Since the late 19th century, when the "new science" of psychology and interest in esoteric and occult phenomena converged - leading to the "discovery" of the unconscious - the dual disciplines of depth psychology and mysticism have been wed in an often unholy union. Continuing in this tradition, and the challenges it carries, this volume includes a variety of inter-disciplinary approaches to the study of depth psychology, mysticism, and mystical experience, spanning the fields of theology, religious studies, and the psychology of religion. Chapters include inquiries into the nature of self and consciousness, questions regarding the status and limits of mysticism and mystical phenomenon, and approaches to these topics from multiple depth psychological traditions.

Vedanta is one of the six orthodox philosophical schools of the Hindu tradition, orthodox because they profess to accept the authority of the ancient Vedas as revelation. Vedanta is the school that attempts to discover in the final portions of the Vedic texts, known as the Upanishads, a consistent religious and philosophical way of seeing reality tattva-darshana). The "school" of Vedanta is really a family of schools, all of its members sharing the belief that there is a single consistent "way of seeing" presented in the Upanishads, but whose hermeneutic efforts often have led to radically different conclusions. Within this family of Vedantic schools the spectrum ranges from the absolute monism, or more correctly the non-dualism, of the Advaita sub-school to the quasi-dualistic theism of the Dvaita sub-school. Fundamentals of Vedanta, Part One is a translation, with a detailed introduction and notes, of two short Sanskrit texts, the Vedanta-sara (Essence of Vedanta) of Sadananda and the Prameya-ratnavali (Necklace of Turht-Jewels) of Baladeva, from opposite ends of the Vedantic spectrum, that have been used in India for centuries to introduce beginning students to the fundamental ideas of Vedanta. Generations of Indian students received their first exposure to Vedantic ideas from one or both of these texts, and thus they form an excellent starting point for modern readers who are interested in knowing more about the rich intellectual and religious world of Vedanta. From the Introduction: Anyone who has walked, either actually or sympathetically, some distance down the path of Advaita Vedanta, far enough at least to get a glimpse of the Advaitin's world, will be able to attest to what apowerful vision of reality it is and to what a relief and joy the transforming experience of Brahman must be. As part of that experience the burden of one's fears, disappointments, anxieties, losses, frustrations, and limitations is lifted off one's shoulders and one realizes one's true nature as unending consciousness and joy. In that moment when one realizes that there is no other," one's fear vanishes for it is the other" that one feared, and even when the "other" is a source of joy, as the other" often is, that joy is always conditioned by fear, the fear of loss. The joy of Brahman is unlimited and unconditioned by fear.'' Neal Delmonico received his Ph.D. from the University of Chicago in South Asian Languages and Civilizations in 1990. He has published numerous articles on Caitanya Vaishnavism and has done several translations from Sanskrit and Bengali into English. Dr. Delmonico taught for six years in the Religious Studies Program at Iowa State University, and, most recently (2001), was a visiting assistant professor in Philosophy and Religious Studies at Truman State University. He is currently working on a series of translations and commentaries on some of the fundamental texts of Indic religion and philosophy, like the ones presented here, and collaborating on an online Sanskrit text repository called the Gaudiya Grantha Mandira (www.granthamandira.org).

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 is a translation of Manindranath Guha's classic Bengali book on the beliefs and practices centering around the "holy names" (the names of Krishna and of his consort Radha) of the Caitanya Vaisnava tradition (a form of modern Hinduism). Guha's book is a good introduction to an area of theological reflection in Caitanya Vaisnavism called the "theology of the holy name." In summary the theology of the holy name teaches that the names of the deities, Krishna and Radha, are not different from the deities themselves and thus the names possess a special transformative power for those who speak, whisper, or even merely think of them. Those who repeat those names whether loudly or softly are believed to be purified by the divine presence they represent and are also infused by that presence with divine love for the deities named. Now for the first time Guha's book is available in English with an introduction, footnotes, glossary, and bibliography by the translator, Neal Delmonico (PhD, University of Chicago, 1990).

We are, each man and woman, as a unique, glistening leaf. We spring from, we are the Tree which is this World. The Tree is wild, ever changing, the source of all that is. In life's twists and turns. rarely does it go, grow just as we might wish.

Sun Tzu's Original Art of War is a remastering of the Chinese classic: using the latest archeological discoveries and modern translation techniques, this brand new translation -- prominently adorned with the latest reconstruction of the original Chinese -- updates the unnecessary wordiness and stodginess of traditional academic translations to bring the modern English reader as close as possible to experiencing Sun Tzu as his readers first did some 2500 years ago.

Eschewing the needlessly complex and inaccurately abstract phrasings that mar previous renditions, translator Andrew W. Zieger uses the latest academic research, analysis and methodology to to bring it all back to the simple military text Sun Tzu intended. Vivid, clear, somewhat poetic and at times spiritual: that is the voice of Sun Tzu.

Whether it's for the boardroom, the battlefield or cultural study, Sun Tzu's Original Art of War makes the brilliance of Sun Tzu plain for all to see.

Originally published in 1927. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. Obscure Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork. Researches into Japanese Buddhism. This book is full of suggestive thought, with the essays on Japanese religious belief calling for particular praise for the earnest spirit in which the subject is approached. Contents Include A Living God. Out of the Street. Notes of a Trip to Kyoto. Dust. About Faces in Japanese Art. Ningyo-No-Haka. In Osaka. Buddhist Allusions in Japanese Folk Song. Nirvana. The Rebirth of Katsuguro. Within the Circle.

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aEloquently written. . . . Highly Recommended.a--"G.R. Thursby, Choice"

aLongtime Hare Krishna observer Rochford shows that devotees, formerly known for their public chanting and controversial fundraising practices, have largely moved out of the temples, taken jobs, and established nuclear families. Using survey data and extensive interviews, Rochford investigates the attitudes of the original members' children (some of whom suffered abuse in the early Hare Krishna schools), the changing roles of women, differing modes of affiliation with the organization, and the increasing influence of Indian Hindu immigrants in what is formally known as the International Society for Krishna Consciousness (ISKCON). His findings are generally clear and convincing, and he lets the devotees speak for themselves in frequent quotes. . . . This story of accommodation within a movement that forged its identity through strict rejection of secular culture provides valuable insight into how new religions evolve.a
--"Publishers Weekly"

"Burke Rochford is the most notable scholarly interpreter of Krishna Consciousness in America, and Hare Krishna Transformed is the most insightful and informative book written on the organizational evolution of the movement."
--David G. Bromley, Virginia Commonwealth University

Most widely known for its adherents chanting "Hare Krishna" and distributing religious literature on the streets of American cities, the Hare Krishna movement was founded in New York City in 1965 by A. C. Bhaktivedanta Swami Prabhupada. Formally known as the International Society for Krishna Consciousness, or ISKCON, it is based on theHindu Vedic scriptures and is a Western outgrowth of a popular yoga tradition which began in the 16th century.

In its first generation ISKCON actively deterred marriage and the nuclear family, denigrated women, and viewed the raising of children as a distraction from devotees' spiritual responsibilities. Yet since the death of its founder in 1977, there has been a growing women's rights movement and also a highly publicized child abuse scandal. Most strikingly, this movement has transformed into one that now embraces the nuclear family and is more accepting of both women and children, steps taken out of necessity to sustain itself as a religious movement into the next generation. At the same time, it is now struggling to contend with the consequences of its recent outreach into the India-born American Hindu community.

Based on three decades of in-depth research and participant observation, Hare Krishna Transformed explores dramatic changes in this new religious movement over the course of two generations from its founding.

Nagarjuna's Vigrahavyavartani is an essential work of Madhyamaka Buddhist philosophical literature. Written in an accessible question-and-answer style, it contains Nagarjuna's replies to criticisms of his philosophy of the "Middle Way." The Vigrahavyavartani has been widely cited both in canonical literature and in recent scholarship; it has remained a central text in India, Tibet, China, and Japan, and has attracted the interest of greater and greater numbers of Western readers.
In The Dispeller of Disputes, Jan Westerhoff offers a clear new translation of the Vigrahavyavartani, taking current philological research and all available editions into account, and adding his own insightful philosophical commentary on the text. Crucial manuscript material has been discovered since the earlier translations were written, and Westerhoff draws on this material to produce a study reflecting the most up-to-date research on this text. In his nuanced and incisive commentary, he explains Nagarjuna's arguments, grounds them in historical and textual scholarship, and explicitly connects them to contemporary philosophical concerns.

What is Buddhist Feminism? This book examines reasons why Buddhism and feminism may seem to be incompatible, and shows that Buddhist and feminist philosophies can work together to challenge patriarchal structures. Current scholarship usually compares Buddhism and feminism to judge their compatibility, rather than describing a Buddhist Feminist perspective or method. Sokthan Yeng instead looks for a pattern that connects Buddhist and feminist traditions. In particular, she explores possible exchanges between feminist and Buddhist philosophies which highlight how they each contribute to a more nuanced understanding of anger. Yeng explores how a Buddhist feminist approach would allow women's anger to be transformed from that which is outside the bounds of philosophy into that which contributes to philosophical discourse in the East and West, and between the two.