Buddhism the Religion of No-Religion (Alan Watts Love of Wisdom)

Alan Watts

Language: English

Pages: 112

ISBN: 080483203X

Format: PDF / Kindle (mobi) / ePub


The widespread influence of Buddhism is due in part to the skill with which a way of liberation was refined by it's teachers and became accessible to people of diverse cultures.

In this dynamic series of lectures, Alan Watts takes us on an exploration of Buddhism, from its roots in India to the explosion of interest in Zen and the Tibetan tradition in the West. Watts traces the Indian beginnings of Buddhism, delineates differences between Buddhism and other religions, looks at the radical methods of the Mahayan Buddhist, and reviews the Four Noble Truths and The Eightfold Path

The Journey to the West, Volume 2 (Revised Edition)

Miyazawa Kenji: Selections (Poets for the Millennium)

The Star Spangled Buddhist: Zen, Tibetan, and Soka Gakkai Buddhism and the Quest for Enlightenment in America

Zen and the Magic of Photography: Learning to See and to Be through Photography

Zen: Merging of East and West

The Compassionate Revolution: Radical Politics and Buddhism

 

 

 

 

 

 

 

 

 

 

 

 

 

 

would be their relationship when looked at from all points of view simultaneously. That would be the truth. But there is no such thing as the truth. The world, in other words, does not exist independently of those who witness it. Its existence derives from the existence of a relationship between the world and its witnesses. So if there are no eyes in this world, the sun doesn’t make any light, nor do the stars. That which is, is a relationship. You can, for example, prop up two sticks by leaning

OF NO-RELIGION CHAPTER THREE Previously I have discussed the bodhisattva doctrine in Mahayana Buddhism and have related it to the two great tendencies in Indian spirituality: antiworldliness—or otherworldliness—and world affirmation. I have shown that the highest kind of buddha is in a certain way a non-buddha. The highest kind of buddha is like an ordinary person. This comes out clearly in various tendencies in Zen. For example, all the paintings characteristic of Zen Buddhism in the Chinese

go into Zen in any kind of technical way, with a few rather superficial but nevertheless significant facts out of Japanese culture and the place of Zen in it. Japanese culture is extraordinarily ritualistic. There is a right way of doing everything, a good form, a proper style. Nowhere is this more apparent than in such practices as the tea ceremony or flower arrangement, or in knowing how to dress or how to organize a formal dinner. The punctiliousness and skill of these people in doing these

to surprise itself, because if it didn’t you wouldn’t know of your own existence. You only know existence to the degree that there is a balance between knowing and not knowing. So there must always be something in you that is like spiritual hiccups, that happens unbeknownst to you, and takes you by surprise. An upaya is the teacher’s method of arousing the surprise of enlightenment in the student, and he uses a yana, that is to say, a vehicle or a course. We say we give a course in philosophy or

is constructed in this extraordinarily fascinating way. It constantly renews itself by eternally forgetting itself. This is a perfectly marvelous arrangement. It is a funny thing how we all alternate in this way between remembering and not remembering. We remember things long enough to know that we are here. We would not know it if we didn’t remember. But when memory weighs on us too much and we are too much here, we seek liberation in the realization that all memory is an illusion, there is no

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