This well-written, well-researched reference source brings together monastic life with particular attention to three traditions: Buddhist, Eastern Christian, and Western Christian."--"Outstanding Reference Sources," American Libraries, May 2001.

This book offers an overview of the emergence of Bodh Gaya as a sacred site within Gaya Dharmaksetra. It contextualizes the different encounters, incidents, and legends connected to the Buddha's experiences shortly before and after he attained Bodhi - when, spiritually speaking, he was extremely lonely and was trying to carve a place for himself in the highly competitive Gaya Dharmaksetra. Further, the book examines the role of various personalities and institutions contributed towards the emergence of Mahabodhi Temple. It incorporates a wealth of research on the role of the Victorian Indologists as well as the colonial administrators, the Giri mahants, and Anagarika Dharmapala, to understand the material milieu pertaining not only to its identity but also access to spiritual resources as its conservation and development. This book is an indispensable read for students and scholars of history, cultural studies, and art and architecture as well as practitioners of Buddhism and Hinduism.

Sangharakshita read the Diamond Sutra for the first time the summer he turned seventeen. It seemed to awaken him to something whose existence he had forgotten, and he joyfully embraced those profound teachings 'with an unqualified acceptance'. This experience decided the whole future direction of his life.In this first volume of memoirs he describes how, from a working-class childhood in the London suburb of Tooting, he came, a twenty-four-year-old Buddhist novice monk, to Kalimpong in the eastern Himalayas. Sangharakshita paints a vivid picture of the people, the places and the experiences that shaped his life: his childhood, his army days, and the gurus he met during his years as a wandering ascetic staying in the caves and ashrams of India. He moves between the ordinary and the extraordinary, from the mundane to the sublime; his narrative takes in the psychological and aesthetic, the philosophical and spiritual. His experiences are both universal - love and loss, comedy and tragedy - and unique to what is an exceptional life.

How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. This study is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siecle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts.

1) This book looks at the issue of violence through religion and literature, and addresses the question of violence in the context of religion, particularly in Sri Lankan Sinhala Buddhism with special reference to Sinhala and Tamil ethnic issues. 2) It fills a major gap by bringing analysis of Sri Lankan literature. 3) This book will be of interest to departments of literature and languages, South Asian literature, literary criticism and theory, linguistics, cultural studies, philosophy, religion, Buddhist studies, diaspora studies, and Sri Lankan literature and sociology.

This book is the first to critically analyze Buddhist-Muslim relations in Theravada Buddhist majority states in South and Southeast Asia. Asia is home to the largest population of Buddhists and Muslims. In recent years, this interfaith communal living has incurred conflicts, such as the ethnic-religious conflicts in Myanmar, Sri Lanka, and Thailand. Experts from around the world collaborate to provide a comprehensive look into religious pluralism and religious violence. The book is divided into two sections. The first section provides historical background to the three countries with the largest Buddhist-Muslim relations. The second section has chapters that focus on specific encounters between Buddhists and Muslims, which includes anti-Buddhist sentiments in Bangladesh, the role of gender in Muslim-Buddhist relations and the rise of anti-Muslim and anti-Rohingya sentiments in Myanmar. By exploring historical fluctuations over time-paying particular attention to how state-formations condition Muslim-Buddhist entanglements-the book shows the processual and relational aspects of religious identity constructions and Buddhist-Muslim interactions in Theravada Buddhist majority states.

Born to a powerful family and educated at the prominent Mindroeling Monastery, the Tibetan Buddhist nun and teacher Mingyur Peldroen (1699-1769) leveraged her privileged status and overcame significant adversity, including exile during a civil war, to play a central role in the reconstruction of her religious community. Alison Melnick Dyer employs literary and historical analysis, centered on a biography written by the nun's disciple Gyurme OEsel, to consider how privilege influences individual authority, how authoritative Buddhist women have negotiated their position in gendered contexts, and how the lives of historical Buddhist women are (and are not) memorialized by their communities. Mingyur Peldroen's story challenges the dominant paradigms of women in religious life and adds nuance to our ideas about the history of gendered engagement in religious institutions. Her example serves as a means for better understanding of how gender can be both masked and asserted in the search for authority-operations that have wider implications for religious and political developments in eighteenth-century Tibet. In its engagement with Tibetan history, this study also illuminates the relationships between the Geluk and Nyingma schools of Tibetan Buddhism from the eighteenth century, to the nonsectarian developments of the nineteenth century. The open access publication of this book was made possible by a grant from the James P. Geiss and Margaret Y. Hsu Foundation.

The four noble truths are well known as the Buddha's first and most essential explanation of his enlightened realizations. The truths diagnose the human existential crisis--suffering and its origin--and prescribe a solution--cessation and the path. To understand the four noble truths is to understand Buddhism as a whole.
In "The Four Noble Truths," Geshe Tashi draws on his decades of training in Tibetan Buddhism to illuminate these truths for a modern audience. His respectful engagement with Buddhists outside his own tradition and his insights into Western culture make this book refreshing. It will reward even those already acquainted with the fundamentals of Buddhism.
"The Four Noble Truths" is the first of six stand-alone volumes in the Foundation of Buddhist Thought series.

Eight years ago, in an unprecedented intellectual endeavor, the Dalai Lama invited Emory University to integrate modern science into the education of the thousands of Tibetan Buddhist monks and nuns in exile in India. This project, the Emory Tibet Science Initiative, became the first major change in the monastic curriculum in six centuries. Eight years in, the results are transformative. The singular backdrop of teaching science to Tibetan Buddhist monks and nuns offered provocative insights into how science and religion can work together to enrich each other, as well as to shed light on life and what it means to be a thinking, biological human. In The Enlightened Gene, Emory University Professor Dr. Arri Eisen, together with monk Geshe Yungdrung Konchok explore the striking ways in which the integration of Buddhism with cutting-edge discoveries in the biological sciences can change our understanding of life and how we live it. What this book discovers along the way will fundamentally change the way you think. Are humans inherently good? Where does compassion come from? Is death essential for life? Is experience inherited? These questions have occupied philosophers, religious thinkers and scientists since the dawn of civilization, but in today's political discourse, much of the dialogue surrounding them and larger issues-such as climate change, abortion, genetically modified organisms, and evolution-are often framed as a dichotomy of science versus spirituality. Strikingly, many of new biological discoveries-such as the millions of microbes that we now know live together as part of each of us, the connections between those microbes and our immune systems, the nature of our genomes and how they respond to the environment, and how this response might be passed to future generations-can actually be read as moving science closer to spiritual concepts, rather than further away. The Enlightened Gene opens up and lays a foundation for serious conversations, integrating science and spirit in tackling life's big questions. Each chapter integrates Buddhism and biology and uses striking examples of how doing so changes our understanding of life and how we lead it.

"How to Eat" is the second in a Parallax's series of how-to titles by Zen Master Thich Nhat Hanh that introduce beginners to and remind seasoned practitioners of the essentials of mindfulness practice. Pocket-sized, with bold black-and-white illustrations by Jason DeAntonis, "How to Eat" explains what it means to eat as a meditative practice and why eating mindfully is important. Specific instructions are followed by a collection of verses written for secular practitioners that help set a mindful intention for each activity connected with preparing, serving, eating, and cleaning up after meals.
The results of mindful eating are both global and personal. Eating a meal in mindfulness shows practitioners that the whole universe is supporting them. This awareness helps develop compassion and understanding, reminding practitioners that there are things they can do to help nourish people who are hungry and lonely. Encouraging moderation, mindful eating can lead to optimum health and body weight, while diminishing waste, and contributing to a more healthy society.
Scientific studies indicate that meditation contributes tremendously to well-being, general health, and longevity. "How to Eat" is perfect for those who want a comprehensive yet simple guide to eating as a meditative practice.

Pabongka Rinpoche was one the twentieth century's most charismatic and revered Tibetan lamas, and in "Liberation in the Palm of Your Hand" we can see why. In this famous twenty-four-day teaching on the "lamrim," or stages of the path, Pabongka Rinpoche weaves together lively stories and quotations with frank observations and practical advice to move readers step by step along the journey to buddhahood. When his student Trijang Rinpoche first edited and published these teachings in Tibetan, an instant classic was born. The flavor and immediacy of the original Tibetan are preserved in Michael Richards' fluid and lively translation, which is now substantially revised in this new edition.

This study of Japanese Shin Buddhism offers a combination of historical development, carefully selected readings with commentaries, and a full list of illustrations linked to the text. It aims to reform the general view in the West that Zen is the principal Buddhist expression in Japan when it is effectively a minority, esoteric sect.

The ancient Indian text of Kautilya's Arthasastra comes forth as a valuable non-Western resource for understanding contemporary International Relations (IR). However, Kautilya's Arthasastra largely suffers from the problem of 'presentism', whereby present-day assumptions of the dominant theoretical models of Classical Realism and Neorealism are read back into it, thereby disrupting open reflections on Kautilya's Arthasastra which could retrieve its 'alternative assumptions' and 'unconventional traits'. This book attempts to enable Kautilya's Arthasastra to break free from the problem of presentism - it does so by juxtaposing the elements of continuity and change that showed up at different junctures of the life-history of both 'Kautilya's Arthasastra' and 'Eurocentric IR'. The overall exploratory venture leads to a Kautilyan non-Western eclectic theory of IR - a theory which moderately assimilates miscellaneous research traditions of Eurocentric IR, and, in addition, delivers a few innovative features that could potentially uplift not only Indian IR, but also Global IR.

Itty Bitty Buddha includes a laughing Buddha with its own stand, an incense holder, a portable altar, and a 32-page book outlining the basic elements of Buddhist teaching, including meditation. Make the Buddha's joy your own as you embark on the pathless path to nirvana! With mindfulness and mediation practices being more popular than ever, the laughing Buddha figurine, incense and incense holder, and mini book on the basic elements of Buddhist teaching and meditation comprises the perfect kit for on-the-go zen.

This volume examines several theoretical concerns of embodiment in the context of Asian religious practice. Looking at both subtle and spatial bodies, it explores how both types of embodiment are engaged as sites for transformation, transaction and transgression. Collectively bridging ancient and modern conceptualizations of embodiment in religious practice, the book offers a complex mapping of how body is defined. It revisits more traditional, mystical religious systems, including Hindu Tantra and Yoga, Tibetan Buddhism, Bon, Chinese Daoism and Persian Sufism and distinctively juxtaposes these inquiries alongside analyses of racial, gendered, and colonized bodies. Such a multifaceted subject requires a diverse approach, and so perspectives from phenomenology and neuroscience as well as critical race theory and feminist theology are utilised to create more precise analytical tools for the scholarly engagement of embodied religious epistemologies. This a nuanced and interdisciplinary exploration of the myriad issues around bodies within religion. As such it will be a key resource for any scholar of Religious Studies, Asian Studies, Anthropology, Sociology, Philosophy, and Gender Studies.

This book demonstrates the close link between medicine and Buddhism in early and medieval Japan. It may seem difficult to think of Japanese Buddhism as being linked to the realm of medical practices since religious healing is usually thought to be restricted to prayers for divine intervention. There is a surprising lack of scholarship regarding medicinal practices in Japanese Buddhism although an overwhelming amount of primary sources proves otherwise. A careful re-reading of well-known materials from a study-of-religions perspective, together with in some cases a first-time exploration of manuscripts and prints, opens new views on an understudied field. The book presents a topical survey and comprises chapters on treating sight-related diseases, women's health, plant-based materica medica and medicinal gardens, and finally horse medicine to include veterinary knowledge. Terminological problems faced in working on this material - such as 'religious' or 'magical healing' as opposed to 'secular medicine' - are assessed. The book suggests focusing more on the plural nature of the Japanese healing system as encountered in the primary sources and reconsidering the use of categories from the European intellectual tradition.