Buddhism without beliefs: a contemporary guide to awakening / Stephen. Batchelor. p. cm,. ISBN 1. Buddhism—Doctrines—Introductions. I . Title. BUDDHISM WITHOUT BELIEFS about saying any embrace the an- is sea of words, he. Yet in failing to make this distinction, four ennobling truths to be acted . Buddhism without Beliefs: A Contemporary Guide to Awakening and millions of other books are available for instant access. Buddhism Without Beliefs: A Contemporary Guide to Awakening Paperback – March 1, Stephen Batchelor is a former monk in the Tibetan and Zen traditions.
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BUDDHISM WITHOUT. BELIEFS. A Contemporary Guide to Awakening. STEPHEN BATCHELOR. AWA K E N I N G. As long as my vision was not fully clear. Batchelor does a remarkable thing, he strips away the belief-baggage obtained through passing through 6th century Indian culture and leaves. Buddhism as a. Buddhism Without Beliefs - A Contemporary Guide to Awakening wm-greece.info - Ebook download as PDF File .pdf) or read book online.
Before he died, the Buddha did not appoint a successor. He simply remarked that each of us must be responsible for our own freedom. Buddhism Without Beliefs is an invitation to hear what the Buddha taught—and to trust yourself on your own path to liberation.
Please wait Great book, had to read it twice to take it in fully, great introduction to buddhism for westerners. Accessible for those who don't know what they think about 'godly' meditating Posted on February 22, Excellent and absolutely the right for the adaptation or perhaps evolution is abetter word of Buddha's teaching in the West.
Posted on January 18, Very good. Would like to see more from Batchelor. Thank you. Posted on November 2, A wonderfully simple explanation of Buddhism. If you are interested in Buddhism as a philosophy but aren't necessarily looking for religion this is for you.
Posted on July 23, Return to Buddha's root teachings and practices with meditation, insights, and exercises. Starting at: Add to Cart. At precisely this juncture, Buddhism becomes a religion. A Buddhist is someone who believes these four propositions.
In leveling out these truths into propositions that claim to be true, Buddhists are distinguished from Christians, Muslims, and Hindus, who believe different sets of propositions. The four ennobling truths become principal dogmas of the belief system known as "Buddhism. His awakening was not a shattering insight into a transcendent Truth that revealed to him the mysteries of God.
He did not claim to have had an experience that granted him privileged, esoteric knowledge of how the universe ticks. Only as Buddhism became more and more of a religion were such grandiose claims imputed to his awakening.
In describing to the five ascetics what his awakening meant, he spoke of having discovered complete freedom of heart and mind from the compulsions of craving.
He called such freedom the taste of the dharma. So shocking and unexpected was this experience that he initially assumed that were he to speak of it no one would understand him.
A person who is asleep is either lost in deep unconsciousness or absorbed in a dream. Metaphorically, this was how the Buddha must have seen both his previous self as well as everyone else he had known: they either were blind to the questions of existence or sought consolation from them in metaphysical or religious fantasies. His awakening, however, brought both the questions and their resolutions into vivid a nd unanticipated focus. The Buddha woke up to the nature of the human dilemma and a way to its resolution.
The first two truths anguish and its origins describe the dilemma, the second two cessation and the path its resolution. He awoke to a set of interrelated truths rooted in the immediacy of experience here and now. The Buddha experienced these truths as ennobling. Awakening was not just the acquisition of a more enlightened viewpoint.
It granted a natural integrity, dignity, and authority to his life. Although the five ascetics had vowed not to acknowledge their apostate former companion, as he entered the Deer Park in Sarnath and came toward them, they found themselves standing up to offer him respect. In spite of themselves, they were unable to resist the authority of Gautama's presence.
Instead of a natural and non-coercive authority, we impose our will on others either through manipulation and intimidation or by appealing to the opinions of those more powerful than 2 ourselves.
Authority becomes a question of force rather than of integrity. Instead of presenting himself as a savior, the Buddha saw himself as a healer. He presented his truths in the form of a medical diagnosis, prognosis, and treatment. If you have a pain in your chest, you first need to acknowledge it.
Then you will go to a doctor for an examination. His diagnosis will both identify the cause of pain and tell you if it is curable.
If it is curable, he will advise you to follow a course of treatment. Likewise, the Buddha acknowledged the existential condition of anguish. On examination he found its origins to lie in self-centered craving. He realized that this could cease, and prescribed the cultivation of a path of life embracing all aspects of human experience as an effective treatment. The four ennobling truths are not propositions to believe; they are challenges to act. There is a passage in Alice's Adventures in Wonderland in which Alice enters a room to find a bottle marked with the label "Drink Me.
When the Buddha presented his four truths, he first described what each referred to, then enjoined his listeners to act upon them. Once we grasp what he refers to by "anguish," we are enjoined to understand it—as though it bore the label "Understand Me.
The first truth challenges our habitual relationship to anguish. In the broadest sense, it challenges how we relate to our existence as such: our birth, sickness, aging, and death. To what extent do we fail to understand these realities and their implications? How much time is spent in distraction or oblivion?
When we are gripped by a worry, for example, what do we do? We might struggle to shake it off. Or we try to convince ourselves that things are not the way they seem, failing which we seek to preoccupy ourselves with something else.
How often do we embrace that worry, accept our situation, and try to understand it? Anguish maintains its power only as long as we allow it to intimidate us.
By habitually regarding it as fearful and threatening, we fail to see the words etched on it by the Buddha: "Understand Me.
But if we face it head-on and dive right into it, we discover only water. To understand a worry is to know it calmly and clearly for what it is: transient, contingent, and devoid of intrinsic identity. Whereas to misunderstand it is to freeze it into something fixed, separate, and independent.
Worrying about whether a friend still likes us, for example, becomes an isolated thing rather than part of a process emerging from a stream of contingencies. This perception induces in turn a mood of feeling psychologically blocked, stuck, obsessed.
The longer this undignified state persists, the more we become incapable of action. The challenge of the first truth is to act before habitual reactions incapacitate us.
Just as the presence of anguish is an 3 opportunity for understanding, so the presence of the self-centered craving that underlies it is an opportunity for letting go. Such craving is manifest in a variety of ways: it extends from simple egoism and selfishness to that deep-seated, anxious longing for security to fear of rejection by those we love to the compulsion to have a cigarette.
Whenever such feelings arise, the habitual reaction is either to indulge them or to deny them.
Which again blinds us to the phrase stamped on them by the Buddha: "Let Go! As with anguish, letting go begins with understanding: a calm and clear acceptance of what is happening. While craving the second truth may be the origin or cause of anguish the first truth , this does not mean they are two separate things— any more than the sprout is separate from the daffodil that emerges from it.
Just as craving crystallizes into anguish, so does understanding flower into letting go. Letting go of a craving is not rejecting it but allowing it to be itself: a contingent state of mind that once arisen will pass away. Instead of forcibly freeing ourselves from it, notice how its very nature is to free itself. To let it go is like releasing a snake that you have been clutching in your hand. By identifying with a craving "I want this," "I don't want that" , you tighten the clutch and intensify its resistance.
Instead of being a state of mind that you have, it becomes a compulsion that has you. As with understanding anguish, the challenge in letting go of craving is to act before habitual reactions incapacitate us.
By letting go of craving it will finally cease. This cessation allows us to realize, if only momentarily, the freedom, openness, and ease of the central path.
This sudden gap in the rush of self-centered compulsion and fear allows us to see with unambiguous immediacy and clarity the transient, unreliable, and contingent nature of reality.
Dharma practice at this moment has relinquished the last traces of belief; it is founded on authentic vision born from experience. It no longer requires the support of moralistic rules and religious ritual; it is grounded in integrity and creative autonomy. In revealing life in all its vulnerability, it becomes the doorway to compassion.
This is emptiness: not a cosmic vacuum but the unborn, undying, infinitely creative dimension of life. It is known as the "womb of awakening"; it is the clearing in the still center of becoming, the track on which the centered person moves.
And it whispers: "Realize Me. Cessation of craving is like a momentary gap in the clouds. The sun shines brilliantly for a few moments, only to be covered over again.