This book, first published in 1980, comprises separate sections on Taoist and Buddhist contemplative yogas, each divided into a theory part (summarising their fundamental principles and outlook) and a practice part (detailing their various practices).

This book, first published in 1922, examines the science of Raja Yoga. All the orthodox systems of Indian philosophy point to one goal, the liberation of the soul through perfection - and the method to attain this is through Yoga. This book presents lectures on Yoga, delivered to a western audience view to explaining Indian philosophy; the lectures are accompanied by the Sutras (aphorisms) of Patanjali, along with an explanatory commentary.

In Integrative Spirituality, Patrick J. Mahaffey elucidates spirituality as a developmental process that is enhanced by integrating the teachings and practices of multiple religious traditions, Jungian depth psychology, and contemplative yoga. In the postmodern world of religious pluralism, Mahaffey compellingly argues that each of us must fashion a unique path to wholeness which integrates aspects of life and of the self that have become disconnected and disowned. Integrative Spirituality uniquely conjoins four components: exemplary religious pluralists from three traditions, individuation, the forms of contemplative Hindu yoga that have been successfully transmitted to the West, and a presentation of two models for integrating psychological growth and spiritual awakening. The book presents pioneering practitioners in each field who exemplify how we may fashion our own approach to integrating both spiritual awakening and psychological development and delineates an array of spiritual practices that integrate the somatic, psychological, interpersonal, and spiritual aspects of life. Ultimately, Mahaffey contends that integrative spirituality is a mode of being that fully embraces the divinity inherent in each of us and in the world. Integrative Spirituality will be essential reading for academics and students of Jungian and post-Jungian studies, transpersonal and Jungian psychology, and religious studies and contemplative education. It will also be of interest to analytical and depth psychologists in practice and in training, and to anyone seeking a greater understanding of spirituality, psychological growth, religious traditions, individuation, and contemplative yoga.

Early Buddhist Metaphysics provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis- -vis modern philosophy, exploits Western philosophical literature from Plato to contemporary texts in the fields of philosophy of mind and cultural criticism.

The 547 Buddhist jatakas, or verse parables, recount the Buddha's lives in previous incarnations. In his penultimate and most famous incarnation, he appears as the Prince Vessantara, perfecting the virtue of generosity by giving away all his possessions, his wife, and his children to the beggar Jujaka. Taking an anthropological approach to this two-thousand-year-old morality tale, Katherine A. Bowie highlights significant local variations in its interpretations and public performances across three regions of Thailand over 150 years. The Vessantara Jataka has served both monastic and royal interests, encouraging parents to give their sons to religious orders and intimating that kings are future Buddhas. But, as Bowie shows, characterizations of the beggar Jujaka in various regions and eras have also brought ribald humor and sly antiroyalist themes to the story. Historically, these subversive performances appealed to popular audiences even as they worried the conservative Bangkok court. The monarchy sporadically sought to suppress the comedic recitations. As Thailand has changed from a feudal to a capitalist society, this famous story about giving away possessions is paradoxically being employed to promote tourism and wealth.

This book offers a new interpretation of the relationship between 'insight practice' (satipatthana) and the attainment of the four jhanas (i.e., right samadhi), a key problem in the study of Buddhist meditation. The author challenges the traditional Buddhist understanding of the four jhanas as states of absorption, and shows how these states are the actualization and embodiment of insight (vipassana). It proposes that the four jhanas and what we call 'vipassana' are integral dimensions of a single process that leads to awakening. Current literature on the phenomenology of the four jhanas and their relationship with the 'practice of insight' has mostly repeated traditional Theravada interpretations. No one to date has offered a comprehensive analysis of the fourfold jhana model independently from traditional interpretations. This book offers such an analysis. It presents a model which speaks in the Nikayas' distinct voice. It demonstrates that the distinction between the 'practice of serenity' (samatha-bhavana) and the 'practice of insight' (vipassana-bhavana) - a fundamental distinction in Buddhist meditation theory - is not applicable to early Buddhist understanding of the meditative path. It seeks to show that the common interpretation of the jhanas as 'altered states of consciousness', absorptions that do not reveal anything about the nature of phenomena, is incompatible with the teachings of the Pali Nikayas. By carefully analyzing the descriptions of the four jhanas in the early Buddhist texts in Pali, their contexts, associations and meanings within the conceptual framework of early Buddhism, the relationship between this central element in the Buddhist path and 'insight meditation' becomes revealed in all its power. Early Buddhist Meditation will be of interest to scholars of Buddhist studies, Asian philosophies and religions, as well as Buddhist practitioners with a serious interest in the process of insight meditation.

Zombies have gained phenomenal popularity over the last two decades, but have been a mainstay of horror fiction for decades. Originating in Haitian folklore inspired by the real-life experiences of slavery and oppression, the zombie has followed a long and winding road through the American popular imagination. George A. Romero is credited with adapting the zombie myth to modern sensibilities, establishing the core "rules" of zombiedom in 1968's Night of the Living Dead. With the increased popularity of the zombie, many scholars have begun to consider just why it has captured the attention of audiences today. In this text, the zombie can be viewed as a meditation on death, a memento mori that can help us learn to live with the fact of our own individual mortality. America has long been described as a death-denying culture, but the zombie forces us to confront death not only by its threat but by its very form-the rotting, decaying, shambling corpse. In looking to the zombie as a sign for guidance, the author has found Buddhist philosophy to be especially relevant. Dharma of the Dead is the first book to examine the zombie through the lens of Buddhist thought and to describe it as a thing not to fear but to consider, just as we ought not fear death but instead seek to accept it as a fact of human experience. That so many other scholars have viewed the zombie in terms of social critique-sometimes it is seen to embody consumerism run amok, the effects of racism, or the fear of terrorism-also point to the fact that the zombie, like recognizing our own mortality, can help us to learn how to live without selfish fears of death.

Written by leading scholars and including a foreword by the Dalai Lama, this book explores the interface between Buddhist studies and the uses of Buddhist principles and practices in psychotherapy and consciousness studies. The contributors present a compelling collection of articles that illustrate the potential of Buddhist informed social sciences in contemporary society, including new insights into the nature of human consciousness. The book examines the origins and expressions of Buddhist thought and how it is now being utilized by psychologists and social scientists, and also discusses the basic tenets of Buddhism and contemporary Buddhist-based empirical research in the psychological sciences. Further emphasis is placed on current trends in the areas of clinical and cognitive psychology, and on the Mahayana Buddhist understanding of consciousness with reference to certain developments in consciousness studies and physics. A welcome addition to the current literature, the works in this remarkable volume ably demonstrate how Buddhist principles can be used to develop a deeper understanding of the human condition and behaviours that lead to a balanced and fulfilling life.

In this title, Guang Xing gives an analysis of one of the fundamental Mahayana Buddhist teachings, namely the three bodies of the Buddha (the trikaya Theory), which is considered the foundation of Mahayana philosophy. He examines how and why the philosophical concept of three bodies was formed, particularly the Sambhogakaya, which is the Buddha to be worshipped by all Mayahanists. Written in an accessible way, this work is an outstanding research text for students and scholars of Mayahana Buddhism and anyone interested in Buddhist philosophy.

This book provides an interdisciplinary discussion of conflict studies, drawing on perspectives from psychology and Buddhist studies. The author combines current research in psychology, conflict and management studies, as well as moral narratives drawn from religious and cultural contexts, to offer useful guidance on dealing with conflict and dichotomies. Drawing on a vast corpus of Buddhist literature, this book examines complex teachings, ideas and doctrines to bring insight to how individuals and societies might lead peaceful and balanced lifestyles. In this ground-breaking study Padmasiri De Silva insists that the social studies need to develop dialectical methods and understanding in addition to the objective and analytical collection of facts. Chapters cover an array of subjects including economics, ecology, human wellbeing, prison reform, dialectical behaviour therapy, multiculturalism, and peace studies.

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.

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.

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.

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.

For young women in early South Asia, marriage was probably the most important event in their lives, as it largely determined their socioeconomic and religious future. Yet there has been little in the way of systematic examinations of the evidence on marriage customs among Buddhists of this time, and our understanding of the lives of early Buddhist women is still quite limited. This study uses ten stories from the Avadanasataka, the collection of Buddhist narratives compiled from the second to fifth centuries CE, to examine the social landscape of early India. The author analyzes marital customs and the development of nuns' hagiographies, while revealing regional variations of Buddhism in South Asia during this period.