By Stephen Batchelor

Batchelor's Buddhism with no ideals (1997) defined a mundane method of the japanese philosophy stripped of doctrines resembling karma and rebirth; how a tender British monk ordained within the Tibetan culture become a Buddhist atheist is printed during this new booklet. at the dharma path in India and Korea, and later as a lay resident on the nonsectarian Sharpham neighborhood in England, Batchelor used to be beset via doubts approximately conventional Buddhist teachings. ultimately confident that present-day different types of Buddhism have moved a long way past what founder Gotama had meant, Batchelor launched into a research of the Pali canon (very early Buddhist texts) to determine what the Buddha's unique message could have been. Batchelor's personal tale of conversion is woven easily together with his research of Buddhist teachings and a 2003 pilgrimage to Indian websites very important within the Buddha's lifestyles. he's candid approximately his disillusionments with institutionalized Buddhism with out undertaking one other new atheist broadside opposed to faith. whereas Batchelor might exaggerate the newness of his Buddhism with out ideals stance, this multifaceted account of 1 Buddhist's look for enlightenment is richly soaking up.

Show description

Read Online or Download Confession of a Buddhist Atheist PDF

Similar buddhism books

Reconciliation: Healing the Inner Child

An exhilarating contribution to the starting to be pattern of utilising Buddhist practices to motivate wellbeing and stability psychological future health. Reconciliation specializes in aware information of our feelings and provides concrete practices to revive broken relationships via meditations and workouts to aid recognize and remodel the damage that many folks could have skilled as youngsters.

Buddhisms: An Introduction

Ddhisms: An creation represents a unique method of offering the entire of the Buddhist culture in its team spirit and multiplicity. transparent in its reasons, replete with tables and recommendations for additional interpreting, it's going to attract scholars, but even be of curiosity to students for a few of its methods of viewing the Buddha, his teachings, and the Buddhist group in the course of the a long time.

Qué es el Zen? - Introducción práctica al budismo Zen.

En el Zen nada puede sustituir al contacto directo con un verdadero Maestro de los angeles Transmisión, y menos aún un libro.
En los angeles entrada de las bibliotecas de los monasterios Zen japoneses se puede leer una frase caligrafiada: "Este es el dedo que señala los angeles luna. " Un libro no puede ser más que un dedo que señala l. a. luna. l. a. luna representa los angeles auténtica Verdad de nuestra existencia. Un libro puede tener el poder de hacernos dirigir nuestra mirada hacia esa Verdad. Un Maestro Zen debe tener los angeles facultad de ayudarnos a llegar a ella.
Por esta razón, l. a. presente obra no es un handbook Zen, no es un recetario, no está hecho con esa intención. Su pretensión es l. a. de familiarizar al lector con el mundo del Zen y l. a. de despertar en él reflexiones importantes acerca de su vida cotidiana.
Las explicaciones prácticas pueden ayudar a aquellos que ya practican en un Dojo, o en solitario, y espero que sean útiles para acercar a los angeles práctica de l. a. meditación a aquellas personas que, bien por desconocimiento, bien por indecisión, aún no lo han hecho.

Additional resources for Confession of a Buddhist Atheist

Example text

At the moment when the guns are blazing, when lances cross, point to point, and the blows of the enemy rain down, amid the fray of battle—here is where he must practice, putting his meditation immediately to work. In a spot like this, what good is going to be the sort of zazen that calls for a quiet place? ”98 Despite the doubts voiced by various seventeenth-century priests concerning the viability of Japanese Zen, teachers like Daigu, Ungo, Takuan, Gudò, and Shòsan attracted an enthusiastic following.

Converts who refused to renounce their faith were ruthlessly pursued and executed, but those who formally recanted and apostatized were generally pardoned. The Bakufu was especially concerned over the existence of “hidden” Christians, and local officials and Buddhist priests were enlisted in ferreting out secret believers, so that something of a witch-hunt mentality informed many of the government’s anti-Christian activities. As proof that they were not Christians, all Japanese were required to maintain membership in a parish temple (dannadera) and to obtain each year from the temple’s priest a certificate (tera’uke shòmon) affirming that they were parishioners in good standing.

The first generations of priests who assumed office at the Nagasaki temples were not especially noteworthy, restricting their activities entirely to the immigrant Chinese communities they had been brought to serve. It was only with the arrival of Tao-che Chao-yüan in 1651 that the temples began to attract broader attention as centers for the practice and propagation of contemporary Chinese Ch’an. In that year, Sòfukuji had invited a disciple of the celebrated master Yin-yüan Lung-ch’i to assume the temple’s abbacy, but the priest had been drowned in a shipwreck, and when Tao-che arrived on a merchant vessel, he was installed as abbot in the priest’s place.

Download PDF sample

Rated 4.99 of 5 – based on 12 votes