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.

    Written more than two thousand years ago, the Tao Teh Ching, or -The Classic of the Way and Its Virtue, - is one of the true classics of the world of spiritual literature. Traditionally attributed to the legendary -Old Master, - Lao Tzu, the Tao Teh Ching teaches that the qualities of the enlightened sage or ideal ruler are identical with those of the perfected individual. Today, Lao Tzu's words are as useful in mastering the arts of leadership in business and politics as they are in developing a sense of balance and harmony in everyday life. To follow the Tao or Way of all things and realize their true nature is to embody humility, spontaneity, and generosity. John C. H. Wu has done a remarkable job of rendering this subtle text into English while retaining the freshness and depth of the original. A jurist and scholar, Dr. Wu was a recognized authority on Taoism and the translator of several Taoist and Zen texts and of Chinese poetry. This book is part of the Shambhala Pocket Library series. The Shambhala Pocket Library is a collection of short, portable teachings from notable figures across religious traditions and classic texts. The covers in this series are rendered by Colorado artist Robert Spellman. The books in this collection distill the wisdom and heart of the work Shambhala Publications has published over 50 years into a compact format that is collectible, reader-friendly, and applicable to everyday life.

    Twenty-seven years ago, his son, Matthieu Ricard, gave up a promising career as a scientist to study Tibetan Buddhism -- not as a detached observer but by immersing himself in its practice under the guidance of its greatest living masters.Meeting in an inn overlooking Katmandu, these two profoundly thoughtful men explored the questions that have occupied humankind throughout its history. Does life have meaning? What is consciousness? Is man free? What is the value of scientific and material progress? Why is there suffering, war, and hatred? Their conversation is not merely abstract: they ask each other questions about ethics, rights, and responsibilities, about knowledge and belief, and they discuss frankly the differences in the way each has tried to make sense of his life.Utterly absorbing, inspiring, and accessible, this remarkable dialogue engages East with West, ideas with life, and science with the humanities, providing wisdom on how to enrich the way we live our lives.

    This translation is the definitive English version of the eighth-century Ch'an classic.Phillip B. Yampolsky has based his translation on the Tun-huang manuscript, the earliest extant version of the work. A critical edition of the Chinese text is given at the end of the volume.Dr. Yampolsky also furnishes a lengthy and detailed historical introduction which contains much information hitherto unavailable even to scholars, and provides the context essential to an understanding of Hui-neng's work. He gives an account of the history and legends of Ch'an Buddhism, with particular attention to the traditions associated with Hui-neng, quoting or summarizing the most important narratives. He then discusses the various texts of the "Platform Sutra," and analyzes its contents.

    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 poems speak intimately of their authors' sexual longing, fulfillment and disillusionment.

    Tezuka evidences his profound grasp of the subject by contextualizing the Buddha’s ideas; the emphasis is on movement, action, emotion, and conflict as the prince Siddhartha runs away from home, travels across India, and questions Hindu practices such as ascetic self-mutilation and caste oppression. Rather than recommend resignation and impassivity, Tezuka’s Buddha predicates enlightenment upon recognizing the interconnectedness of life, having compassion for the suffering, and ordering one’s life sensibly. Philosophical segments are threaded into interpersonal situations with ground-breaking visual dynamism by an artist who makes sure never to lose his readers’ attention.Tezuka himself was a humanist rather than a Buddhist, and his magnum opus is not an attempt at propaganda. Hermann Hesse’s novel or Bertolucci’s film is comparable in this regard; in fact, Tezuka’s approach is slightly irreverent in that it incorporates something that Western commentators often eschew, namely, humor.

    Designed to provide just such a framework, In the Buddha's Words is an anthology of the Buddha's works that has been specifically compiled by a celebrated scholar and translator. For easy reference, the book is arrayed in ten thematic sections ranging from "The Human Condition" to "Mastering the Mind" to "The Planes of Realization." Each section comes with introductions, notes, and essays to help beginners and experts alike draw greater meaning from the Buddha's words. The book also features a general introduction by the author that fully lays out how and why he has arranged the Buddha's teachings in this volume. This thoughtful compilation is a valuable resource for both teachers and those who want to read the Buddha on their own.

    Written by a lady of the court at the height of Heian culture, this book enthralls with its lively gossip, witty observations, and subtle impressions. Lady Shonagon was an erstwhile rival of Lady Murasaki, whose novel, "The Tale of Genji," fictionalized the elite world Lady Shonagon so eloquently relates. Featuring reflections on royal and religious ceremonies, nature, conversation, poetry, and many other subjects, "The Pillow Book" is an intimate look at the experiences and outlook of the Heian upper class, further enriched by Ivan Morris's extensive notes and critical contextualization.

    Yagyu Munenori was so widely renowned that he was appointed official sword instructor to two Tokugawa shoguns. (The position was always coveted by Miyamoto Musashi, but he never succeeded in gaining the post). Yagyu's style is known as the Shinkage-ryu style, for centuries the official style of the Tokugawa dynasty. His spiritual mentor was Zen priest Takuan. Here, Yagyu's Buddhist spirituality is clearly reflected in his central idea of the "life-giving sword" - the notion of controlling an opponent by the spiritual readiness to fight, rather than during the fight. His mastery of restraint and diplomacy made him a trusted political and military advisor to the shoguns. This book is a look into a master swordsman's thoughts on nonattachment and even non-violence.

    Seraphim) undertook to write a monumental chronicle of the abandonment of Truth in the modern age. Of the hundreds of pages of material he compiled for this work, only the present essay has come down to us in completed form. Here Fr. Seraphim reveals the core of all modern thought and life—the belief that all truth is relative—and shows how this belief has been translated into action in our century. Today, four decades after he wrote it, this essay is more timely than ever. It clearly explains why contemporary ideas, values, and attitudes—the “spirit of the age”—are shifting so rapidly in the direction of moral anarchy, as the philosophy of Nihilism enters more deeply into the fiber of society. Nietszche was right when he predicted that the 20th century would usher in “the triumph of Nihilism.”“Atheism, true ‘existential’ atheism burning with hatred of a seemingly unjust or unmerciful God, is a spiritual state; it is a real attempt to grapple with the true God.… Nietzsche, in calling himself Antichrist, proved thereby his intense hunger for Christ.”This new second edition contains a superb essay entitled “The Philosophy of the Absurd,” written by Fr. Seraphim at the same time that he was working on “Nihilism.”

    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 an accessible voice, A Short History of Chinese Philosophy clearly illuminates Confucianism, Taoism, Mohism, Yin-Yang, and more. For those interested in philosophy or Asian studies, this is the perfect window into ancient and modern Chinese ideology.

    Now anyone who wants to learn more about Buddhism can go directly to the source, with this collection of original documents -- edited, with commentary, by a Cornell University professor of philosophy.

    “For years,” says the Journal of the Buddhist Society, “the newcomer to Buddhism has lacked a simple and reliable introduction to the complexities of the subject. Dr. Rahula’s What the Buddha Taught fills the need as only could be done by one having a firm grasp of the vast material to be sifted. It is a model of what a book should be that is addressed first of all to ‘the educated and intelligent reader.’ Authoritative and clear, logical and sober, this study is as comprehensive as it is masterly.”This edition contains a selection of illustrative texts from the Suttas and the Dhammapada (specially translated by the author), sixteen illustrations, and a bibliography, glossary and index.