In an instant, a tragic car accident claimed three generations of his family: his mother, his wife, and his young daughter. While most of us will not experience such a catastrophic loss in our lifetime, all of us will taste it. And we can, if we choose, know as well the grace that transforms it. A Grace Disguised plumbs the depths of sorrow, whether due to illness, divorce, or the loss of someone we love. The circumstances are not important; what we do with those circumstances is. In coming to the end of ourselves, we can come to the beginning of a new life one marked by spiritual depth, joy, compassion, and a deeper appreciation of simple blessings.

    That same season, The Great Salt Lake began to rise to record heights, threatening the herons, owls, and snowy egrets that Williams, a poet and naturalist, had come to gauge her life by. One event was nature at its most random, the other a by-product of rogue technology: Terry's mother, and Terry herself, had been exposed to the fallout of atomic bomb tests in the 1950s. As it interweaves these narratives of dying and accommodation, Refuge transforms tragedy into a document of renewal and spiritual grace, resulting in a work that has become a classic.

    Two decades later, he sets out in search of this man. Sorcerer's Apprentice is the story of his apprenticeship to one of India's master conjurors and his initiation into the brotherhood of godmen. Learning to unmask illusion as well as practice it, he goes on a journey across the subcontinent, seeking out its miraculous and bizarre underbelly, traveling from Calcutta to Madras, from Bangalore to Bombay, meeting sadhus, sages, sorcerers, hypnotists, and humbugs. His quest is utterly unforgettable.-- An extraordinary account of how illusion works and an astonishing portrait of a great illusionist.

    Trained in the Confucian classics, he was a schoolteacher early in life, but after decades of study under the foremost masters, he gave up his livelihood to devote the rest of his life to the propagation of the Way of Karate. Under his guidance, techniques and nomenclature were refined and modernized, the spiritual essence was brought to the fore, and karate evolved into a true martial art.Various forms of empty-hand techniques have been practiced in Okinawa for centuries, but due to the lack of historical records, fancy often masquerades as fact. In telling of his own famous teachers-and not only of their mastery of technique but of the way they acted in critical situations-the author reveals what true karate is. The stories he tells about himself are no less instructive: his determination to continue the art, after having started it to improve his health; his perseverance in the face of difficulties, even of poverty; his strict observance of the way of life of the samurai; and the spirit of self-reliance that he carried into an old age kept healthy by his practice of Karate-do.

    Alvarez, "has permeated Western culture like a dye that cannot be washed out." Although the aims of this compelling, compassionate work are broadly cultural and literary, the narrative is rooted in personal experience: it begins with a long memoir of Sylvia Plath, and ends with an account of the author's own suicide attempt. Within this dramatic framework, Alvarez launches his enquiry into the final taboo of human behavior, and traces changing attitudes towards suicide from the perspective of literature. He follows the black thread leading from Dante through Donne and the romantic agony, to the Savage God at the heart of modern literature.

    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.

    The texts were written between the ninth and the seventeenth centuries and convey each author's underlying sense of the world and what is to be valued in it. Four Huts presents original translations by Burton Watson—one of the most respected translators of Chinese and Japanese literature. The qualities that emerge from these writings are an awareness of impermanence, love of nature, fondness for poetry and music, and an appreciation of the quiet life. Four Huts features eleven brush paintings by artist Stephen Addiss.

    The volumes elaborate Buddhist and Jaina Philosophy and the six systems of Hindu thought; Samkara School of Vedanta besides the philosophy of the Yoga-vasistha and the Bhagavadgita; detailed account of the principal dualistic and pluralistic system; the Bhagavata Purana, Madhva and his school; and Southern Schools of Saivism. Each volume is devoted to the study of the particular school of thought of Indian Philosophy. 5 Volume set.

    Peace Child tells their unforgettable story of living among these headhunters and cannibals.

    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?

    In his illuminating story, Hyam reveals to you how the daily application of Zen principles not only developed his physical expertise but gave him the mental discipline to control his personal problems-self-image, work pressure, competition. Indeed, mastering the spiritual goals in martial arts can dramatically alter the quality of your life-enriching your relationships with people, as well as helping you make use of all your abilities."If one of your goals is to live with maximum zest and minimum stress, read "Zen In The Martial Arts." The great beauty of the book is that as Hyams' mind receives enlightenment, so does our."-- "Playboy.

    Among the pieces she has included  here are an essay on the gratitude she feels for her weakening bones; observations on finding herself both an orphan and a matriarch following the death of her mother; musings on her tendency to regret the past; thoughts on how not to be afraid of loneliness; appreciation for the inner tomboy; and celebratory advice on how to regard "senior moments" as opportunities to be in the here and now.

    But in the inevitable condition of aging and death, the goals of medicine seem too frequently to run counter to the interest of the human spirit. Nursing homes, preoccupied with safety, pin patients into railed beds and wheelchairs. Hospitals isolate the dying, checking for vital signs long after the goals of cure have become moot. Doctors, committed to extending life, continue to carry out devastating procedures that in the end extend suffering.Gawande, a practicing surgeon, addresses his profession's ultimate limitation, arguing that quality of life is the desired goal for patients and families. Gawande offers examples of freer, more socially fulfilling models for assisting the infirm and dependent elderly, and he explores the varieties of hospice care to demonstrate that a person's last weeks or months may be rich and dignified.

    A delightful, well-written, and vastly informative ethnographic study, this is an account of Fernea's two-year stay in a tiny rural village in Iraq, where she assumed the dress and sheltered life of a harem woman.