Advances in Contemplative Psychotherapy offers mental health professionals of all disciplines and orientations the most comprehensive and rigorous introduction to the art of integrating contemplative psychology, ethics, and practices, including mindfulness, compassion, and embodiment techniques. It brings together clinicians, scholars, and thought leaders of unprecedented caliber, featuring some of the most eminent pioneers in the rapidly growing field of contemplative psychotherapy. The new edition offers an expanded array of effective contemplative interventions, contemplative psychotherapies, and contemplative approaches to clinical practice. New chapters discuss how contemplative work can effect positive psychosocial change at personal, interpersonal, and collective levels to address racial, gender, and other forms of systemic oppression. The new edition also explores the cross-cultural nuances in the integration of Buddhist psychology and healing practices by Western researchers and clinicians and includes the voices of leading Tibetan doctors. Advances in Contemplative Psychotherapy offers a profound and synoptic overview of one of psychotherapy's most intriguing and promising fields.

This study analyzes the growing appeal of Tibetan Buddhism among Han Chinese in contemporary China, Hong Kong, and Taiwan. It examines the Tibetan tradition's historical context and its social, cultural, and political adaptation to Chinese society, as well as the effects on Han practitioners. The author's analysis is based on fieldwork in all three locations and includes a broad range of interlocutors, such as Tibetan religious teachers, Han practitioners, and lay Tibetans.

The Dalai Lama is both the living conscience of the Tibetan people and an internationally respected human rights symbol. His high-profile appearances and books have fueled the surging popularity of Buddhism in the United States and throughout the West. This new, up-to-date biography provides insight into the curious and winning personality of the Dalai Lama as a boy and his wisdom as a man. The Buddhist spiritual worlds and the Dalai Lama's rarified role are engagingly and evenly presented.

The Dalai Lama's story is revealed from his early family life to his experiences in the world, his education as the 14th incarnation of the Lama, his exile in India, and his current struggles to help Tibet regain its independence from China. Especially helpful is the clear historical overview of the Tibetan crisis after the Chinese invasion. A timeline and glossary also supplement the text. Though the book is written especially for high school students doing reports, it will also be of immense interest to general readers.

This is a major anthropological study of contemporary Tibetan Buddhist monasticism and tantric ritual in the Ladakh region of North-West India and of the role of tantric ritual in the formation and maintenance of traditional forms of state structure and political consciousness in Tibet.
Containing detailed descriptions and analyses of monastic ritual, the work builds up a picture of Tibetan tantric traditions as they interact with more localised understandings of bodily identity and territorial cosmology, to produce a substantial re-interpretation of the place of monks as ritual performers and peripheral householders in Ladakh. The work also examines the central and indispensable role of incarnate lamas, such as the Dalai Lama, in the religious life of Tibetan Buddhists.

C.R. Lama (1922-2002) was an important lama in the Khordong and Changter lineages of the Nyingmapa School of Tibetan Buddhism. A scholar and also a yogi, he combined these two streams in his work as Reader in Indo-Tibetan Studies at Visva Bharati University at Santiniketan, West Bengal, India. He was a family man who was actively engaged in the world around him. This book gathers together Rinpoche's writings on a wide range of topics including Nyingma Buddhist Philosophy, Tibetan cultural practices, his life in Khordong Monastery in Tibet and his advice for Dharma practitioners.

A Textbook in Classical Tibetan is the first comprehensive course book in the Classical Tibetan language written in English. The textbook describes the grammar of pre-16th-century Classical Tibetan works for beginners and students of intermediate level. It is intended to cover the most essential topics that can be mastered within two semesters of an academic class. Classical Tibetan is a written Middle Tibetan language that has been in use in Tibet from the 9th century. Until the early 20th century it served all purposes, from administrative, to medical, to religious. Nowadays Classical Tibetan remains an important part of religious identity and services for communities also outside of cultural Tibet, foremost in India, Nepal, and Bhutan, but also elsewhere, most importantly in Europe, North America and Australia. The main body of the textbook consists of an introduction to the Tibetan script, eighteen lessons, and a reading section. Each lesson elucidates several grammatical topics which are followed by an exercise and a word list. The chapter readings contain four supplementary readings. In addition to the main parts of the textbook, a brief introduction to Tibetic languages provides linguistic context for the language taught in the textbook, whereas the chapter Translations of Exercises and Readings contains translations and explanatory notes to the exercises provided at the end of each lesson, as well as to the readings. A Textbook in Classical Tibetan is essential reading for both undergraduate and graduate students without any knowledge of Classical Tibetan, but also for those who would like to deepen their experience of the language by reading annotated excerpts from well-known pieces of Tibetan literature.

First published in 1970, The Way of Power is an exploration of the school of Mahayana Buddhism prevalent in Tibet and Mongolia, known as the Vajrayana. Divided into two parts, the book provides an introduction to the background and theory behind the Vajrayana before progressing to a study of Vajrayana in practice. In doing so, it provides an overview of the history, development, and contemporary status of the Vajrayana, and takes a look at the different schools and sects. The book's primary focus is the use of Tantric mystical techniques. The Way of Power will appeal to those with an interest in Buddhism, religious psychology, and religious history.

Tibetan Buddhism and the Dalai Lama enjoy global popularity and relevance, yet the longstanding practice of oracles within the tradition is still little known and understood. The Nechung Oracle, for example, is believed to become possessed by an important god named Pehar, who speaks through the human medium to confer with the Dalai Lama on matters of state. The Dalai Lama and the Nechung Oracle is the first monograph to explore the mythologies and rituals of this god, the Buddhist monastery that houses him, and his close friendship with incarnations of the Dalai Lama over the centuries. In the seventeenth century, during the reign of the Fifth Dalai Lama, the protector deity Pehar and his oracle at Nechung Monastery were state-sanctioned by the nascent Tibetan government, becoming the head of an expansive pantheon of worldly deities assigned to protect the newly unified country. The governments of later Dalai Lamas expanded the deity's influence, as well as their own, by establishing Pehar at monasteries and temples around Lhasa and across Tibet. Pehar's cult at Nechung Monastery came to embody the Dalai Lama's administrative control in a mutual relationship of protection and prestige, the effects of which continue to reverberate within Tibet and among the Tibetan exile community today. The friendship between these two immortals has spanned nearly five hundred years across the Tibetan plateau and beyond.

The life of the Sixth Dalai Lama does not end with his supposed death at Kokonor in November 1706, on the way to Beijing, and an audience with the Manchu Emperor Kangxi. This book, the so-called Hidden Life, presents a very different Tsangyang Gyamtso, neither a louche poet nor a drinker, but a sober Buddhist practitioner, who chose to escape at Kokonor and to adopt the guise of a wandering monk, only appearing some years later, after many fantastical and mystical adventures, in what is today Inner Mongolia, where he oversaw monasteries and lived as a Buddhist teacher. The Hidden Life was written by a Mongolian monk in 1756, ten years following the death of the lama, his spiritual teacher, whom he identifies as Tsangyang Gyamtso, and in whose identity as the Sixth Dalai Lama he clearly has complete faith. However, as one might imagine, there is nowadays no agreement among the wider Tibetan, Mongolian and Tibetological scholarly community as to whether this man was a charlatan or deluded, or whether he was indeed the Sixth Dalai Lama. The text is divided into four parts. The first part gives an account of the background and birth of the Sixth Dalai Lama, while the opening section of the second part (which is in direct speech, dictated by the lama) continues on, through the political intrigue in Lhasa at the end of the seventeenth century, to the lama's escape at Kokonor. The remainder of the second part consists of a visionary narrative, in which the lama travels through Tibet and Nepal, and in which he encounters divine figures, yetis, zombies and a man with no head, all of which is presented as fact. The third and longest part is an account of the final thirty years of the lama's life, and his activity in Mongolia as an influential Buddhist teacher, including a lengthy and moving description of his death. The final part includes a list of his students and, most interestingly perhaps, a theological and philosophical justification for the coexistence of the Sixth and Seventh Dalai Lamas.

In the classic bestseller, "Introduction to Tantra," Lama Yeshe offered a profound and wonderfully clear glimpse into the sophisticated practices of Tibetan Buddhist tantra. This present book, the last major teachings of this great lama, opens up the world of advanced practices for Highest Yoga Tantra initiates in much the same way his earlier work opened up the world of tantra in general.
Following Je Tsongkhapa's (1357-1419 C.E.) text "Having the Three Convictions," Lama Yeshe introduces the renowned Six Yogas of Naropa, focusing mainly on the first of these six, the practice of inner fire ("tummo"). Mastery of inner fire quickly brings the mind to its most refined and penetrating state--the experience of clear light, an extra-ordinarily powerful state of mind that is unequaled in its ability to directly realize ultimate reality.
Lama Yeshe felt that twentieth-century Westerners could easily grasp the often misunderstood ideas of this esoteric tradition: "We really need tantra these days because there is a tremendous explosion of delusion and distraction.and we need the atomic energy of inner fire to blast us out of our delusion."
Lama Yeshe's aim was for his students to actually taste the experience of inner fire rather than merely gain an intellectual understanding. Lama's own realization of the transformative power of these practices comes through, inspiring his students to discover for themselves their own capacity for inexhaustible bliss.

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.

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 examines the potential of conducting studies in comparative hagiology, through parallel literary and historical analyses of spiritual life writings pertaining to distinct religious contexts. In particular, it focuses on a comparative analysis of the early sources on the medieval Christian Saint Francis of Assisi (1182-1226) and the Tibetan Buddhist Milarepa (c. 1052-1135), up to and including the so-called 'standard versions' of their life stories written by Bonaventure of Bagnoregio (1221-1274) and Tsangnyoen Heruka (1452-1507) respectively. The book thus demonstrates how in the social and religious contexts of both 1200s Italy and 1400s Tibet, narratives of the lives, deeds and teachings of two individuals recognized as spiritual champions were seen as the most effective means to promote spiritual, doctrinal and political agendas. Therefore, as well being highly relevant to those studying hagiographical sources, this book will be of interest to scholars working across the fields of religion and the comparative study of religious phenomena, as well as history and literature in the pre-modern period.

Places the controversy initiated by the Tibetan Tsong kha pa - who elaborated on one of the eight difficult points in understanding Madhyamaka philosophy - in its Indian and Tibetan context.

First Published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

This work explores the fertile interaction of Buddhism, shamanism and Tibetan culture with the subject of dreaming. Examining the 'third place' of dreams from these persepctives, Sumegi questions the interpretation of the contradictory Tibetan attitudes towards dreams as a difference between popular and elite religion.

How do contemporary Westerners and Tibetans understand not only what it means to be 'Buddhist', but what it means to be hailed as one from 'the West' or from 'Tibet'? This anthropological study examines the encounter between Western travellers and Tibetan exiles in Bodhanath, on the outskirts of Kathmandu, Nepal and analyses the importance of Buddhism in discussions of political, cultural and religious identity. Based on extensive field research in Nepal, Buddhism Observed questions traditional assumptions about Buddhism and examines the rarely considered phenomenon of Western conversions to a non-Western religion. Scholars of Anthropology, Religion and Cultural Studies will find here a refreshing insight into how to approach 'other' societies, religions and cultures.

The life of the Sixth Dalai Lama does not end with his supposed death at Kokonor in November 1706, on the way to Beijing, and an audience with the Manchu Emperor Kangxi. This book, the so-called Hidden Life, presents a very different Tsangyang Gyamtso, neither a louche poet nor a drinker, but a sober Buddhist practitioner, who chose to escape at Kokonor and to adopt the guise of a wandering monk, only appearing some years later, after many fantastical and mystical adventures, in what is today Inner Mongolia, where he oversaw monasteries and lived as a Buddhist teacher. The Hidden Life was written by a Mongolian monk in 1756, ten years following the death of the lama, his spiritual teacher, whom he identifies as Tsangyang Gyamtso, and in whose identity as the Sixth Dalai Lama he clearly has complete faith. However, as one might imagine, there is nowadays no agreement among the wider Tibetan, Mongolian and Tibetological scholarly community as to whether this man was a charlatan or deluded, or whether he was indeed the Sixth Dalai Lama. The text is divided into four parts. The first part gives an account of the background and birth of the Sixth Dalai Lama, while the opening section of the second part (which is in direct speech, dictated by the lama) continues on, through the political intrigue in Lhasa at the end of the seventeenth century, to the lama's escape at Kokonor. The remainder of the second part consists of a visionary narrative, in which the lama travels through Tibet and Nepal, and in which he encounters divine figures, yetis, zombies and a man with no head, all of which is presented as fact. The third and longest part is an account of the final thirty years of the lama's life, and his activity in Mongolia as an influential Buddhist teacher, including a lengthy and moving description of his death. The final part includes a list of his students and, most interestingly perhaps, a theological and philosophical justification for the coexistence of the Sixth and Seventh Dalai Lamas.