Chogyam Trungpa describes "crazy wisdom" as an innocent state of mind that has the quality of early morning--fresh, sparkling, and completely awake. This fascinating book examines the life of Padmasambhava--the revered Indian teacher who brought Buddhism to Tibet--to illustrate the principle of crazy wisdom. From this profound point of view, spiritual practice does not provide comfortable answers to pain or confusion. On the contrary, painful emotions can be appreciated as a challenging opportunity for new discovery. In particular, the author discusses meditation as a practical way to uncover one's own innate wisdom.

The assertion that there is nothing in the constitution of any person that deserves to be considered the self (atman) - a permanent, unchanging kernel of personal identity in this life and those to come - has been a cornerstone of Buddhist teaching from its inception. Whereas other Indian religious systems celebrated the search for and potential discovery of one's "true self," Buddhism taught about the futility of searching for anything in our experience that is not transient and ephemeral. But a small yet influential set of Mahayana Buddhist texts, composed in India in the early centuries CE, taught that all sentient beings possess at all times, and across their successive lives, the enduring and superlatively precious nature of a Buddha. This was taught with reference to the enigmatic expression tathagatagarbha - the "womb" or "chamber" for a Buddha - which some texts refer to as a person's true self. The Buddhist Self is a methodical examination of Indian teaching about the tathagatagarbha (otherwise the presence of one's "Buddha-nature") and the extent to which different Buddhist texts and authors articulated this in terms of the self. C. V. Jones attends to each of the Indian Buddhist works responsible for explaining what is meant by the expression tathagatagarbha, and how far this should be understood or promoted using the language of selfhood. With close attention to these sources, Jones argues that the trajectory of Buddha-nature thought in India is also the history and legacy of a Buddhist account of what deserves to be called the self: an innovative attempt to equip Mahayana Buddhism with an affirmative response to wider Indian interest in the discovery of something precious or even divine in one's own constitution. This argument is supplemented by critical consideration of other themes that run through this distinctive body of Mahayanist literature: the relationship between Buddhist and non-Buddhist teachings about the self, the overlap between the tathagatagarbha and the nature of the mind, and the originally radical position that the only means of becoming liberated from rebirth is to achieve the same exalted status as the Buddha.