Just to move the discussion back a bit:
Thanks for the link. I assume you were responding to my previous post. Here's a section of the FAQ that seems most relevant to this thread:
"Why do we need Secular Buddhism when we already have many different Buddhist traditions?
Like all traditions,
Buddhism evolves to suit the culture in which it finds itself. Our contemporary Western culture is inclined to more secular views; the growth of Secular Buddhism is an inevitable manifestation of these attitudes. It is also a wonderful opportunity, as having a practice which does not in any way rely on adherence to a particular religious doctrine (one not in evidence) opens up that practice to people of all faiths, and no faith. It clearly makes Secular Buddhism much more accessible to all people, not just those willing to accept a cultural or religious tradition not their own.
Do the practices of Secular Buddhism differ from other Buddhist practices?
Secular Buddhism recognizes
the diversity of individual preferences when it comes to contemplative practice. The forms one uses are entirely based upon what is demonstrably effective, there are no requirements or proscriptions. One person may chant and light incense as being helpful to them in setting the tone of their meditation, for example, while another person finds those to be ineffective in their own practice."
As Jundo pointed out we are usually seen as TOO secular. How many sanghas do you know that are 100% online - that is, that hold their classes, discussions, dokusan, and religious services via the Internet? Shukke Tokudo or home-leaving here takes on a different dimension from the Shukke Tokudo of a temple like Antaiji. So do Zazenkai and Ango. Zen is evolving to suit the Internet culture of Treeleaf. We are not, as you said in your earlier post, "trying to live like Dogen". At the same time, you could say we are trying to live like Dogen - if Dogen lived in the twenty-first century.
At the same time, this is still a Zen sangha. And although yes, some things have changed some things necessarily have to remain the same. Otherwise why call it Zen? You can only remove so much. Here we practice shikantaza zazen.
Telling our teachers "but this is 2013, secular buddhism is okay" is like going to the Aikido dojo and telling the instructor "but this is 2013, MMA is okay!" It is okay and there is a bit of overlap in the sense that we are not, again, trying to live like it was thirteenth century Japan - but here we don't mix and match though the teachers do not forbid us to look into other practices
on our own. And as far as I can understand Taigu and Jundo, that's the only point they want to get across. (Okay, they also have their opinions on Adyashanti which may or may not jive with yours. I don't necessarily agree with them either, but I don't know Adyashanti so I can't really say anything worthwhile about it.)
Apologies for bringing it back to this point. I may be beating a dead horse here, but I feel it's important to repeat this point.
Rafael