By David R. Loy
The main crucial perception that Buddhism bargains is that every one our person affliction arises from 3 and in simple terms 3 assets, identified in Buddhism because the 3 poisons: greed, ill-will, and fantasy. In The nice Awakening, pupil and Zen instructor David Loy examines how those 3 poisons, embodied in society's associations, lie on the root of all social maladies besides. the lessons of Buddhism current a manner that the person can counteract those to relieve own soreness, and within the The nice Awakening Loy boldly examines how those teachings may be utilized to associations or even entire cultures for the relief of agony on a collective level.
This ebook may help either Buddhists and non-Buddhists to gain the social value of Buddhist teachings, whereas offering a theoretical framework for socially engaged individuals of society to use their religious ideas to collective social concerns. The nice Awakening exhibits how Buddhism may help our postmodern international strengthen liberative chances differently obscured via the anti-religious bias of lots modern social idea.
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Additional resources for The Great Awakening: A Buddhist Social Theory
Sample text
Instead, he sent out his disciples in different directions, to teach the Dharma in whatever language was suitable. This pragmatism applies to the Buddhist teachings themselves. Many sutras in the Pali canon attest to Shakyamuni’s lack of interest in metaphysical speculation. Some questions—Does a Buddha exist after death? —he declined to answer, declaring that he had only one thing to teach: dukkha and how to end it. Today such an anti-metaphysical attitude toward theory has become quite postmodern.
Org bu d d h i st so c ia l t h e ory ? 35 How do mindfulness and meditation lead to awakening, to a “turning around” at the core? As we have seen, Buddhism does not provide us with something to fill up our hole. It shows us how to stop trying to fill it. To be mindful (focusing on one thing at a time) and to meditate (focusing on one’s mental processes) both involve no longer trying to satisfy one’s thirst. Instead, we slow down and become more aware of that thirst, without evasion and without judgment.
The fact that we are personally preoccupied with acquiring even more, and collectively preoccupied with further technological and economic advances, indicates not an ever-improving condition of well-being but the lack of any other vision of individual and social development to fill the void left by our fading belief in God and an afterlife. Third and finally, such a Buddhist vision is not utopian. There is no question of recovering a lost paradise or “Golden Age,” because we recognize that there never was one.