.

His point with these anecdotes is that we need to rethink aging and the elderly along with what we believe is possible after retirement. There is an undeniable stigma against the elderly in America that they are mostly useless and therefore oft forgotten. As to retirement, Levitin thinks we should get rid of it altogether. One of the main causes of cognitive decline in the elderly is not exercising those thinking muscles enough. As work also gives our lives meaning, there has been an increase in those who “unretire,” or rejoin the workforce after retirement. In addition to providing that meaning, work also keeps us active and social. Loneliness and inactivity are two significant causes of cognitive decline in the elderly. Loneliness is so serious a risk that Britain recently appointed a Minister of Loneliness just to address this problem in their increasingly-aged population.

Much of the book—in between all the science—is written from the personal perspective of Levitin, who is now sixty-two years old and is perhaps just beginning to feel many of the effects of aging that his book dives into in some detail. Whether it’s just forgetting why he walked into the kitchen, or that bum knee that will never be the same again, the reader feels a personal connection to the author and his work. Also, as a professional musician, many of his stories relate to music and his performance, which adds an extra touch of personality to a book written by a neuroscientist that had the potential to be both dry and overly technical. Luckily, his book is neither of those things.
One aspect of the book which deserves significant praise is the rigor with which Levitin investigates every possible claim or cure for aging. He informs the reader not only why certain medications work, but why others don’t, and is candid when modern medicine “simply doesn’t know why”—which is often the case when it comes to aging. The book contains over seventy-five pages of notes and resources, and the author claims to have reviewed around four thousand peer-reviewed papers to complete it. When a dietary or health claim mentions a paper or study with a low number of participants or one that was not peer-reviewed, he is quick to point that out.

While some may find the science in the book unnecessarily technical or overbearing, many may find it a helpful backdrop to understand the why behind the advice. Sure, there isn’t a lot of groundbreaking advice here when everyone knows they should eat more vegetables and get better sleep. But understanding how social interaction keeps our brains functioning at a higher level and why a walk in the woods does far more benefit than a walk on a treadmill may help more Americans embrace the suggestions he offers. He doesn’t shame or discount the medicinal benefits of many modern treatments, but he also notes their side effects and shortcomings, and it seems after every potential medication he mentions, the holistic answer is rather the better answer. You may be able to take a pill to feel happier, or you could talk to a friend and work on your coping mechanisms. The brain is an incredibly adaptable organ, and the more we train it, the more it can do for us.

While we may have figured out how certain drugs work in certain ways in the brain, there is still a lot we don’t know. At one point he refers to this as “looking for your keys under the streetlamp because it has the most light.” We are forced to experiment with the things we know the most about, because the other stuff just doesn’t make any sense yet. For every drug you put in your body, there are dozens or hundreds of interactions with every other system in your body, and each of those interactions are different for each and every person. Because of this, we can’t ever say one pill can cure this or that, but only that more people felt better than didn’t. In fact, for a treatment to gain FDA approval, it has to perform only 10 points better than a placebo—which is no treatment at all!

Ultimately, the point is that our bodies are miraculous things, and the only treatments we have found that work for everyone are the simplest ones: more love, more companionship, more meaning in life, more exercise—both mental and physical—and of course, eating more plants. These give you the best chance for extending your healthy years on earth. And most of the other medication that’s out there might help manage some of the aches and pains that inevitably come along the way.
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Roxanne
Dec 20, 2019Roxanne rated it it was amazing
I thought this was a heavy book about how to age well. It is pretty scientific but it has good information.
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Ruth Kamau
Feb 04, 2020Ruth Kamau rated it liked it
This book is long, filled with technical terms, and in the end... it does nothing to fulfill the promise given by the title.

It goes on and on about roles of hormones, what doesn’t work, experiments gone wrong, and then provides the most cliche advise about how to be happy in old age.

Coulda just started with that and saved us the repetitive ways of explaining Alzheimer’s and dementia.

All in all, some may appreciate this.
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Terri
Feb 03, 2020Terri rated it liked it
This book sounded interesting but it was way too detailed for me to enjoy. Felt more like a textbook. I’d recommend cliff notes for this one.
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Donna
Feb 25, 2021Donna rated it really liked it
Shelves: health, non-fiction
This is Non Fiction Science mostly about brain health. The author was heavy on the medical jargon and lingo that I guess Neuroscientists use, but the author did his own audio narration and he did a great job relaying the info in a way that didn't make me feel like I was completely in the weeds. For that, I recommend the audio to anyone one who wants to give this book a shot.

When I finished this, there were no boxes to check off. No list to gird your loins with before heading off to the health food store. Instead he uses a lot of studies to illustrate his points on health span.

Now some of these studies are old and they have been used quite prolifically in other health & science books. But what I liked was that he often gave us both sides of the coin. I appreciated that the most. He also pointed fingers but it such a nice way. Also, while this book didn't change my life, it definitely gave me food for thought. So 4 stars for that and the fact that if the author ever wanted to dip into another occupational field, he could easily narrate books. (less)
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Johnny Andrade
Nov 22, 2020Johnny Andrade rated it it was amazing
I really enjoyed this book and it gave me lots of useful information and strategies to implement into my own life as I age. Three out of his four main cornerstones he writes about for successful aging I have read a lot about for many years and have already made them top priorities in my life.

Those three areas are diet, exercise and sleep. These three cornerstones to healthy living and aging are neglected by most people more than ever now. More and more people continue to become more obese, more sedentary and more sleep deprived than ever before. It’s common daily ritual now for hundreds of millions of humans to overeat several times per day, get absolutely no exercise and then stay up late into the night sitting on a sofa, watching television, eating junk.

Humans need daily rigorous exercise and to sweat profusely and increase heart rate with physical activities. You need omega 3 fatty acids from fatty fish, nuts, or seeds that are critical for developing and maintaining healthy brains and hearts. Sedentarism destroys your entire being, mind, body, mood, everything. Sleep deprivation is almost just as detrimental to every aspect of health and aging.

The fourth area for successful aging he writes about is one that I have always had trouble with, being autistic, which is maintaining a healthy and active social life and social relationships. Many studies have shown that loneliness and social deprivation is more deleterious to overall health and aging than being a lifetime smoker. There have been plenty of centenarians who were lifelong smokers. I’m not aware of any antisocial, loner autistic individuals who made it to 100 years old. The average life expectancy for autistics is 36-40 years old, which I am only a few years away from now.

Your mind and body quickly deteriorate without meaningful social interaction and interpersonal relationships, regardless of physical exercise and mental exercise. When my grandparents and mother eventually have to go and leave me behind, it will quickly become a very cold dark empty world for me until I am able to catch back up to them.

Autistic men do not fair well in the social world of humans. As is common With autistic men, pretty much all my lasting interpersonal relationships are the ones I was born into: family, grandparents, parents. We do not fair well at developing or maintaining any kind of interpersonal relationships for very long if at all. Which leads to our small circle of relationships, fixed since birth, to die off one by one around us until we are all alone and quickly deteriorate in social world we are blind to.

Many people can’t accept the depressive realist “black pills” like these and prefer positive illusions and just world fallacies where if you just simply follow the right feel good empty platitudes that everything can and will work out rosy, fair, justly and happily in the end. The truth is that much of our destinies, potentials and possibilities are predetermined by our genes (plus environment). I don’t delude myself with positive illusions. I’m preparing myself for the futile, Sisyphian battle ahead, which is aging with autism. Which will mean, eventually, attempting to navigate a social world I cannot see or understand, all alone.

It is truly horrific predicament to be an autistic adult man. To be an autistic human is to be a social animal that is socially disabled. It is akin to being a schooling fish that cannot swim. It is also not always a very visible disability as well. And having no intellectual disabilities and being socially handicap people often assume you are just lazy, rude, mean, unmotivated etc. Nobody will blame or ridicule the disabled individual in a wheelchair for not being able to use the stairs. But most people will blame, dislike, discriminate the autistic individual who can’t properly function socially. (less)
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Dave Mills
Feb 03, 2020Dave Mills rated it did not like it
True confession: I really didn't finish this book. In fact, I only made it to page 67. Wanna know why? Of course you don't, but I'll tell you nevertheless.
Skip 400 pages of shit, go to page 401 (hardcopy edition) and read "APPENDIX REJUVENATING YOUR BRAIN." That'll give you an idea of just how bad this book is.
Alas, in my "declining," addled old age, I tend to fall for books that might give me the magic elixir, the location of the fountain of youth, the Philosopher's Stone, potions, diets, chemicals, brain games, and other gimmicks that (the books usually claim) will increase my longevity and improve my downhill years. None of them will, of course.
They're all crap, really.
Here's a better idea: read Barbara Ehrenreich's "Natural Causes." She's a great writer, funny, clever, bright, witty. And her chapter 10, "Successful Aging,"of nineteen pages is infinitely better than the 400 pages of Levitin's junk.
Enjoy these last years. Carpe diem! (less)
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Kristin
Feb 28, 2020Kristin rated it did not like it
I only got 54 pages in and screw this book. Far too technical and I can’t stand the tangents made in the book that are irrelevant. No one cares about you learning to drive clutch in San Fran when you’re discussing procedural memory. Had some interesting points that makes me wish this book just kept the interesting stuff and therefore shortened into a 150 page book. As another reviewer said, just flip to page 401 and read the appendix.
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Julie
Aug 23, 2020Julie rated it it was ok
I felt like the book mostly dealt with research on drugs to reduce effects of aging. I wanted to hear more about what I can do personally. There was some of that, and those were the parts I enjoyed. What I found most interesting is the effect moderate or even slow walking can have on the cognitive processes of the brain. In other words, keep moving.
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Yumiko Hansen
Jun 07, 2021Yumiko Hansen rated it really liked it
4 stars

I read this book with a great enthusiasm. I have read multiple books on aging and am thoughtful and intrigued to try to find a way to live the rest of my life healthily, meaningfully, and happily. My main interest is “Alzheimer’s or other forms of dementia.“
Dr. Levitin offers practical advice on how to age well, he also offers hope that one can lead a meaningful and productive life, even as one’s body is in the last laps of life.
The book is entertaining, a quick read, and quite informative about numerous important topics related to looking at aging in a positive light.

—— “The only thing you know for sure is the present tense.
That nowness becomes so vivid to me now, that in a perverse sort of way, I’m almost serene, I can celebrate life. Below my window, for example, the blossom is out in full. It’s a plum tree. It looks like apple blossom, but it’s white. And instead of saying, “Oh, that’s a nice blossom,” looking at it through the window when I’m writing, it is the whitest, frothiest, blossomiest blossom that there ever could be.
Things are both more trivial than they ever were, and more important than they ever were, and the difference between the trivial and the important doesn’t seem to matter—but the nowness of everything is absolutely wondrous.
And if people could see that—there’s no way of telling you, you have to experience it—the glory of it, if you like, the comfort of it, the reassurance. . . . Not that I’m interested in reassuring people, you know. The fact is that if you see the present tense, boy, do you see it, and boy, can you celebrate it!”

... Yes, in the end, in the battle to hang on to life, nature always wins.
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Valerie
Aug 22, 2020Valerie rated it it was amazing  ·  review of another edition
Your Brain On Age

Wonderful book loaded with health information younger eyes should read. I found answers why and how my husband and my own thinking are changing as we approach our sixth decade. The science, anatomical, chemical and time changes accumulated in life is explained with an energy to age with courage, love and laughter. Will keep for future reference!
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The Changing Mind: A Neuroscientist's Guide to Ageing Well : Levitin, Daniel: Amazon.com.au: Books

The Changing Mind: A Neuroscientist's Guide to Ageing Well : Levitin, Daniel: Amazon.com.au: Books










The best-selling neuroscientist and author of The Organized Mind explains what happens to our brains from womb to tomb.


We have long been encouraged to think of old age as synonymous with deterioration. Yet, recent studies show that our decision-making skills improve as we age and our happiness levels peak in our eighties. What really happens to our brains as we get older?


More of us are living into our eighties than ever before. In The Changing Mind, neuroscientist, psychologist and internationally-bestselling author Daniel Levitin invites us to dramatically shift our understanding of growing older, demonstrating its many cognitive benefits. He draws on cutting-edge research to challenge common and flawed beliefs, including assumptions around memory loss and the focus on lifespan instead of 'healthspan'.


Levitin reveals the evolving power of the human brain from infancy to late adulthood. Distilling the findings from over 4000 papers, he explains the importance of personality traits, lifestyle, memory and community on ageing, offering actionable tips that we can all start now, at any age.


Featuring compelling insights from individuals who have thrived far beyond the conventional age of retirement, this book offers realistic guidelines and practical cognitive enhancing tricks for everyone to follow during every decade of their life. This is a radical exploration of what we all can learn from those who age joyously


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Review
The secrets of ageing well ... Daniel Levitin is a distinguished American neuroscientist and this is a serious, evidence-based guide to what really works and why ― Sunday Times

A fact-filled and optimistic guide to ageing well ... Levitin is an invaluable kind of scientist ... The Changing Mind is replete with curious facts ... Optimism is a life-preserver. His book bubbles with it. Levitin makes a strong case for the consolations if not the joys of age -- John Sutherland ― The Times

Optimistic in tone ... Levitin loves to tell stories ... he's a good companion ― Evening Standard

Comprehensive and fascinating insight into the evolving human brain. This book could change your life ― Professor Stephen Westaby, author of 'Fragile Lives'

None of us can afford to ignore Daniel Levitin's The Changing Mind ... The good news is that it's not all downhill: according to Levitin our decision-making skills and happiness levels actually increase in later life ― New Statesman

The idea that your mind has to decline with age is false - and there is plenty we can do to keep it sharp ― Telegraph

Neuroscientist Levitin delves into the multiple-trace theory of memory, the ageing microbiome, fats and the brain, the impacts of neural implants, and the joys of non-retirement. A clear-eyed, insightful overview of the neurophysiological healthspan ― Nature

Delivers welcome news about the ageing brain: it is happier, quicker and often much healthier than you may imagine ― New Scientist

Daniel Levitin's refreshing perspective on ageing will change your opinion on this unique phase of life and challenge the 'slowing down' stereotype. Using a scientific and thoroughly engaging approach, Levitin convinces us that with medical advances alongside positive lifestyle changes described in this book, we can all look forward to older age as a fulfilling and exciting chapter in our lives ― Dr Rupy Aujla, author of The Doctor’s Kitchen

This is a book that can make things feel a whole lot brighter ― Big Issue

If you're planning to age, read this book. Wise, sensitive, and insightful, Levitin shares the tools that allow you to optimize the process ― David Eagleman, author of 'The Brain'

A wise, insightful, and beautifully-written book on how we can navigate the waters of time. Helpful for readers at any age. ― Daniel Gilbert, author of 'Stumbling on Happiness'

Predictions are perilous, but here's one I can make with certainty: Tomorrow you and I will be older than we are today. That's why you, I, and everyone we know needs this remarkable book. With a scientist's rigour and a storyteller's flair, Daniel Levitin offers a fresh approach to growing older. He debunks the idea that ageing inevitably brings infirmity and unhappiness and instead offers a trove of practical, evidence-based guidance for living longer and better. The Changing Mind is an essential book for the rest of your life. ― Daniel H. Pink, author of 'When' and 'Drive'

A compelling primer on our amazingly dynamic brains and the steps we can all take to harness that potential ― Dr Rahul Jandial, author of 'Life Lessons from a Brain Surgeon'

An uplifting exploration of the brain, and how it does not age as we often fear ― Camilla Cavendish, author of 'Extra Time'
Book Description
The best-selling neuroscientist and author of The Organized Mind explains what happens to our brains from womb to tomb.
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Successful Aging: A Neuroscientist Explores the Power and…

Daniel J. Levitin
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Top reviews from Australia


Joseph E. Feredoes

5.0 out of 5 stars Essential bookReviewed in Australia on 8 July 2020
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Very informative, easy to read despite the highly professional subject. This book gave me answers to many problems I couldn't understand. I recommend everybody over 40. Also, younger readers could learn a lot about problems caused by aging parents, grandparents. Tons of misconceptions cleared and explained. Although I am 74, my approach to fellow oldies has significantly changed.
Absolutely great book. Don 't miss it.


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Freya

5.0 out of 5 stars This is loads of information, and much to ponder & referenceReviewed in Australia on 5 November 2020
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I loved this interesting knowledge base and I find it heartening, encouraging & very informative as one ages !


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William Jordan
3.0 out of 5 stars A loose baggy monster, but an interesting oneReviewed in the United Kingdom on 6 March 2020
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This book lack focus but certainly does not lack interest.

The lack of focus is perhaps indicated most clearly by the fact that the author refers to his book as being called 'successful ageing' in his Introduction, but his UK publishers have decided to call it 'the changing mind'. Some of it's about the mind (more of it than perhaps you need if your primary interest is ageing), some of it's about ageing and not really about the mind at all (leaving 'end of life' instructions and so on figures in the end pages of the book).

It's also quite hard to focus the 'take aways' from the book. From the early, mind-oriented, part, it would seem that conscientiousness is the key to a successful life and to successful ageing (the book starts with discussion about 'how would you measure personality starting from a blank sheet of paper'). From the later part, you might think, drawing the longitudinal Harvard study of men, that 'all you need is love', which seems a bit different. And then there are all the discussions of behaviours that might promote successful ageing, including diet (fasting seems a good idea - but it's not clear what form this should take; drugs that mimic fasting may also work - a first trial just getting underway), exercise (the author thinks integrate this into daily life - it will be better for the brain - than going to the gym; and a little is better than none - manageable and short-term stress is good for us); an then there's sleep (but this is really a refresher course on the book 'why do we sleep'). There are also a lot of personal anecdotes. And an occasional reference to genetics.

It may be possible to draw all this together. The author twice quotes Freud's statement about the importance being able to work and being to love. But perhaps the more relevant quotation would be the one says 'where was id, there shall ego be' - but which I mean that perhaps the more 'conscientious' we are, the more our conscious takes control of our lives rather than our unconscious, and the more we have a secure environment to grow up in, the most this fosters our sense of being in control of our lives. And this sense of control then leads people who have it, to be able to eat well, exercise well, keep their sleeping well regulated - and extend that sense of control of their lives into their old age by not retiring (another helpful tip - though the 'unretired' examples in the book are academics, professionals and musicians - which is not a very representative sample of humanity)

Anyway, I enjoyed reading the book (and trying to make it all cohere), and would recommend it to others. But I would say that the author could perhaps have done a bit more of the work for the reader...
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Mr. P. James
3.0 out of 5 stars A bit long-winded!Reviewed in the United Kingdom on 14 March 2020
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I bought this following an interesting review in a national newspaper saying that people are at their happiest at the age of 82, that you can improve your memory and remain active as you get older, and with the author being a neuroscientist it seemed that it might have some trustworthy information. It does indeed have some interesting information and pointers for self-improvement, but you have to bear with it to find them. It is not an easy ready, as it is from a scientific point of view, and the author never writes one sentence when he can write fifty! There is an awful lot of waffle and labouring the same point over and over. The 528 page book would have benefited from some pruning and it all could have been said in 250 pages or less. If I'd known this I would have had a notepad beside me when I began reading it and made notes of the salient points or jotted down relevant page numbers to refer back to Now there are some facts that I want to recall, but I really cannot plough through 528 pages again to find them. The same author has some other attractive titles, but I wouldn't buy another one of his books after this. It is a classic case of "less is more"!

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J. Baldwin
5.0 out of 5 stars Wise, authoritative and entertainingReviewed in the United Kingdom on 10 March 2020
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This is a terrific book which is packed with information and advice about mitigating the adverse effects of growing old. Professor Levitin's book is, however, much more than a collection of helpful tips for the elderly. In The Changing Mind, he challenges much of the conventional wisdom about ageing and discusses in detail its scientific basis, covering a great deal of the available neuroscience and psychological research. Although the science is inevitably complex and technical, Levitin's writing is a pleasure to read: it is consistently wise, authoritative and entertaining. There are even some good jokes in the book. Anyone who wants to live well in old age would benefit from reading it.

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John Sheldon
3.0 out of 5 stars An important book but I hesitate to recommend it ...Reviewed in the United Kingdom on 18 June 2020
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The subject matter is very important for those of us of a "certain age" and much of the research described in the book is very interesting. The key messages are stimulating but somehow I had expected more insights.

On the downside, the book lacks a clear purpose and structure. It meanders around and often sinks into excessive detail. I managed to read it to the end, but only just. With a better focus and a lot of pruning, it would have been a great book.

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Sean W
3.0 out of 5 stars Heavy on detailReviewed in the United Kingdom on 11 March 2020
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Not what I was expecting, which may well be my fault as having heard the author talk on the radio I assumed the main focus of the book was on retirement.

I found myself skimming many pages trying to find nuggets of advice etc on retirement. As the book is all about health the author can rightly say this matters to retirees. But, it is so very heavy on detail you will need to be
extremely keen on health issues to get the most from the book which I found to be targeted more at academics. I suppose I read at most 50 of the 476 pages.

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2021/04/09

Bhikkhu Bodhi on traditional versus secular Buddhism - Secular Buddhist Network

Bhikkhu Bodhi on traditional versus secular Buddhism - Secular Buddhist Network



Bhikkhu Bodhi on traditional versus secular Buddhism



·
by Bhikkhu Bodhi

As the winding river of Buddhist tradition flows beyond the boundaries of its Asian homelands and enters the modern West, it has arrived at a major watershed from which two distinct streams have emerged, which for convenience we may call ‘Classical Buddhism’ and ‘Secular Buddhism.’ The former continues the heritage of Asian Buddhism, with minor adaptations made to meet the challenges of modernity. The latter marks a rupture with Buddhist tradition, a re-visioning of the ancient teachings intended to fit the secular culture of the West.

The expressions ‘Classical Buddhism’ and ‘Secular Buddhism’ are to a certain extent abstractions. They do not define fixed categories but stand as the end points of a spectrum of possibilities that may blend and merge in any given individual’s personal commitment to the Dharma. Nevertheless, at certain key points the two branch off in different directions, presenting us with a choice between incompatible alternatives. As we endeavour to find our own orientation to the Dharma, it is helpful to clearly understand where these divergences occur and to recognise the choices before us.

Classical and secular Buddhism

The contrast between Classical Buddhism and Secular Buddhism stems primarily from different ways of understanding the human condition. Classical Buddhism seeks light on the human condition from the canonical texts of Buddhism, particularly from the Buddha’s discourses. Secular Buddhism looks for illumination to modern science and the value systems of secular society. These different perspectives govern their distinctive ways of understanding the Three Jewels of Buddhism – the Buddha, the Dharma and the Sangha. They also determine their assessments of the nature and purpose of Buddhist practice.

Classical Buddhism sees human existence as embedded in the condition called samsāra, understood literally as the beginningless chain of rebirths. From this standpoint, humans are just one class of living beings in a vast multidimensional cosmos. Through time without beginning all beings have been roaming from life to life in the five realms of existence, rising and falling in accordance with their karma, their volitional deeds. Life in all these realms, being impermanent and fraught with pain, is inherently unsatisfactory – dukkha. Thus the final goal, the end of dukkha, is release from the round of rebirths, the attainment of an unconditioned dimension of spiritual freedom called nibbāna. The practice of the path is intended to eradicate the bonds tying us to the round of rebirths and thereby bring liberation from repeated birth, ageing and death.

Secular Buddhism, in contrast, starts from our immediate existential situation, understood without bringing in non-naturalistic assumptions. Secular Buddhism therefore does not endorse the idea of literal rebirth. Some Secular Buddhists regard rebirth as a symbol for changing states of mind, some as an analogy for biological evolution, some simply as part of the dispensable baggage that Buddhism drags along from Asia. But Secular Buddhists generally do not regard rebirth as the problem the Dharma is intended to resolve. Accordingly, they interpret the idea of samsāra as a metaphor depicting our ordinary condition of bewilderment and addictive pursuits. The secular programme thus re-envisions the goal of Buddhist practice, rejecting the idea of irreversible liberation from the cycle of rebirths in favour of a tentative, ever-fragile freedom from distress in this present life itself.

This difference in fundamental worldviews between Religious and Secular Buddhism shapes their respective ways of regarding the Buddha, the Dharma and the Sangha. For Classical Buddhism, the Buddha is an exalted being, the teacher not only of humans but of deities and beings in other realms. He attained buddhahood as the culmination of countless lives spent as a bodhisattva perfecting the paramitas, the supreme virtues. His enlightenment involved a breakthrough to the ultimate truth, by which he eradicated the mind’s defilements, penetrated the spiritual laws of the universe and acquired various kinds of psychic powers. As the indispensable guide to liberation, the response he evokes is one of awe, reverence and devotion.

Secular Buddhism has no concern with a multilife background to the Buddha’s achievements, and devotion plays a minor role in its programme. The Buddha is seen as a wise teacher who awakened to the truth of the human condition. His teaching was pragmatic and therapeutic, aimed at the alleviation of suffering here and now. Those who aspire to learn from the Buddha need not place trust in principles that transcend the bounds of ordinary cognition. All are welcome to adopt from his teaching whatever provides concrete benefit in their lives.

Divergent attitudes towards the Dharma also distinguish Classical Buddhism and Secular Buddhism. The Four Noble Truths, the bedrock of the Dharma, provide a sterling example of how they differ. Classical Buddhism gives priority to a ‘horizontal’ view of the Four Noble Truths, seeing them as an evaluation of samsaric becoming. The truth of suffering underscores the defective nature of life in the round of rebirths. Craving and ignorance function as the hidden levers driving the cycle, propelling the stream of consciousness forward from life to life. The end of suffering is attained by eliminating craving and ignorance through insight into the real nature of things. In contrast, Secular Buddhism gives precedence to a ‘vertical’ view of the Four Noble Truths. It understands them as a diagnosis of our present life itself, offering a pragmatic therapy that can lead to a life of equanimity and contentment lived fully in the here and now.

These different outlooks on the Four Noble Truths in turn determine their divergent views on Buddhist practice. Classical Buddhism affirms the value of practices designed to secure a favourable rebirth and promote gradual progress towards the realisation of nibbāna. It thus includes such elements as ritual, the formal observance of precepts, support for monasteries and monastics, and devotional recitations and meditations. The higher meditation practices of serenity and insight (samatha and vipassanā) aim at disenchantment, dispassion and ultimate release from the rounds of rebirths.

Where Classical Buddhism grounds practice in the cosmology of the Buddhist scriptures, Secular Buddhism seeks to integrate Buddhist practice with existential psychology. It assigns the devotional and ritualistic practices to the sidelines or drops them entirely. The path centres on meditation as a means of dealing with uncertainty and stress alleviating the ordeal of afflictive emotions. Secular Buddhism locates ultimate meaning in the immediacy of life in the here and now, lived deliberately with keen curiosity and open attention.

Classical Buddhism and Secular Buddhism also differ in their understanding of the Sangha. For Classical Buddhism the ideal focus is on the ‘Sangha of noble ones’ (ariyasangha), those who have attained the stages of awakening culminating in arahantship, or in Mahayana Buddhism, on the exalted bodhisattvas. However, because the Sangha of noble ones is a purely spiritual entity, without manifest signs, most forms of Classical Buddhism direct their communal veneration towards the monastic Sangha, the order of monks and nuns. The monastics function as the field of merit, recipients of respect and offerings. They are also the supreme teaching authority, whose years of training qualify them to transmit the Dharma.

In Secular Buddhism, the Sangha of noble ones is not recognised as such, or is treated as marginal. While Secular Buddhists may respect individual monastics as teachers and models, they generally do not give priority to establishing a monastic order. The word sangha is in fact broadened in scope to designate all practitioners. Precedence may be given to lay teachers, who share the lifestyles and values of lay students and are thus felt to be more accessible than renunciant monks and nuns. Where Classical Buddhism regards the conservation of traditions as the guarantee of authentic teaching, Secular Buddhism prizes creativity and innovation.

As Buddhism evolves in the West, it is likely that the encounter between these two camps will generate competition and rivalry. Yet it may be the attempt to bring together the respective strengths of each that holds the most promise for the future vitality of the Dharma. This is the case not only in the West but in Asia as well, where educated Buddhists now often look to Western Buddhism for inspiration and models to emulate.

Strengths and weaknesses of classical and secular Buddhism

In my own opinion, each of these two expressions of Buddhism has its distinctive strengths and weaknesses. The strength of Classical Buddhism lies in the commitment to preserving the teachings that have defined Buddhism through the ages. Classical Buddhism stresses fidelity to the Buddha’s words and thereby keeps intact the ancient heritage of the Dharma and the potential for deep practice and attainment. By endorsing the ideal of transcendent liberation, it fosters the spirit of renunciation that motivates the traditional quest for awakening. Its values of restraint and fewness of desires challenges the rampant greed and self-seeking fostered by free-market capitalism. With its respect for the monastic life, it upholds the lifestyle that the Buddha himself made available by creating a monastic order governed by a stringent code of discipline.

The weaknesses of Classical Buddhism are typical of other forms of traditional religion. These include a tendency toward complacency, a suspicion of modernity, the identification of cultural forms with essence, and a disposition to doctrinal rigidity. At the popular level, Classical Buddhism often shelves the attitude of critical inquiry that the Buddha himself encouraged in favour of devotional fervour and unquestioning adherence to hallowed doctrinal formulas.

The main strength of Secular Buddhism lies in its ability to make the Dharma meaningful to people nurtured by a secular culture with a deep distrust of religious institutions and scepticism about tenets outside the range of normal experience. Secular Buddhism thereby opens doors to the Dharma for people inclined to the experiential emphasis of the hard sciences. Secular Buddhists have also devised new applications of the Dharma neglected or bypassed by the tradition, bringing Buddhist practices into such areas as health care, education, prison work and psychotherapy. These last features, however, are generic to Western Buddhism, whether secular or religious, and are not unique to the secularist approach.

The principal weakness of Secular Buddhism may be overconfidence in the naturalistic premises with which is starts. This can lead to a disregard, even disdain, for principles that clearly spring from the Buddha’s own realisation. This is particularly the case with the principles of rebirth and karma. To dismiss these teachings as trappings of Buddhism’s Asian heritage is to cast off the essential backdrop to the spiritual quest that the Buddha himself emphasised by including them in Right View, the first factor of the Noble Eightfold Path. If they are discarded in favour of materialistic naturalism, there is a real danger that the very pillars that sustain the Dharma will collapse, leaving us stranded in the wilderness of personal opinion and reducing Buddhist practice to an assortment of therapeutic techniques. On the other hand, if Classical Buddhism holds fast to its original standpoint, it may well expand the horizons of science beyond materialist reductionism, opening the scientific mind to subtler dimensions of reality.

Although a cross-fertilisation between Classical Buddhism and Secular Buddhism can inspire a revitalisation of the Dharma in ways fitting for our time, in my view the relation between them cannot be symmetrical. Since it is Classical Buddhism that has firmer roots in the original teaching, it provides a more solid basis than Secular Buddhism for preserving the integrity of the Dharma against the temptation to dilution and commercialisation. Nevertheless, while unbridgeable differences between them will remain, Classical Buddhism can learn from Secular Buddhism how to respond effectively and intelligently to the unique pressures of modernity. For example, while most forms of traditional Buddhism in Asia follow a hierarchical organisational structure, Secular Buddhist communities have adopted lateral power-sharing and more egalitarian models better suited to the democratic standards of national governance. At the popular level, where Classical Buddhism tends to posit a sharp contrast between serious Dharma practice and everyday life, Secular Buddhism takes everyday life to be the field for successful practice and thus bridges the two domains. Secular Buddhism has also purged ancient biases that still infect traditional Buddhism, affirming the equal capacities of women and giving full respect to people of diverse sexual orentations.

Some Dharma teachers go a step beyond Secular Buddhism and hold that Buddhist mindfulness practice must be recast as a nondenominational technique stripped of its Buddhist identity. This, they claim, will enable the Dharma to blend unobtrusively into the cultural mainstream. Few Secular Buddhists, however, endorse this proposition, which even they deem too drastic. For traditional Buddhists, bare mindfulness without the support of refuge in the Three Jewels and the rest of the Eightfold Path loses its transcendent orientation and risks being turned into a mere adornment to a comfortable life. Even more concerning, however, is the fact that this approach can easily be taken up by the corporate mindset to suit its own agenda, culminating in the triumph of what some have called ‘McMindfulness.’

Need for social engagement with both both perspectives

With some exceptions, adherents of both Classical Buddhism and Secular Buddhism have tended to treat political and social activism as marginal to their understanding of Dharma practice. While they may engage in certain types of humanitarian service – assistance to the sick and dying, care for orphans and animals, the operation of soup kitchens, or work among prisoners – they often shy away from overt political advocacy, which they may see as a threat to the purity of their practice. This, I feel, is where Buddhism in all its varieties has much to learn from the Abrahamic religions with their prophetic concern for social justice. For billions of people around the world the principal causes of the real suffering they face on a daily basis are endemic poverty, social oppression and environmental devastation. If Buddhism is to live up to its moral potential, its followers must make a stronger commitment to peace, justice and social transformation. Inspired by the ideals of lovingkindness and compassion, they must be ready to stand up on behalf of those who cannot speak for themselves, for those burdened by harsh and exploitive social structures. For all its unsavouriness, politics has become the stage where the critical ethical struggles of our time are being waged. Any spiritual system that spurns social engagement to safeguard its purity risks reneging on its moral obligations. Its contemplative practices then turn into the intellectual plaything of an upper-middle-class elite or a cushion to soften the impact of the real world.

It is still too early to determine how in the long run the encounter between Classical Buddhism and Secular Buddhism will play out, much less the broader encounter between Buddhism and modernity. These are matters for the future to determine, and to learn the answers we must be patient. But as followers of the Dharma, it’s not enough just to sit on the sidelines as observers. Whether we lean towards Classical Buddhism or Secular Buddhism, we must be ready to promote fruitful exchanges between the two, undertaken in a shared quest for a wider understanding of the Dharma in its full range, relevance and depth.

Ven. Bhikkhu Bodhi (formerly Jeffery Block) is the founder and chairman of Buddhist Global Relief. He has been a Theravāda monk since 1972. A translator of the Pāli Nikāyas, he lives and teaches at Chuang Yen Monastery in Carmel, New York. Excerpts from his translations of the Pāli Canon are available at wisdompubs.org under ‘Teachings of the Buddha’ in the Wisdom Academics collection.

Originally published in Inquiring Mind, Vol. 31, #2 Spring 2015 (northern hemisphere), this article is © 2015 by Inquiring Mind and republished here with kind permission from Inquiring Mind (inquiringmind.com) which means that the Creative Commons licence of this website does not apply.
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Bhikkhu Bodhi Secular Buddhism traditional Buddhism

10 replies added


Evamaria GlatzJuly 5, 2015 Reply




Being familiar with Bhikkhu Bodhi’s merits in global „classical“ Buddhism and truly acknowledging them I would first like to point out that Bhikkhu Bodhi presenting himself, or allowing himself to be presented as „Ven.“ (=Venerable) gives me a difficult start. For me as a reader, this imposing abbreviation immediately opens the gap between a viewpoint of being addressed at eye level in contrast to being talked to from a somehow „higher“ position.

Before going into detail I would like to remind us: our world is becoming more and more secular, whether we like it or not. The power of almighty gods and elevated men represented by strong ecclesiastical institutions and men’s devotion towards them has been continuously diminished during the last century. We have to face this trend and accept it.

Some aspects of secular Buddhism Bhikkhu Bodhi does not characterize in ways its followers would agree with:

Nothing brought me closer to the canonical texts of Buddhism than the extended studies of the secular Buddhist Stephen Batchelor. On the other hand, I cannot see where the opinion that secular Buddhism would look for illumination amongst modern sciences stems from. In our present world we have to acknowledge the importance and achievements of sciences. It would be desirable if all sorts of Buddhists would take this into account.

In describing a secular Buddhist’s approach to the traditionally so called „Four Noble Truths“ Bhikkhu Bodhi does not mention the shift towards seeing them not as truths to be believed in, but as tasks to be undertaken. In this understanding they are much more than a „diagnosis and a pragmatic therapy“, but the threshold to nibbana in our ordinary life, here and now.

I do not think, „secular Buddhism seeks to integrate Buddhist practice with existential psychology“. There are just as interesting parallels between Buddha’s insights and this branch of modern western philosophy, as many other matches exist, e.g. with the work of Epicurus, Titus Lucretius, Michel de Montaigne, Erich Fromm and other Western thinkers who were influenced by Buddha’s teachings, directly or indirectly.

As for „the devotional and ritualistic practices being assigned to the sidelines“: yes, there is less devotion in secular Buddhism; I do not miss it as most of my dharma friends do not. Quoting Ludwig Wittgenstein’s famous sentence: „Der Mensch ist ein zeremonielles Tier“ (Man is a ceremonial animal), I would like to add: secular Buddhists need rituals as every human does and are working on generating new ones outside temples.

Secular Buddhists try hard to „stress fidelity to the Buddha’s words“, as „classical“ Buddhists do; maybe they do less for „keep(ing) the ancient heritage of the Dharma intact“ in a literal sense, but they certainly work on developing it for our presence as practitioners did in many stages of history since Buddha’s time.

To discuss karma and rebirth in this brief comment, the two big issues on which classical and secular Buddhism deeply disagree, would be asking too much. But as secular Buddhism tries to offer a set of values without beliefs, many of its followers feel much more comfortable with the agnostic idea of not knowing what might happen to them after death, instead being concerned with living fully in their present.

Reading Bhikkhu Bodhi’s article I find concerns of Buddhism being reduced by its secular adepts’ concern of „materialistic naturalism“, of limitation to therapeutic methods, of „the wilderness of personal opinions“. Nowhere in Stephen Batchelor’s work do I find anything about secular Buddhism being a therapeutic method. I do find him stressing the importance of finding one’s personal way as Buddha does in the Kalama Sutta. I find him pointing out the wonders, the mysteries and the beauty of our life here and now, which he calls: the everyday sublime. Winton Higgins, in a series of four talks that can be found on this website, thinks in a similar way. I would not call this approach „barely materialistic“.

In his last point I totally agree with Bhikkhu Bodhi: „With some exceptions, adherents of both Classical Buddhism and Secular Buddhism have tended to treat political and social activism as marginal to their understanding of dharma practice….” and further on: „If Buddhism is to live up to its moral potential, its followers must make a stronger commitment to peace, justice and social transformation. Inspired by the ideals of lovingkindness and compassion, they must be ready to stand up on behalf of those who cannot speak for themselves, for those burdened by harsh and exploitive social structures. For all its unsavouriness, politics has become the stage where the critical ethical struggles of our time are being waged“.

To this I would like to add a remark Ajahn Brahm uttered a few months ago: „We Buddhists have built so many more temples than orphanages“. I take this as a challenge. As a secular Buddhist trying to integrate all aspects of today’s life I feel a strong need for me and my Dharma friends to develop many more strategies and ways to act not only as social activists but also to nonviolently interfere in global politics, as far as our personal potential and abilities reach.

Evamaria Glatz, Vienna







Winton HigginsJuly 5, 2015 Reply




Bhikkhu Bodhi deserves thanks for his attempt to capture the relationship between what he calls ‘classical’ and ‘secular’ Buddhism. But the problems with his article start precisely with these two categories. Inherited Asian Buddhisms (plural) are far too diverse to fuse together in his classical-Buddhism category which – in BB’s account – really references BB’s own Theravadin school of Buddhism and its idiosyncratic emphases, which diverge markedly from much east-Asian Buddhism, for instance.

The coagulation of ‘secular Buddhism’ in his article generates similar confusions, such that one of the most prominent developments in secular Buddhism (especially in New Zealand, Europe and Australia), that of Stephen Batchelor, disappears without trace in his description. Also, secular Buddhism is a broad church with no orthodoxy and no clear demarcation lines.

Having set up these two unpromising categories, BB then proceeds to place them in a hostile relationship, one involving ‘rupture’, ‘incompatible alternatives’, and ‘competition and rivalry’. Some friction between conventional and secular Buddhism has indeed arisen in some quarters, such as the Buddhist Society of Victoria, whose doors no dharma teacher may darken if s/he hasn’t first literally signed up to belief in rebirth and the proposition that ‘sangha’ (spiritual community) refers to monastics only.

These rules – written by the senior Theravadin monk who acts as the BSV’s spiritual adviser – aim to exclude secular Buddhists (although some Mahayana teachers might end up as collateral damage). They thus fly in the face of the BSV’s own constitutional objective to ‘show respect for all schools of Buddhist thought’. As in this example, the animus has been all one-sided: to paraphrase the Buddha, secular Buddhism doesn’t dispute with conventional Buddhism; conventional Buddhism disputes with it.

Rebirth and monastics-only sangha
Ancient Indian culture carried the working assumption (‘belief’ may be too big a word) that all beings reincarnate. Much like a digital algorithm today, it made thinking outside the dominant paradigm well-nigh impossible; trying to imagine a European atheist in the Middle Ages presents the same degree of difficulty. The Buddha, as a child of his culture, worked from the rebirth assumption. But he didn’t teach it as a central belief. At the end of the Kalama sutta, for instance, he validates dharma practice irrespective of whether the practitioner accepts the idea of rebirth or not. As well, he repeatedly expressed his disdain for all metaphysical beliefs and speculations. Rebirth naturally falls into this category.

Yet, as BB verifies, rebirth is the central pillar of Theravadin practice, which would seem pointless without it. Indeed, the finances of its monastic institutions rest on it: the whole ‘merit-go-round’ whereby non-monastics (‘laypeople’) make material offerings to monasteries and monastics depends on the promise that the donors thereby secure a fortunate rebirth.

The Theravada’s (and BB’s) insistence that ‘sangha’ – the third element in the three refuges of Buddhism – refers exclusively to monastics, completes the spiritual business model. If you want a fortunate life next time around, give generously to monastics now. Thus the BSV’s rules, mentioned above, begin to look less like intolerant religious dogmatism and more like the prudent defence of the intellectual property on which its major revenue stream depends.

Modern western culture doesn’t support the rebirth idea, and it’s a non-issue in most if not all secular-Buddhist circles. And all major religious and spiritual traditions emphasise the inclusive communality of practice and adherence. To be a practitioner is to belong – to give and receive nourishment from one’s fellow practitioners.

This is what sangha is about. It has nothing to do with membership of a professional priestly elite, the likes of which simply didn’t exist among the Buddha’s followers during his lifetime. He took sangha to mean the fellowship of all sincere practitioners and that is how secular Buddhists understand and honour the third refuge today.

The sources of ‘classical’ and ‘secular’ Buddhism
Bhikkhu Bodhi’s account of the doctrinal sources of his ‘two camps’ doesn’t pass muster either. He contrasts classical Buddhism’s ‘conservation of traditions’ and ‘fidelity to the Buddha’s words’ with secular Buddhism’s apparent nonchalance towards the latter while it privileges ‘materialistic naturalism’, and ‘an assortment of therapeutic techniques’, with ‘existential psychology’ in the lead position.

In fact, ‘sutta study’ (communal study of the Buddha’s discourses) features regularly in many secular-Buddhist sanghas, which see themselves as expressions of a living tradition started by the Buddha himself. By way of an example, Stephen Batchelor’s forthcoming After Buddhism (Yale University Press) will provide a master class in rigorous sutta study. BB might be pleasantly surprised to discover how familiar his own name is among secular Buddhists as a translator of their study materials. Perhaps the Buddha’s discourses find fewer readers in ‘classical’ circles, where commentaries and other scriptures (including quite a few dumbings-down), ones that post-date the Buddha, tend to upstage them. As for most ‘classical’ Mahayana traditions, what we now understand as the words of the historical Buddha hardly see the light of day there.

Much of the literature that post-dates the Buddha comes from institutional sources and spins doctrine to bolster institutional interests. For this reason fidelity to the Buddha’s words can collide with the ‘conservation of traditions’. Assuming we could make sense of BB’s ‘two camps’ at all, the real distinction consists in the secular project’s burning interest in the Buddha’s teachings as they stand, and then finding ways to apply them to dharma practice in the context of our own culture, while mainly bypassing the traditional commentaries. We need to free the Buddha’s teachings from later institutional and cultural accretions that are alien to our situation, and then express them in ways that capture affinities in our own cultural heritage.

Foremost among these valuable affinities are not the natural sciences and psychotherapy (as BB imagines), but ancient and modern western philosophy (for example, scepticism and phenomenology respectively). Many are the moments in sutta study when we get the feeling that we’ve seen this movie before, or one quite like it, but that time around the soundtrack was in Greek, German, French or English.

On the other hand, because of its wonderful lack of metaphysical baggage, Buddhism has enjoyed an easy relationship with science in general, and psychology in particular, since it first appeared in the west. But Buddhism, the natural sciences, and the various corners of the psych world all represent separate disciplines arising from distinct generative questions and protocols for tackling them. They need neither contradict nor colonise each other as they compare notes and learn from each other (which they frequently do).

Buddhist ethics-based politics today
When the Buddha was alive around 2500 years ago, the human world was much more violent; political communities were small-scale, and customary practices and natural phenomena rather than rulers tended to govern how people lived and died. In other words, political arrangements had very little efficacy compared to their formative influence (for good and ill) today.

So the Buddha didn’t have a whole lot to say about politics, from which silence later institutionalised ‘classical’ Buddhist traditions have drawn the convenient conclusion that a good Buddhist has nothing to say or do in the political sphere. On this abstentionist basis the hierarchs of the institutions in question have been (and many still are) well-placed to uncritically cosy up to temporal rulers, however transgressive they may be.

By contrast, in today’s west, popular sovereignty underpins state systems with enormous power to foster destruction, misery and injustice on the one hand, or justice-based human and planetary flourishing on the other. As citizens we bear responsibility for what our leaders and political communities do; we have ‘civic virtue’ thrust upon us, and abstention is not an ethically sustainable option. Towards the end of his article, BB makes a bold statement to this effect, one which I heartily commend.

But as Eleanor Roosevelt told the UN General Assembly in 1948 while introducing the Universal Declaration of Human Rights for its adoption: good political principles ‘begin in small places, close to home’. For instance, are we cultivating respectful gender equality and inclusiveness in the family home? Are we doing so in other small places close to home that really matter, such as our spiritual practice communities? It’s at this point that the rubber hits the road for a great many vehicles of ‘classical’ Buddhism, not least the Theravada where women continue to be subordinated and marginalised.

One of the great advantages of secular Buddhism lies in its de-institutionalised condition, which replicates the dharma world of the Buddha’s time. Secular Buddhists can shoulder their responsibilities as individuals and citizens without compromising their authenticity by ‘conserving traditions’ that fundamentally flout today’s ethical standards and political imperatives.

By all means let us – as Bhikkhu Bodhi enjoins us – ‘promote fruitful exchanges between the two [camps], undertaken in a shared quest for a wider understanding of the Dharma in its full range, relevance and depth.’ But let’s also understand that such exchanges will need to go beyond anodyne pieties, and can’t be short-circuited by issuing bans and anathemas.







Lenore LambertJuly 5, 2015 Reply




It’s refreshing and pleasing to hear a balanced and dispassionate summary and comparison of ‘classical’ and ‘secular’ Buddhism from an adherent to the former. Thank you Bikkhu Bodhi for a stimulating article. I do also feel compelled to respond to some important points that I believe are misperceptions.

If I had to volunteer for a label, it would be a Secular Buddhist. I run a secular Buddhist meditation group here in Sydney and am part of a network of similar sanghas. I have attended several retreats run by the Batchelors and other teachers of secular, practical, modern persuasions. And I run the Secular Buddhism Australia web site and Facebook Page. I swim in very secular dharma circles.

As such I always find it curious when people from outside of those circles make definitive statements about what Secular Buddhism does or doesn’t do. The movement is barely out of the womb. It’s very much in an early exploratory phase, finding itself as it were. There are no clear marks, traditions, rituals or devotions that identify one as a Secular Buddhist. So making confident statements about the movement is, I believe, presumptuous, premature, and prone to inaccuracy.

In line with this, the comments I am about to make are from my experience of secular dharma practise, here in Australia, and from my connections to those running similar web sites around the world. They may or may not be true of others who would call themselves Secular Buddhists.

First, Bodhi says that classical Buddhism seeks light on the human conditions from canonical texts whereas Secular Buddhism seeks it from modern science and the values of a secular society. That’s not my experience. As Winton Higgins has alluded to in his comments, our secular Buddhist sanghas here in Sydney, draw our light on the human condition from both canonical texts AND modern science and secular values. I would also include philosophy in the cluster of sources from which we draw.

For example, my Sangha has spent the last year and a half, studying the Satipatthana Sutta – a book by a ‘classical’ Buddhist monk, Analayo. We devote one weekly session a month to sutta study. Before that, we studied a selection of suttas from the Pali canon chosen by Stephen Batchelor. Before that we studied the book ‘The Basic Teachings of the Buddha’ by Glenn Wallis which examines in depth, numerous key suttas from the Pali canon. If my experience is anything to go by, Secular Buddhism actually puts more emphasis on canonical study than many other lay Buddhist practices. We want the teachings to guide us, but we want to understand those teachings for ourselves, not have them interpreted for us through Asian cultural values from past centuries, which are in many ways, quite different to ours.

It’s on the basis of this assertion that Bodhi suggests the cross-fertilisation relationship between classical and secular approaches should be ‘asymmetrical’. That is, classical Buddhism on top due to their firmer roots in the teachings, and Secular Buddhism lower down. I think this is wrong. I think the teachings should be held as higher than all of us – the stars at which we are all gazing – and our interpretations of them acknowledged as just that – interpretations. Sure, these ‘classical’ Buddhist traditions have been staring at these stars much longer than secular Buddhists have, which is why we are open to learning from them. However, the focus should be on knowing the starscape, not on privileging any one star-gazer’s sketch of the night sky.

Secondly, Bodhi says Secular Buddhism ‘centres on meditation as a means of dealing with uncertainty and stress and alleviating the ordeal of afflictive emotions’. Again, my experience has been that we centre our practices as much on knowing and implementing the dharma as on meditation. Both serenity and insight are important, as are knowledge of the dharma and practise both on and off of the cushion.

Thirdly, Bodhi says that Secular Buddhism treats the Sangha of Noble Ones (i.e. monastics) as ‘marginal’. This overstates it. Monastics are treated as valuable sources of input. They are not revered or put up on pedestals as they are in many classical approaches, and they are subject to questioning and challenge as all teachers are. However they are not relegated to the margins or dismissed. They are simply taken in context as people who may have a rich knowledge of the dharma but who also have committed to a certain pre-packaged interpretation of it, that is imbued with certain social and historical values from another culture and time.

Fourth, Bodhi says ‘classical’ Buddhism regards the conservation of traditions as the guarantee of authentic teaching whereas Secular Buddhism prizes creativity and innovation. That’s true enough, in that it describes the different orientations of preserving the pre-existing out-workings of the dharma and creating new ones. However it also points to another difference: Secular Buddhism doesn’t blindly trust ‘tradition’ to convey the teachings meaningfully. We want to learn the teachings ourselves as our guarantee of ‘authentic teaching’ rather than swallowing whole, the interpretations embedded in existing traditions coming from cultures imbued with different values.

Fifth, Bodhi points to the concepts of rebirth and karma as principles that sprung from the Buddha’s realisation. He suggests Secular Buddhism’s non-acceptance of these principles as a weakness and that discarding such principles may lead to the collapse of the pillars that sustain the dharma. I’ve heard others from classical Buddhist backgrounds make such assertions and they strike me as perplexing. Rebirth and karma were not principles that sprung from the Buddha’s realisation. As far as we can tell, they were existent beliefs in Indian culture at the time Gotama lived, in the same way that gravity is now a principle we all believe in.

Canonical debates aside, the important question is: can you practise fruitfully without these beliefs? Those of classical persuasion often say they can’t imagine Buddhist practise without them. However I’d go so far as to assert, they’ve probably never tried. I live without them and practise the dharma every day of my life. I don’t need future lives, or a punishment and reward system of distributive justice, to motivate kind action now. I just need awareness of the effects of being kind or otherwise.

If I can truly see that everything is a dependent arising, if I accept that unpleasantness is a part of life and get to know it well, if I develop an ongoing awareness of my craving and aversion habits and work to undermine them, if I cultivate the intentions, action, speech, livelihood, effort, mindfulness and mental integration of which Gotama spoke as ‘the path’, am I not practising the dharma? I don’t see any dharmic pillars falling here. There’s no need for panic!

Bodhi lists one of the strengths of the secular approach being that it ‘opens doors to the dharma for people inclined to the experiential emphasis of the hard sciences’. This is no small benefit! What classical Buddhists need to remember is that those of us who fit this description couldn’t believe in karma or rebirth if we tried. And I have tried! So would they have us miss out on the dharma all together? Secular Buddhism is not trying to ‘take over’ Buddhism or redefine it. It’s trying to make the dharma (not Buddhism) accessible and practical for masses of people who would otherwise miss out on it.

Finally, I couldn’t agree more with Bodhi that more fruitful exchanges between secular and classical approaches to the dharma can be incredibly beneficial. And the idea of the ‘shared quest for a wider understanding of the dharma in its full range, relevance and depth’ is wonderful. Invitation accepted! I just hope he’s told his ‘classical’ Buddhist mates, that we’re not gatecrashers at this party!







Ramsey MargolisJuly 8, 2015 Reply




Taking the time to read Bhikkhu Bodhi’s article slowly and carefully, the first question that came to mind is why he has taken this particular focus in an article for the final issue of the US insight meditation community’s magazine Inquiring Mind. Is he expecting that the numbers of secular Buddhists will crowd out those who start off learning their dharma within insight meditation communities? He may well be right, but only partly I suspect.

Why also, I wonder, does he want to draw a line between what he terms ‘Classical Buddhism’ (in one instance he writes ‘Religious’ Buddhism) and ‘Secular Buddhism’? Is this division more important than say, that between the Buddhisms of Korea, Tibet or Vietnam, or perhaps some of the variants of Buddhism created in the USA since the 1960s, or the 19th century refresh of Theravada Buddhism in which he has spent most of his adult life?

Millions of people, estimated variously at 488, 495 and 535 million and representing seven or eight percent of planet’s human population, were born into a Buddhist culture. Compare this with the number of people in the world, today, who identify as secular Buddhists. How many double decker buses would we all find a seat on? Two? Maybe three?

That he feels the need so emphatically to delineate the differences with such force and set boundaries suggests he is concerned over what this new approach to the dharma has to offer both those who have adopted Buddhist practices and beliefs as adult converts, and those born into communities where Buddhist practices are the norm and Buddhist beliefs taken for granted. He writes, for instance, ’Classical Buddhism can learn from Secular Buddhism how to respond effectively and intelligently to the unique pressures of modernity.’

There’s one instance, mentioned above, in which Bodhi names his preferred kind of dharma as ‘Religious Buddhism’. This creates an assumption that secular Buddhism is not religious, an assumption that has been dealt with effectively by Stephen Batchelor and Winton Higgins. For a description of secular Buddhism by secular Buddhists take a look at this page on this website – https://secularbuddhistnetwork.org/about/why-secular.

Lenorë Lambert makes it clear in her comment on Bodhi’s article that for many secular Buddhists an examination of the Pali canon is vital to understanding the dharma. Bodhi has spent much of his life translating Pali texts into English and secular Buddhists, individually and in community, will be using Bodhi’s translations.

Languages are living things and we are continually learning new ways to interpret what others say, write and mean. Debates around the best ways to translate documents from one language to another will continue for as long as different languages exist. New scholarship in the Pali language and other prakrits is showing that no translation is the be all and end all, and all can be improved on.

Like everything, these writings are impermanent. Within a few decades, we can expect alternative translations will be published that will attribute new meaning to these texts. Such is the normal hermeneutic development. These new translations will, we hope, eschew the Judeo-Christian religiosity of 19th and 20th century interpreters, and monastic retraditionalisers such as Bodhi.

Those who are practising the dharma 50 years from now are likely to view Bodhi’s translations similarly to the way in which the King James Bible is now seen: a delightfully poetical piece of writing, translated from a flawed Latin translation by Erasmus who used a collection of Greek manuscripts whose texts differed in multiple ways. The dharma may attract scholars such as Bart Ehrmann whose book Misquoting Jesus is an object lesson in textual criticism.

By way of an example, there are, for instance, no capital letters in Asian scripts such as that used for the Pali language. When those who translate these words into English give initial capital letters to terms such as the Four Noble Truths, the Eightfold Path, the Three Jewels, and particularly to words left untranslated such as Buddha, Dharma and Sangha, they are investing metaphysical authority in these terms – the sort of authority they bring with them from their Judeo-Christian upbringing.

In the Pali canon, we see the Buddha emphasising self-reliance, becoming autonomous in their practice. The one who has entered the path, we read in the early texts, has become independent of others in the Buddha’s teachings. This goes against other texts – likely to be later insertions from the early monastic traditions – which emphasise finding a teacher, becoming devoted to a teacher, surrendering one’s autonomy to him, as perhaps in the Tibetan tradition, receiving the blessings of the lama or the guru.

A secular approach to Buddhism undermines the authority of those westerners who have donned robes – the retraditionalisers – and presents a very real long term threat to their financial support.

With this in mind, secular Buddhists will doubtless continue to reach out to other dharma practitioners, but will continue to find their generosity of spirit ignored or rejected, as has been the case here in New Zealand.

Is Bhikkhu Bodhi facing a great divide, I wonder, or aggravating one?







Doug SmithJuly 9, 2015 Reply




Hello to all, and thanks for reproducing this interesting article from Bhikkhu Bodhi. For any who are interested I wrote an (all too brief) response to Bodhi and to Stephen Batchelor over at the Secular Buddhist Association website: “A Few Words on Bodhi and Batchelor.
With metta.







Bernat FontJuly 9, 2015 Reply




This is an interesting discussion and many of the things I thought while reading Bhikkhu Bodhi’s piece have already been said by others in a better way that I could. I thought I might offer the perspective of a younger generation (I was born in Spain in 1989), one that did not need to wrestle with God and traditional religions so much because our parents did it already – my parents are one year younger than the Batchelors. My generation directly inherited several of these ideas through our upbringing, and in a much more emotional, non-intellectual, intuitive way. We are, as it were, a little bit beyond it.

Bhikkhu Bodhi says that a “spiritual system that spurns social engagement to safeguard its purity risks reneging on its moral obligations.” I thank, from the depths of my heart, certain Buddhist teachers for engaging with the contemporary society that has informed me, taking all its features into account, and evolving a meaningful and inspiring discourse that allowed me to leave the palace and commit to the Buddhist path. If they had been more concerned with safeguarding Buddhism’s purity, I, and others of my generation with little dust in their eyes, would probably be wasting. And traditions have the moral obligation to speak to their audience, not to themselves.

I have benefited and continue to benefit from the work of ‘classical Buddhism’, and in this sense I have nothing to complain and a lot to feel gratitude about. But at the same time I have often felt they were not talking to me. The shock of encountering secular Buddhism wasn’t so much the obvious relief of reading “I do not believe in rebirth and I am still a Buddhist” but an enthusiasm from hearing the core message of the dharma expressed in a different way, with terms and cultural references I could relate to. A dharma not simply adjusted to include mobile phones in its metaphors, but articulated from the historical time of mobile phones. It is not so much a matter of reason but of sensibility.

In order to devote this life to having a better next life, which will then be spent in the same way, and on and on, until one stops being reborn, it is necessary that one thinks in terms of cyclic existence in the first place, that one is then afraid by that prospect, seeks a way out and finds it in Buddhism. But in the West we generally do not have the samsara concept to begin with. So let’s admit it: how many westerners are attracted to Buddhism because of this? We generally have other reasons (conscious or unconscious to ourselves) and might adopt the beliefs later. And if we do, as Stephen has pointed out, it’s probably because “holding them renders this life meaningful and worthwhile” for us.

So the here and now matters, of course. But this doesn’t mean that all those who practice secular dharma do so only in order to have a better palace life. The important thing for us is that when we leave the palace, we do not travel back in time: we want to enter a 21st century forest. At the same time, a lot of those who follow classical Buddhism are likewise improving their here and now, basically, but with the conviction – and explicit external recognition – that they are advancing squares in the samsaric board. Others simply enter a new palace, albeit a Buddhist one. It is true that we are seeing a lot of aspects of the dharma being put at the service of capitalist consumerism, being used as fuel for the three fires. But this happens as much in secular Buddhist circles as in classical ones.

Metaphysics, perhaps more than ever before, are a hindrance. We all know that the Buddha was suspicious of them. The so-called ‘Great Divide’ might be an example of it. So, why not drop the whole thing? We also know that the Buddha did this in his time, like how he used conditioned arising as a way of not getting into certain arguments about ‘views’. In fact, the thing with my generation is not so much that we don’t believe in rebirth or heaven but that it is simply not relevant to us, or most of us. To put it bluntly: we don’t care. Among the friends of mine that are around my age (26), there is literally zero who care about this. And they aren’t immoral or hollow people, nor mindless consumers. Yes, we are overcome by existential dread sometimes, and still ‘Post-mortem’ is a language we don’t speak.

If the problem with discarding the pillars of karma and rebirth is the potential collapse of the whole edifice of the dharma, I’m with Winton in that there is no need to panic. Perhaps it would collapse for Bhikkhu Bodhi and others but not for the generation I’m describing, since a great majority of us haven’t even used those pillars: we have never built our ethics, values and worldview upon them.

The views of classical Buddhism are immensely diverse. We can continue to look at the moon without getting obsessed about the different fingers pointing at it. If we want to have fruitful exchanges between classical and secular Buddhism, we can start by focusing on what we like about each other’s ideas, on what makes us think, and incorporate it, rather than arguing about what we disagree upon. Let us drop the whole argument on metaphysics. It is a necessary one maybe, but it has taken place already. Enough of it. It just tires and leads to further quarrels and disputes: it does not lead to welfare and happiness, to letting go, to nirvana – however one understands it. What’s important, and relevant to both classical and secular Buddhism, is that one should reduce and extinguish the three fires, regardless of the cosmological or existential consequences this might or might not have. So let’s just do that. And let’s share information about how each one of us does that. Let’s focus on the things that do not bring great divides.







Tony ReardonJuly 9, 2015 Reply




i think that most of the picking at BB’s detail – in the various comments – is really off topic. BB would need a large book to try and lay it all out and we’d still get as much disagreement. I would go as far as to say that there would be as much disagreement no matter who wrote about this or how much they wrote. He’s roughly right about the divide, isn’t he? He says at the start that the two positions are abstractions. I can suggest to the believers that they shouldn’t have beliefs and the believers will tell me that Buddhism is meaningless without the beliefs. People rarely change sides.

I find people like B.B. and Ajhan Sujato very open to my inquiries and sometimes i say hi Sujato rather than Ajhan and sometimes i say Ajhan – i’m trying to bridge what i do think is a divide, trying to be honest on one hand and not offensive on the other.

i think this – bridging – is really the topic [though i’m not holding my breath for agreement!!]







Martin GisserJuly 10, 2015 Reply




Here’s one aspect I’d like to add to the excellent comments: this saeculum poses a challenge to the dharma which I feel both “classical” and “secular” Buddhism aren’t yet up to. While still in robe, Stephen Batchelor wrote: “Enlightenment is nothing but the answer to the deepest questions of human existence. Thus without a vivid consciousness of these questions how can there really be a genuine striving for enlightenment?” (Flight, BPS 1984, p.27). The existential question of the present saeculum is: “Why is the earth silent at this destruction” (Martin Heidegger, Beiträge zur Philosophie, §155. Written ca. 1937, published 1989).

This is one reason why I don’t like the word “secular”. And Bhikkhu Bodhi illustrates this a little. (Of course I can accept the label – it’s just a word after all…)

“Secular” sounds so yestercentury, so Homo Sapiens omphaloskeptic. But this very saeculum, the Anthropocene, is something entirely different to what the Great Apes have seen before: We are standing at a crucial juncture in the history of Life, not just another lousy saeculum in the history of civilization. While secularization still is a noble goal and religious (incl. secular quasi-religious!) fundamentalism is still causing lots of suffering, the Anthropocene poses a new moral and practical challenge, never heard before: unlike in David Hume’s saeculum, the Ought now follows from the Is and from the axiom of preservation of Life. Exaggerated slightly: Not carbon negative, no bodhisattva; not carbon negative, no sangha…

BB: “Secular Buddhism looks for illumination to modern science”. Science no longer is revolutionary secular business, as in Galileo’s saeculum. The stars and galaxies are irrelevant distraction meanwhile – except you need a theory of rebirth somewhere else. A less fundamental science, new and still evolving, neuroscience, might serve illumination – and it seems to confirm the Buddha’s insights. It is time to turn attention towards Earth: It is the facts modern science (climate physics) has gathered that can no longer be ignored or just taken as interesting entertainment. And here we are “beyond materialist reductionism” (BB) which science has anyhow long transcended in the study of the complex emergent systems at the foundations of Life. Here are the “subtler dimensions of reality” (e.g. some 0.01% of carbon dioxide changing the stage of Life). The “materialist reductionism” that spooks BB is long gone. Laplace’s demon is dead. We are now in “The Emergent Age” according to physics Nobelist R.B. Laughlin’s popularizing book A Different Universe (2005). The first emergentist manifesto, by an even greater physicist (e.g. Anderson-Higgs mechanism) is P.W. Anderson’s “More is Different” (Science, 1972, pp.393–6).

Anyhow, the world of spirituality is haunted by a very similar phenomenon, which I like to call “spiritual reductionism”. It is found in christian scholasticism, when overdoing linear causality logic and arriving at an unmoved “God”. It is also in classical Buddhist philosophy, which can feel eerily mechanistic: Like explaining shunyata at the example of a chair (is a bacterium like a chair?) or comparing the aggregates of a person with the parts of a chariot (SN 5.10, MP 28). Or, arriving at the necessity of inter-life rebirth by simplified linear causality thinking combined with atomistic linear time (the same thinking, paradoxically, that leads Christian theorists to the necessity of a moment of creation).
Materialistic reductionism as well as spiritual reductionism are both one symptom of the fundamental mental disease of the Late Homo Sapiens. We need to get over it. Now. It can help looking at the ground that feeds us, here (forget heaven), and transcend the hall of mirrors of our theorizing (papanca producing) left half of the brain.

This is why my hope rests on a modern, postmetaphysical, Buddhism. Methinks the danger to Buddhism is not “dilution and commercialisation” (BB) but keeping the heads stuck in the sands of either metaphysics or classical secularism.

Martin Gisser, Bavaria/Germany







Nick NahlousJuly 23, 2015 Reply




Greetings friends.

Browsing over some of the replies here, I wonder why many take BB so seriously? For those learned in the Buddha-Dhamma, it is quite obvious the ‘Classical Theravada’ position is a form of ‘cultural Buddhism’ and a misrepresentation or distortion of the core Buddhist teachings (such as its bizarre views of Dependent Origination occurring over 3 lifetimes, re-linking consciousness and the 4 Noble Truths explaining ‘rebirth’).

BB has performed a immeasurably valuable service in translating the scriptures into an easily readable and convenient form. Yet there remain crucial errors in the translation and, of course, the accompanying commentaries in the footnotes are abundantly tainted with the ‘Classical Theravada’ view.

Also, the new Australian Theravada sect is now influencing these translations. Monks such as Ajahns Buddhadasa and Chah already provided aspirants with an undistorted introduction into comprehending the teachings. Yet, today, these new old Ajahns are rarely mentioned and, for some reason, the new Australian sect has become very prominent, as though the new Australian sect are competent scholars (which they are certainly not).

A discerning reading of the scriptures offers even more clarity into the purity of the teachings (such as the word ‘beings’, which does not refer to meta-physical organisms but to momentary mental becoming).

I think the term ‘Secular Buddhism’ further distorts the invalid dichotomy created by BB, in that both ‘Classical’ and ‘Secular’ are somehow subjective interpretations, sects or abstractions. What is currently labelled as ‘secular’ actually represents the ‘Heartwood’ or purity of the teachings. It may be both diplomatic and clarifying to use the term ‘secular’ however the secular view is the authentic view in relation to awakening.

I think leaders of the secular movement, such as Stephen Batchelor, who deny the Buddha ended the mind’s defilement and who deny psychic powers, are not helpful here. For example, for the mind to have psychic powers in unrelated to ‘rebirth’ and is merely enhanced sense organs & thought function.

Winton Higgins pointed out, the ‘Classical’ is the cultural view, supporting the monasteries, treasuries and the Sri Lankan, Burmese, Thai, etc, cultures, including their expulsion of the Rohingya.

However, a historical problem here is Buddhism disappeared from India, probably because the Classical view of ending ‘rebirths’ was largely undifferentiatable from the new Hindu position. Obviously Hinduism survived the Muslim invasions so why not Buddhism?

Importantly, the pure Buddha-Dhamma or Transcendent Path does disappear or become lost, due to misinterpretations such as the ‘Classical’ misinterpretation, even though the scriptures remain intact.

The Buddha-Dhamma may be altered to provide solace for the multitude that cannot accommodate impermanence and not-self but does history show that is wise? The suttas provide no recommendations for this.

Although the scriptures do provide general mundane teachings for ordinary people about the future results of karma, the scriptures show the Buddha was very honest and admonished those that distorted his core teachings.

Naturally, a discerning reading of BB arguments show many of them appear illogical. Take BB’s departure into social activism. Surely this cannot represent the Classical view, given social activism is often a form of ‘worldliness’ and thus would be a hindrance to ending the ‘Classical’ rounds of rebirths? Must the Classicals conjure up a Mahayana Bodhisatva ideal (of postponing Nirvana for the sake of all sentient beings) to reconcile their new found embrace of social activism?

I guess, historically, Theravada cultures have probably not displayed a tendency towards social activism given they generally believe in the ‘Classical view’ of karma, namely, misfortune happens due to past karma. It is common in Classical societies that a passive or deterministic position is taken in relation to crimes such a rape, exploitation or child abuse on the grounds of Classical past karma.

It is certainly very wrong of BB to say: “Buddhism in all its varieties has much to learn from the Abrahamic religions”. Having a secular view provides no hindrances to the social activism found in Abrahamic religions (since you are not worrying your concern or even outrage will threaten your Nirvana). However, it is the Classical view, due to its errors about past life karma, that must diminish Buddhism by saying it can learn from the Abrahamic religions.

In short, BB appears to be ‘making it up as he goes along’. BB introduces the notion of social activism, which appears antithetical to Classical Theravada (unless one has given up on liberation in a Jataka fantasy) and then asserts the Lord Buddha, teacher of gods & men, could learn much from the Abrahamic religions.

Why why would anyone interested in enlightenment, peace & liberation entertain the ideas of the former Jeffery Block, now Ven. Bhikkhu Bodhi? Life is far too short friends and no amount of merit making can bring one closer to awakening & Nirvana.

BB and the new Australian sect appear to represent the old cultural Buddhism, are a departure from the suttas and a departure from the old Ajahns Buddhadasa and Chah that rebirthed pure Buddhism. Why take these Classicals so seriously or even regard their views at all?

With metta.







John TateAugust 13, 2015 Reply




As a secular Buddhist, whose practice is based upon the teachings of Nichiren, I am thankful for Stephen’s references to the Soka Gakkai and his discussion on how they fit into the Classical/Secular dichotomy of the venerable Bhikkhu Bodhi. Although the Soka Gakkai laity has been instrumental in reducing the role of ancient Buddhist rituals and has taken over many of the functions (for better or worse) traditionally associated with the clergy, key elements of the classical Buddhist teachings, like rebirth, remain.

To address this issue and other issues related to secularization of the teachings, the below-linked Silent Prayers have been developed. Although these prayers are written for the immediate adaptation of Nichiren Shoshu believers who are transitioning from a literalist view, I believe they are also suitable for anyone who recites the Second and Sixteenth Chapters of the Lotus Sutra before a well-kept alter with a Gohonzon.

In closing, if I may please mention, one thing I believe that is omitted from this “Great Divide” discussion is a definition for Buddhist enlightenment that reflects the Buddha’s ultimate attainment, while not relying on the principle of rebirth and other forms of supernaturalism. Based on the Lotus Sutra and the writings of Nichiren Daishonin, my current working suggestion for this is:

“The manifestation of an eternally compassionate aspect of life that resides at every moment in the realm of the potential.”

I was hoping that this definition, or something close to it, might not only be consistent with your organization’s preferred scriptural origins, but also serve as a rational description for the fundamental purpose of most other religious beliefs.

My e-mail address is jrtate1947@gmail.com and the link to the Silent Prayers is https://sites.google.com/site/buddhistrealism/home/silent-prayers