The Way of the Warrior presents a remarkably faithful mirror of many of the characteristics and habits of modern Japanese civilization, as it represents a tradition that enjoyed great power and prestige for centuries. This work was written to provide practical and moral instruction for warriors, and to outline the parameters of personal, social, and professional conduct characteristic of Bushido, or Way of the Warrior, the Japanese chivalric tradition.Personal responsibilities, family relationships, public duties, education, finances and ethics are treated in this text from the perspective of the spirit of Japanese gentlemen. Even the forms of political incompetence and corruption that Japan currently struggles with are accurately described in this more than 400-year-old book; So deep did the feudal and military modes of government that generated them take their roots in Japanese society. This manual is therefore an essential resource for anyone who wishes to understand Japan and the Japanese people in a realistic way.

    The only scion of a drunken interlude between a cowardly yakuza and an inebriated bar-hostess, Momoko's mom has since split the scene, and, after various ill-fated scams that involve imitation brand name merchandise, Momoko's dad relocates them to the boondocks of rural Ibaraki prefecture. To escape her humdrum existence, Momoko fanaticizes about French rococo, dreams of living in the palace of Versailles, and buys all her extremely lacy clothes from an expensive Tokyo boutique. Meet Ichiko, a tough-talking motorcycle grrrl (on a tricked-out moped) who leads a ladies-only biker gang known as the Ponytails. Together, this unlikeliest of duos strike out on a quest to find a legendary embroiderer, a journey on which they encounter conniving pachinko parlor managers, legendary street-punks, and anemic costumers. Who knows, they might just make it big...if only Ichiko would stop head butting Momoko in the forehead. Novala Takemoto's break-though novel KAMIKAZE GIRLS, already a cult-classic in Japan, is more than a wry coming-of-age picaresque, it's a new way of life.

    There he wrote five scrolls describing the "true principles" required for victory in the martial arts and on the battlefield. Instead of relying on religion or theory, Musashi based his writings on his own experience, observation, and reason.

    Here is a treasury of 108 short teachings by Chogyam Trungpa, one of the most influential Buddhist teachers of our time. Pithy and immediate, these teachings address a range of topics, including fear and fearlessness, accepting our imperfections, developing confidence, helping others, appreciating our basic goodness, and everyday life as a spiritual path. 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.

    It can also be deep convictions: a fulfilling job, lasting friendships, balanced health. Whether big or small, your ikigai is the path to success and happiness in your own life.Author Ken Mogi introduces five pillars of ikigai to help you make the most of each day and become your most authentic self:1. starting small > focus on the details2. releasing yourself > accept who you are3. harmony and sustainability > rely on others4. the joy of little things > appreciate sensory pleasure5. being in the here and now > find your flow.Weaving together insights from Japanese history, philosophy, and modern culture, plus stories from renowned sushi chef Jiro Ono, anime filmmaker Hayao Miyazaki, and others, Mogi skillfully shows the way to awaken your ikigai.

    This book covers 30 essential traits that will change your life. Modern Bushido expands on the standards and principles needed for a life of excellence, and applies them directly to life in today’s world. Readers will be motivated and inspired by the straightforward wisdom in this enlightening book. If you want to live a life of excellence, this book is for you! This is a must read for every martial artist and anyone who seeks to live life as it is meant to be lived.

    Ordinary people plunge into insurmountable personal debt and fall prey to dangerous webs of underground creditors-so dangerous, in fact, that murder may be the only way out. A beautiful young woman vanishes, and the detective quickly finds she was not whom she had claimed to be. Is she a victim, a killer, or both? In a country that tracks its citizens at every turn, how can two women claim the same identity and then disappear without a trace?

    He wrote his poetry in Urdu and Farsi (1873-1938), and that bridged and encompassed the past many centuries of man's endeavours in the realms of thought and intuition. He emblazoned the high standards set by Mirza Asadullah Khan 'Ghalib', and glorified the literature in his own way. He was a scholarly personality, and wrote on various subjects, from philosophy to politics, from romance to emotions and so on. He wrote world famous poem 'sare jahan se acha Hindustan hamara' and many other such 'nazams' which are even today considered as great poetical creations. He was honoured with the title 'sir' by the British Government for his contributions to the literature.The present collection is a representative of Iqbal's Urdu poetry, which has been transliterated into English verses, with translation into Devanagari (Hindi) and Roman script. The English translation has been done by Khwaja Tariq Mahmood, who earlier translated the poems of Mirza Ghalib and Sahir Ludhianvi, and is now working on many other collections.

     “The life of a man is like a ball in the river— no matter what our will wants or desires, we are swept along by an invisible current that finally delivers us to the limitless expanse of the black sea.” So reflects the elderly Buddhist priest Seido Oda as he considers the life that brought him from an idyllic mountainside village in Japan to the bustling streets of Brooklyn, New York— a touching and humorous journey richly depicted in Buddhaland Brooklyn. Oda’s boyhood is spent fishing in clear mountain streams, picking plums, and helping his parents run the family’s village inn on the slopes of Mount Nagata. But at age eleven, his parents hand him over to the monks at the nearby Buddhist monastery. Separated from his family and deeply lonely, the acolyte adjusts to monastic life by devoting himself to painting, poetry, and prayer—and avoiding human contact. This safe and quiet existence is unexpectedly upended, however, when he reaches middle age and is ordered by his superior to open a temple in Brooklyn. New York is a shock to the introverted Oda. A shy, socially inept Japanese priest who hides his true feelings behind a severe manner, Reverend Oda must spiritually lead the ragtag army of eccentric New Yorkers who make up the local Buddhist community. This motley crew and their misguided practices provide for a host of hilarious cultural misunderstandings and mishaps. But when tragedy strikes, Oda’s rigid worldview is shattered and his eyes are finally opened to the long-buried sadness and personal shortcomings in his own life. It is only when he comes to appreciate the Americans, flaws and all, that Oda finds in Brooklyn the home he has always sought. A lively, vivid novel, Buddhaland Brooklyn stirs from the very first page. This is an entertaining and edifying meditation on the meaning and rewards of true acceptance.

    They haven't had sex yet and they don't intend to. As it turned out, the only way to make their parents get off their backs about trying to "find someone" was actually finding someone--with whom to put marriage for show. Mutsuki is strictly gay and has a boyfriend, while Shoko is a clinical case of emotional instability who's in no shape for a relationship. They've each found in the other a perfect partner for a sham marriage. Since the conspirators' parents know of their own child's undesirability, but not the spouse's, the union manages to please them. And while the newlyweds hope, in their own way, to live happily ever after, they inevitably come face to face with the fact that no marriage real or staged, is a fairy tale.

    Eiko had a heart condition so the news of her death wasn't totally unexpected. But the circumstances of her demise left Tsuneo, a softly-spoken government bureaucrat, perplexed. How did it come about that his wife—who was shy and withdrawn, and only left their house twice a week to go to haiku meetings—ended up dead in a small shop in a shady Tokyo neighborhood?When Tsuneo goes to apologize to the boutique owner for the trouble caused by his wife’s death he discovers the villa Tachibana near by, a house known to be a meeting place for secret lovers. As he digs deeper into his wife's recent past, he must eventually conclude that she led a double life...

    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?

    The year is 1986, and the strange communal life of this foursome, extending over half a year, from the end of winter to midsummer, makes up the plot,such as it is, of Plainsong, as this ersatz family finds itself growing closer, and lifecontinues—quietly—around them. Part of the generation that grew to prominence following the success of baby boomers like Haruki Murakami, KazushiHosaka’s work chronicles the small moments, the moments without conflict,that most novels work to elide. His characters talk, work, exist; their story is onewhere the tiniest occurrence takes on the proportions of a grand drama.

    In a shocking clash between the warriors and the merchant class of seventeenth century Japan, there emerged the most unlikely set of heroes--the forty-seven ronin, or ex-samurai, of Ako.

    His problems worsen following the emergence of a strange voice - a woman who is trying to contact him. Tsuneo desperately chases this woman, and the mystery behind what happened eight years earlier.