And all of them in some way underlie our exploitation of the earth, our distrust of emotion, and our loneliness and reluctance to love.Few books have challenged those assumptions as directly as this erudite and engaging work by the author of The Way of Zen. Drawing on the precepts of Taoism, Alan Watts offers an alternative vision of man and the universe -- one in which the distinctions between self and other, spirit and matter give way to a more holistic way of seeing. Nature, Man and Woman is a book of great elegance and far-reaching implication -- one of those rare texts that can change the way we think, feel, and love.

    Containing simple narrative, ecstatic poetry, complex argument, and discourse, Adi Da’s autobiography reveals the miraculous story of his unique incarnation and revelation in the west for “the sake of liberating all beings.” The revised edition includes an expanded description of Adi Da’s early life leading up to his divine reawakening in 1970, as well as revelations about the spiritual work of the great realizers in his lineage. "From time to time, there is a book that challenges, and eventually changes, the entire perspective of a civilization. In modern times, Charles Darwin’s Origin of Species was such a book–and, centuries before Darwin, On the Revolutions of the Celestial Spheres of Copernicus (the first publication of the theory that the earth orbits the sun). The Knee Of Listening is such an epoch-making book–in an entirely different way. Appearing at the beginning of the third millennium of the Common Era, it carries a Revelation that has the potential to transform all future time. This book is not about how life on earth physically evolved, nor the design of the solar system (of which this planet is a part). The Knee Of Listening is about Reality Itself, the Reality within which this earth and its cosmic locale arise—the Blissful, Effulgent, Conscious Force of Being which is always so, and which can be located and enjoyed under every possible condition, and in every dimension of space-time."—from the Introduction by Carolyn Lee, PhD

    Suzuki knew he was dying at the time of the lectures, which gives his thoughts an urgency and focus even sharper than in the earlier book.In Not Always So Suzuki once again voices Zen in everyday language with the vigour, sensitivity, and buoyancy of a true friend. Here is support and nourishment. Here is a mother and father lending a hand, but letting you find your own way. Here is guidance which empowers your freedom (or way–seeking mind), rather than pinning you down to directions and techniques. Here is teaching which encourages you to touch and know your true heart and to express yourself fully, teaching which is not teaching from outside, but a voice arising in your own being.

    In Zen Is Right Here, his teachings are brought to life powerfully and directly through stories told about him by his students. These living encounters with Zen are poignant, direct, humorous, paradoxical, and enlightening; and their setting in real-life contexts makes them wonderfully accessible.Like the Buddha himself, Suzuki Roshi gave profound teachings that were skilfully expressed for each moment, person, and situation he encountered. He emphasized that while the ungraspable essence of Buddhism is constant, the expression of that essence is always changing. Each of the stories presented here is an example of this versatile and timeless quality, showing that the potential for attaining enlightenment exists right here, right now, in this very moment.

    Updated edition.

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    Yet the word 'Hindu' is of foreign 18th-century origin. Hinduism is defined as a polytheistic religion, but Mahatma Gandhi famously declared that one can be a Hindu without believing in any god. Hinduism appears to accommodate endless contradictions. It is a religion at least as much of myth as of history - it has no historical founder, no single authoritative book, and few central doctrines." Introducing Hinduism offers a guide to this extraordinarily diverse faith. It untangles the complexities of Hinduism's gods and goddesses, its caste system and its views on sex, everyday life and asceticism. Why do Hindus revere the cow? Must Hindus be vegetarian? Introducing Hinduism explores the links with and differences from Buddhism, Jainism and other religions, and describes the resurgence of Hindu extremism, the phenomenon of Bollywood and the overseas Hindu diaspora.

    The premium we seek is happiness, now the ultimate consumer product."Happiness is no laughing matter." Relationships, society, and the political economy should at all somehow generate enduring chunks of it.Is the hunt for sustainable contentment just confusion - a kaleidoscope of diverse illusion? Drawing upon the ancient yoga science of the self, Hiding in Unnatural Happiness probes our contemporary approach to fulfilment and progress, and recommends another road, less travelled but timeless.

    Iyengar--hailed as "the Michelangelo of yoga" (BBC) and considered by many to be the most important living yoga master--has spent much of his life introducing the modern world to the ancient practice of yoga. Yoga's popularity is soaring, but its widespread acceptance as an exercise for physical fitness and the recognition of its health benefits have not been matched by an understanding of the emotional, intellectual, and spiritual development that the yogic tradition can also offer. In Light on Life, B.K.S. Iyengar brings readers this new and more complete understanding of the yogic journey. Written with the depth of this sage's great wisdom, Light on Life is the culmination of a master's spiritual genius, a treasured companion to his seminal Light on Yoga.

    With its ability to connect us to the energy of creation and elevate us to a higher state of consciousness, Kundalini awakening is crucial to the deepening of our spiritual evolution. But the deep spiritual unfolding that Kundalini offers can also be confusing and difficult to grasp—so how can we approach this universal power with preparation and wisdom?An Essential Guide for Navigating the Kundalini ExperienceIn Awakening Kundalini, Dr. Lawrence Edwards, who has devoted his life to understanding and teaching about Kundalini, presents an essential guide to harnessing this boundless energy. In six in-depth sessions, he offers a comprehensive exploration from the physical, psychological, and spiritual perspectives, with insights and practices for recognizing what Kundalini is, how it manifests, and when your body and mind are ready to initiate an awakening of consciousness. "You are born with Kundalini," says Dr. Edwards. "You just need the right conditions to unfold it." Through seven hours of teachings, learn how to open to the freedom of awakening while avoiding the pitfalls, misunderstandings, and projections that are so often a part of the spiritual journey."Kundalini reveals the divine nature of the entire universe and every being within it-and shows us our true capacity for limitless compassion, connection, and love," Dr. Edwards teaches. Join him to discover how to tap into this profoundly transformative force, and through Awakening Kundalini, realize your ability to live "radically free."HighlightsThe soul's yearning for transcendence and freedom• The three upayas (means) that support Kundalini ascent• Cultivating "witness consciousness"—the ability to watch without judgment whatever arises and dissolves in our lives• Using the vibrational power of mantra to unfold Kundalini energy• The importance of discernment and healthy boundaries when it comes to spiritual practice• The unlimited ways in which shaktipat, the descent of grace, can reveal our true nature• The body's chakra system and its role in Kundalini awakening• Our shadow sides, and how Kundalini can illuminate the darkness that hides our talents and lures our ego-mind• Telling the difference between sat (what is true) and asat (what is not true)

    It is a dialogue between Sage Vasishta and Sri Rama, during which Advaita (the doctrine of non-duality) in its pure form of ajatavada (theory of non-origination) is expounded, with illustrative stories in between. This vast work was abridged some centuries ago by Abhinanda Pandita, a Kashmiri scholar, into 6,000 couplets, which go by the name of Laghu Yoga Vasishta. This is a masterpiece in itself, like the original Brihat.Bhagavan Sri Ramana Maharshi used to refer to Yoga Vasishta frequently and has even incorporated six couplets from it in His Supplement to Forty Verses (verses 21 to 27).A further condensation of this work was made long ago, by an unknown author, into about 230 couplets, divided into ten chapters, as Yoga Vasishta Sara (Essence of Yoga Vasishta). By making this condensation the author has rendered a great service to all sadhaks. This is indeed a goldmine fit for repeated reading and meditation.

    The world veda literally means Knowledge. The root is vid, ‘to Know’ The Vedas are thus texts that provide Knowledge.There are four Vedas, known as the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda. Many years ago, the Vedas were referred to as trayi or three. There must have been some point of time when there were only three Vedas. These are acknowledged to have been the Rig Vedas, the yajur Veda and the Sama Veda. The Atharva Veda is believed to have a later addition to the sacred canon.The world trayi is also interpreted in a different sense. Although the interpretation does seem to be slightly artificial, it is following. The three paths to salvation are believed to be those of jnana (Knowledge), bhakti (devotion) and karma (action). Since the Vedas teach these three paths to salvation, they are referred to as trayi. The Rig Veda is identified with the path of knowledge, the yajur Veda with the path of action, and the Sama Veda with the path of devotion.Each of the Vedas has two parts, a samhita and the brahmanas. The samhita part consists of mantras or incantations. These were hymns that were used in sacrifies. But these mantras are difficult to interpret without commentaries. This is what the brahmanas set out to do. They explain the hymns and indicate how these are to be used in sacrifices. The brahmanas also have detailed descriptions of sacrifices and how they are to be conducted. The samhita and the brahmanas are often known as karma kanda, that is, the part of the Vedas that deals with rituals.In addition Vedic literature also includes jnana kanda. This is the part that deals with supreme knowledge. Included in jnana kanda are the aranyakas and the Upanishads. These are identified with various Vedas.We can therefore have a narrow definition of a Veda as well as a broad one. The narrow definition would take the word Veda to mean the samhita alone. The broad definition would include, in addition associated brahmanas, aranyakas and Upanishads. By the word Veda, we will mean the samhita alone.When were the Vedas composed and who composed them? Strictly speaking, there is no answer to these questions. The Vedas were revealed; they were shrutis. They were not written down or composed. They were communicated by the supreme godhead or the divine essence (brahman) to the ancient seers (rishis). These rishis did not compose the Vedas; they merely obtained this divine knowledge through their extraordinary powers. In this sense, the Vedas are apourusheya, that is, not the handiwork of men. Their authorship cannot be ascribed to any human author.In the Hindu conception of time, time is divided into four eras. These are known as satya yuga, treat yuga, dvapara yuga and kali yuga. As one moves from satya yuga towards kali yuga, the power of righteousness diminishes and evil starts to rear its ugly head. To bring men back to the righteous path, the sacred knowledge that is in the Vedas must be disseminated amongst them. But the Vedas are abstract and esoteric, often difficult for ordinary mortals to comprehend. To make the dissemination and assimilation easier, the Vedas must be conveniently partitioned and divided into various groups. A person who thus divides (vyasa) the Vedas has the title of Vedavyasa or Vyasadeva conferred on him.In every dvapara yuga, such a Vedavyasa is born to perform this sacred task, The Vedavyasa born in the dvapara yuga tha immediately preceded the present kali, yuga, was Krishna Dvaipayana Vedavyasa. It is he who is credited with having divided the original unified Vedas into the four segments of the Rig Veda, the yajur Veda, the Sama Veda and the Atharva Veda. Krishna Dvaipayana Vedavyasa did not compose the Vedas, he merely recapitulated what was already known. Incidentally, Krishna Dvaipayana Vedavyasa is also credited with the composition of the great epic, the Mahabharata.Just as it is impossible to determine who composed the Vedas, it is also impossible to determine when they were composed. Widely different dates have been suggested by scholars. Tilak suggested a date of around 6000 B.C., while Jacobi’s date was around 4500 B.C. Most scholars would agree that the Vedas were compiled some time between 4000 B.C. and 1000 B. C. and that it is impossible to narrow down the range further. The earliest of the Vedas is clearly the Rig Veda. This reached a stage of final compilation between 1000 B. C. and 900 B. C.

    Presented in the form of a personal meditation in verse, it outlines the path of the bodhisattvas--those beings who renounce the peace of an individual salvation and vow to work for the deliverance of all beings, and to attain enlightenment for their sake. The text is beloved by Buddhists of all traditions.Originally written in India in Sanskrit, the text first appeared in Tibetan translation in the eighth century. The fact that it has been expounded, studied, and practiced in Tibet in an unbroken tradition lends the Tibetan version of the Bodhicharyavatara a particular authority. The present version has therefore been translated from the Tibetan, following a commentary by the Nyingma master Kunzang Pelden, renowned for its thoroughness, clarity, and accessibility.

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    The subject is unquestionably a daring one: the events which bring about the marriage of Lord Siva to Uma and the birth of Skanda. The prose order of each sloka has been given in the commentary by using bold type, the words not actually repeated by Mallinatha being enclosed within rectangular brackets. The notes explain allusions, grammatical peculiarities not noticed by Mallinatha, copious extracts from other commentaries being given for this purpose. The book includes text, the commentary of Mallinatha, a literal English translation, notes and introduction.