The secret behind its steady rise is due in part to the plethora of benefits Buddhism reaps upon those who practice it and apply its teachings to their lives. Through mindfulness and meditation, Buddhism injects peace and clarity into the minds and lives of those who dedicate themselves to it. Those wonderful benefits can be a part of your life as well through the careful study of its various tenets. In Buddhism, this thoughtful and carefully detailed guidebook acts as a beginner’s guide to those who may be interested in learning more about this ancient and wise practice. Placing emphasis on meditation, yoga, and understanding the core concepts of Buddhism allows the reader to apply its teachings to make their lives fuller and healthier. If you are curious about Buddhism and want to find the answers you seek, then look no further than this qualitative guidebook. Full of information on the various aspects of Buddhism, meditation, yoga, and more, Buddhism stands apart as a concise and practical guide to infusing your life with its many teachings. Here’s what to expect in the Beginner's guide: What Buddhism is and what its teachings are The core concepts of Buddhism: karma, suffering, nirvana, and reincarnation The practice and benefits of yoga The four noble truths Practices, treasures, and poisons of Buddhism How to practice the five precepts of Buddhism How to practice mindfulness in order to reduce stress and anxiety And much, much more! The choice is now yours. Open yourself to the benefits of a life free of stress and anxiety through the understanding and practice of Buddhism. A clear and peaceful mind awaits you along your spiritual journey through its tenets and teachings. Begin your journey towards a better life and grab your copy of Buddhism: Beginner’s Guide today!

    In the most complete, well-ordered philosophical system of his day, Xunzi advocated the counteraction of man's evil through self-improvement, the pursuit of learning, the avoidance of obsession, and observance of ritual in life. Readers familiar with Xunzi's work will find that Burton Watson's lucid translation breathes new life into this classic. Those new to Xunzi will find his ideas on government, language, and order and safety in society surprisingly close to concerns of our own age.

    This volume focuses on Mindfulness of Breathing, the basis of all meditation practices, and Metta Bhavana, a self-confidence builder as well as awareness of others.

    It is simply that from the moment he has life, he is always being brought up with perversity. Thus, having no idea that he has gotten used to being soaked in it, he harms his self-nature and falls into evil. Human desire is the root of this perversity."Woven deeply into the martial traditions and folklore of Japan, the fearsome Tengu dwell in the country's mountain forest. Mythical half-man, half-bird creatures with long noses, Tengu have always inspired dread and awe, inhabiting a liminal world between the human and the demonic, and guarding the most hidden secrets of swordsmanship. In The Demon's Sermon on the Martial Arts, a translation of the 18th-century samurai classic by Issai Chozanshi, an anonymous swordsman journeys to the heart of Mt. Kurama, the traditional domain of these formidable beings. There he encounters a host of demon; through a series of discussions and often playful discourse, they reveal to him the very deepest principles of the martial arts, and show how the secrets of sword fighting impart the truths of life itself.The Demon's Sermon opens with The discourses, a collection of whimsical fables concerned with the theme of transformation-for Chozanshi a core phenomenon to the martial artist. Though ostensibly light and fanciful, these stories offer the attentive reader ideas that subvert perceived notions of conflict and the individual's relationship to the outside world. In the main body of work, The Sermon, Chozanshi demonstrates how transformation is fostered and nurtured through ch'i - the vital and fundamental energy that flows through all things, animate and inanimate, and the very bedrock of Chozanshi's themes and the martial arts themselves. This he does using the voice of the Tengu, and the reader is invited to eavesdrop with the swordsman on the demon's revelations of the deepest truths concerning ch'i, the principles of yin and yang, and how these forces shape our existence. In The Dispatch, the themes are brought to an elegant conclusion using the parable of an old and toothless cat who, like the demon, has mastered the art of acting by relying on nothing, and in so doing can defeat even the wiliest and most vicious of rats despite his advanced years.This is the first direct translation from the original text into English by William Scott Wilson, the renowned translator of Hagakure and The Book of Five Rings. It captures the tone and essence of this classic while still making it accessible and meaningful to today's reader. Chozanshi's deep understanding of Taoism, Buddhism, Confucianism, and Shinto, as well as his insight into the central role of ch'i in the universe, are all given thoughtful treatment in Wilson's introduction and extensive endnotes. A provocative book for the general reader, The Demon's Sermon will also prove an invaluable addition to the libraries of all those interested in the fundamental principles of the martial arts, and how those principles relate to our existence.

    Describes the principles of wabi-sabi, a Japanese aesthetic associated with Japanese tea ceremonies and based on the belief that true beauty comes from imperfection and incompletion, through text and photographs.

    So taught the great Morihei Ueshiba (1883–1969), founder of the Japanese martial art of Aikido. Aikido is a disciple Ueshiba called the “Art of Peace.” It offers a nonviolent way to victory in the face of conflict, and he believed that Aikido principles could be applied to all the challenges we face in life—in personal and business relationships, as well as in our interactions with society. These succinct and pithy teachings are drawn from his talks and writings. The collection is compiled by the renowned modern Aikidoist John Stevens, a disciple of Ueshiba.

    This compendium of early Japanese life provides a panorama of Japan during its formation.

    This approach does not neglect one dimension of the religion in favor of another and allows instructors to choose what they wish to emphasize in the classroom. The book also covers the development of Buddhism in a wide variety of geographical and cultural areas (India, Southeast Asia, Tibet, China, and Japan), and gives a sense of the historical evolution of the tradition in these areas.

    What is the value of things made by an anonymous craftsman working in a set tradition for a lifetime? What is the value of handwork? Why should even the roughly lacquered rice bowl of a Japanese farmer be thought beautiful? The late Soetsu Yanagi was the first to fully explore the traditional Japanese appreciation for objects born, not made.Mr. Yanagi sees folk art as a manifestation of the essential world from which art, philosophy, and religion arise and in which the barriers between them disappear. The implications of the author's ideas are both far-reaching and practical.Soetsu Yanagi is often mentioned in books on Japanese art, but this is the first translation in any Western language of a selection of his major writings. The late Bernard Leach, renowned British potter and friend of Mr. Yanagi for fifty years, has clearly transmitted the insights of one of Japan's most important thinkers. The seventy-six plates illustrate objects that underscore the universality of his concepts. The author's profound view of the creative process and his plea for a new artistic freedom within tradition are especially timely now when the importance of craft and the handmade object is being rediscovered.

    What is necessary is that we reawaken and remain in our true nature. Through understanding and practice, we can rediscover the effortless knowledge of the self-perfected state that lies beyond our habitual anguish and confusion, and remain in this uninterrupted flow of contemplation, completely relaxed but fully present through all activities. Rinpoche begins by clearly explaining the Dzogchen teachings and then reveals, in a simple and non-intellectual manner, what is meant by the practice of Dzogchen.

    Introductions and interpretive commentaries are provided.

    In this highly personal and insightful odyssey of the heart and mind, she encounters Tibetan Buddhist meditators, Mexican shamans, and Native American elders, among others. In rapt prose, she recounts her explorations—from Japanese Zen meditation to hallucinogenic plants, from the Dogon people of Mali to the Mayan rain forest, all the while creating "an adventure of the spirit and a feast of wisdom old and new” (Peter Matthiessen). Halifax believes that deep ecology (which attempts to fuse environmental awareness with spiritual values) works in tandem with Buddhism and shamanism to discover “the interconnectedness of all life,” and to regain life’s sacredness. Grove Press is proud to reissue this important work by one of Buddhism’s leading contemporary teachers.

    The Art of Zen Meditation, originally published by the antiwar political collective Peace Press in 1977, is the fruit of Fast’s study: a brief and instructive history of Zen Buddhism and its tenets, written with a simplicity that is emblematic of the philosophy itself. Fast’s study of Zen also inspired his popular Masao Masuto mystery series about a Zen Buddhist detective in Beverly Hills, which he published under the pseudonym E. V. Cunningham. The Art of Zen Meditation is illustrated with twenty-three beautiful photographs. This ebook features an illustrated biography of Howard Fast including rare photos from the author’s estate.Howard Fast (1914–2003) was one of the most prolific American writers of the twentieth century. He was a bestselling author of more than eighty works of fiction, nonfiction, poetry, and screenplays. The son of immigrants, Fast grew up in New York City and published his first novel upon finishing high school in 1933. In 1950, his refusal to provide the United States Congress with a list of possible Communist associates earned him a three-month prison sentence. During his incarceration, Fast wrote one of his best-known novels, Spartacus (1951). Throughout his long career, Fast matched his commitment to championing social justice in his writing with a deft, lively storytelling style.

    Magid invites us to consider that our "pursuit of happiness" may actually be a source of our suffering. He takes an unusual look at our "secret practices" - what we're really doing when we say we're meditating-like trying to feel calmer, or more compassionate, or even "enlightened" (whatever we imagine that means!). He also uncovers our "curative fantasies" about spiritual practice - those ideas that we can somehow fix all the messy human things about ourselves that we imagine are bad or wrong or unacceptable. In doing so, he helps us look squarely at-and avoid-such pitfalls. Along the way, Magid lays out a rich roadmap of the new "psychological-minded Zen" - a Zen that includes our entire life, our entire personality - as pioneered by his teacher, bestselling author Charlotte Joko Beck.

    With a compassionate yet critical eye, William Scott Wilson delves into the workings of Musashi's mind as the iconoclastic samurai wrestled with philosophical and spiritual ideas that are as relevant today as they were in his times. Musashi found peace and spiritual reward in seeking to perfect his chosen Way, and came to realize that perfecting a single Way, no matter the path, could lead to fulfillment. The Lone Samurai is far more than a vivid account of a fascinating slice of feudal Japan. It is the story of one man's quest for answers, perfection, and access to the Way.By age thirteen, Miyamoto Musashi had killed his opponent in what would become the first of many celebrated swordfights. By thirty, he had fought more than sixty matches, losing none. He would live another thirty years but kill no one else. He continued to engage in swordfights but now began to show his skill simply by thwarting his opponents' every attack until they acknowledged Musashi's all-encompassing ability. At the same time, the master swordsman began to expand his horizons, exploring Zen Buddhism and its related arts, particularly ink painting, in a search for a truer Way.Musashi was a legend in his own time. As a swordsman, he preferred the wooden sword and in later years almost never fought with a real weapon. He outfoxed his opponents or turned their own strength against them. At the height of his powers, he began to evolve artistically and spiritually, becoming one of the country's most highly regarded ink painters and calligraphers, while deepening his practice of Zen Buddhism. He funneled his hard-earned insights about the warrior arts into his spiritual goals. Ever the solitary wanderer, Musashi shunned power, riches, and the comforts of a home or fixed position with a feudal lord in favor of a constant search for truth, perfection, and a better Way. Eventually, he came to the realization that perfection in one art, whether peaceful or robust, could offer entry to a deeper, spiritual understanding. His philosophy, along with his warrior strategies, is distilled in his renowned work, The Book of Five Rings, written near the end of his life.Musashi remains a source of fascination for the Japanese, as well as for those of us in the West who have more recently discovered the ideals of the samurai and Zen Buddhism. The Lone Samurai is the first biography ever to appear in English of this richly layered, complex seventeenth-century swordsman and seeker, whose legacy has lived far beyond his own time and place.---------------------------------------------------------------- INTERVIEW WITH WILLIAM SCOTT WILSON ABOUT BUSHIDOQ.: What is Bushido?A.: Bushido might be explained in part by the etymology of the Chinese characters used for the word. Bu comes from two radicals meanings "stop" and "spear." So even though the word now means "martial" or "military affair," it has the sense of stopping aggression. Shi can mean "samurai," but also means "gentleman" or "scholar." Looking at the character, you can see a man with broad shoulders but with his feet squarely on the ground. Do, with the radicals of head and motion, originally depicted a thoughtful way of action. It now means a path, street or way. With this in mind, we can understand Bushido as a Way of life, both ethical and martial, with self-discipline as a fundamental tenet. Self-discipline requires the warrior at once to consider his place in society and the ethics involved, and to forge himself in the martial arts. Both should eventually lead him to understand that his fundamental opponents are his own ignorance and passions.Q.: How did the code develop and how did it influence Japanese society?A.: The warrior class began to develop as a recognizable entity around the 11th and 12th centuries. The leaders of this class were often descended from the nobility, and so were men of education and breeding. I would say that the code developed when the leaders of the warrior class began to reflect on their position in society and what it meant to be a warrior. They first began to write these thoughts down as yuigon, last words to their descendents, or as kabegaki, literally "wall writings," maxims posted to all their samurai. Samurai itself is an interesting word, coming from the classical saburau, "to serve." So when we understand that a samurai is "one who serves," we see that the implications go much farther than simply being a soldier or fighter.Also, it is important to understand that Confucian scholars had always reflected on what it meant to be true gentleman, and they concluded that such a man would be capable of both the martial and literary. The Japanese inherited this system of thought early on, so certain ideals were already implicitly accepted.The warrior class ruled the country for about 650 years, and their influence-political, philosophical and even artistic-had a long time to percolate throughout Japanese society.Q.: The Samurai were very much renaissance men - they were interested in the arts, tea ceremony, religion, as well as the martial arts. What role did these interests play in the development of Bushido? How did the martial arts fit in?A.: This question goes back to the Confucian ideal of balance that Japanese inherited, probably from the 7th century or so. The word used by both to express this concept, for the "gentleman" by the Chinese and the warrior by Japanese, is (hin), pronounced uruwashii in Japanese, meaning both "balanced" and "beautiful." The character itself is a combination of "literature" (bun) and "martial" (bu). The study of arts like Tea ceremony, calligraphy, the study of poetry or literature, and of course the martial arts of swordsmanship or archery, broadened a man's perspective and understanding of the world and, as mentioned above, provided him with a vehicle for self-discipline. The martial arts naturally were included in the duties of a samurai, but this did not make them any less instructive in becoming a full human being.Q.: What was sword fighting like? Was the swordplay different for different samurai?A.: There were literally hundreds of schools of samurai swordsmanship by the 1800's and, as previously mentioned, each school emphasized differing styles and approaches. Some would have the student to jump and leap, others to keep his feel solidly on the ground; some would emphasize different ways of holding the sword, others one method only. One school stated that technical swordsmanship took second place to sitting meditation. Historically speaking, there were periods when much of the swordfighting was done on horseback, and others when it was done mostly on foot. Also, as the shape and length of the sword varied through different epochs, so did styles of fighting. Then I suppose that a fight between men who were resolved to die would be quite different from a fight between men who were not interested in getting hurt.Q.: How is the code reflected in Japanese society today?A.: When I first came to live in Japan in the 60's, I was impressed how totally dedicated and loyal people were to the companies where they were employed. When I eventually understood the words samurai and saburau, it started to make sense. While these men (women would usually not stay long with a company, giving up work for marriage) did not carry swords of course, they seemed to embody that old samurai sense of service, duty, loyalty and even pride. This may sound strange in our own "me first" culture, but it impressed me that the company had sort of taken the place of a feudal lord, and that the stipend of the samurai had become the salary of the white-collar worker.MThat is on the societal level. On an individual level, I have often felt that Japanese have a strong resolution, perhaps from this cultural background of Bushido, to go through problems rather than around them. Persistence and patience developed from self-discipline?