Musashi is a novel in the best tradition of Japanese story telling. It is a living story, subtle and imaginative, teeming with memorable characters, many of them historical. Interweaving themes of unrequited love, misguided revenge, filial piety and absolute dedication to the Way of the Samurai, it depicts vividly a world Westerners know only vaguely.

    The commentary by the translator is based on the oral teachings of Namkhai Norbu Rinpoche and Lama Tharchin Rinpoche.

    This new updated edition of How the Swans Came to the Lake includes much new information about recent events in Buddhist groups in America and discusses such issues as spiritual authority, the role of women, and social action.

    Anālayo marshals the suttas of the Pāli canon, works of modern scholarship, and the teachings of present-day meditation masters to make the rich implications of this text, so concise in the original, clear to contemporary students of the Dharma. Unlike more popular books on the subject, he is not out to establish the exclusive validity of one particular system of meditation as against others; his aim, rather, is to explore the sutta as a wide-ranging and multi-faceted source of guidance which allows for alternative interpretations and approaches to practice. His analysis combines the detached objectivity of the academic scholar with the engaged concern of the practitioner for whom meditation is a way of life rather than just a subject of study.The book should prove to be of value both to scholars of Early Buddhism and to serious meditators alike. Ideally, it will encourage in both types of reader the same wholesome synthesis of scholarship and practice that underlies the author's own treatment of his subject.

    Readers of this book will gain a clear understanding of what really makes the Japanese, and their society, tick. Among the topics explored: aimai (ambiguity), amae (dependence upon others' benevolence), amakudari (the nation's descent from heaven), chinmoku (silence in communication), gambari (perseverence), giri (social obligation), haragei (literally, "belly art"; implicit, unspoken communication), kenkyo (the appearance of modesty), sempai-kohai (seniority), wabi-sabi (simplicity and elegance), and zoto (gift giving), as well as discussions of childrearing, personal space, and the roles of women in Japanese society. Includes discussion topics and questions after each chapter.

      The Dalai Lama’s message of peace and compassion resonates with people of all faiths and none. Yet, for all his worldwide fame, he remains personally elusive.  At last Alexander Norman—acclaimed Oxford-trained scholar of the history of Tibet—delivers the definitive, unique, unforgettable biography.  The Dalai Lama recounts an astonishing odyssey from isolated Tibetan village to worldwide standing as spiritual and political leader of one of the world’s most profound and complex cultural traditions. Norman reveals that, while the Dalai Lama has never been comfortable with his political position, he has been a canny player—at one time CIA-backed—who has maneuvered amidst pervasive violence, including placing himself at the center of a dangerous Buddhist schism. Yet even more surprising than the political, Norman convinces, is the Dalai Lama’s astonishing spiritual practice, rooted in magic, vision, and prophecy—details of which are illuminated in this book for the first time.  A revelatory life story of one of today’s most radical, charismatic, and beloved world leaders.

    The seventeen-syllable form is rooted in a Japanese tradition of close observation of nature, of making poetry from subtle suggestion. Infused by its great practitioners with the spirit of Zen Buddhism, the haiku has served as an example of the power of direct observation to the first generation of American modernist poets like Ezra Pound and William Carlos Williams and also as an example of spontaneity and Zen alertness to the new poets of the 1950s. This definitive collection brings together in fresh translations by an American poet the essential poems of the three greatest haiku masters: Matsuo Basho in the seventeenth century; Yosa Buson in the eighteenth century; and Kobayashi Issa in the early nineteenth century. Robert Hass has written a lively and informed introduction, provided brief examples by each poet of their work in the haibun, or poetic prose form, and included informal notes to the poems. This is a useful and inspiring addition to the Essential Poets series.

    Many men have written about Tibet and its secret lore, but few have actually penetrated it to learn its ancient wisdom. Among those few was Madame Alexandra David-Neel, a French orientalist. A practicing Buddhist, a profound historian of religion, and linguist, she actually lived in Tibet for more than 14 years. She had the great honor of being received by the Dalai Lama; she studied philosophical Buddhism and Tibetan Tantra at the great centers; she meditated in lonely caves and on wind-swept winter mountains with yogi hermits; and she even witnessed forbidden corpse-magic in the forests. Her experiences have been unique.Magic and Mystery in Tibet tells the story of her experiences in Tibet, among lamas and magicians. It is neither a travel book nor an autobiography but a study of psychic discovery, a description of the occult and mystical theories and psychic training practices of Tibet. She tells of great sages and sorcerers that she met; of the system of monastic education; the great teachers and their disciples; Tibetan folklore about their spiritual athletes; reincarnation and memory from previous lives; elaborate magical rites to obtain siddhis; the horrible necromantic magic of the pre-Buddhist Bonpa shamas; mental visualization exercises to create disembodied thought forms (tulpas); visions; phenomena of physical yoga, control of the body heat mechanism; breathing exercises; sending “messages on the wind”; and much similar material.An unusual aspect of Madame David-Neel’s book is that she herself experienced many of the phenomena she describes, yet she describes them with precision and in a matter-of-fact manner, permitting the reader to draw his own conclusions about validity, interpretation in terms of psychology, and value. Particularly interesting for the modern experiencer are her detailed instructions for tumo (the yoga of heat control) and creation of thought projections.

    Western scholars and interpreters of the dakini, influenced by Jungian psychology and feminist goddess theology, have shaped a contemporary critique of Tibetan Buddhism in which the dakini is seen as a psychological "shadow," a feminine savior, or an objectified product of patriarchal fantasy. According to Judith Simmer-Brown—who writes from the point of view of an experienced practitioner of Tibetan Buddhism—such interpretations are inadequate. In the spiritual journey of the meditator, Simmer-Brown demonstrates, the dakini symbolizes levels of personal realization: the sacredness of the body, both female and male; the profound meeting point of body and mind in meditation; the visionary realm of ritual practice; and the empty, spacious qualities of mind itself. When the meditator encounters the dakini, living spiritual experience is activated in a nonconceptual manner by her direct gaze, her radiant body, and her compassionate revelation of reality. Grounded in the author's personal encounter with the dakini, this unique study will appeal to both male and female spiritual seekers interested in goddess worship, women's spirituality, and the tantric tradition.

    

    In 2011, Christine Toomey met an unforgettable group of Tibetan Buddhist nuns. After hearing their stories of prison, extreme hardship, and ultimately fleeing across the Himalayas into exile she resolved to learn more about the private, courageous women of Buddhism: who they are, their experience of suffering, what motivates them to seek enlightenment, and what stands in their way. Toomey s quest took on even greater urgency with the sudden deaths of her father and then her mother, and her own search for healing wisdom in the aftermath of loss."In Search of Buddha s Daughters "introduces us to women from around the world Nepal, India, Burma, and Japan, as well as the US, the UK, and France who have come to the ordained life from every faith and career: a former policewoman, a princess, a Bollywood star, and a concert violinist. Toomey meets a Harvard graduate who sometimes breaks into hip-hop moves after meditating, a Japanese nun who has written bestselling erotica, and a Nepalese order of nuns who practice kung fu for spiritual "and "physical empowerment. Through insightful conversations with over thirty women, Toomey investigates Buddhism as an antidote to the problems of life in the twenty-first century, and considers the status of women today worldwide, and within one of our oldest wisdom traditions. In a world numbed by the amount of attention paid to violence, terrorism, and political and religious power struggles, she writes, I find it profoundly refreshing to come across women whose lives are dedicated to nurturing the opposite. "

    The more remote and inaccessible the beyul, the vaster its reputed qualities. Ancient Tibetan prophecies declare that the greatest of all hidden lands lies at the heart of the forbidding Tsangpo Gorge, deep in the Himalayas and veiled by a colossal waterfall. Nineteenth-century accounts of this fabled waterfall inspired a series of ill-fated European expeditions that ended prematurely in 1925 when the intrepid British plant collector Frank Kingdon-Ward penetrated all but a five-mile section of the Tsangpo's innermost gorge and declared that the falls were no more than a "religious myth" and a "romance of geography." The heart of the Tsangpo Gorge remained a blank spot on the map of world exploration until world-class climber and Buddhist scholar Ian Baker delved into the legends. Whatever cryptic Tibetan scrolls or past explorers had said about the Tsangpo's innermost gorge, Baker determined, could be verified only by exploring the uncharted five-mile gap. After several years of encountering sheer cliffs, maelstroms of impassable white water, and dense leech-infested jungles, on the last of a series of extraordinary expeditions, Baker and his National Geographic-sponsored team reached the depths of the Tsangpo Gorge. They made news worldwide by finding there a 108-foot-high waterfall, the legendary grail of Western explorers and Tibetan seekers alike. "The Heart of the World" is one of the most captivating stories of exploration and discovery in recent memory-an extraordinary journey to one of the wildest and most inaccessible places on earth and a pilgrimage to the heart of the Tibetan Buddhist faith.

    The various teachings of the Buddha found throughout the Pali canon are organized in a clear, comprehensive path leading to the final goal of nibbana, the state of complete purification. Originally composed in the fifth century, this new translation provides English speakers insights into this foundational text. In the course of this treatise full and detailed instructions are given on 40 subjects of meditation aimed at concentration, an elaborate account of Buddhist Abhidhamma philosophy, and explicit descriptions of the stages of insight culminating in final liberation. This replaces 9552400236.

    The Dalai Lama may be the only religious leader who can inspire the devotion of agnostics. Patrick French has been fascinated by Tibet since he was a teenager. He has read its history, agitated for its freedom, and risked arrest to travel through its remote interior. His love and knowledge inform every page of this learned, literate, and impassioned book.Talking with nomads and Buddhist nuns, exiles and collaborators, French portrays a nation demoralized by a half-century of Chinese occupation and forced to depend on the patronage of Western dilettantes. He demolishes many of the myths accruing to Tibet–including those centering around the radiant figure of the Dalai Lama. Combining the best of history, travel writing, and memoir, Tibet, Tibet is a work of extraordinary power and insight.

    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?