Another Phenomenology of Humanity: A Reading of A Dream of Red Mansions is devoted to developing another version of phenomenology of humanity-human nature, human dispositions and human desires-by taking A Dream of Red Mansions, the crown jewel of Chinese culture, as its main literary paradigm of illustration. The version of phenomenology of humanity at issue is a synthesis of the Confucian, Daoist, Buddhist and Western existentialist phenomenological accounts of humanity-for example, what is humanity, what make humans as human, human nature, human feelings, human desires, three core human existential interests, and four basic problems of human existence.

The volume introduces the central themes in and the main figures of Japanese Buddhist philosophy. It will have two sections, one that discusses general topics relevant to Japanese Buddhist philosophy and one that reads the work of the main Japanese Buddhist philosophers in the context of comparative philosophy. It combines basic information with cutting edge scholarship considering recent publications in Japanese, Chinese, English, and other European languages. As such, it will be an invaluable tool for professors teaching courses in Asian and global philosophy, undergraduate and graduate students, as well as the people generally interested in philosophy and/or Buddhism.

This book studies the phenomenon of altruistic suicide which was a form of political protest. The authors investigate the self-immolation of German pastor Oskar Brusewitz and compare it with other politically motivated suicides. They portray both life and pastoral activity of Brusewitz and analyse the motives of his suicide. Furthermore, they evaluate the judgement of this tragic event by confreres in faith and other witnesses. Besides the thorough analysis of Oskar Brusewitz's case, the book inspects the genesis of self-immolation and locates it in the tradition of Buddhism and Hinduism. It depicts cases of self-immolations in Vietnam, the USA, India, Tibet, China, Iran, and particularly in Middle-Eastern Europe (Czechoslovakia, Poland and Lithuania). The analysis also covers cases of self-immolations that occurred during the Arab Spring (2011-2012) and in Bulgaria in 2013.

Over the course of the nineteenth century, most of the Theravada world of Southeast Asia came under the colonial domination of European powers. While this has long been seen as a central event in the development of modern forms of Theravada Buddhism, most discussions have focused on specific Buddhist communities or nations, and particularly their resistance to colonialism. The chapters in this book examine the many different colonial contexts and regimes that Theravada Buddhists experienced, not just those of European powers such as the British, French, but also the internal colonialism of China and Thailand. They show that while many Buddhists resisted colonialism, other Buddhists shared agendas with colonial powers, such as for the reform of the monastic community. They also show that in some places, such as Singapore and Malaysia, colonialism enabled the creation of Theravada Buddhist communities. The book demonstrates the importance of thinking about colonialism both locally and regionally. Providing a new understanding of the breadth of experiences of Theravada and colonialism across Asia., this book will be of interest to scholars in the field of Buddhist Studies, Asian History, Comparative World History, Southeast Asian Studies and Religious Studies.

A comprehensive collection of essays exploring the interstices of Eastern and Western modes of thinking about the self, Crossroads in Psychoanalysis, Buddhism, and Mindfulness: The Word and the Breath documents just some of the challenges, conflicts, pitfalls, and "wow" moments that inhere in today's historical and cultural intersections of theory, practice, and experience. As this collection demonstrates, the crossroads between Buddhist and psychoanalytic approaches to mindfulness are rich beyond belief in integrative potential. The surprising and fertile connections from which this book originates, and the future ones which every reader in turn will spur, will invigorate and intensify this specific form of contemporary commerce at the crossroads of East and West. Analytically-oriented psychotherapists, themselves of different "climates" and cultures, break out of the seclusion of the consulting room to think, translate, meditate on, and mediate their experiences-generated via the maternal order-in such a way as to make those experiences thinkable via the necessary filters of the paternal order of language. In this light the "word and the breath" of the book's subtitle are addressed as the privileged "instruments" of psychoanalysis and meditation, respectively.

It is by fitting the world into neatly defined boxes that Buddhist, Hindu, and Jain philosophers were able to gain unparalleled insights into the nature of reality, God, language and thought itself. Such categories aimed to encompass the universe, the mind and the divine within an all-encompassing system, from linguistics to epistemology, logic and metaphysics, theology and the nature of reality. Shedding light on the way in which Indian philosophical traditions crafted an elaborate picture of the world, this book brings Indian thinkers into dialogue with modern philosophy and global concerns. For those interested in philosophical traditions in general, this book will establish a foundation for further comparative perspectives on philosophy. For those concerned with the understanding of Indic culture, it will provide a platform for the continued renaissance of research into India's rich philosophical traditions.

In the great Tibetan monasteries of Lhasa, monks seeking to purify their minds and develop the understanding necessary for final enlightenment began their inquiry into mind and consciousness by studying The Presentation of Awareness and Knowledge. Through understanding the nature of the mind and the process of cognition, inner peace can be attained. This text, plus Lati Rinbochay's rich and extensive commentary, give a comprehensive explanation of the nature and function of the mind, the different types of mind and mental factors, and how we develop knowledge and understanding. In her, introduction Elizabeth Napper gives an overview of the principal divisions of consciousness and mind.

Dhammapada means "the path of dharma," the path of truth, harmony, and righteousness that anyone can follow to reach the highest good. Easwaran's translation of this classic Buddhist text is the best-selling edition in its field, praised by Huston Smith as a "sublime rendering." The introduction gives an overview of the Buddha's teachings that is penetrating and clear - accessible for readers new to Buddhism, but also with fresh insights and practical applications for readers familiar with this text. Chapter introductions place individual verses into the context of the broader Buddhist canon. Easwaran is a master storyteller, and his opening essay includes many stories that make moving, memorable reading, bringing young Siddhartha and his heroic spiritual quest vividly to life. But Easwaran's main qualification for interpreting the Dhammapada, he said, was that he knew from his own experience that these verses could transform our lives. This faithful rendition brings us closer to the compassionate heart of the Buddha.

Buddhism, the Internet and Digital Media: The Pixel in the Lotus explores Buddhist practice and teachings in an increasingly networked and digital era. Contributors consider the ways Buddhism plays a role and is present in digital media through a variety of methods including concrete case studies, ethnographic research, and content analysis, as well as interviews with practitioners and cyber-communities. In addition to considering Buddhism in the context of technologies such as virtual worlds, social media, and mobile devices, authors ask how the Internet affects identity, authority and community, and what effect this might have on the development, proliferation, and perception of Buddhism in an online environment. Together, these essays make the case that studying contemporary online Buddhist practice can provide valuable insights into the shifting role religion plays in our constantly changing, mediated, hurried, and uncertain culture.

The imperialist ambitions of China - which invaded Tibet in the late 1940s - have sparked the spectacular spread of Tibetan Buddhism worldwide, and especially in western countries. This work is a study on the malleability of a particular Buddhist tradition; on its adaptability in new contexts. The book analyses the nature of the Tibetan Buddhism in the Diaspora. It examines how the re-signification of Tibetan Buddhist practices and organizational structures in the present refers back to the dismantlement of the Tibetan state headed by the Dalai Lama and the fragmentation of Tibetan Buddhist religious organizations in general. It includes extensive multi-sited fieldwork conducted in the United States, Brazil, Europe, and Asia and a detailed analysis of contemporary documents relating to the global spread of Tibetan Buddhism. The author demonstrates that there is a "de-institutionalized" and "de-territorialized" project of political power and religious organization, which, among several other consequences, engenders the gradual "autonomization" of lamas and lineages inside the religious field of Tibetan Buddhism. Thus, a spectre of these previous institutions continues to exist outside their original contexts, and they are continually activated in ever-new settings. Using a combination of two different academic traditions - namely, the Brazilian anthropological tradition and the American Buddhist studies tradition - it investigates the "process of cultural re-signification" of Tibetan Buddhism in the context of its Diaspora. Thus, it will be a valuable resource to students and scholars of Asian Religion, Asian Studies and Buddhism.

This book uses gender as a framework to offer unique insights into the socio-cultural foundations of Buddhism. Moving away from dominant discourses that discuss women as a single monolithic, homogenous category-thus rendering them invisible within the broader religious discourse-this monograph examines their sustained role in the larger context of South Asian Buddhism and reaffirms their agency. It highlights the multiple roles played by women as patrons, practitioners, lay and monastic members, etc. within Buddhism. The volume also investigates the individual experiences of the members, and their equations and relationships at different levels-with the Samgha at large, with their own respective Bhiksu or Bhiksuni Sangha, with the laity, and with members of the same gender (both lay and monastic). It rereads, reconfigures and reassesses historical data in order to arrive at a new understanding of Buddhism and the social matrix within which it developed and flourished. Bringing together archaeological, epigraphic, art historical, literary as well as ethnographic data, this volume will be of interest to researchers and scholars of Buddhism, gender studies, ancient Indian history, religion, and South Asian studies.

Sakya or Buddhist Origins by Mrs. Rhys Davids is as relevant today as it was in 1928, the year of its first publication. Time has added to its value. The remarkable progress in the realm of Science has not abated man's yearning for the call of the quest. As the title implies, its aim is to unravel the genuine message of Gotama, the Buddha, from the accretions in the Pali scriptures, by adopting the techniques of archaeologist. It is divided into two parts. Part one treats of the discovery , the reconstruction, the rehabilitation of that which, at its birth, was a new and true word from very man to very man, true always and everywhere. Part two tells how this gospel came to be dressed to suit a monastic set of ideals. An appendix dealing with Pali Pitakas is added. Over the years, in spite of a large number of books, the horizons of knowledge about Buddhism have remained stationary. This book takes a further step in widening that knowledge and thus provides an impetus for further research.

In Mountain Mandalas Allan G. Grapard provides a thought-provoking history of one aspect of the Japanese Shugendo tradition in Kyushu, by focusing on three cultic systems: Mount Hiko, Usa-Hachiman, and the Kunisaki Peninsula. Grapard draws from a rich range of theorists from the disciplines of geography, history, anthropology, sociology, and humanistic geography and situates the historical terrain of his research within a much larger context. This book includes detailed analyses of the geography of sacred sites, translations from many original texts, and discussions on rituals and social practices. Grapard studies Mount Hiko and the Kunisaki Peninsula, which was very influential in Japanese cultural and religious history throughout the ages. We are introduced to important information on archaic social structures and their religious traditions; the development of the cult to the deity Hachiman; a history of the interactions between Buddhism and local cults in Japan; a history of the Shugendo tradition of mountain religious ascetics, and much more. Mountain Mandalas sheds light on important aspects of Japan's religion and culture, and will be of interest to all scholars of Shinto and Japanese religion. Extensive translations of source material can be found on the book's webpage.

Gandhara is a name central to Buddhist heritage and iconography. It is the ancient name of a region in present-day Pakistan, bounded on the west by the Hindu Kush mountain range and to the north by the foothills of the Himalayas. 'Gandhara' is also the term given to this region's sculptural and architectural features between the first and sixth centuries CE. This book re-examines the archaeological material excavated in the region in the nineteenth and early twentieth centuries and traces the link between archaeological work, histories of museum collections and related interpretations by art historians. The essays in the volume underscore the diverse cultural traditions of Gandhara - from a variety of sources and perspectives on language, ethnicity and material culture (including classical accounts, Chinese writings, coins and Sanskrit epics) - as well as interrogate the grand narrative of Hellenism of which Gandhara has been a part. The book explores the making of collections of what came to be described as Gandhara art and reviews the Buddhist artistic tradition through notions of mobility and dynamic networks of transmission. Wide ranging and rigorous, this volume will appeal to scholars and researchers of early South Asian history, archaeology, religion (especially Buddhist studies), art history and museums.

The Buddhist World joins a series of books on the world's great religions and cultures, offering a lively and up-to-date survey of Buddhist studies for students and scholars alike. It explores regional varieties of Buddhism and core topics including buddha-nature, ritual, and pilgrimage. In addition to historical and geo-political views of Buddhism, the volume features thematic chapters on philosophical concepts such as ethics, as well as social constructs and categories such as community and family. The book also addresses lived Buddhism in its many forms, examining the ways in which modernity is reshaping traditional structures, ancient doctrines, and cosmological beliefs.

This book offers a social-scientific interpretation of the Hindu and Buddhist traditions of Tantra dating back 15 centuries. It is a self-reflexive study approached with an insider's empathy and the perspective of an Indologist, anthropologist, mystic and practitioner of the cult. The work includes a discussion of non-modern Indic themes: mandala as a trope and its manifestations in South Asian regions such as Nepal; yoga and Indic individuality; the concept of bhoga; disciplined wellbeing; gender; and Indic axiology. Using personal praxis to inform his research, the author examines three core themes within Tantra - a 'holonic'/mandalic individuality that conduces to mystical experience; a positive valorisation of pleasure and play; and cultural attitudes of gender-mutuality and complementarity, as neatly encapsulated in the icon of Shiva as Ardhanariswara. This analysis, as captured by the Tantric mandalas of deities in intimate union, leads to his compelling metathesis that Tantra serves as a permanent counterculture within the Indic civilization. This second edition, with a new Afterword, will greatly interest those in anthropology, South Asian studies, religious studies, gender studies, psychology and philosophy, as also the general reader.

Turning our conventional understanding of power on its head, world-renowned Zen master, spiritual leader, and national bestselling author Thich Nhat Hanh reveals how true power comes from within. What we seek, we already have. Whether we want it or not, power remains one of the central issues in all of our lives. Every day, each of us exercises power in many ways, and our every act subtly affects the world we live in. This struggle for control and authority permeates every aspect of our private and public lives, preventing us from attaining true happiness. The me-first mentality in our culture seeps unnoticed into our decisions and choices. Our bottom-line approach to getting ahead may be most visible in the business world, but the stress, fear, and anxiety it causes are being felt by people in all walks of life. Thich Nhat Hanh illustrates how the current understanding of power leads us on a never-ending search for external markers like job title or salary. "The Art of Power" boldly challenges our assumptions and teaches each of us how to access the true power that is within our grasp.

This book explains a distinctive pluralist account of truth, jointly-rooted perspectivism ('JRP' for short). This explanation unifies various representative while philosophically interesting truth-concern approaches in early Chinese philosophy on the basis of people's pre-theoretic "way-things-are-capturing" understanding of truth. It explains how JRP provides effective interpretative resources to identify and explain one unifying line that runs through those distinct truth-concern approaches and how they can thus talk with and complement each other and contribute to the contemporary study of the issue of truth. In so doing, the book also engages with some distinct treatments in the modern study of Chinese philosophy. Through testing its explanatory power in effectively interpreting those representative truth-concern approaches in the Yi-Jing philosophy, Gongsun Long's philosophy, Later Mohist philosophy, classical Confucianism and classical Daoism, JRP is also further justified and strengthened. Mou defends JRP as an original unifying pluralist account in the context of cross-tradition philosophical engagement, which can also effectively engage with other accounts of truth (including other types of pluralist accounts) in contemporary philosophy. The purpose of this book is dual: (1) it is to enhance our understanding and treatment of the truth concern as one strategic foundation of various movements of thought in classical Chinese philosophy that are intended to capture "how things are"; (2) on the other hand, it is to explore how the relevant resources in Chinese philosophy can contribute to the contemporary exploration of the philosophical issue of truth in philosophically interesting and engaging way.

Contextualising the seemingly esoteric and exotic aspects of Tibetan Buddhist culture within the everyday, embodied and sensual sphere of religious praxis, this book centres on the social and religious lives of deceased Tibetan Buddhist lamas. It explores how posterior forms - corpses, relics, reincarnations and hagiographical representations - extend a lama's trajectory of lives and manipulate biological imperatives of birth and death. The book looks closely at previously unexamined figures whose history is relevant to a better understanding of how Tibetan culture navigates its own understanding of reincarnation, the veneration of relics and different social roles of different types of practitioners. It analyses both the minutiae of everyday interrelations between lamas and their devotees, specifically noted in ritual performances and the enactment of lived tradition, and the sacred hagiographical conventions that underpin local knowledge. A phenomenology of Tibetan Buddhist life, the book provides an ethnography of the everyday embodiment of Tibetan Buddhism. This unusual approach offers a valuable and a genuine new perspective on Tibetan Buddhist culture and is of interest to researchers in the fields of social/cultural anthropology and religious, Buddhist and Tibetan studies.

This book, first published as two volumes in 1977 and 1978, was published purely for the purpose of showing how Buddhist training was done by the Reverend Jiyu-Kennett in the Far East. The material for the book was taken from diaries covering eight years spent by the author in Far Eastern temples, and describe her religious training and her growth of a Zen priest into a teacher, running her own temple.

The sword has played an important role in the Japanese consciousness since ancient times. The earliest swords, made of bronze or stone, were clearly, by their design and form, used for ritualistic purposes rather than as weapons. Later, swords were associated only with the warrior class, and lack of physical strength and battle experience was compensated for by handling the sword in a way that was technically expert. Besides this sacred and artistic status, swordsmanship also acquired a philosophical reinforcement, which ultimately made it one of the Zen 'ways'. Zen Buddhism related the correct practice of swordsmanship to exercises for attaining enlightenment and selfishness, while Confucianism, emphasizing the ethical meaning, equated it to service to the state. This classic text, first published in English in 1978, includes a history of the development and an interpretation of Japanese swordsmanship, now esteemed as an art and honoured as a national heritage. It describes in detail the long, intensive and specialized training and etiquette involved, emphasizing and explaining the importance of both Zen and Confucian ideas and beliefs.

A succinct, uncompromising study of what it means to help other people, this book, first published in 1978, examines the helping process in the light of the principles of Zen Buddhism. Emphasizing the Zen precepts of true compassion, newness and Taoistic change, it explains how a helper can break down the artificial barriers that serve to separate people and hinder the helping process. As the teachings of Zen demonstrate, real compassion involves a selflessness and respect that can bring helper and helped together.

This book, first published as Selling Water by the River in 1972, is a practical and inspirational manual for all who wish to practice Zen. Roshi P.T.N.H. Jiyu-Kennett, the founder and former abbess of Shasta Abbey, expertly combines an introduction to the basic tenets of Buddhism with original translations of the teachings of Zen Masters Dogen and Keizan.

This book, first published in 1964, concerns the practice of Zen Buddhism. The practice is a particular form of meditation. In Japan, the only country in which it is any longer seriously pursued, the practice is called zazen. The author directs attention to zazen because it is being overlooked in the current interest in Zen.