This literature, Asian as well as Western, weaves together the strands of different traditions to create a novel hybrid that brings Buddhism into alignment with many of the ideologies and sensibilities of the post-Enlightenment West.In this book, David McMahan charts the development of this "Buddhist modernism." McMahan examines and analyzes a wide range of popular and scholarly writings produced by Buddhists around the globe. He focuses on ideological and imaginative encounters between Buddhism and modernity, for example in the realms of science, mythology, literature, art, psychology, and religious pluralism. He shows how certain themes cut across cultural and geographical contexts, and how this form of Buddhism has been created by multiple agents in a variety of times and places. His position is critical but empathetic: while he presents Buddhist modernism as a construction of numerous parties with varying interests, he does not reduce it to a mistake, a misrepresentation, or fabrication. Rather, he presents it as a complex historical process constituted by a variety of responses -- sometimes trivial, often profound -- to some of the most important concerns of the modern era.

    Indestructible Truth presents Tibetan Buddhism in its traditional form but also shows how the Tibetan traditions are applicable to the problems and challenges of modern life in the West.In Indestructible Truth, Tibetan Buddhism is introduced not as an exotic religion, but rather as an expression of human spirituality that is having a profound impact on the modern world. In addition, it presents the point of view of meditation and the practice of the spiritual life, paying special attention to contemplative practice and meditation as taught in the Kagyu and Nyingma schools.

    Using a hut in the nearby hills, he wrote the word Shugyo-an, or "practice hermitage," on a plank of wood, propped it up beside the entrance, and settled down to devote himself to his own clarification of "bright virtue."He finally turned to Zen and, after fourteen years of incredible hardship, achieved a decisive enlightenment, whereupon the Rinzai priest traveled unceasingly to the temples and monasteries of Japan, sharing what he'd learned."What I teach in these talks of mine is the Unborn Buddha-mind of illuminative wisdom, nothing else. Everyone is endowed with this Buddha-mind, only they don't know it." Casting aside the traditional aristocratic style of his contemporaries, he offered his teachings in the common language of the people. His style recalls the genius and simplicity of the great Chinese Zen masters of the T'ang dynasty.This revised and expanded edition contains many talks and dialogues not included in the original 1984 volume.

    Divided into three parts, the book outlines:A clear explanation of Taoism and how to apply its best aspects to your daily life.Simple instructions for exercises to lead a fuller life—meditation, breathing, chi kung, and tai chi chuan.An informative discussion of key Taoist concepts, including wu-wei (nonaction), yin and yang, and Te (power virtue, life).

    Abstract and complex ideas are made understandable by the authors' lucid style. Of particular interest is the up-to-date survey of Buddhist Tantra in India, a branch of Buddhism where strictly controlled sexual activity can play a part in the religious path. Williams' discussion of this controversial practice as well as of many other subjects makes Buddhist Thought crucial reading for all interested in Buddhism.

    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.

    Do that, and the whole world becomes your teacher, you wake up to the sacredness of every aspect of existence, and compassion for others arises without even thinking about it. It's indeed just that simple, says Zen teacher Ezra Bayda, but that doesn't necessarily mean it's easy—especially when being present brings us up against the painful parts of life. Bayda provides a wealth of practical advice for making difficult experiences a valued part of the path and for making mindulness a daily habit. He breaks practice down into three phases:    •  The Me Phase, in which we uncover our most basic and tightly-clung-to beliefs about ourselves, observe our emotions, and become intimate with our fears    •  Being Awareness, in which we cultivate a larger sense of what life is, transforming our limited experience into a more spacious sense of being    •  Being Kindness, in which we learn to connect with the love that is our true nature, and learn to live from that place of kindness and compassion

    In Meditations on Living, Dying and Loss, Graham Coleman, the editor of Viking?s acclaimed unabridged translation of The Tibetan Book of the Dead, collects the most beautifully written passages, ones that draw out the central perspectives most relevant to modern experience: What is death? How can we help those who are dying? And how can we come to terms with bereavement? New to this edition are Coleman?s introduction and his brilliant and incisive essays, which preface each chapter and provide the seeker entrée to these ancient insights. With introductory commentary by His Holiness the Dalai Lama and a highly praised translation by Gyurme Dorje, this succinct but authoritative volume will convey the profundity of the original to those hungry for a better understanding of this life and the next.

    The book became the most successful treatise on Buddhism in English, selling more than one million copies to date. Branching Streams Flow in the Darkness is the first follow-up volume to Suzuki Roshi's important work. Like Zen Mind, Beginner's Mind, it is a collection of lectures that reveal the insight, humor, and intimacy with Zen that made Suzuki Roshi so influential as a teacher.The Sandokai—a poem by the eighth-century Zen master Sekito Kisen (Ch. Shitou Xiqian)—is the subject of these lectures. Given in 1970 at Tassajara Zen Mountain Center, the lectures are an example of a Zen teacher in his prime elucidating a venerated, ancient, and difficult work to his Western students. The poem addresses the question of how the oneness of things and the multiplicity of things coexist (or, as Suzuki Roshi expresses it, "things-as-it-is"). Included with the lectures are his students' questions and his direct answers to them, along with a meditation instruction. Suzuki Roshi's teachings are valuable not only for those with a general interest in Buddhism but also for students of Zen practice wanting an example of how a modern master in the Japanese Soto Zen tradition understands this core text today.

    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.

    Here, Chögyam Trungpa discusses bardo in a very different sense: as the peak experience of any given moment. Our experience of the present moment is always colored by one of six psychological states: the god realm (bliss), the jealous god realm (jealousy and lust for entertainment), the human realm (passion and desire), the animal realm (ignorance), the hungry ghost realm (poverty and possessiveness), and the hell realm (aggression and hatred). In relating these realms to the six traditional Buddhist bardo experiences, Trungpa provides an insightful look at the "madness" of our familiar psychological patterns and shows how they present an opportunity to transmute daily experience into freedom.

    Christian and Muslim scriptures provide evidence about this journey.

    Buddhism is not about becoming the model of humanity or escaping the natural consequences of our past deeds, but of putting aside all pretence and all ideas in order to simply be where we are. The author therefore encourages us not to take our lives personally, but to look at the reality of this moment free from beliefs, views and opinions. He refers frequently to his own experiences, his own journey along the path, and this he does humorously, guilelessly and sometimes with brutal honesty. Ajahn Sumedho, an American Buddhist monk, practised for ten years in Thailand with the well known monk, Ajahn Chah. He has since spent over thirty years in England and is the founder of the Cittaviveka Forest Monastery in West Sussex and the Amaravati Buddhist Monastery in Hertfordshire. His many books include The Mind and the Way, Teachings of a Buddhist Monk, and The Sound of Silence.

    Appearing in the spiritual lineage established by Tilopa, is an incarnation of the great Mahasiddha, Saraha.

    It is precisely because of the unreliability of vision, of memory, of wanting to believe, of induced belief ... that the Sufis say that an objective perception must be acquired before even familiar things can be seen as they are. "Seeker After Truth" goes beyond the familiar "first do this, then do that" style of handbook, transporting the reader to new ranges of perception, according to his or her capacity. Among the many assumptions questioned are: the objective worth of deep emotional feelings; the superiority of man's social habits over those of rats, and the origin of those habits; the evils of deceit ... The magazine Literary Review said about it: "This book ... is food for many different kinds of study - a book unlike anything our society has produced until recently, in its richness, its unexpectedness, its capacity to shock us into seeing ourselves as others see us, both personally and as a society."