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This title is printed to order. This book may have been self-published. If so, we cannot guarantee the quality of the content. In the main most books will have gone through the editing process however some may not. We therefore suggest that you be aware of this before ordering this book. If in doubt check either the author or publisher’s details as we are unable to accept any returns unless they are faulty. Please contact us if you have any questions.
This book is intended to engender debate. Its subject, faith in a modern Buddhist context, almost always carries with it the widespread but erroneous assumption that it is completely unimportant to the Buddhist path. Without really knowing what it is and how it differs from theistic versions, faith has been given a bad name. Moreover, naivety regarding the colonial orientalist agenda and bias of early Zen exegetes in the West has allowed modern Zennists to accept, almost unquestioningly, the view that faith and knowledge occupy opposite ends of the practice spectrum. As a result, trusted and authentic sources of authority, Zen ancestors and sutras, have often been prevented from speaking about a doctrinally sound and legitimate tool of realization mentioned in a stunningly large amount of sutras. It has also resulted in an erroneous and often condescending view of "faith schools" of Buddhism. Now is the perfect time in Zen's journey in the West to reassess and address these shortcomings.
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This title is printed to order. This book may have been self-published. If so, we cannot guarantee the quality of the content. In the main most books will have gone through the editing process however some may not. We therefore suggest that you be aware of this before ordering this book. If in doubt check either the author or publisher’s details as we are unable to accept any returns unless they are faulty. Please contact us if you have any questions.
This book is intended to engender debate. Its subject, faith in a modern Buddhist context, almost always carries with it the widespread but erroneous assumption that it is completely unimportant to the Buddhist path. Without really knowing what it is and how it differs from theistic versions, faith has been given a bad name. Moreover, naivety regarding the colonial orientalist agenda and bias of early Zen exegetes in the West has allowed modern Zennists to accept, almost unquestioningly, the view that faith and knowledge occupy opposite ends of the practice spectrum. As a result, trusted and authentic sources of authority, Zen ancestors and sutras, have often been prevented from speaking about a doctrinally sound and legitimate tool of realization mentioned in a stunningly large amount of sutras. It has also resulted in an erroneous and often condescending view of "faith schools" of Buddhism. Now is the perfect time in Zen's journey in the West to reassess and address these shortcomings.