By Stephen Batchelor

ISBN-10: 030021622X

ISBN-13: 9780300216226

A few twenty-five centuries after the Buddha all started educating, his message keeps to encourage humans around the globe, together with these dwelling in predominantly secular societies. What does it suggest to conform spiritual practices to secular contexts?

Stephen Batchelor, an the world over recognized writer and instructor, is devoted to a secularized model of the Buddha's teachings. The time has come, he feels, to articulate a coherent moral, contemplative, and philosophical imaginative and prescient of Buddhism for our age. After Buddhism, the fruits of 4 a long time of analysis and perform within the Tibetan, Zen, and Theravada traditions, is his try to set the list immediately approximately who the Buddha was once and what he was once attempting to educate. Combining severe readings of the earliest canonical texts with narrative debts of 5 participants of the Buddha's internal circle, Batchelor depicts the Buddha as a realistic ethicist instead of a dogmatic metaphysician. He envisions Buddhism as a regularly evolving tradition of awakening whose lengthy survival is because of its capability to reinvent itself and have interaction creatively with every one society it encounters.

This unique and provocative booklet provides a brand new framework for knowing the notable unfold of Buddhism in today's globalized global. It additionally reminds us of what was once so startling in regards to the Buddha's imaginative and prescient of human flourishing.

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Desk of Contents
Editor's Introduction
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the direction Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary construction in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object kin thought Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His application on the collage of Virginia
Ð Paul G. Hackett
Contributors 327

Extra resources for After Buddhism: Rethinking the Dharma for a Secular Age

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135 When thinking about this development, however, one can begin with the case of the Buddhists who fled the Muslim conquest seeking refuge in India. Those who fled to the Rastrakuta domains would no doubt have been surprised to learn that the Dharma would survive two centuries longer under Muslim rule than in the domains of their own Hindu overlords. 136 Of course, the main reason for this policy was presumably that the Muslims recognized the central role the Buddhists played in the local economy.

34 Chapter One In spite of these disputes, however, certain key principles were never challenged within the early Buddhist schools. 72 The date of its origin is placed anywhere from the first century b . c . e . to the fifth century c . e . Some claim it arose in India’s northwest and others the southeast. 74 Even so, what is known is that Mahayana thinkers turned the teachings of the Nikaya schools on their head. They did this by taking the Buddha’s central idea of no-self and extrapolating it to the point where everything was taken to lack a permanent, inherent reality.

As noted above, the primary reason was economic. A secondary rea­ son was to hunt down heretics. Either way, however, it is vital to recognize that Muslims did not go there to spread the faith because in this early period only Arabs could be Muslim. The question of non-Arab converts, the so-called mawâli, was in fact a central problem for early Islam and played a key role in the internecine violence that plagued the formation of the early Muslim community. Thus the Arabs who marched into northwest India were not necessarily seeking to convert the Buddhists from their mis­ guided ways.

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After Buddhism: Rethinking the Dharma for a Secular Age by Stephen Batchelor

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