Product Description

Four hundred million people call themselves Buddhists today. Yet most Westerners know little about this powerful, Eastern-spawned faith. How did it begin? What do its adherents believe? Why are so many Westerners drawn to it?
Essential Buddhism responds to these questions and many more, offering an accessible, global perspective on the religion's past, present, and future.It identifies how the principal concepts and practices originated and evolved through diverse cultural adaptations into three basic formats:

* Theraveda (including Vipassana, brought from Vietnam in the 1960sand including such practitioners as Jack Kornfield and Jon Kapat-Zinn)

* Mahayana (including Zen Buddhism, originally brought to America byJapanese teachers after World War II and popularized by Jack Kerouacand Thomas Merton)

* Vajrayana (including Tibetan Buddhism, from the teachers who fled theChinese takeover of Tibet in the 1950s as well as the Dalai Lama, andembraced by Allen Ginsberg, Richard Gere, and countless others)

Essential Buddhism is the single best resource for the novice and theexpert alike, exploring the depths of Buddhism's popularity and illuminating its tenets and sensible approach to living. Written in the lucid prose of a longtime professional storyteller, and full of Buddhist tales, scriptural quotes, ancient stories, and contemporary insights, Essential Buddhism is the first complete guide to the faith and the phenomenon. ... Read more

Customer Reviews (4)

Very good overview
I'm a "casual" student of Buddhism, so I'm not sure what a serious practitioner would think, but this was perfect for me. It is very concise and appears to be very comprehensive. Highly recommended for those wanting an introduction to Buddhism.

Very good for Beginners
Very good for Beginners

I read this book a year ago and I still think of things I read in it, a year ago.Itdoes not lead you down a path of never ending comparisons on how to relateBuddhism theory in every day life, it is very good at explainingthe 3 different kinds of Buddhism, a digested version of the history and origin of Buddhism.I recommend it to any one who wants to learn but knows little about Buddhism.
John

Very accessible
"Essential Buddhism" is a good, well-written, accessible book on the basics of Buddhism.While Maguire's not as thorough as he could be on some topics, he manages to make them very accessible and understandable to a Western audience (which to me seems more important in an introductory text - if you understand the basics, you can learn more from there; if you don't, all the detail in the world won't help you).Another thing I liked about this book was that he treated the different schools of Buddhism pretty even-handedly.Some authors I've read write with a bias towards "their" school, but Maguire doesn't come off that way.And his book has a little bit of everything - theory, history, Q&As, interesting stories, etc.

Now, this book isn't going to tell you quite as much as it promises, but if you want an easy-to-understand book about the basics, I think this is a good choice.

Buddhism 101
This is a simple, easy-to-read book that I would highly reccommend to anyone interested in learning the basics of Buddhism. This is a great place to start if you are interested in learning about what the Buddha taught, but want it all in plain, straightforward English. ... Read more

Product Description
Despite its burgeoning influence, few people truly understand the core beliefs, traditions, and movements of this popular Eastern religion. Robert Thurman, professor of Indo-Tibetan studies at Columbia University, has assembled the first guide to Tibetan Buddhism that introduces the distinctive Tibetan practice through its own rich literature. He includes excerpts from The Book of the Dead as well as lesser known but comparable scriptures.Essential Tibetan Buddhism is a part of The Essential Series, beautifully packaged works that feature the core texts of major religious traditions in definitive translations, edited by leading authorities.Amazon.com Review
In this highly readable collection, Robert Thurman bringstogether the jewels of Tibetan literature that have made their owndistinctive contribution to "the great river of Buddhism."He introduces the selection with an overview of essential Buddhistthought, orienting the reader with a history of Buddhism'sdevelopment, from its origins in India, expansion across Asia, andflowering on Tibetan soil. Explaining the distinctive attainment ofTibetan Buddhist civilization as "the vivid sense of Buddhas inordinary, daily reality," Thurman guides readers throughselections that speak to the possibility of liberation for allbeings. Stressing also the importance of the teacher or mentor figurein Tibetan Buddhist practice, he presents key texts from teacherswhose words serve as inspiration to those seeking the path towardenlightenment. Excerpts culled from the vastness of the Tibetan canoninclude the hymns to the liberator goddess Tara, pieces from The Tibetan Book of theDead, writings on mentor worship from the first Panchen Lama,and selections from esoteric tantric practice texts. The volume endswith the 1989 Nobel Peace Prize lecture by Dalai Lama Tenzin Gyatso,illustrating the enduring relevance of this ancient wisdom for modernlife. --Uma Kukathas ... Read more

Customer Reviews (7)

Serious problems abound in this text
Two big problems with this text.

1) The quality of the translations is often remarkably poor, as Prof. Toru Tomabechi demonstrated at length in a December 2000 article in the Journal of Indian Philosophy called "Notes on Robert Thurman's Translation of the Pañcakrama." He calls it "disastrous," among other things.

2) Like much of Thurman's work, the compilation suffers from a pronounced, unacknowledged Gelukpa bias. As Lopez demonstrated in his book "Prisoners of Shrangri-la," (pg 266), 140 pages are devoted to the work of Gelukpa authors and 30 pages are devoted to all other schools combined. A more accurate (if less marketable) name probably would have been "Essentials of Tibetan Buddhism (Gelukpa variety)."

Um...
I wonder why Amazon would place a book about paganism among those about Christianity.

Buddha did not die to redeem man; Jesus Christ did.

Boring
I never like to write a bad review, especially not when the author had displayed such a sincere effort to enlighten his audience. This book, however, I can't escape the inevitability of doing so; it was so very boring! I practice Zen, and admittedly am often turned off a bit by the hierarchy and dogma that seems to surround Tibetan Buddhism. This book is certainly a scholars book, not that Thurman is not a sincere practitioner-for he is. He is also a very intelligent man, at times too intelligent, for he kills any life the book could have.

Maybe it's just me. It's not that I like the Dharma simple. I was disappointed because I came wanting to find out more about Tibetan Buddhism, and realized it was much like reading the names in Genesis of the Bible. The Dalai Lama, as far as Tibetan Buddhism goes, is more clear to me. Perhaps that's because he leaves most of the scholastic approach out of his writings, and focuses on the marrow of PRACTICE. This book lacks much physical reference to that.

If you are looking to understand the Dharma, this book is for you. If you, however, are looking to UNDERSTAND the Dharma, go find a zendo and sit. That and any book by Zen master Seung Sahn, if you find Tibetan Buddhism isn't your "cup of tea"-will point you on your way. Sorry Robert, your book put me to sleep. Better writings next time.

Difficult material, and cheerleading.
Thurman is a Buddhist in the Tibetan tradition (as am I), and his introduction to this volume, while very valuable and succinct, makes no claim at objectivity.He asserts that the Tantrayana (Tibetan Buddhism, to simplify) is superior to the Mahayana and Theravada traditions because it represents the culmination of Buddhism's "progression."Right off the bat, that makes me uncomfortable. Why must the pious Theravadins be consigned to an inferior, "early-stage" Buddhism?Why make such hurtful invidious comparisons?It seems beneath a genuine practitioner.To answer my own rhetorical question, perhaps it is because Mahayana Buddhists are often a bit defensive.This is the result of being accused of not having a "genuine" canon, in the sense that most admit the works were composed (not just written down) after the Death of the Buddha.Similarly, Thurman attempts to argue against those who claim Tibetan Buddhism represents an effort by early proselytizers to offer a pantheon of gods and a lurid conception of the Buddha(s) to Hindus.His response to this argument is limited to two sentences and is not convincing.He simply asks, rhetorically, If that was the aim of Mahayana Buddhists, why did they keep the Buddha at all?Why not just become Hindu?But surely it is believable to assert that Buddhists wanted to broaden the attraction of their religion while keeping what they saw as its key elements.


On the question of which miracles to believe (and Tibetan Buddhism is chock full of them), Thurman simply accepts a great number of them, while consigning other claims, such as the 500-year lifespan of one "living Buddha", to the realm of myth.How can he tell the difference between myth and religious reality?Either accept all the fantasical claims or tell us how to pick and choose among them.


A word of warning, as well. Despite the claims of other reviewers, most of the material in this book is quite difficult and will not reward those who do not have considerable background in Buddhism.If you'll note the cheap prices for used copies, above, you'll see that I'm not alone in this view.


The weirdest thing: Thurman apparently has decided to replace the word "karma" with "evolution".In the classic texts, therefore, where one would read "fruit of karma," or whatever, Thurman offers "evolutionary progress," for example.This is perhaps defensible, but he offers no justification.That seems quite a big departure for translators of the Dharma. Doing away with karma to make it a) more accessible to modern readers?; 2) more attractive to modern readers?; 3) because perhaps Thurman (as many of us are) is uncomfortable with the teachings that claim starving babies are simply reaping the fruits of miserly conduct in previous lives?Such a major change needed at least some justification and explanation.

All that said, get this book if you are a Tibetan practioner with considerable knowledge of the Dharma.It offers a nice collection of very important works.

The Politics of Enlightenment
As a professor of Indo-Tibetan studies, and chair of the religion department at Columbia University, Robert Thurman has had a great career devoted to the task of making the Buddhist teaching and scriptures, particularly those of the Tibetan people, intelligible to students and interested laypersons.

`Tibetan Buddhism increasingly rivals Zen in its popularity as a path of Buddhist wisdom and practice.'

Thurman has written and translated many texts in this area, particularly the well-received `Tibetan Book of the Dead.' In this book, `The Essential Tibetan Buddhism,' Thurman does a thorough job at laying out in concise and accessible terms the history and development of Tibetan Buddhism, as well as an explication and explanation of the core beliefs and practices.

Dedicated to the Dali Lama (who I have had the honour to be near during his regular trips to Bloomington, my current home -- his brother has been on faculty at Indiana University), this book shows how Tibetan Buddhism grew out of a sense of having been personally touched by Buddhas dwelling among them. Indeed, Tibetans often take for granted the idea of a constant presence of Buddhas among them. While many varieties of Buddhism allow for the theoretical attainment of the absolute freedom required to be a Buddha, Tibetan Buddhism is rare in accepting that there are many Buddhas currently at hand.

Tibetan Buddhism also preserved the Indian Tantric traditions, as a means for the attainment of complete Buddha-hood. Indeed, some of these Tantras contradict the cosmologies which speculate that there is a cycle of Buddhas, and that another Buddha is not due for thousands of years.

`Thus at least one of the levels (the highest, most would say) of the Tibetan sense of history sees the planet as progressing positively toward a time of unprecedented fulfillment. Tibetan Buddhist society therefore is perhaps unique among Buddhist societies in that the people live within a consciously articulated myth of historical progress, carrying within itself a fascinating complexity.'

Tibetan Buddhism is far from nihilistic, as indeed most Buddhism is not nihilistic. One discovers a unity of awareness and of all creation, something at the heart of many of the great religions of the world, if not so specifically laid out as a premise or as a possible attainment. The Buddha obtains total consciousness, a kind of universal omniscience; this is not to say a Buddha is God or becomes God (in fact, the Buddha will eschew God-like powers and domination over other creatures).

Grant the vision of direct enlightenment,
Whose nature is universal voidness!
The disciple should press her palms together,
Praise the Mentor, and then entreat him:
'Great teacher, grant me the vision
Of direct enlightenment,
Free from evolution and birth,
Beyond the three luminaries...

Complete with original translations of source texts, commentaries, essays of context and interpretation, and a good source of religious studies (history, philosophy, theology, etc.), this is an excellent introduction to the contemplation, study or even practice of Tibetan Buddhism. ... Read more

Product Description

WHAT'S IN YOUR BACKPACK?

Probably all the jumbled stuff of your daily life--school books, i-pod, cell phone, maybe that thing you've been looking for elsewhere and just can't find.Why not add Buddha to the mix?

Buddha in Your Backpack gives you:

♦Buddha's Life-- Did you know he rebelled against the system?

♦Buddha's Teachings-- From the Four Noble Truths to the Eightfold Path

♦Everyday Buddhism-- A new way for you to deal with friends, family, food, school, sex, all of it.

♦Your Own Path-- Ways to move forward.It's not about joining a religion--it's about being happier.It's about waking up to your own Buddha nature.

make room for Buddha in Your Backpack

About the Author

Franz Metcalf is the author of What Would Buddha Do? and co-author of What Would Buddha Do at Work?. ... Read more

Customer Reviews (11)

nice book for introducing buddhism to teens and some kids
as one part of our vacation, we were fortunate to visit a center in which buddhism is practiced.since my kids had had no exposure to buddhistic beliefs before, i thought that buying and reading this book and then discussing parts of it during the drive, hotel stays, tourist walking, might be neat.the kids were not teens, so, i adapted it a bit.the kids really seemed to appreciate the respect and logical approach.they were attentive at the center.after the center, we went to a restaurant in which they had a few "gambling machines" for kids.i replied to my son's request that if he really insisted on gambling $1, he could, but, if he lost, he had to give me his other $1.he ran out and lost.he gave me his last $1.my daughter came over to me and said that i will attract bad kharma by doing that.then, she gave him her last $1.of course, that night i gave him $1 and he returned $1 to her.so, i guess that she did learn and begin to practice some basic elements of buddhism.

that's a long story just to tell you that my kids benefited from this book.i enjoyed reading through it and i enjoyed sharing it with the kids.

the book is organized well.it is very informative.it is simple enough for teens to understand.it is fun and engaging!it is well written and edited.I highly recommend this book for younger teens with an interest in buddhism or whose parents / friends might be interested in buddhism.if a parent wants to use this book as a basis for teaching younger children, it can be adapted.adults wishing to read this in order to familiarize themselves with basic tenants might find this book to be light reading.that might be good for many of us!

overall, i think that this is an excellent book, and i give i an "A-".

A wonderful guide to beginning buddhism
I found this book to be extremely helpful .It laid out Buddhism for me in a relatable and understanding way that wasn't pushy in the least. Even when I didn't find some parts useful at the time I found that later I came back to them because they were more practical in that moment then when I had first read the book. I really like how Franz explained Buddhism in such a nonchalant friendly way. Also in the back of the book he provides a whole section on other books you can read, websites you can go to, and how to find Buddhists in your community.I would recommend it to anybody going through a hard time in their life or who just wants to expand themselves spiritually.

Smart, practical and positive.
I brought this book home for my teen and decided I would read it first. This is an excellent read for kids of any age and for adults too! The author shares excellent advise and phrases really good lessons in a way that is not at all preachy or condescending. I nodded my way through from beginning to end. Loved this book.

Pretty Good
I really enjoyed that book. Frank has made the book accessible to anybody who wants to learn more about Buddhism though the focus audience is teens. It starts briefly with the Buddha life then quickly teaches the 4 noble truths and eightfold path. It touches on various topics relevant to anybody and even goes into various Buddhist traditions and sects. It even has chapter on doing meditation and links to other Buddhist websites to get connected into local Sangha. The book is very practical and written in a good humor. The way Buddhism is practiced in US is different from many other parts where it may be the primary religion. Some great Japanese Zen teachers have been instrumental in bringing Buddhism to the current stage of acceptability and growth here. I read another book which talked about "Hinduism, Buddhism and Sikhism in America". A wonderful book which tells about the way Japanese Immigrants helped spread Buddhism here. The one core concept that is so riveting and draws many people to Buddhism is its insistence on avoiding dukkha. A pretty simple philosophy isn't it ?

I Wish I Had Had This Book as a Teen
This lovely little book offers all kinds of sound advice to teens in their everyday struggles using Buddhist ethics and principles without being preachy or dogmatic. What teen out there doesn't need to hear that they should accept themselves inspite of what the popular crowd thinks of them or if they're thin or athletic enough and so on? This is more of a self acceptance and self esteem buiding book for teens rather than one that guides them into a geniune Buddhist practice (for that, I would recommend the wonderful "Awakening the Buddha Within" by Lama Surya Das for beginning Buddhists and the simply curious of all ages), but one that even born again parents will feel comfortable giving to their child. A must for children entering into their Middle School to High School years. ... Read more

Product Description
Enlightenment has never been easier—with this updated guide.

There’s more to Buddhism than meditation and mantras—and this fully updated guide is what every reader needs on the path to enlightenment. With expanded information on the practice of Buddhism in the United States and the West, a greater focus on the relationship between Buddhism and Islam, and the effects of Buddhism on Christianity and Judaism, this book explores the easy ways readers can make Buddhism a part of their daily lives.

• Includes expanded appendixes featuring a timeline showing the evolution of Buddhism through history
• Covers all four schools of Buddhism—Zen, Tibetan, Pure Land, and Insight Meditation
• Expanded section on "rites of passage" shows how a new generation has taken to BuddhismAmazon.com Review
Gary Gach is like that teacher you always wanted--easygoing, fullof information, able to communicate in humorous and meaningful ways, and alittle bit wacky. So he's the perfect author for The Complete Idiot'sGuide to Understanding Buddhism. In this trademark easy-to-read format,Gach introduces us to a very human Buddha, along with the rules for livingthat make a Buddhist a Buddhist. In addition to the various kinds ofmeditation, he shows us how to meditate at meals and be aware of theinterconnections in life. We learn about popular branches of Buddhism, likeZen and Tibetan, with an emphasis on practicing here and now. There is thetheoretical: emptiness, nothingness, impermanence, as well as a very strong dose of the practical: Buddha at work, Buddhist films, environmental concerns,Buddhist celebrations, etc. Gach brings it all together with a light touchand an enthusiasm that makes you want to get up and do something Buddhist.--Brian Bruya ... Read more

Customer Reviews (33)

Worthwhile
A worthwhile read; key concepts and terms explained. Covers plenty of material. Gives details on Theravada, Mahayana and Vahrayana Buddhist traditions. Excellent for beginners and useful source book for the more adept. Add this book to your library.

Complete IDIOT'S guide for REAL IDIOTS
This is a Real Idiot's Guide for idiot's.This is a very confused book confused author,can make heads or tails of what he wants to convey it seems to me that he's making fun of Buddhism.I do not like this book at all.I have been studying Buddhism for more than 20yrs and I bought the book for my grandaughter to start reading,What a mistake and so glad that I looked at it first she would be very confused by now.

Probably the worst book I've read on Buddhism
If you're a general interest reader who wants to know a little more about Buddhism than the average person, you MIGHT like this book....but I doubt it. It's Buddhism-lite at it's worst. The information is at a minimum and and lame attempts at humor are at a maximum. It was downright boring to read. I had to force myself to finish it, with the hope that it would get better. It didn't.

If you REALLY want to learn something about Buddhism, I would recommend "What the Buddha Taught" by Walpola Rahula.

The Most User Friendly Guide to Buddhism
I found this book to be great fun to read. Buddhism is a complex subject, with a variety of different cultural approaches, all of which the author
covers in a simple, clear, entertaining way. The book is packed with Buddhist anecdotes, snippets of interesting information and enough immediate information on the basics to ensure that anyone who is ready for Buddhism, will be inspired to read more and perhaps start practising meditation. Buddhist philosophy is challenging for anyone whose mind has 'been around' this world long enough to now know there is more to all of this than meets the eye!

Not so hot...sorry
Very confusing book, and shy on details. Also contains to much personal interjection (opinions). A better book I would recommend is 'A Buddhism Primer - And Introduction to Buddhism'. ... Read more

Product Description
Dharma Gaia explores the ground where Buddhism and ecology meet, with writings by over twenty-five Buddhists and ecologists. ... Read more

Customer Reviews (5)

A wide range of views for not just Buddhists
Badiner, ed., Dharma Gaia: A Harvest of Essays in Buddhism and Ecology, Berkeley, Parallax Press, 1990.
265 pages, $18.00
ISBN: 0938077309

More a collection of meditations or prose poems than essays, this book contains a wide range of short pieces from prominent writers and practitioners in the fields of Buddhism (Thich Nhat Hanh and Robert Aitken, for example), East Asian philosophy and religion (Padmasiri De Silva and Joanna Macy), and the environmental and ecology movements (Bill Devall and John Seed). There are even selections from the Beat poets who introduced Buddhist ideas into the pop culture of the mid-twentieth century, Gary Snyder and Allen Ginsberg.

Some titles of a few essays will provide a good indication of the nature of the contents: "Orphism: the Ancient Roots of Green Buddhism;" "The Perceptual Implications of Gaia;" "Rock Body Tree Limb;" "Animal Dharma;" "Women and Ecocentricity;" "Earth Gathas;" "Haiku & the Ecotastrophe."

As a whole the collection is a little dated only in that one might wonder how recent developments such as acts of global terrorism and the now confirmed understanding of the dire effects of human activity on climate are viewed in the Buddhist ecological context. Otherwise, all the readings are superlative. Care of the earth is a long-established precept among Buddhists; Dharma Gaia offers enlightenment not just to Buddhists but also to anyone of any faith interested in the spiritual ground for environmental awareness. Suzanne Head, one of the contributors, prays that "other human beings of this planet would also find the confidence, courage and integrity to honor inner Nature and outer Nature.... Realizing the sacredness of the Earth that supports us and the sky that inspires us,...we would find ways to live that could be sustained by the biosphere. Instead of poisoning and plundering the Earth until all life expires, we could fulfill our Nature by being warriors for the Earth."

for every thinking person and those who wish to be
Everyone I've recommended this book to has loved it.It will either be an introduction of new ideas that are pleasant to think about or a conformation of thoughts the reader already has worded in a way that makes them more accessable.The list of writers contains many sparkling souls.Anyone can read this without being offended, and everyone should read it at least once.

Fabulous, it will expand your mind
The book's premise is that buddhism is the perfect religion for an eco-centric based society & culture. It does very well in proving the compatibility and similarities between buddhism & ecology. The sectionon shifting views of perception is highly enlightening. The variety in thisbook is amazing, there are over 30 contributors. Books like this one, inwhich the book is merely a collection of essays on the same topic are greatbecause you can read it in one sitting, or read an essay at a time. As youfinish the last essay of the book, you will never see Smokey the Bear inthe same light again, now there's a teaser!. But seriously folks, this bookis great.

Well written, insightful, thought provoking
Dharma Gaia is a collection of essays offering different perspectives on human/Gaia interaction. These perspectives tie in with Buddhist philosophies to offer readers a sane and well reasoned spiritual approachto ecology. Short introduction by the Dalai Lama, essays and some poetry.

An excellent and original read
Overall, this is an easy read which addresses some complex issues.By the end of the book I developed a greater understanding of both environmental conservation and buddhism.Too many books jump on the"buddha-chic" or "eco-cool" bandwagon, but offer littlemore than a rehash of general facts - this isn't one of them. ... Read more

Product Description

Science has long treated religion as a set of personal beliefs that have little to do with a rational understanding of the mind and the universe. However, B. Alan Wallace, a respected Buddhist scholar, proposes that the contemplative methodologies of Buddhism and of Western science are capable of being integrated into a single discipline: contemplative science.

The science of consciousness introduces first-person methods of investigating the mind through Buddhist contemplative techniques, such assamatha, an organized, detailed system of training the attention. Just as scientists make observations and conduct experiments with the aid of technology, contemplatives have long tested their own theories with the help of highly developed meditative skills of observation and experimentation. Contemplative science allows for a deeper knowledge of mental phenomena, including a wide range of states of consciousness, and its emphasis on strict mental discipline counteracts the effects of conative (intention and desire), attentional, cognitive, and affective imbalances.

Just as behaviorism, psychology, and neuroscience have all shed light on the cognitive processes that enable us to survive and flourish, contemplative science offers a groundbreaking perspective for expanding our capacity to realize genuine well-being. It also forges a link between the material world and the realm of the subconscious that transcends the traditional science-based understanding of the self.

Customer Reviews (8)

Tough going, but worth the effort
This is the fifth Alan Wallace book that I have purchased, the fourth that I have finished reading.This one is more detailed than the others.Alan presents justification for a science of meditation.Then he presents some observations by skilled Buddhist practitioners as seed areas for initial investigation using skilled meditation practitioners in this new proposed contemplative science.

Buddhists don't talk about their personal progress, so it is difficult for an interested observer to see details of their path.This book contains the clearest explanation and illustration of what it is like to be at various stages of the path towards enlightenment that I've seen anywhere.

I especially like the notes section which gives extensive references.It is surprising just how many of the references that Dr Wallace uses are to his own books and his original translations.

I would not recommend this book for those interested in an introduction to contemplation.It is an excellent reference work and ties together many thoughts that are only hinted at in introductory works.

Disclaimer:I am an interested observer of Buddhism and follow several different meditative practices.I attended a one week Samatha retreat presented by Alan Wallace several years ago.

A Well-Intentioned (But Inadequate) Effort
B. Alan Wallace seems to be an ideal candidate to write books on the theme of "contemplative science", having training in both Tibetan buddhism and physics for many years. His familiarity with standard Mahayana Buddhist doctrines is evident throughout his writings, which is a plus when trying to integrate Buddhism into modern science, which he is trying to do. In this sense, Wallace's writings can be seen as extensions of the Dalai Lama's excursions into science.
However, as I mentioned in my review of the Dalai Lama's efforts to "converge" Buddhism with modern science, the marriage, so to speak, has more problems than is evident in this style of writing. Yeah? Like what?, the true devotee asks...

Wallace, of course, views much of modern science as "externally" focused, with too much attention placed on the physical universe and not enough on inner, "subjective" experience, especially as accumulated over thousands of years in the great religious traditions (certainly understandable, for a devout Buddhist...).Accordingly, Wallace decries what he sees as the mental aspect being relegated to secondary status, as a mere epiphenomenon of the material world. Wallace hence is suspicious of modern theories of complexity being adequate in explaining the mental side of humans. His own ideas on consciousness seem to be based much on ideas of the great early American psychologist William James, as well as on current "hard-problem" observations by David Chalmers and others. What Wallace comes up with as a basic ontology, then, is that consciousness is actually primary in our physical universe and we need to shift our thinking (I hate to use the New-Age term "paradigm shift", so I won't. You did NOT just see that phrase here).

Consciousness is, of course, a difficult subject for everyone. Physicists are trying to get it out of pure quantum mechanics, neurophysiologists are trying to determine a physical basis for it, Whiteheadians posit it must be fundamental (as Wallace does), Chalmers himself wants a physical description that goes beyond merely functional descriptions, etc. etc.So everybody has problems with consciousness. Wallace has training as a physicist, but he glosses over the problems in injecting consciousness into quantum mechanics as he tries to do. The vast majority of physicists do NOT see consciousness (human or otherwise) as important in quantum mechanics, despite some popular efforts to make it important. The word "observation" has been long misused and misunderstood in this area, and this isn't the place to rehash the sloppy use of such words. In this respect, Wallace does the reader no favor, offering as he does a viewpoint that is on the "fringe" area of orthodox physics.And he does the research of neuroscience no real favor, either- rather casually linking metaphysical buzzwords with current neuroscience buzzwords, as if we are now on friendly "converging" grounds. Neuroscience itself, alas, has hardly been successful (as of yet) capturing the rich inner world of subjective human experiences, and while foreign philosophical concepts (such as Buddhist doctrines) may provide some fresh exploration, the speculative nature of the "parallels" should be admitted up front. But a candid admission of speculation usually doesn't happen, as an author tries to build his/her own agenda. The problem is, the more that scientific terms are presented in the same context as purely metaphysical concepts, the more likely the speculative nature of the discussion will be obscured.

Buddhism itself is problematic in regards to empirical science, despite what many "convergers" (hey! a new word I just coined, don't be stealing it) have described. I have briefly commented on some of the problems in another review and won't go over that now. Here, I would like to briefly comment on the so-called "no-self" (anatta) doctrine, which asserts that there is no such thing as a permanent ego-self.In other words, your human personality is a makeshift construction that is being replaced moment-by-moment and has no real substance. We can all agree that the topic of what the "self" really consists of is another difficult topic, but it is questionable whether the Buddhists got this right or not. Some scientists and philosophers have indeed found Buddhist ideas of the "no-self" congenial to their understanding, but many others have not. Common sense certainly seems to throw some doubt on the doctrine that your personality has no real "core". Just think back to your early childhood- honesty will tell you that you indeed have a continuous personality from square one, which seems rather mysterious if we grant the Buddhists are correct that we are looking at something that is fundamentally illusory. That just doesn't seem to jive with personal experience, if one is honest with oneself.
Moreover, just what is it that keeps interfering with the bliss of "no-self", so that practitioners always need to keep fighting against the tendency to lapse back into reacting from an illusory "I"?Forgive this heresy, Buddhist devotees, but could it possibly be there **IS** a real self (a real personality) after all, and all these attempts to minimize it on a constant day-to-day basis perhaps are little more than going against the grain of an actual psychological reality? Yes, I know this crazy thought goes against what everybody learned from their Buddhist teachers :-). But didn't Shakyamuni himself supposedly caution folks to examine the doctrines personally? Have YOU done so, Amazonian? (I like that term, it sounds like a jungle warrior instead of some nerdy bookworm, too bad it's the latter).

At any rate, simple observation of the animal kingdom seems to throw *some* doubt on the "no-self" doctrine, at least as a moment-by-moment construction phenomenon. Looking at animals for some clues is instructive simply because there is no human bias or dogmas (ha! get it? dog-mas) involved. Simply put, animals ALSO seem to show signs of having continual individual personalities, which is rather odd if the "no-self" doctrine were an assured psychological (neurological?) truth. (Pet-owners and zoo-keepers can no doubt vouch for the truth of animal personalities). And this observation gives us a clue for what I respectfully propose as a *better* interpretation of the "no-self" teaching:instead of looking at the "self" as a moment-by-moment event of makeshift construction, maybe devout Buddhist fans would be better off viewing "no-self" in a broader sense, merely as the impermanence of all biological organisms- i.e., the lack of permanent existence for an individual's biological life in general. Yes, contrary to orthodox Buddhist interpretations, individuals DO have continual personalites, as even common sense shows, but people just don't live forever :-). This suggestion at least has the virtue of not offending either science or common sense; I offer it as a possibility, worth what it cost you- (i.e., free). Observing animals also seems to call into question, BTW, some common doctrinal assumptions such as an "ego-self" supposedly occuring because of "our deluded perception". But is it accurate to assign the blame to faulty perceptions? Can someone explain why even animals, since they obviously act from a sense of self-interest, have erroneous perceptions of a "self" and turn out (according to this view) to be "deluded"? This is remarkable...apparently humans aren't the only critters who have a faulty perception of the world- animals are just as guilty! I guess mere self-preservation instincts and everyday self-referential behaviors in the animal kingdom qualify as "delusions of self".How unfortunate, then, that animals haven't had Buddhist teaching to set them straight. Maybe Buddhists need to start preaching to animals- and good luck getting your goldfish to listen.

A much simpler explanation is that basic reactions of self-preservation and self-interest simply are part of millions of years of biological evolution, and humans aren't the only critters who act and react in terms of "self".All biological creatures do.It isn't a matter of "self-delusion", it's simply a brute reality of competitive evolutionary self-preservation :-). It seems to me, anyway, we'd all be better off acknowledging our obvious biological tendencies (which doesn't mean we need to be controlled by them), instead of labeling these "self-delusion" and hoping they are merely mental mis-perceptions we can train ourselves to eventually discard.It's hard to get anywhere relegating fairly obvious realities to imaginary "phantoms"! And, sadly, the day when these (supposed) self-delusions are finally discarded never seems to actually arrive-you'd think devotees would start to question some of these maxims when the success rate, for everybody (including our author Wallace), is 0% :-). Folks - both lay and professional - seem to tie themselves into knots concocting elaborate theories about human psychology, often to the horror of their simple common sense...only to end up up with a lot of "sound and fury", as our British muse Billy Shakespeare reminds us, "signifying nothing".
Until neuroscience/clinical-psychology can actually come up with some solid empirical data on HOW one's rich, subjective individual inner life (including so-called "qualia") occurs and functions as it does (and there's no reason to suppose science won't eventually tap into purely subjective phenomena) - we're all guessing...Buddhists included.

At any rate, here's another observation for Amazonians: what is responsible for the following phenomenon: if you stomped on the foot of the most "enlightened" Buddhist around, for example, despite their insistence there is no self, you will probably hear evidence of a "self" instantly. [It's a traditional Zen koan, anyway-if there is no "self", just what is it that is in pain?].
I mention this example not as a deep Zen exercise, however, but merely to point out that these lofty Buddhist doctrines of "emptiness", "no-self", "everything is buddha-nature", etc. can easily become mere rhetoric, even with long-time devotees. It's truly difficult - in spite of the buzz people spout - to eliminate a personal reaction to events...especially events which tend to rain on our own personal parade - such as the bad driver in front of us, or someone saying something negative to us...These moments, when negative events provoke our knee-jerk reactions, as they invariably do, can be very instructive as a revelation of our "real" personality, hidden behind our outward social masks and perhaps our spiritual posturing :-).
Naturally, these instantaneous self-reactions are not any "scientific" observations supporting the concept of a "personal self", nor are they any indication the no-self doctrines themselves are "wrong", per se, but they ARE instructive as to how platitudes such as "no-self" can easily turn into mere verbiage...good only when circumstances are peachy :-).
But then again- you have no "person"...so why are you reacting at all?

Let me end here with the observation that many Buddhists seem to be looking at subjective experiences of personal self-awareness "dissolving" in mystical experiences, and elevating these to questionable ontological assertions. Myriads of subjective experiences are human events across all cultures, and indeed, I've experienced some myself. But this kind of thing is hardly any empirical "proof" for a "no-self", much less an ontological "proof", and shouldn't be used to assert any kind of assured ontological certainty.

A very informative read.
B. Alan Wallace is a leading scholar and author on this subject.His way of writing in simple language about complicated concepts makes for very informative and fascinating reading.His insights can bring about a major shift in our perception of the relationship between science and spirituality.

good place to start
dr wallace is a sophisticated scientist who is very experienced in talking about the details of buddhism.he understands the thousands of years of studying the mind from a buddhist perspectice and how to integrate it with modern science.he has the input of the dalai lama too, having been a translator for him for years.i encourage the serious reader to take a look.

Contemplative Science
good shape copy of a good readable book.arrived quickly
would have preferred paperback but was ok. ... Read more

Product Description
While the notion that "happiness can be found within oneself" has recently become popular, Buddhism has taught for thousands of years that every person is a Buddha, or enlightened being, and has the potential for true and lasting happiness. Through real-life examples, the authors explain how adopting this outlook has positive effects on one's health, relationships, and career, and gives new insights into world environmental concerns, peace issues, and other major social problems. ... Read more

Customer Reviews (55)

Must Read
This book impressed me from page one and never let up. Easy to read and understand and left me wanting to learn more. This was a wonderful introduction to Nam Myoho Renge Kyo.

A Great Explanation of Buddhism!
I loved this book! I was such an easy read but also so profound! I have shared it with friends who have also really enjoyed it; some actually started practicing Buddhism! My husband loved it too!

Buddha In You Mirror review by A. Holland
I have been practicing Nichiren Buddhism for over 10 years and have always wanted to own this book. It is full of great wisdom related to this practice. Since one of the tenets of this philosophy refers to our "mirror image", this book's title is very appropriate. It is a book that you can refer to every day and the writing never seems to get "old". I would recommend this book to anyone who has an interest in this type of Buddhism. It is very easy to read and understand.

A Practical Common Sense Approach
This book explains in everyday terms the basics of Nichiren Buddhism.Anyone can pick this up and begin to understand the fundamental concepts of Buddhism.I recommend this for anyone wanting to know more on the subject, and for those those who have practiced for years.For those just starting to get familiar with the SGI and the Buddhism of Nichiren, this book is what I recommend people read first.

Beware of the Organization SGI and SGI-USA
This book was written by members of SGI-USA. The book is perfect to GLEAM information from and steer you towards the teachings of Buddhism.BUT, beware of the organization SGI and SGI-USA, the parent organization of Nichiren Buddhism and it's American counterpart, as it's known today.They ask for money from their members ostensibly to build community centers to chant together but in actuality have Billions of dollars in their bank accounts and then tell the members they have no money and that they should 'chant' for better things to come their way. They teach that giving money is a good way to reach enlightenment (!).The few who make the decisions are accountable to no one (!).
A scandal erupted in L.A., a few years back, where the members built their OWN community center with their own funds and then were ousted by the Corporation of SGI-USA, the property was sold and a smaller place was rented for them.They were then told to chant for better things to come their way.
Once you do your Google research on SGI and SGI-USA you will find it is very much like a Cult and will alarm and disappoint the true followers of Shakyamuni Buddha and maybe even Nichiren himself. ... Read more

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• How and when did the many schools of Buddhism emerge?
• How does the historical figure of Siddartha Guatama relate to the many teachings that are presented in his name?
• Did Buddhism modify the cultures to which it was introduced, or did they modify Buddhism?

Leading Buddhist scholar Donald S. Lopez Jr. explores the origins of this 2,500-year-old religion and traces its major developments up to the present, focusing not only on the essential elemenmts common to all schools of Buddhism but also revealing the differences among the major traditions. Beginning with the creation and structure of the Buddhist universe, Lopez explores the life of the Buddha, the core Buddhist tenets, and the development of the monastic life and lay practices. Combining brilliant scholarship with fascinating stories -- contemporary and historical, sometimes miraculous, sometimes humorous -- this rich and absorbing volume presents a fresh and expert history of Buddhism and Buddhist life.

Customer Reviews (9)

A problematic overview and introduction
I wouldn't recommend this book as an introduction to Buddhism and it's teachings.For that, I would turn to Smith and Novak's introduction Buddhism: A Concise Introduction or Yongey Mingyur Rinpoche's Joy of Living The Joy of Living: Unlocking the Secret and Science of Happiness.Lopez is indeed a scholar, and provides here a pleasant and erudite archaeological survey of Buddhist practice and organization, with a particular focus on the legends that animate these practices.Oddly, he recounts these legends mostly as fact.He has a particularly strong focus on esoteric Tibetan Buddhist rituals, and also on Pure Land philosophy.Not all readers will find these particularly relevant.His text is clear, and will probably appeal most to intermediate or advanced readers who wish to get a further grounding in Buddhist philosophical history.

Good Book for an Excellent Class
I am enjoying reading this book in conjunction with an Eastern World Religions Class.I would not recommend trying to understand Buddhism without an instructor or guide.However, making the effort to find someone to help with the religious and cultural references is well worth it.I also recommend:A Guide to the Bodhisattva Way of Life.

Best of the bunch
I've been a Buddhist Universalist for about 20 years, and have read various explanations and teachings about the Buddha.This book is the best overview of all -- showing the basic teachings, the contradictions, and the regional differences.Buddhism is much more diverse than we generally think, and this book shares that diversity with the reader.

A Scholar's Introduction to Buddhism
Donald Lopez, a professor of Buddhist and Tibetan Studies at the University of Michigan, is one of the best scholars who attempt to present a balanced, accurate picture of Buddhism as it has been practiced over the generations.His book "The Story of Buddhism" considers the actual practice of Buddhism, in all its diverse forms, in Asia, superstitions, magic, idiosyncracies, and all.In this way, it differs from most books that present Buddhism to Americans.These books typically focus on meditation, on the liberating, non-theistic character of the Buddha's teaching, and of Buddhism as a guide to life in the difficulties of secular 20th and 21st century America.Such works are valuable and important, but they fail to give the reader a historical sense of Buddhism.

Lopez's book opens with a short treatment of Buddhist cosmology, including its picture of the universe, the earth, and the heavens and hells. There is an all-to-brief discussion of the key Buddhist teaching of Dependent Origination.

The chapter on cosmology is followed by a discussion of the life of the Buddha, taken from a wide variety of textual sources, of the Dharma, Monasticism, Lay Life, and Enlightenment.

The focus of the book is on the various schools of Mahayana Buddhism and on the Buddhism of Tibet.I found surprisingly little discussion of Theravada Buddhism, (practiced historically in Sri Lanka, Burma, Thailand) which is likely the earliest version of Buddhism we have today.Lopez describes well how various Mahayana thinkers broke away from earlier teachings but doesn't tell us much about these early teachings themselves.

There is a great deal of emphasis in the book on how the Buddha's teaching was applied and modified over the years.Most of lay practice, Lopez informs us, was devoted to the accumulation of merit by the practice of good deeds.A regular meditation practice, much less textual study of the Sutras, was simply unavailable to most people who have over the generations called themselves Buddhists, either laity or monastic.

Lopez describes well the ritualistic practices of any number of Buddhist schools, emphasisizing matters such as relic worship, ancestor worship, fortune-telling and horoscopes, miracle cures,magic, mandalas, and what the modern reader is likely to view as superstition.He briefly describes for the reader a number of Buddhist schools and practices,including Tantric Buddhism, the Pure Land School, and Zen, and their different paths to enlightenment.There is a wonderfully detailed picture of a ritual involving the Heart Sutra, repeated many times, with the use of icons and statues.

This book is a welcome, clear-minded corrective to those who approach Buddhism ahistorically.But there is, indeed, more to the story than this, as Professor Lopez realizes.For all his objectivity, I think Lopez has some grasp of the power of the Buddha's message which has led many to it, including modern Americans, over the millenia. This is most clearly indicated in the final paragraph of Professor Lopez's book.He writes (p. 256)

" But there is also another challenge, the challenge provided by the dharma, which makes the remarkable claim that it is possible to live a life untainted by what are called the eight worldly concerns: gain and loss, fame and disgrace, praise and blame, happiness and sorrow."

This is a worthwhile critical introduction to an endlessly fascinating teaching.

Some good information, but poorly organized
Lopez includes a lot of valuable information in this work.Probably more information than a beginner needs or wants.Also, I found the organization to be confusing.A much better book in this category, I felt, was Karen Armstrong's "Buddha".I also recommend "The Buddhist Handbook" by Snelling, although it is more idiosyncratic than the others. ... Read more

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Formulated during the Vietnam War, these ethical guidelines remain a penetrating expression of traditional Buddhist morality and how to come to terms with contemporary issues.

Interbeing offers a practical blueprint for living mindfully, one that has proven useful and meaningful to people from all walks of life. The book also includes a brief history, ceremonies, and the revised charter of the Order of Interbeing. ... Read more

Customer Reviews (6)

More Than I Expected
The basic concepts of Interbeing are carefully explained.As a practicing Buddhist, it is refreshing to see that the core beliefs as postulated by the Buddha e.g. the "Four Noble Truths" and the "Eightfold Path" are reinforced as fundamental beliefs.It makes no difference if you are Theraveda or Mayahayna, these beliefs bind us together as Buddhists.Even the Lotus Sutra schools can find little to disagree with in this book.I certainly recommend it to both practicing Buddhists and non-Buddhists who desire to become socially active.

Buddhism for the Modern Age
Thich Nhat Hanh's unique practice of Buddhism, formulated during the Cold War, is a refreshing antidote to the chaos of modern life. He combines traditional Zen teachings with ideas and practices from Theravada Buddhism and Western psychology to form a modern approach to meditation practice.

I am an Order of Interbeing Aspirant...
This is a great book for anyone interested in the Order of Interbeing or the 14 Mindfulness Trainings as taught by Thich Nhat Hanh.This book has a decent, brief history of the OI's beginnings in Vietnam and its development afterwards.Also good presentation and deeper insights from Thay (Thich Nhat Hanh) about each individual 14 Mindfulness Training. I highly recommend Sister Chan Khong's book, "Learning True Love : How I Learned to Practice Social Change in Vietnam" for a more in depth view of the beginnings and development of the OI and also an amazing woman's story about the war in Vietnam and social struggle and Engaged Buddhism.

Beyond the "self"....We're all connected
This book definitely helps one see the reality of our "interconnectedness" with others and with our environment andalso illustrates how our actions often have manyimplications beyond"the self".The fundamental precepts or mindfulness trainingsoutlined and described here, when practiced, have the capacityto bringaboutpositive societal and global change.This book is another majorstep towards understanding, compassion and peace.

Deeper look at the 14 guidelines
Another great book by Thich Nhat Hanh. This book is basically divided into two sections. The first is a very indepth look at the 14 mindfulness trainings and then the second part is a review of ceremonies surroundingthese trainings.

I found the first part of the book to be great. Itoffered some new information on the 14 minfulness trainings (which Ialready had some knowledge of). The second half of the book on theceremonies was not useful to me and I can't really picture it being usefulto anyone but in the monastic community.

Overall, great book. Get it,read it, and incorporate the mindfulness trainings in your life. ... Read more

Product Description
As its teachings spread from the Indian subcontinent in all directions across Asia, Buddhism influenced every culture it touched—from Afghanistan to Korea, from Mongolia to Java. Buddhist art is a radiant reflection of the encounter of the Buddha’s teachings with the diverse civilizations that came under their sway. It is also an intriguing visual record of the evolution of Buddhist practice and philosophy over a period of more than two millennia.

More than two hundred photographs provide the visual context for this tour of the world of Buddhist art. Included in the rich variety of forms are architecture and monumental art, statuary, paintings, calligraphy, fresco, brushwork, and textile arts. Denise Leidy’s guide is the perfect introductory text for all those intrigued by this splendid aesthetic tradition. It also an essential resource for all who seek to understand Buddhist art as teaching. ... Read more

Customer Reviews (2)

REVIEW: The Art of Buddhism: an Introduction to its History and Meaning
[...]

Only three volumes exist in print in English which cover Buddhist art as a whole, both historically and iconographically. I presume that this scarcity is due to the breadth of the subject, to the still shifting opinions on broad trends, and to the inclusion of Buddhist art within wider surveys on Asian art. Until recently, the UK press Thames & Hudson's Buddhist Art (by Robert E. Fisher) was the sole volume to which individuals could turn. In 2009, River Books released Buddhist Art by Giles Beguin. One year prior to this appeared The Art of Buddhism: an Introduction to its History and Meaning, by Denise Patry Leidy, which is specifically for "general readers and undergraduate students" (p. 5).

Shambhala is the most prominent American press dedicated to Eastern spirituality. For many readers unfamiliar with Buddhism, it is a primary or initial source of information on Buddhism. While many of its releases are popular in nature, a significant portion of their output comes in the form of translations and scholarly works.

The author is a curator in the Department of Asian Art at the Metropolitan Museum of Art (New York).

Befitting a general introduction to the subject, the author's approach is not to delve too deeply into any particular aspect of Buddhist art, providing instead an overview of its history, from earliest beginnings in India to its dissemination and growth in South, Central, and East Asia through the Nineteenth century.

For example, rather than wading into the once-contentious question of the origin of the Buddha image, she describes a general appearance of anthropomorphism across a wide area, and leaves it at that.

Two particular themes run throughout the volume: the connection between art and Buddhist practice, and the geographical movement of artistic styles and techniques. Most of the examples of works are related to one or both of these ideas. The author touches on these two themes steadfastly; instances are found on nearly each of the volumes 342 pages. This approach makes for a cogent and focussed (if perhaps misleading) introduction to the subject.

After introductory examinations of early forms ("Pillars and Stupas," "The Buddha Image"), chapters are regionally themed; for example, three cover Korea and Japan for three historical periods. Chapters begin with a brief presentation of regional history, and examples of works of art follow, referring to the general historical theme presented and to the overarching consideration for the relationship between art and practice. This simple approach will be appreciated by educators eager for an easy foothold for presenting the history of Buddhist art. Further, those interested in the traditions in Buddhist art in particular regions may easily read through appropriate chapters.

An additional chapter on the spread of Buddhist art to the West would have rounded out the volume. The absence of such consideration in the history of Buddhist art is, however, common.

The examples presented are largely from history's most well-known, again appropriate to the general approach of the volume. Figures are identified by captions, with location and era, as well as an additional sentence underscoring some key aspect of the work. These sentences -- sometimes facile (on Alchi: "Some of these buildings are filled with magnificent paintings and sculptures" (p. 155)) -- either highlight some theme from the immediate text, again giving the introductory reader a means to engage the works based upon style or practice. Information on the size and museum holding of the pieces are given in at the end of the book.

The author chooses not explore in any depth pre-Buddhist iconography and styles, e.g., the roots of mandala paintings (India), portraiture and narrative scenes (Persia), etc. Leidy states that the book "focusses on the dialogues between cultures that underlie the dissemination of Buddhism" (p. 5). This focus is steady through the volume, with numerous instances in each chapter of particular styles and trends transmitted from place to place., e.g.,

"The small flame rising from ushnisha is [...] a regional characteristic" (p. 140).

"The painting's dense, scrolling background and the precise depiction of of details, such as the jewels decorating the throne and the patterns of the robes, reflect the long-standing importance of Nepalese aesthetics..." (p. 250)

"The posture and proportions in a bronze image of Shakymuni from Pagan illustrates [sic] the continuing importance of Indian traditions in neighboring Myanmar" (p. 166).

The latter quotation points out a flaw in the text, seemingly due to hasty editing: it is riddled with errors, most of them typographical (misplaced hypens, likely to the text re-flow during layout). I am unaware of a second edition of this book, however one presumes these will find correction.

Despite the emphasis on local and regional styles, there are very few descriptions of influences from outside of Buddhism, either chronologically and geographically.

The work contains occasional examples of architecture, but always in support of general artistic points, e.g., to show "the sharing of religious traditions" between China and Tibet and "the diverse Buddhist traditions that coexisted in China during the Qing dynasty" (p. 287).

In addition to the role of cultural trade in disseminating Buddhist art, a secondary thesis that the author pursues through the length of the book is the relationship between Buddhist practice and Buddhist art:

"... portraits of monks played an important role in Buddhist practice as early as the Tang dynasty." (p. 118)

"The acceptance that such terrifying figures embody a great spiritual understanding is part of the shift in perceptions that leads to a deeper awakening." . (p. 176-7)

"The ox [...] and herdsman as a metaphor for practice..." (p. 195)

While the earliest purposes for Buddhist art are unclear, it is well-established that mandalas, e.g., were designed as visual tools for practitioners. Many scholars also agree that representations of the Buddha and other figures in meditation were designed to help the non-literate. These two instances are given by Leidy with respect to specific works of art, and clear links between art and practice are consistently and intelligently presented throughout.

Other, less religiously-oriented motivations for the creation of Buddhist art receive less exploration: donations by the wealthy, materiality, and technical skill as awe-inspiration to the lower classes or as other means of political empowerment, etc. While the author acknowledges the presence of these in the creation of art, the main line of influence on production and visual styles she cites is: as means to Buddhist practice. While it is true that, from the religious point of view, this is the purpose of Buddhist art, failing to recognize other purposes is overly idealistic.

Buddhists of certain schools would of course agree with this description of the making of art. Buddhist art is not an art of worship, but one of practice. Nevertheless, an art history which places religious motives as the main ones in complex technical productions, ones which occur only within an advanced material culture, is something of a simplification. Students of history would benefit from a more thoroughly reasoned (and realistic, in the worldly sense) appraisal of the reasons that a religion directed at self-improvment, doing it oneself, and non-materiality has generated so many ornate and costly artifacts, personal objects of devotion, and monumental sculptures. Again, the author likely wishes to limit the scope of the book, leaving to other materials other critical approaches.

As a broad survey, the author does not pursue disputations, instead stating a single opinion on sometimes open questions. While streamlined, this approach also has the effect of appearing categorical to the reader new to the field. Although few of the author's positions are especially controversial, it is also the case that the reason for this non-controversy is at times due to the force of tradition rather than established certainty. Enterprising students might investigate the literature and uncover open questions, but little assistance is given the students by the book's notes and bibliography. Understandably intended for general audiences, perhaps I am willing to give undergraduates more credit for intellectual curiosity, and a desire to see varied scholarly lines of argument, even where they are tangled or frayed, rather than neatly meshed.

One map is included, covering the entire Asian region, with a single icon representing sites (e.g., Nalanda and Ajanta) and cities (ancient and modern). Nearly all items listed in the bibliography are post-1980, while most of the (few) quotations from primary sources are from early 20th century translations.

The graphic design of Buddhist Art is also non-controversial: clean and efficient. I appreciate the simple use of typography and color. The many images are given good space and a nice attention is paid to page layout. The paper does not allow pencil mark erasures -- erasing on one page leads to rubbing off of an image on the reverse side.

This survey fills a noted gap, and as an introductory survey for students (high school or undergraduate) is appreciated. By avoiding what are deemed secondary concerns, the author has produced a stream-lined, readable volume, however at the cost of discarding many avenues of inquiry.

- Jonathan Ciliberto, October 2010

Excellent overview
This is an excellent & comprehensive overview that is far beyoibd the usual cut-and-paste assemblage of standaard monnuments. Very, very good. ... Read more

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Customer Reviews (4)

A little book packed with meaning
Each page of this book has a short quote on love - love of nature to love of spouse, love for your children to love for the world.I bought two more copies, one for my son (a new father) and one for my best friend (a new grandmother).It's a beautiful book to keep or give as a gift.

Love
Sharing his thoughts, along with quotes that inspired him.
Daisaku Ikeda's four book series is filled with warm encouragement and timeless wisdomQuotes supporting each title (Prayer, Courage, Determination, and Love), will inspire and touch your heart.

Practical Insightful Guidance
Daisaku Ikeda is a very wise man.In this book and all the books in this series President Ikeda's deep compassion for all human life brillantly shines.His thoughtful words inspire hope and courage, helping people to move forward releasing the chains of despair and powerlessness.

This small book is packed with encouragement
This small book has some great quotes to help us overcome life's obstacles, another great book by Daisaku Ikeda ... Read more

Product Description
Adrian Kuzminski argues that Pyrrhonism, an ancient Greek philosophy, can best be understood as a Western form of Buddhism. Not only is its founder, Pyrrho, reported to have traveled to India and been influenced by contacts with Indian sages, but a close comparison of ancient Buddhist and Pyrrhonian texts suggests a common philosophical practice, seeking liberation through suspension of judgment with regard to beliefs about non-evident things. ... Read more

Customer Reviews (1)

Profound, detailed and exciting!
A concise, detailed and scholarly analysis of Pyrrhonian skecpticsm and its startling similarities with major aspects of both early and later Mahayana Buddhist philosophy, approaches and goals. If you've ever wondered how the ancient Greek philosophers would have rendered and practiced the 'Buddhist ideal', this book is your answer. It's not a quick read, however. You may find yourself pausing every few paragraphs to contemplate their significance and relevance to your own experience. Well worth the effort! ... Read more

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Here at last is an organized overview of Tibetan Buddhism's teachings, beginning with the basic themes of the sutras — the general discourses of the Buddha — and continuing through the esoteric concepts and advanced practices of Tantra. Unlike other introductions to Tibetan Buddhism, Tibetan Buddhism from the Ground Up doesn't stop with theory and history, but relates timeless spiritual principles to the pressing issues of modern life, both in terms of daily experience and a uniquely Western world view. This fascinating, highly readable book asks neither unquestioning faith nor blind obedience to abstract concepts or religious beliefs. Rather, it challenges the reader to question and investigate life's issues on a personal level, in the light of an ancient and effective approach to the sufferings and joys of the human condition. ... Read more

Customer Reviews (8)

Good elementary introduction to Buddhism--3.5 stars
This is an edited version of a lecture series in Seattle in 1988, ordered from basic to "more subtle & advanced" based on the author-monk's 18 years study in all 4 schools + Pali texts.It is intended as a "guide to practice" esp. for those w/o Buddhist background.I found it simple, straight-forward, & easy to understand.As a short book it cannot bring much breadth to its vast subject, is simplistic at times (e.g. inadequately addressing self), & explanatory/descriptive vs. analytical/critical.Thus, the scientific, skeptical, western perspective is minimal, greatly reducing the potential value of a western Buddhist insider's viewpoint.Further, the author seems naïve--e.g. p. 134: "We are born with a natural, unlearned sense of intrinsic self."Psychologists have shown that self-consciousness is developmental not inbred--only the potential is inbred (similar to Buddha nature).Similarly, he says p. 134: "The workers, acting together, manage themselves."I suggest they'd need management ability, skills & training (e.g. most startup businesses fail)--see Elliott Jaques' Executive Leadership: A Practical Guide to Managing Complexity (Developmental Management) & Human Capability: A Study of Individual Potential and Its Application.But he also makes some fine observations: p. 176: "If one were a bee, for instance, one's perception of this page would be very different than it is for a human.Similarly, it would look uniquely different to a bat, an owl, or a snake, p. 180: As the renowned physicist Werner Heisenberg said, `What we observe is not nature itself but nature exposed to our method of questioning,' & p. 181: We reify an object by removing it from its context, by ignoring the subjective influences of perception & conception."He also provides a good exercise--visualizing bubbles rising & bursting (p. 114) which was new for me.All in all it's a pretty good elementary introduction to Buddhism IMHO, but I much prefer Thubten Chodron ("Open Heart, Clear Mind" & "Buddhism for Beginners"), Pema Chodron, & Surya Das.These authors provide more depth, breadth, & practical value than this book IMO.

Finally, a directand cogent introduction of the essence of Tibetan Buddhism
One has to appreciate the fact that many books taking on this task that was given in this short, under 200 pages are as introductions anywhere from 450 to 650 pages. If one wants more detail check out John Powers', Introduction to Tibetan Buddhism which runs, as an introduction, some 470 pages. For one who is looking for the essence of this practice without too much dedication of time, this is the book. You will come away with a very good idea of what this type of buddhism is and why it is important.

Very good, but some shortcomings
B. Allan Wallace has extremely impressive credentials.He was ordained by the Dali Lama, earned an undergraduate degree in Physics and a Ph.D. from Stanford University.Therefore, he is well qualified from an exposure to the concepts point of view.

My experience reading this book, however, was mixed.While the author has impressive credentials, his material is easily accessible and he make it relevant to Western people, he often left me wanting more of an explanation or more detail.

In an attempt to make the concept of Tibetan Buddhism accessible, I found that Mr. Wallace often over simplified his explanations.He appeals to common sense, but I found this book lacked the depth I was looking for given an author with such an impressive background.

Basic and informative
My teacher suggested this book for anyone new to Tibetan Buddhism.It's well-written and has basic information for some of the most popular questions a new person might have.It's a good "starting point" as well as a good text for anyone wanting to expand their knowledge of various paths of life.

10 stars if possible....
This is by far the best explanatory book on Tibetan Buddhism I've read.It should be a Must Read for everyone interested in this fascinating philosophy and life style. Although targeted for beginners mostly, it is a thorough book for us in the western cultures. Easy to read and thought provoking.This books deserves a ten star rating and a special mantra. Buy it!Another recommended book is Open Heart, Clear Mind by Thubten Chodron. ... Read more

Product Description
The ancient Theravada Buddhist canonical suttas, the beloved Mahayana Buddhist sutras, and the Tao Te Ching have been lovingly mined for concepts and realizations. These ideas resonate with the heart of the teachings of Jesus the Nazarene as preserved in the Christian gospels.

Presented in the arrangement and context of Buddha's Nobel Eightfold Path, "the truths presented are timeless and universal as a complete religion in themselves," says the author.

The author describes the book as serving as the message of Jesus to the world in the context of Christian of Eastern thought, and points out that it is not really a Christian work. This is foremost a Buddhist writing, devoted to the same Dharma that Buddha so loved and taught 2500 years ago. It is presented through the teachings of the One who is called the Christ in the Western world.

Then again, this is not really a Buddhist work as the linkage the author has made between the concepts of Christ and Buddha create a synthesis that transcends Christianity and Buddhism. The heart of this Dharma cannot really be defined of confined by a system of thought. It lives on the immediacy of the expression of those who take it to heart. ... Read more

Customer Reviews (3)

Preferred
This is the comparison literature that I was looking for; a verse for verse verification of the oneness of the origins of Jesus' and Siddhartha's conclusions.

I wanted to write this book
I spent 10 years studying Christianity as a born again Christian fundamentalist, slowly through seeking the truth above all else I came out of my delusion. I ended up as a Gnostic Buddhist. I began to realize that the Buddhist 4 Noble Truths and eightfold path were taught by Jesus in the Gospels of the Bible and the Gospel of Thomas. I thought this would make a great book and was shocked when I searched Amazon for similar books and found that it had already been written. Thomas Ragland's knowledge of the Buddhist Scriptures are far beyond mine, I am just beginning in Buddhism. He did a great job comparing Buddhist Sutras to Christian Scripture, many were shocking at the similarities. I am convinced through this book and my personal studies that Gautama and Jesus taught the same esoteric truth.
Live from with in, over come hatred, greed, and delusion by being born again as higher consciousness by seeing the ego as a mental formation that is not us.

my Dharma notes
I come from a Christian background, but I always quested for spirituality that was somehow more mystical and yet practical. I discovered the teachings of the Buddha and spent years in reading the ancient sutras. What I discovered is that the thoughts resonated with those of Jesus in the gospels. This book is my collection of gems of ancient wisdom. Mystical, true, but practical advice for life. ... Read more

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Shin is the uniquely Japanese flowering of the type of Buddhism known as "Pure Land." It originated in the thirteenth century with the charismatic and prophetic figure Shinran (1172–1263), whose interpretation of the traditional Pure Land teachings was extremely influential in his own lifetime and remain so today. In a period when Japanese Buddhism was dominated by an elitist monastic establishment, Shinran's Shin teaching became a way of liberation for all people, regardless of age, class, or gender.

Although Shin is one of Japan's greatest religious contributions—and is still the most widely practiced form of Buddhism in Japan—it remains little known in the West. In this book, based on several lectures he gave in the 1950s, D. T. Suzuki illuminates the deep meaning of Shin and its rich archetypal imagery, providing a scholarly and affectionate introduction to this sometimes misunderstood tradition of Buddhist practice. ... Read more

Customer Reviews (9)

Sensitive intro to Japanese Pure Land Buddhism
In a series of five transcribed lectures deliveredat the American Buddhist Academy in New York in 1958,Zen teacher and scholar D.T. Suzuki presents a concise, non-sectarian introduction to the theology and ethics of Japanese Pure Land Buddhism.Those looking for a history of Pure Land (or Shin Buddhism, as it's known in Japan) or descriptions of its different schools may want to look elsewhere.

A Buddhist reformation of sorts, Shin Buddhism was an effort to cut to the core of Buddhist faith, to do away with ecclesiastic privilege by providing the laity with a simple and inexpensive route to salvation.It is ironic that it is explicated here by a Zen monk, who finds Shin Buddhism more difficult to explain and to practice than Zen.It requires, Suzuki says, more than just the simple recitation of the name Amida, the Buddha of Infinite Light.It requires more importantly that one give up spiritual pretense, abandon striving, put aside ideas of meaning, and live simply in the moment, as one is, with what is - to live in purposelessness.It is only then, he argues, that we are born in the Pure Land, a place that is experienced in the here and now, a place that "we are carrying with us all the time . . . , [that] is surrounding us everywhere."

Suzuki read widely in philosophy and theology and to assist his Western audience he makes frequent comparisons in these lectures of Pure Land to Christianity, concluding that though Amida Buddha is mythical and Jesus of Nazareth historical, their real meaning and significance is found only at the level of individual experience.Both are born in our hearts, or our souls, out of the silence and the release of self, in which the only thing that exists is the one, embodied in the names Amida and Christ.

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Great introduction to Jodo Shinshu Buddhism
Ever since the first Englishman translated the final words of the Buddha as "work out your own salvations with diligence," the English-speaking West has associated Buddhism almost exclusively with the cool, detached path of self-power and the attainment of enlightenment through the individual cultivation of wisdom, ethics, and meditation. Perhaps it is due to this limited understanding of the Buddhadharma, perhaps it is because so many Westerners have come to Buddhism in order to escape from a theistically oriented religion; whatever the reason, out of the millions of Westerners who now find themselves attracted to the Buddhadharma, few are familiar with the Buddhist path of Other-power, a path which finds its clearest expression in the Jodo Shinshu Buddhism of Japan.

Thankfully the folks at Shambhala Publications have decided to fill this gap in knowledge by updating and republishing a classic work by D.T. Suzuki, perhaps most well known in the West for his work on the Zen traditions of Japanese Buddhism. The result is this short, clearly written work which attempts to explain the essential teachings of Jodo Shinshu Buddhism (aka Shin Buddhism) in a way that situates them squarely within a more familiar Buddhist worldview.

Suzuki admits up front that his presentation of Shin Buddhism, stripped of what he calls "accretions," will go directly against more traditional interpretations, and so obviously this book is not an exhaustive treatment of its subject. Instead the book sketches the basic premise of Shin Buddhism (i.e., Amida Buddha has vowed that anyone who calls out to him with sincere faith will be reborn in the Pure Land, a stainless realm whence anyone can attain enlightenment) and discusses its essential practice of reciting the *nembutsu* ("Namu-Amida-Butsu") in the context of standard Buddhist philosophical concepts (e.g., selflessness, emptiness, compassion, etc.).

So for Suzuki, the practice of reciting the nembutsu is not about calling out to a god for salvation, although that is certainly how it first appears. Instead "Namu" symbolizes self-power, "Amida Butsu" Other-power, and the conjunction of the two in the nembutsu is emblematic of the essential nonduality of oneself and the enlightened mind of the Buddha. Likewise, Suzuki explains that we cannot practice the sincerity necessary to call out to Amida because sincerity is the "perfect forgetting of oneself." In other words, what initially seems "too easy" is seen on closer analysis to be nigh impossible. This is why Shinran's modification of existing Pure Land Buddhist doctrines was, and is, so radical; for him, the nembutsu isn't a prayer or mantra to be put into practice (after all, what good would such practice be given our hopeless self-centeredness?) but an expression of gratitude for having already been swept up into the Pure Land through the absolute grace of Amida's compassion. For Shinran, the Pure Land itself is not merely understood as a post-mortem destination but is a radical re-envisioning and sanctification of the present moment. The strict separation between what is self and what is not-self, between what is samsara and what is nirvana, blurs; "When sincerity and insincerity are transcended, then Amida comes into our inner self and identifies himself with this inner self. Or, we can say, this self find itself in Amida. And when we find this self in Amida, we are in the Pure Land" (p. 41).

This is a great introduction to an often-overlooked school of Buddhist thought and practice.

A fine addition to a Shin Buddhism library
D.T.Suzuki is well known in the West for his discussions on Zen Buddhism, but many are not aware that he has a strong background in Shin Buddhism (Jodo Shinshu) as well.His mother was a follower of Shin Buddhism, and has had a big influence on his life.This book is a good explanation of Shin Buddhism from the outside perspective of someone who isn't deeply involved in the more orthodox Hongwanji Branch of Shin Buddhism, but is nevertheless very familiar with it.

While many Shin Buddhism books explain what Shin Buddhism is, most are not well-suited Westerners who look at Shin Buddhism and have their doubts about Other-Power, the efficacy of the nembutsu, and so on.Suzuki nicely addresses these issues, and other concerns Westerners would have.

The book is short, but helps fill in gaps other Shin books leave wanting.This should be part of anyone's library if they're exploring Shin Buddhism, or wanting to take their knowledge further.

Namo Amida Butsu

Necessary forShin Buddhism Studies!
This book is one of the classics for Teaching of Shin buddhism.
I felt that it had a bit of modernization to it, possibly due to translation Etc... and with the mention of Science and Metaphysics, even Voltaire which you don't hear about very often in a Shin guide.

I found it quick and to the point but it did skip around too much for my small one track mind.

Wow!Were's the Zen, Mama?
Just kidding!

This is an excellent primer in Shin Buddhism, written by a man who I actually thought was only a practitioner/teacher of Japanese Zen.It's really cool how Suzuki, as well as a few others, can convey the Shin tradition in a way that resonates with those of us who have practiced Zen.

While this IS a great introduction and interpretation of Jodo Shinshu, this really isn't the best introduction to Buddhism as a whole.If you want to know more about basic Mahayana Buddhism, then I recommend you buy a few books by Thich Naht Han.If you want to learn about the Theravada, then read Kornfield.But by all means, look into this Shin Buddhist practice, because the more I study it, the more I am pursuaded that it might very well be the best form of Buddhism for those of us who have to work for a living and then take care of our familes, as opposed to those who "hide out" in the tranquility of Zen Centers, Dharma Retreats, and Kai Kans (damn things!).

Have fun! ... Read more

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Customer Reviews (4)

Colloquial Buddhism
Most of the world's native Buddhists do not meditate as a matter of practice.This often comes as a surprise to Westerners who assume that Buddhism is synonymous with meditation.In fact, most native Buddhists are devotees of one or another buddha or bodhisattva, practicing a Buddhism of faith, which is often perceived as inferior "popular" religion by those for whom meditation is sine qua non.

Not often referred to by Westerners, at least positively, are the missionary Lotus Sutra sects Soka Gakkai and Nichiren Shoshu, whose numbers in the West -- particularly Soka Gakkai's -- may well surpass all other transplanted sects combined.The practice of these schools is not centered in mediation, and if you add the fact that they have a quasi-magical view of the efficacy of the title of the Lotus Sutra -- Nam(u) Myoho Renge Kyo -- they too are regarded as being for the simple and unsophisticated, and barely Buddhist.

Ironically, Shin Buddhism (Jodo Shinshu) is intentionally Buddhism for the simple and unsophisticated in the sense of being for those who have been made to realize, by the light of compassion (Amida Buddha), the folly they create out of an illusory sense of self.Shinran Shonin, the founder of what has come to be known as Shin, was acutely aware of human finitude and the astigmatic view of reality we are burdened with owing to the causes and conditions that create us and we create.He taught and wrote passionately about the futility of trying to discipline the self through meditation and ethical precepts with only the power of the self.His was a Buddhism of surrender to the embrace of infinite light and life.

Jeff Wilson's BUDDHISM OF THE HEART can be compared to a guide to everyday conversation as opposed to a grammar of religious language.Such Shin grammars exist in English, and some of them are anecdotal and inspiring.But what Jeff has accomplished stands out.Rare among Shin writers Jeff is not an ordained Shin minister, and he writes from the perspective of a young Caucasian American finding his voice in a tradition still strongly connected to its 800 year-old Japanese origin.As an outpouring of Jeff Wilson's unique spirit, BUDDHISM OF THE HEART is alternately poignant, pungent, prophetic, funny, and illuminating.

The stories in BUDDHISM OF THE HEART are short and easily comprehensible, but they are not facile and they have a way of becoming our stories.I would recommend this book as an excellent place to start for people who want to feel their way into Shin Buddhism.It is exceptionally worthwhile reading.

Lives up to it's title
I have to admit that Pure Land is one of Buddhism the schools of Buddhism that I have been least interested in. I tend toward the traditions that emphasize meditation more, like Theravada, Zen, and Tibetan schools. The devotional aspect of Pure Land didn't really appeal to me, and what little I read about it did not catch my interest. That being said, I was pleasantly surprised how much I loved reading Jeff Wilson's book. On one hand, it is a very warm and personal book. Wilson illustrates points about Buddhism using his own life experiences, but without ever becoming sappy or sentimental. Instead he comes across as full of sincerity and compassion. It's very articulate and accessible, but never condescending or simplistic. Aside from that, this book made some of the principles of Shin (Japanese Pure Land) Buddhism more comprehensible to me. My interests are still primarily in the above-mentioned traditions, but I have a new found appreciation for Shin. If you like Shin Buddhism, then I recommend this book. If you're not interested in it, then I recommend it all the more.

Excellent Book
This book is very readable and enjoyable.Jeff keeps it simple and avoids any heavy doctrine.I am a Pure Land Buddhist and this book is humorous and very refreshing.More books of this nature need to be written more often.I am sure that I will reread this book regularly.

A Blessing of A Book
Jeff Wilson's Buddhism of the Heart is a blessing of a book.I have been interested in Shin Buddhism since I have become acquainted with the writings of David Reynolds and Greg Krech.Naikan finds its roots in this Japanese form of Buddhism.Through personal anecdotes, Jeff Wilson offers living examples of what it means to be a Shin Buddhist, the deep acceptance and gratitude for existence and the support of every living being.One participates in his journey and we are all better people for it.Namu Amida Butsu. ... Read more

Product Description

By establishing a dialogue in which the meditative practices of Buddhism and Christianity speak to the theories of modern philosophy and science, B. Alan Wallace reveals the theoretical similarities underlying these disparate disciplines and their unified approach to making sense of the objective world.

Wallace begins by exploring the relationship between Christian and Buddhist meditative practices. He outlines a sequence of meditations the reader can undertake, showing that, though Buddhism and Christianity differ in their belief systems, their methods of cognitive inquiry provide similar insight into the nature and origins of consciousness.

From this convergence Wallace then connects the approaches of contemporary cognitive science, quantum mechanics, and the philosophy of the mind. He links Buddhist and Christian views to the provocative philosophical theories of Hilary Putnam, Charles Taylor, and Bas van Fraassen, and he seamlessly incorporates the work of such physicists as Anton Zeilinger, John Wheeler, and Stephen Hawking. Combining a concrete analysis of conceptions of consciousness with a guide to cultivating mindfulness and profound contemplative practice, Wallace takes the scientific and intellectual mapping of the mind in exciting new directions.

Customer Reviews (7)

An academic view of the personal
'Mind in the Balance' is difficult to review because the response depends on individual reasons for reading the book, which vary considerably - the differing reviews clearly demonstrate this.Meditation, after all, is a highly personal experience, yet Wallace has chosen to take an academic - even impersonal - approach to it.For me, that is a major drawback to this book.

While the author makes reference to a number of scientific studies in which meditation is shown to be beneficial, he gives no examples of specific practices in Christianity and Buddhism that we can evaluate or compare. As it is, we are given only a generic mindfulness meditation that is described in so many other books on the subject. Neither are we helped to understand the uniqueness of the meditation experience for individual practitioners, even within the same religion or belief.

Although not Christian as are other reviewers, I am nevertheless concerned that Wallace shows marked bias against Christianity in favour of his own Buddhist tradition.This is evident in the way he focuses on the negatives in early Christian dogma, but only the positives in evolved Buddhist teachings. For example, he refers to the focus on guilt in traditional Christianity, but makes no mention of early Gnosticism, which did not hold this belief.More importantly, he completely disregards present day traditions in Christianity such as the labyrinth-walking meditation movement led by the Rev Lauren Artress. (Sitting motionless is not considered by all traditions as prerequisite to the meditative state.) Such practices (as labyrinth walking) clearly resonate with Buddhism, especially in regard to mindfulness meditation, but are ignored by Wallace. I am also puzzled as to why the author excludes Vipissana (Indian) Meditation and Taoist (Chinese) Meditation, which have similarities as well.

Two other concerns: Wallace does not put the benefits of meditation with ADHD into correct scientific context.The impression given is that meditation is the definitive treatment of such a condition, when it can only be a part of it.ADHD has been demonstrated in other studies (besides those quoted by Wallace) to be markedly reduced by the elimination of environmental toxins and food additives, as well as in the improvement of nutritional status. While it may be a worthwhile therapeutic tool, meditation alone will not heal - or prevent - conditions like ADHD when the negative (and often pathological) external environment remains uncorrected.

Secondly, Wallace works from a very limited definition of stress in that he defines it as purely psychological and/or emotional.There are numerous other stressors, especially physiological, including chronic pain, long term sleep deprivation, environmental toxins and even hormonal irregularities.The body does not differentiate when it comes to the source of stress. Wallace sees depression as being entirely psychosomatic, yet it is a classic symptom of hypothyroidism (of which there is said to be a current epidemic.)Thus, in his focus on the internal environment, Wallace ignores the external environment.

Wallace takes a definitive view of meditation, and maybe that is what his step-daughter specified in her request.But if you prefer a less academic or proscribed approach to meditation, you may like books by Lorin Roche (Meditation 24/7: Practices to enlighten every moment of the day) Camille Maureen (Meditation for Women) and David Kunz (Stopping: How to be still when you have to keep going.)Kunz, by the way is a counsellor who was previously a Jesuit Priest.Another positive then, from outside Wallace's Buddhist sources.

A Better Book Waits to Be Written
The preface opens with a request that Alan Wallace's step-daughter put to him regarding a book that would "improve the quality of her interior life and mind" and serve the same purpose for others. I give the book two stars for the short "Practice" chapters (especially the first three) that walk the reader through meditation exercises.
Since the request came from a Christian, Wallace presents his work as a sort of synthesis of "science, Buddhism, and Christianity." It is in this regard that Mind In the Balance fell far short of my expectations. Thich Nhat Hanh's Living Buddha, Living Christ came closer to that goal, and perhaps because of Hanh's close relationship to Thomas Merton. But it, too, was colored by Hanh's tradition, which is to be expected (although it would be helpful if it were acknowledged).
I don't want to despair of finding a common meeting ground between Buddhism and Christianity, but the place to find it will not be within the doctrines of either system. Christians will try to find traces of their doctrines in Buddhism and Buddhist will try to find traces of their doctrines (Dharma) in Christianity. Both will be imposing something on the other.
For the sake of brevity, I will mention only one example from the book. Wallace thinks he can find reincarnation taught or implied in the New Testament in so far as John the Baptist is described as having come in the spirit and power of the ancient prophet Elijah. This reading can only be supported by a superficial reading of the New Testament, a misunderstanding of Hebrew culture and theology (in which the Bible was written), and a limited knowledge of the Hebrew Scriptures. It's easy to see why most people do not have a good grasp on the Hebrew Scriptures. They are dense and quite foreign to our worldview. But even during Elijah's lifetime, his protege Elisha was filled with the spirit and power of Elijah. It had nothing to do with Elijah's spirit being reincarnated in another body and everything to do with the Spirit of God who empowered the charismatic leaders and prophets of Hebrew Scripture.
I really wanted to find in Wallace's book a common foundation for Christianity and Buddhism (with science thrown into the mix for extra measure), but it just wasn't there. He generalizes the possibilities of synthesis with Christianity based on questionable characters (I happen to be a fan of Evagrius, but since some of his teaching was later branded heretical, he is not a good candidate for characterizing Christian belief). There were a couple of places where it seemed he did the same thing with physics and neuroscience so that they would fit into a Buddhist understanding of the nature of reality.
I am a Christian who has benefited greatly from Buddhist teaching regarding meditation. I have studied it, not to learn Buddhism, but to discover what has been missing, buried, or ignored in my own tradition. My attentiveness to God in prayer has been greatly enhanced through the intense focus I have learned in meditation. But I would not dare to write anything about the points where Buddhism and Christianity converge, because I simply do not know that much about Buddhism (and its various branches). If Wallace had kept his remarks to what he believes as a Buddhist (or more collaborated more with Christian and Hebrew scholars) and allowed the reader to find their own points of intersection, his work would have seemed more authentic to me.

Extraordinary
The book deals a devastating blow to the cognitive sciences as practiced today. Wallace argues that cognitive scientists and neuroscientists hold materialism -- the view that consciousness can be explained on a physical level -- as dogma. These fields tend to dismiss what may be learned from direct contemplation of the mind. In a simple and brilliant stroke, Wallace shows materialism to be a faith-based view. Why? The physical basis of consciousness has not been established. Wallace quotes Christoph Koch, a leading neuroscientist at CalTech, who says that the relationship between consciousness and the physical brain remains a mystery.

Another deft move in the book is Wallace's revival of introspection as a means of understanding the mind. He revisits the early history of modern psychology when William James viewed introspection as a research method. Later, during the rise of behaviorism and the cognitive revolution, introspection was pooh-poohed as "unscientific." Behaviorists believed anything that could not be observed and measured empirically was not real. Wallace exposes this as nonsense. He suggests that meditation, being a direct experience of the mind, is akin to James' introspection, and has yielded profound insights into consciousness which can inform the cognitive sciences.

A third line of inquiry explores whether nature has an absolute reality outside of human perceptions, or instead, nature can only be understood through the language and tools we bring to bear on it (a Phenomenalist view). Wallace highlights the work of distinguished contemporary scholars and scientists who have arrived at the latter view. He ties this view back to the Buddhist teaching that the entire world emerges from the "substrate" and returns to it. It is striking that certain strands of Western science and philosophy have ended up in the same territory as Buddhist contemplative wisdom.

Throughout the book, Wallace fishes out prominent and obscure figures from history: Pythagoras, Nicholas of Cusa, Franklin Merrell-Wolff, Richard Feynman, and Düdjom Lingpa, to name just a few. Wallace nimbly traverses the fields of history, philosophy, science, and religion.

The author's voice is lucid, even-keeled, and confident. But taken as a whole, the book deals a withering blow to certain received truths of Western science. The contrast between the calm lucidity of the prose and the force of its argument is quite pleasing! But the book is much more than a critique of science as we know it; it offers a vision for how a contemplative perspective can enrich scientific inquiry.

Wallace's ideas should be considered carefully by cognitive scientists of all stripes, philosophers of science, and anyone interested in the encounter between Western and Buddhist worldviews. I also give it the highest recommendation to any inquiring person who is willing to let his curiosity lead him into new territory.

Well Balanced
"Mind in the Balance" is indeed about balance--the truths or realizations that can be obtained when one's explorations balance empiricism with an open mind. Wallace introduces the meat of the book (Meditation in Theory and Practice) with succinct essays on the origins of contemplation, the "scientific externalization of meditation," and scientific studies of meditation. This introduction is essential because most of us do not come to science, religion, or contemplation with either an informed or an unbiased attitude. Wallace points out how materialism arose historically as a central dogma in science--one that has had some good and some very bad effects on the scientific enterprise. Expecting all valid measurements to be of a quantitative, physical nature turns out to be a fake objectivity. Physics has already challenged the purely physical nature of phenomena with relativity theory and quantum mechanics, yet the lay public and many scientists still are unable to open up to the implications. Wearing such blinders, many automatically label contemplation anywhere along a continuum from "irrelevant" to "primitive superstition."

If one pays attention to the author's historical overviews of contemplation and science, the section on recent scientific studies of meditation presents tantalizing possibilities for the solution of deep scientific and philosophical questions that have long baffled humankind. It is generally accepted now that meditation can relax the physical body resulting in positive effects that relieve a number of chronic conditions resulting from stress. But studies on the effects of meditation with regard to neuroplasticity and epiginetics suggest that the mind has a central role in the expression of fundamental activities ranging from cognitive acuity to the operation of our genes.

Wallace--who has a strong Buddhist background complemented with studies in physics--does not shy away from controversial areas within contemplative religion. Some of the more refined activities of meditational training promise supernormal abilities such as clairvoyance and clairaudience, levitation, and the ability to dissolve one's physical body into light (signifying an exalted state of realization). These abilities have long been accepted as possible--even "normal"--by contemplative traditions. But what about empirical evidence for these powers?

We may consider a wealth of anecdotal evidence--public witnesses to such abilities up to the present. In Tibet, for example, tertons ("treasure revealers") often insisted on public witnesses--sometimes of hundreds of people--to verify the exposure of long-hidden teachings sometimes found in the center of stones. The tertons might place their hands on the rock, causing it to melt, and then reach inside, pulling out teachings written on parchment. Tibetans were known to take a very skeptical attitude towards such treasures presented without having been discovered in public. Furthermore, a number of people claim to have witnessed the effects of the dissolution of the body of a dead yogi into light. These examples do not describe "laboratory conditions," but the frequency of such claims merits serious study. If yogis practicing "inner heat" in sub-freezing conditions can dry wet blankets draped over their naked bodies (which has been confirmed by western medical researchers), the spirit of empiricism that is to guide science demands that other, even more extraordinary claims, be examined seriously rather than being written off as an expression of "superstition" and "blind faith."

Having cast light on the roots of prejudice against contemplative religion, thereby providing a viable basis for preceding further, Wallace invites us to try a variety of contemplative techniques for ourselves. These range in scope from curing ourselves of psychological hang-ups to witnessing the union of mind and matter.

"Mind in the Balance" is written in elegantly accessible prose by someone well acquainted with both contemplative religion and science. I recommend it highly to anyone curious to explore beyond the humdrum confines of our ingrained prejudices.

Disturbingly anti-science and pro-religion
This book turned out to be a disappointment, largely because Wallace is disturbingly anti-science and pro-religion, which shows that Buddhists can believe with blind faith in weird stuff just as other religious fundamentalists do.

Example: I can sort of understand what "brightly shining mind" might be like (this supposedly is primordial consciousness, the mind of the Buddha). But many Buddhists also believe in a bodily transformation that is a whole lot less believable.

Given Wallace's assertion that Buddhism is a religion committed to confirming religious phenomena, I figured that he'd offer up some evidence of "one's body vanishes at death like a rainbow disappearing into the sky" and "the material body of the contemplative decreases in size until it finally vanishes without leaving any trace of the body or mind behind."

Nope. So there is no evidence confirming a Buddhist dogma, the dissolving of the physical body at death into a "rainbow body," that could easily be tested by scientific methods. Yet Wallace speaks of this being "an extraordinary challenge to many religious and scientific assumptions that limit the human imagination today."

Wallace's version of Buddhism is annoyingly unscientific. He uncritically accepts religious beliefs, such as the rainbow body and reincarnation, on faith, and also makes unfounded claims that Buddhism knows more about physical reality than science does -- such as the non-material foundation of consciousness.

Hasn't Wallace heard about anesthesia, persistent vegetative states, neurological injuries, MRI scanners, and other evidence that the physical brain and consciousness are exceedingly intimately connected? If not identical.

Sure, subjective states can't be measured objectively. That's obvious, both philosophically and scientifically. That's a far cry, though, from asserting that Buddhists know human consciousness survives bodily death.

Every Buddhist contemplative who supposedly has made this discovery has been alive at the time. How the heck can someone know that his or her consciousness doesn't cease at death when they're not dead?

The main thing I learned from this book is that Buddhism really is a religion. I've tried to view it as a philosophy based on direct experience of one's own mind/consciousness, not on theological precepts accepted on faith.

But it's clear that Wallace sees meditation merely as a means of confirming the teachings of Buddhism. If a meditator doesn't experience what Wallace believes is true, he or she is doing something wrong.

This isn't spiritual science. It is dogmatic religion disguised with a flimsy covering of a pseudo-scientific method.

If you're interested in non-religious Buddhism, there are plenty of alternatives to "Mind in the Balance." A couple of my favorites are "Buddhism Without Beliefs" and "Ending the Pursuit of Happiness." ... Read more

Customer Reviews (7)

Required Reading at Hong Kong University
This is one of the books on the required reading list for our course at Hong Kong University on Chinese Buddhism and I would like to strongly recommend this book as a very good short introduction to the topic. The course I am taking has the distinction of being taught in both English and Chinese with reams of reading in both languages. Having read the book and much of the supplementary reading, I have to say how well this book has held up in light of the latest findings with regards to its broad arguments especially for the early chapters, despite having been written in 1959. The chapter setting out the background for early Buddhism is especially good at setting out the background of the Han Dynasty and the role of Confucianism and Taoism.

The other strength of the book is that the style is elegant and punchy (perhaps because they were originally designed as lectures) as opposed to the bland uniform academic analysis that characterizes so many books nowadays and the over proliferation of footnotes. Reading some of the modern papers makes my head spin with the hundreds of names of monks and monasteries and references, such that the key arguments and trends are sometimes lost in the detail. I do miss the days when style was just as important as content and I value this as a teaching tool in improving my own writing.

On the flip side, for a modern reader, there are references to thinkers and historians who are no longer in vogue, such as Toynbee, Satre and Maspero, and he makes pointed comparisons to the role of Christianity in Rome, but if you have an acquaintance with their work and of Roman history, these references are very illuminating and helps one look at the history from another aspect.

I have to agree that the part on Modern China is dated, but that is the danger of most books which deal with modern China and really if we are looking at Chinese Buddhism the key developments happened much much earlier so this is not a big loss. There are so many books now that seek to explain the megatrends of China that date in one or two years. This book has at least stood the test of half a century.

Good overview
This little book provides a good overview of, as the title suggests, Buddhism in China. It delves into relevant and fascinating exploration of how Buddhism changed in its adoption of Chinese culture and values. Where this book really shines is the section on neo-Confucianism, and how the two blended together.

Good, insightful read. Perfectly fine for someone not too familiar with the topic (such as myself.) 4 stars for the plates not being all that well explained, as the book fails to explain the changes in the Buddhist art that it has pictures of.

just o.k.
I cannot see this book as a satisfactory survey of Buddhism in China. First off, it's very vague. Often the author makes sweeping comments about Chinese culture, the role of Buddhism, Confucianism etc. without adequately backing them up with information. Secondly, it's dated: the copyright of 1959 says it all. In fact, about half of the sources cited are French books and articles written on China in the '50s. The last chapter on Modern China is especially anachronistic, where the author posits the impossibility of a Buddhist revival in China (p. 122), something, I would think be proven wrong by today's developments, though he can't be blamed specifically for that. In conclusion, an o.k. general introduction, but not for in-depth study.

prescient and relevant
one might wonder what relevance a book written in the late fifties could possibly have to the China of today. then, communism was consolidating its grip on the country, today it seems to be losing it.
in fact, Wright points to similarities between the Buddhist and Marxist influence. he cites the Chinese willingness to give enthusiastic support to an idea which suggests that we look carefully at the ideology developing in China today. he debunks the notion that China merely absorbs outside influences by pointing to the incredible changes that Buddhism affected in China. perhaps most importantly, he reminds us that periods of disruption have been the time when the Chinese have seemed most responsive to alien ideas. Read Wright and stay tuned.

Lynn Hoffman, author of The New Short Course in Wine

The importance of Buddhism in understanding Chinese culture
"Buddhism in Chinese History" is a collection of six lectures presented at the University of Chicago by Arthur F. Wright in the late 1950's.Wright offers up an attempt at reflective interpretation of the study of Chinese Buddhism, which explains how Buddhism played an important role in reducing the cultural and institutional differences that existed in China during the 6th century A.D. and laid the foundations for the unified, and eventually Confucian, society that would ultimately exist.Wright's analysis extends all the way from the Han China of 206 B.C. to the Modern Era, where Buddhism continues to have strong influences in China.Specifically, Wright looks at elements of thought, language and culture that have been so completely appropriated that their origins have been essentially forgotten.Indeed, you can imagine what position the Chinese Communist government would have on Wright's views, especially given Wright's claim that there is a self-conscious effort by the Chinese to identify, reinterpret and use elements of the country's Buddhist heritage to solve the problems China's traditional civilization faces when confronted with the dominating forces of the West.Whether you come to this volume because of an interest in the religion of Buddhism or the cultural history of China, you will certainly find Wright's arguments to be of interest. ... Read more

Customer Reviews (2)

Solid feminist analysis of Buddhism
I learned a great deal from this book.
Rita Gross, a professor in comparitive religion, does an excellent job in laying out a strategy by which to analyse Buddhism through an academic feminist viewpoint.
This book is not meant to be an introduction to Buddhism, it only briefly covers some of the key elements (history, 4 Noble Truths, Impermanence, Karma, selflessness.)There is also a section that details feminist theory, and schools of feminist thought, which I found very helpful.
For each of the elements of Buddhism, she gives several different feminist viewpoints, which allows the reader to better make up his/her mind on these issues.
Although she is critical of Buddhism as a whole, I believe Buddhism is based on questioning, and as the Buddha asked people to "see for themselves".Thus, I see this discussion as very healthy for the future of Buddhism.

Why I am not a Buddhist
Why I am not a Buddhist:A review of Buddhism after Patriarchy by Rita Gross

My heart goes out to Prajapati. One of the first Buddhists, a relative of Buddha, she created what Buddhism has to offer women, asked for more, for full equality within the religion. Gross documents how Prajapati did this. Yet when she writes about the origin of Buddhist patriarchy she says gender equality was "beyond the Indian imagination of the time," as if Prajapati did not exist.

Rita Gross badly wants a tradition she can respect, is nervous because the women's spirituality movement makes mistakes, does not want the full responsibility of reinventing ritual so it respects her.She stops short of calling Buddha on his big mistake, his failure to fully transcend gender, in practice as well as in theory. She takes the liberty of introducing the prophetic feminist voice to Buddhism, but can't seem to accept that taking authority means taking risks and being wrong, as wrong as Buddha. Buddhist patriarchy is responsible for much bad karma where its attitude to women is concerned. Gross does acknowledge that. Why should women be exempt from making mistakes on this scale? We are not, and will only have full authority over ourselves when we realise this. Gross finds it "unthinkable" that Buddhism would not refrain from harming women, then documents two and a half thousand years of sanctified oppression that says otherwise. I want to bonk Gross on the head, send her back to meditate again, until she can feel a ritual that works in a given moment, and realise it may never work again. Institutionalised religion, all of it, with its repetition of past successes, is both an impediment to spiritual progress, and essential to it. It is essential, and Gross provides an excellent clear analysis, a base for reconstructing Buddhism so it ceases harming women. There is much analysis that is absolutely relevant for current spiritual practice, Buddhist and non, for women and for men. But it leaves me undecided about whether Buddhism is part of the baby, or part of thebathwater.

Gross states that the life and world that we are born into is fundamentally sane and reasonable, but we often need religion to appreciate that. I have to differ on this point, as animals our basic drives are to have lots of happy, well fed children who give us many grandchildren, and to survive. Our drives simply cannot be fullfilled, we must die, and our children will encounter tragedy. From my perspective (as a biologist) life is fundamentally crazy making, and if religion has a use it allowing us to deal with that creatively. Overall, although I differ from Gross on fundamental points, I should say that her book is simply the best argued, most stimulating book on religion I have ever read. ... Read more

Product Description
Detailed exposition of how people die, the stages of death, and the subtle physiological processes attending death and deep meditation. ... Read more

Customer Reviews (1)

Owner's Manual for the Human Mind
Books don't get much better than this for me. This is hardcore Buddhism, the basis for higher tantric meditation and for Tibetan medicine.
Presents a map for conscious processes during all phases of existence. Useful.

Best Wishes ... Read more