Product Description
Today, many in western society find themselves seeking more satisfying spiritual lives. Faiths formerly seen as exotic have suddenly become attractive alternatives in our multicultural society. This is especially true of Buddhism, which is the focus of constant media attention, thanks in part to celebrity converts, major motion pictures, and the popularity of the Dalai Lama. Following this recent trend, James Coleman argues that a new and radically different form of this ancient faith is emerging. Investigating the contemporary scene, Coleman finds that Western teachers have borrowed liberally from different Buddhist traditions that have had little interaction with each other in Asia, that men and women practice together as equals, and that the path of meditation and spiritual practice is offered to everyone, not just an elite cadre of monks. Drawing on interviews with noted teachers and lay practitioners, as well as a survey completed by members of seven North American Buddhist centers, Coleman depicts the colorful variety of new Buddhists today, from dilettantes to devoted students and the dedicated teachers who guide their spiritual progress. He also details the problems that have arisen ,especially with regard to gender roles, sex, and power. Exploring the appeal of this exotic faith in postmodern society and questioning its future in a global consumer culture, The New Buddhism provides a thorough and fascinating guide to Western Buddhism today.Amazon.com Review
The newcomer to Buddhism is often confused at the variety of formsit takes, from spare and strict Zen to flamboyant Tibetan Buddhism.Sociologist James William Coleman's The New Buddhism does us all afavor by breaking downBuddhism as practiced in the West. He begins with a concise but inclusivehistoryof Buddhism's many faces in Asia. A summary of Buddhism's transplantto the West and subsequent growth there brings us right up to present-day teachers andmovements. He then combines his 15 years of personal experience withwide reading, personal interviews, and hundreds of questionnaires to showuswho Western Buddhists are--where they come from, why they are attracted toBuddhism, and what they do in their practice. Coleman also focuses hismagnifying lens on specific groups, noting the dynamics of the differentorganizations as well as the pressures that they have faced, fromsuccessioncontroversies to sex scandals. Anyone interested in Buddhism should pick upa few titles on the how-tos of meditation and the wherefores of Buddhistphilosophy, and at the same time, they should pick up The NewBuddhism for a clear picture of the contemporary reality behind theancient teachings. --Brian Bruya ... Read more

Customer Reviews (6)

Raises more questions than answers-- as it should!
How do those who have not grown up within Buddhism adopt that ancient tradition? Must one convert? How do Westerners define themselves as Buddhists, and must they limit themselves in a philosophy that encourages the letting go of self-definition and fixed categories? What about meditating on your own, or simply reading about it?

Can you still be Jewish or Muslim or Christian while being Buddhist? Why are the overwhelming majority of those taking up Buddhist practice highly educated, usually affluent, and from professional, artistic, or bohemian backgrounds? Finally, what about the high correlation between boomers, psychedelic drug use in their past, and present levels of affiliation with Buddhism?

These questions were raised by California sociologist (and 15-year Zen student) James William Coleman. Curious about how Buddhism's Western transformation continues and contrasts with its Asian varieties, Coleman in 2001 published this readable and brisk report. It begins with an overview of the background in Asia and the West. Then, it expands into how the "new Buddhism" integrates-- and separates from-- traditional, ethnically Asian styles of the faith. He then shares the results of his survey of 359 members of seven different American Buddhist groups.

Luckily, the chi-squared numbers and the theoretical foundations for his academic approach are relegated to the documentation appended to what's a surprisingly straightforward study that any reader will find accessible. The book for all its readability did have a few minor flaws. "Abbot" twice misspelled, along with "John Cabot-Zinn" and "no-holds-bared." On pg. 19, Martin Baumann's study is mis-quoted: 180,000 should replace the 150,000 figure cited by Coleman. I'm not sure if other such errors remain elsewhere in the text, but researchers may take note.

Overall, Coleman integrates enough scholarship to tantalize the curious to investigate. For me, the paragraph on the advent of human self-consciousness by Jungian psychologist Erich Neumann will make me seek out more; the paragraph on gender patterns for "new Buddhists" surveyed intrigued me with this statement: "The men were more skeptical about basic Buddhist doctrines and were more likely to have experimented with illicit drugs, while the women were more likely to be attracted to Buddhism by personal relationships and the need to deal with individual problems." (154)

40% of those who move into Buddhism do so after reading about it. There's far less of a need to do so for social interaction or overcoming one's despair after trauma than happens in more mainstream religions in America. The need for immersion for those most eager to take on spiritual discipline does discriminate; income and the lack of children who need care apparently means that few women raising children, let alone single moms, can indulge in three-year-long retreats, for example.

How Westerners resist the Asian-based homage given gurus or leaders; how those unwilling to become celibate monks or nuns will turn the monastic elite of an Asian tradition with less direct commitment by the laity into a version of Western Buddhism that builds on gender equality; intellectual exploration; growing financial capital that will tempt its keepers away from austerity: these among dozens of related issues may prove valuable ideas to ponder in these pages.

Can a religion that denies the existence of gods as other religions worship them, that exists in the rich Tibetan and ascetic Zen and psychotherapeutic Vipassana versions, be easily reduced to just another denomination for a few liberals, overwhelmingly white, over half with advanced degrees, most very well-off? Can other Americans get used to seeing a counterpart "religion" in a practice that appeals to a few discontented folks who begin to seek to ease "nagging spiritual dissatisfaction," but a quest often not found until their thirties? Isa syncretic, open-ended, and blended Buddhist practice evolving in the West that does not try to pressure others into joining it?

Coleman traces "circles of involvement" that tend to gradually draw adherents who start out reading about it, then edge from solitary meditation (often but not always) into to a group, where support grows and commitment coheres. Yet, many may be more "intellectual" Buddhists; until sixty years ago with the rise of Zen with the Beats and Tibetan teachings after the Chinese invasions forced gurus into the diaspora, most who learned about Buddhists had no idea how to put precepts into practice. Now, as with Vipassana from Theravadin Burmese-Thai forebears, the overlap from the 60s counterculture moves psychotherapy into the healing blend for many here. These three main strands separate in the West as the East, but Coleman finds a more ecumenical exchange of practices and styles emerging here among "new Buddhists" comfortable with mixing and matching. Whereas immigrant Asians keep their communities solid along ethnic and more denominational lines as in other religious traditions, the "new Buddhists" may presage a blended Buddhism for the 21st Century West.

Finally, Coleman finds that beyond token multicultural diversity, Buddhism, if it was truly accepted by the West, would challenge societal notions about reality. "The mere fact that a respected, religious group would reject the existence of an independent self is bound to force some people to think long and hard about the way they look at their lives." (226) I wonder if, in the decade since Coleman did his survey, the younger generation sustains the energy set up by the hippies who set up many of the formative Buddhist centers. No New Age trend, the demand for a mystic re-orientation that undermines our capitalist, consumerist, and hedonistic lifestyle does challenge those who take Buddhism more seriously than a passing fad of a pop star or celebrity actor.

Buddhism by breaking down the idea of fame, worship, goods, or worth does appear to some rather life-denying, bleak, and existential. Coleman, however, in his last paragraph encourages us to channel Buddhist's dharma into earth's renewal rather than solitary self-destruction. Social transformation, he hopes, may accompany Buddhism brought to the world stage in the West. Unlikely as it seems now, "few would deny that there is a kind of restless instability in our personal lives and in the way we structure postmodern society, and it is not hard to imagine that some very fundamental changes await us in the years ahead." (230)

P.S. The Dalai Lama spoke the other day about our subsequent economic downturn, at the end of the decade when Coleman wrote those words. The Tibetan leader told us that the bright side of the gloomy forecast might be in its reminder that we must not look to watching our money grow, grow, grow as the source of our fulfillment. Family, friends, the search for meaning: Coleman and the new Buddhists would agree that these are the true sources of our happiness and our understanding of who we are not-- not separate, autonomous consumers and ravagers, but who we often have forgotten who we are-- a connected community on a fragile planet under terrifying powers of greed and chaos and force and inequality that we've created but can no longer control.

Good introduction to Western Buddhism, but not perfect
This is a good book in that it describes the landscape of Western Buddhism which is rapidly evolving.It contains some basic material on the origins of Buddhism and some of the leading figures in the adaptation of this ancient wisdom tradition to the West.This is largely done from a sociological perspective, but it is useful for readers to contextualize some of the names they have been hearing and where they fit in the (relatively) current landscape.

The book contains some inaccuracies and is limited in depth.It is particularly weak in the Tibetan Buddhism area, but for a first time introduction it is adequate for the average person looking to have a taste of the different flavors Buddhism could take and how they show up in the West.

I enjoyed reading this book and got a lot out of it.Although some of the content is dated, I still think it's a worthwhile read because it gives the reader a view of the entire forest.At times, it's a bit blurry of a view, but this wide context and rudimentary map is still very useful for a lot of people who are new to exploring this territory.

Superficial and Erroneous material
As one can see by the academic tone of the other reviews, they are no doubt acquaintances of this professor of sociology.
While this book is definitley Buddhism 101, that is not necessarily a criticism. But, at least in the area of Tibetan Buddhism, it is filled with such misinformation, odd ideas and strange notions, that one wonders what the source of his investigations really were. Some of the material seems incredibly dated. For example, to be discussing the centers of Kalu Rinpoche, who passed away 15 years ago (the author says 'recently') while ignoring an estimated 500 centers and their activities is more than an oversight. The authors statements about practitioners being in a quandry because their guru died-and they have to wait for his incarnation-is quite laugable, if it were not presented as truth.Every Eastern tradition, Hindu included, is emphatic that the physical presence of one's root guru is inconsequential. His further assertions that all the great masters have died and there are few left is just blatant ignorance, as therre are, literally, hundred of extremely high level lamas living in and visiting America. Every page contains such compeltely fallacious material, that the basis for even writing such a bookcould only be as a thesis or a "publish or perish" piece to keep one's teaching job. There certianly is a full scholastic bibliography, but the authors text, while assuming an air of authority, does not accurately potray Buddhism, in America or elsewhwere.

On contemporary American Zen, Tibetan, & Vipassana Buddhism
This is an interesting and readable exploration of the "new Buddhism" in the West--that is, the meditation-oriented Buddhism (Zen, Tibetan, and Vipassana) practiced mainly by "converts," as opposed to the Buddhism practiced mainly by Asian immigrants and their descendants. Coleman, a sociologist and a practicing Buddhist, takes a look at the history, practices, teachings, demographics, problems, and trajectory of this new Buddhism. Although the book is ostensibly about "Western" Buddhism, it's actually mainly about American Buddhism, with occasional mentions of British Buddhism.

I think this book will especially be of interest to practitioners of the "new Buddhism" who want to learn more about our history and our fellow practitioners. It could also be used as a text in a college course on Buddhism or on American religion. (If you want to learn about all the major forms of Buddhism in the U.S., I would recommend Richard Hughes Seager's "Buddhism in America," which includes chapters on Jodo Shinshu and Soka Gakkai as well as Zen, Tibetan, and Theravada Buddhism.)

After an introductory chapter, Chs. 2 and 3 provide an excellent overview of the history of Buddhism in Asia and in the West, including the main schools, practices, and teachings. Coleman does an impressive job of covering the important points in a small space while also keeping it interesting. Ch. 4 discusses in detail the practices and beliefs of Zen, Tibetan, and Vipassana Buddhism and their similarities and differences. Ch. 5, "Sex, Power, and Conflict," explores issues of gender, sexual passion, and homosexuality in the history of Buddhism and in the new Buddhism and examines the scandals revolving around sex and power in Buddhist centers in the 1980s. Ch. 6 includes a look at the demographics of the new Buddhists (very well educated and very liberal), describes the typical path that Westerners follow into Buddhism, and considers reasons for Buddhism's growing popularity. And Ch. 7 briefly considers the future of Buddhism in the West.

American Buddhism Today
Professor Coleman's book combines sociology, history, and philsophy in studying how and why the ancient and varied Eastern teachings of Buddhism have gained a foothold in the United States.This is no dry academic treatise.Professor Coleman has himself been a practicing Buddhist for fifteen years and brings to the book something of his own understanding of and commitment to Buddhist practice.

It is important to understand the scope of Professor Coleman's study and his manner of investigation.His study of Buddhism in America is limited to those groups in which Americans have attempted to establish their own Buddhist communities based upon their understanding of the three Buddhist traditions that have become most common in the United States: Zen, Tibetan, and Vipassana (Theravada). The focus of American Buddhism, unlike some of its Asian counterparts is on meditation rather than on devotional ritual.The study thus excludes ethinc Buddhism, which consists predominantly of recent immigrants from Asia (although many Westerners also attend these predominantly immigrant sanghas), and forms of Buddhism such as Pure Land and Soka Gakki which do not emphasize meditiation and which appeal to a somewhat different group of Western practitioners.After so defining the scope of his study, Professor Coleman explains that he has conducted his investigation by means of an extensive survey (reprinted in the book), by reading the available literature, and by interviews.

The book gives a brief history of Buddhism in the United States beginning in the late Nineteenth Century.Some of this ground was covered in Rick Fields's book "How the Swans Came to the Lake."This is followed by one of the clearest brief summaries I have read of the history of Asian Buddhism and of the multiplicity of schools and traditions that confront the American beginning a study of Buddhism.

The book then proceeds to discuss practice and beliefs at several prominent sanghas in the United States representing each of the Zen, Tibetan and Vipassana traditions.Coleman obviously understands his material from the inside, as well as from academic research, and he conveys it well.

There is a great deal in the book on the difficulties that Western Buddhism has encountered, many of which are of its own making in the establishment of a new religious approach in the United States.He describes the conflicts and scandals involving sex and power that plagued much of the American Buddhist community in the 1980s.He offers his views on the source of these embarrassments as well as opinions on how they may be avoided as Buddhism may continue to develop in our country.

Beyond the factual analysis, the best portions of the book are those in the beginning chapter and in the concluding chapters in which Coleman analyses the appeal of Buddhism to the educated, upper-middle class, politically left of center, and generally caucasian individuals that tend to be predominant in the Buddhist movements under consideration.He offers a multi-level analysis based upon the withering of old class distinctions resulting from democracy, the industrial revolution, and post-modernism. These developments have tended to result in a secularization of society and in an attempt by individuals to attempt to construct an identity, or sense of self for themselves.It is when a person comes to the view that in searching for selfhood, he or she is acting in a misdirected way that the person may be ready to learn from Buddhism which teaches, as Coleman rightly points out, the absence of a self and identifies the belief in a fixed self as the source of suffering and error.

Coleman recognizes the difficulties in the Buddhist transplant to the West, ranging from the problems with new ideas to more mundane matters such as finding the time to meditiate and go on retreat in the face of demanding work lives and family commitments.He does see Buddhism as having something to teach the West and cautiously predicts a continued growth of a distinctly American form of Buddhism.

This is a good, thoughtful discussion of Western Buddhism that can be read with benefit by those new to the subject and by those who have been involved with Buddhism for many years. ... Read more

Product Description
"The materials produced by the interaction of the mature forms of Chinese Buddhism and Taoism constitute some of the most sophisticated and complex examples of the meeting of Chinese and non-Chinese thought ever written. In his work on the Treasure Store Treatise Robert Sharf has at last established their remarkable value and defended them conclusively against the charge that they lack intellectual integrity. This study will remain a basic source of theoretical guidance and practical help for any scholar or student wishing to confront the multifaceted and interactive nature of China's major philosophical and religious traditions for many years to come." —Timothy Barrett, School of Oriental and African Studies, University of London

"Sharf has produced an elegant and impeccably researched study of medieval Chinese Buddhist thought, focussed on a Buddho-Taoist text of considerable intrinsic interest. The argument is persuasive and significant, and the book will have a profound impact on the way that Sinologists and Buddhologists approach Chinese Buddhist literature." —Stephen F. Teiser, Princeton University ... Read more

Customer Reviews (3)

Great translation of an obscure Chinese treatise
One can generally take it to the bank that anything in the Kuroda Institute series (in conjunction with the Univ. of Hawaii Press) is going to be a worthwhile scholarly contribution to Buddhist studies, and this book is no different. Here, we're looking at a (short) 8th-century Chinese syncretic work which incorporated (imported) Indian Mahayana Buddhist concepts with indigenous Chinese Taoist concepts. The arrival and assimilation of Buddhism with native Chinese beliefs over several centuries was a seminal occasion in Chinese history, and produced an important volume of religious/philosophical literature, of which this treatise is a sophisticated representative. Alas, this body of literature is hardly known outside of the scholarly community and arcane specialist study, which is really a shame in many ways.We'll get back to that in a minute.

We're looking at, in this case, an obscure work entitled the "Pao-tsang Lun" (or Baozang Lun- "Treasure/Jewel Store Treatise"), which one discovers was rather highly esteemed in Chinese Buddhist circles by important thinkers such as the eminent Chan/Hua-yen master Tsung-mi, as well as famous medieval Chan (Zen) masters such as Yun-men, Yen-shou, Ta-hui and others. In fact, two cases in the Chan classic "Blue Cliff Record" (Pi-yen Lu) were derived from the Treasure Store Treatise, which ought to catch the attention of Zen students interested in probing the background context of "Golden-Age" Chan in more depth. We can go further...Zen students OUGHT to be paying attention to much of medieval Chinese literature displaying an assimilation of Buddhist with Taoist concepts.Why? Simply because these works are a good background for deepening one's understanding of the cultural milieu of their favorite Chan masters.

Author Robert Sharf is well-known to fellow scholars (or should be) for his many contributions to Buddhist studies, from his penetrating examination of new Japanese religions and Japanese nationalism, to his examination and critique of East Asian scholarly trends in general, to an interest in Asian iconography and esoteric/Tantric streams of Buddhism (not to mention fine translation work here as well). Alas, his name probably doesn't ring a bell with readers of popular Zen (and other Buddhist) literature. The reason for this is the same as in any discipline- fact is, there is a huge gulf between the popular literature of religions and what the scholarly community knows and discusses (this is as true in Christianity as in Buddhism).What is perhaps sad about this "gulf" between popular vs. scholarly knowledge is that many are not even aware of the magnitude of the gulf...but I digress.

Back to the book. The title, "Coming to Terms with Chinese Buddhism" is probably well-chosen, for what Sharf examines actually goes far beyond merely a translation of an obscure text. In fact, among other topics, he attempts to entirely re-focus scholarly trends regarding so-called "sinification"- i.e., how Buddhism and Chinese culture developed through their mutual encounter and dialogue.Sharf sees many problems with prior scholarship in this regard. A detailed description of his critique won't be attempted here, but suffice it to say Sharf takes issue with the trend to see Chinese cultural developments during this period as the interaction of distinct, discrete "sects" or "schools" or "lineages"- i.e., as separate, autonomous entities such as Pure Land, Sanlun, Neo-Confucianism, etc..His contention is that scholars not only have set up a false so-called "master narrative" that views these interactions in terms of distinct sects, the exaggeration of "separate entities" can, according to Sharf, even be extended to supposed distinctions between "Indian Buddhism" vs. "Chinese culture" in general.

What to make of all this? Certainly Sharf's critique of the tendency to categorize is peppery and no doubt has provoked scholars to re-appraise assumptions concerning the issues of sinification, but probably not all critics will buy his own analysis.One suspects Sharf might have overstated his case to some degree, and indeed, Sharf seems to contradict himself later on when examining various "influences" on his translated text itself - he can't seem to help himself when identifying various concepts of "sects" having conceptual similarities with the Pao-tsang Lun - i.e., the Ox-head "school" of Chan, "Gentry" Taoism, "Two-school" Taoism, etc..
A logical deduction seems to be that the various "schools" really DID have some lines of demarcation, and although Sharf may have a point seeing distinctions to be exaggerated, scholars are probably going to keep on describing Chinese sinification processes in terms of the interaction of distinct "schools". It may be difficult to do otherwise. Although a common thread certainly would be expected to run though Buddhist doctrinal developments in China, there are also tremendous differences in emphasis on particular doctrines among various "schools", as well as differences in the external cultural contributions.

Sharf goes on to develop other themes in his book, which a short review can't do justice to.Some of his excellent contributions, too many to detail here, include an important discussion of how certain Indian conceptual terms correlated with, and thereby were transformed by, Chinese cosmological beliefs in terms of "sympathetic resonance" (kan-yin). There's little doubt in my own (humble, of course) mind that Sharf's penetrating discussion makes a very fruitful contribution to East Asian studies in this regard...
Also interesting is Sharf's deconstruction of so-called "lineages" in an Appendix on "esoteric" (Tantric) Buddhism in China. Sharf looks closely at later Japanese tendencies to extract a self-conscious "esoteric" school or lineage from the T'ang period and the resulting Japanese attempt to attach a "pedigree" to Japanese esoteric schools, such as Shingon and Mikkyo. Sharf sees little evidence for a self-conscious Chinese esoteric movement separate from the Buddhist mainstream. This is another section that no doubt challenges conventional assumptions and makes for good discussion, particularly regarding the claims of the Japanese esoteric schools.

Now that we've established this book offers much of interest to scholars of Buddhism and East Asian culture in general, what about Joe Blow Buddhist fan in general?I'm thinking here of our typical Zen devotee, who has waded through the modern pop books on Zen (and unfortunately, the great majority of these modern efforts belong under the "pop" label), and who have perhaps waded through some of the translated T'ang and Sung Period material on the great chan masters, and have maybe even tackled a few of the major Sutras (no easy task for moderns). What can a book such as this offer him/her?
Probably the simplist reply here is to recognize that works such as the Pao-tsang Lun represent a period when the merging of Mayahana doctrines with indigenous Chinese thought produced some very interesting literature, which also reached a high level of sophistication. The fact that classical Chan masters of the stature of Yun-men (Unmon) were inspired by such literature (including other works more properly attributed to Seng-Chao, dating back to the 5th century) is food for thought.Zen people, take notice. It behooves practitioners to become more familiar with the background material that helped formed the teachings in their chosen discipline, no?

First-rate piece of scholarship
The author, a respected Buddhologist specializing in East Asia, has conducted a solid inquiry into the nature of the Chinese cultural environment that produced the _Baozang lun_, or _Treasure Store Treatise_. The book starts with a long introduction into some key sinitic Buddhist concepts and the relationship between Buddhism and Daoism. The last part of the book contains the translation of the _Baozang lun_, which is exemplary.

A rare cross-sectional view of Chinese Buddhism.
If you are a sectarian Buddhist, it is possible that you will not enjoy this book.Otherwise, you will. ... Read more

Product Description
For millennia seekers of truth have found God in a handful of sacred texts. Now God's Breath gathers together selections from seven of the world's major wisdom traditions. The title comes from a Zen saying, "To understand God is to listen. Listen to Jesus and Muhammad and Buddha, but don't get caught up in the names. Listen beyond them; listen to God's breath." Elegantly presented with detailed woodcuts and enlightening introductions by noted scholars, leading thinkers, writers and spiritual teachers including Huston Smith, Karen Armstrong, Reynolds Price, Stephen Mitchell, Marcus Borg, Joseph Campbell, Carl Jung, the Dalai Lama, and others, the selections include excerpts from the Book of Genesis, the Tao Te Ching, the Book of Rumi, the Gospel of John, the Bhagavad Gita, the Qur'an, and the Tibetan Book of the Dead. "A valuable compendium of sacred texts. . . . This is an essential companion for students of world religions." - Publishers Weekly ... Read more

Customer Reviews (2)

Knowledge Growth
I often have found that religion, instead of talking about how much we have in common with each other, serves to divide us (or at least that is what I feel is preached to too many).That said, this book was very interesting in that it helped me understand some of the central texts revered by others.I only read about 60% - 75% of it though.I stopped reading when one of the chapters in the book made it glowingly clear to me where the hatred of those who are not "us" stems from in one religion.I hoped this book would help me see our unions, life already shows us too much of our differences.The book itself, outside of what I got out of it, is very educational.

new thoughts
Being not from a very religious background I purchased this book, I guess looking for something. Believing that no one religion is the "right" choice I chose this sampling if you will, of each. Reading this book slowley so as to connect with each phrase and idea, to understand the meaning of all the words of all the religious concepts and their origins. Is to see that they are so similar, almost identical in so, so many ways. I have a very demanding and at times very violent job, I have seen more senceless death and pain, than I will ever forget. Basically I am not, nor I have been considered a saint. This book changed the way I look at people and think about people, all people, in such a refreshing manner. Although violence is an every day part of my life, I have no enemy, I hold no grudge. After a "battle" I am humbled, and pray for the fallen, not because of what I'll do, but because they don't know. I have such peace of mind although dailey life is filled with drama. Read this book, read it slow, you will feel these words reach down and open your eyes. ... Read more

Product Description
In this collection of provocative essays by prominent teachers of Yoga and Buddhism, the common ground of these two ancient traditions becomes clear. Michael Stone has brought together a group of intriguing voices to show how Buddhism and Yoga share the same roots, the same values, and the same spiritual goals. The themes addressed here are rich and varied, yet the essays all weave together the common threads between the traditions that offer guidance toward spiritual freedom and genuine realization.

Contributors include Ajahn Amaro Bhikkhu, Shosan Victoria Austin, Frank Jude Boccio, Christopher Key Chapple, Ari Goldfield and Rose Taylor, Chip Hartranft, Roshi Pat Enkyo O’Hara, Sarah Powers, Eido Shimano Roshi, Jill Satterfield, Mu Soeng, Michael Stone, and Robert Thurman. ... Read more

Product Description
Interest in Buddhism continues to grow throughout North America, and more and more readers are moving beyond the familiar Zen and Tibetan traditions to examine other types of Buddhism. In Shin Buddhism, Taitetsu Unno explains the philosophy anc practices of "Pure Land" Buddhism, which dates back to the sixth century C.E., when Buddhism was first introduced in Japan.

While Zen Buddhism flourished in remote monasteries, the Pure Land tradition was adopted by the common people. With a combination of spiritual insight and unparalled scholoarship, the author describes the literature, history, and principles of this form of Buddhism and illuminates the ways in which it embodies this religion's most basic tenet: "No human life should be wasted, abandoned, or forgotten but should be transformed into a source of vibrant life, deep wisdom, and compassionate living." As a practice that evolved to harmonize with the realities of everyday life, Shin Buddhism will be particularly attractive to contemporary Western readers. ... Read more

Customer Reviews (5)

The How of Transformation
How exactly does it happen - this turning of rubble into gold? I keep looking for clues urgently, because, believe me, there's a lot of rubble. What is the power of this beautiful branch of Buddhism to accomplish this? What do I need to do?Taitetso Unno patiently answers questions like these, although, not in the way you expect. He tells you stories, talks leisurely to you, as if sitting with you over tea in a lovely, cool garden, and slowly the nature of your questioning changes. Instead of questioning, you begin to notice the rubble, only there is no judgment attached to the noticing. It is like noticing a wound and feeling the presence of a healing balm at the same time. I liked the humorous examples of personal "rubble" Taitetsu Unno gives us from his days as a teacher of religion at Smith College. I smiled at the the quotes from Shinran that show this great master's awareness of his own personal "rubble". But what I like the most about this book is the gradual, existential way that trust is born in us as we read. We learn to trust as we read about trust, or better yet, trust comes to us. We learn to listen for the presence of trust which is always there. Trust and listening are all part of the way of living that Taitetso Unno presents in his book.We trust (not as in we hope but as in we know) that the rubble will not sink us, we trust that we are precious, we listen for ways to use our being, rubble and all, for the benefit of others, and in so doing, the bits of rubble turn to gold.

Excellent Choice
I cannot say enough about this product.Dr. Unno writes with such expertise and his books can be read by everyone not just scholars.It is as good as "River of Fire, River of Water".I recommend this for anyone interested in Pure Land Buddhism

It turns with the seasons
I first read this book when it was published in 2002.I was younger then in so many ways and thought I was hot stuff.What Unno wrote stuck to me like a post-it to a mirror.With only a little heat it slid right off.

I am older now and I leave whatever specialness I might have to the appraisal of the compassionate cosmos.What Unno wrote has become the mirror itself. I highly recommend this book and suggest the reader return to it after some years to see how its insights weather.

Slow to start, but really builds up nicely
I really would give this 4.5 stars if I could.Taitetsu Unno is a brilliant writer, and despite being Japanese, he truly knows how to write for a Western audience.My only complaint were the early chapters where he's mostly talking about how great the 'nembutsu' and not much else.It's kind of feel-good fluff.

However, by the second section, he really delves into so many aspects of Buddhism, from a Jodo ShinShu perspective (I am a newly converted Shin Buddhist myself).The chapters are surprisingly relevant and the topics build from the simple topics in the first few chapters into progressively more deep and theological issues for Buddhists.This book has a subtle, but very compelling flow to it.

Taitetsu is clearly a well-read person as he quotes from many interesting sources, and clearly conveys their meaning to the reader.

This really was time well-spent reading, and I definitely recommend this to anyone who's curious about Shin Buddhism.It's the largest school of Buddhism in Japan (not Zen or Soka Gakkai), yet the least known here.Read this book and find out what it's about.

An excellent follow-up to "River of Fire..."
Rev. Unno's book "Shin Buddhism: Bits of Rubble Turn Into Gold" is essentially a follow-up work to his wonderful introductory text "River of Fire, River of Water". But while that work provided an overview of Shin Buddhism in of itself, this work provides a broader view of how Shin Buddhism affects the lives of those who practice it, as well as exploring the deeper issues of the Nembutsu-faith.

Weaving a complex yet easily-understood tapestry from personal experience, anecdotes, Pure Land teachings, and philosophical insight, Rev. Unno unfurls an examination of the depth and breadth of impact of Jodo Shinshu in peoples' lives. This school of Mahayana Buddhism, Jodo Shinshu, is essentially a Buddhism for the common man, emphasizing faith in the "other power" of Amida Buddha as its central tenet, as opposed to the complex battery of practices eschewed by other (and more familiar to the West) schools of Buddhism. A branch of the Pure Land school which was formed in the early 13th century in Japan, Jodo Shinshu emphasizes the "true entrusting" in Amida, the embodiment of wisdom and compassion from which all Buddhist thought emanates. And while this form of Buddhism is largely unknown in the West outside of the ethnic Japanese community, it is a powerful...and easily-accessible...path among the 84,000 Paths to Enlightenment as the diverse streams of religious and philosophical thought are known in Buddhism.

Rev. Unno here shows us how this faith affects those who accept it, and why. Just as "River of Fire..." explained the 'what' of Jodo Shinshu, "Bits of Rubble..." explains the 'how' in like manner...which is clear, concise, and readily-understandable. As a text for both beginners/explorers and those steeped in the faith, it succeeds at delivering meaningful messages and points on which to ponder. I would suggest reading "River of Fire, River of Water" before this, as there seems to be something of a continuity from that book's information and manner of imparting it into this one's. But do read this one after that to gain valuable insight into what Shin brings into peoples' lives. Like that prior book, I recommend this one without hesitation. ... Read more

Product Description
Buddhism is the fastest growing religion in the United States, with adherents estimated in the several millions. But what exactly defines a "Buddhist"? This has been a much-debated question in recent years, particularly in regard to the religion's bifurcation into two camps: the so-called "imported" or ethnic Buddhism of Asian immigrants and the "convert" Buddhism of a mostly middle-class, liberal, intellectual elite. In this timely collection Charles S. Prebish and Kenneth K. Tanaka bring together some of the leading voices in Buddhist studies to examine the debates surrounding contemporary Buddhism's many faces.
The contributors investigate newly Americanized Asian traditions such as Tibetan, Zen, Nichiren, Jodo Shinshu, and Theravada Buddhism and the changes they undergo to meet the expectations of a Western culture desperate for spiritual guidance. Race, feminism, homosexuality, psychology, environmentalism, and notions of authority are some of the issues confronting Buddhism for the first time in its three-thousand-year history and are powerfully addressed here.
In recent years American Buddhism has been featured as a major story on ABC television news, National Public Radio, and in other national media. A strong new Buddhist journalism is emerging in the United States, and American Buddhism has made its way onto the Internet. The faces of Buddhism in America are diverse, active, and growing, and this book will be a valuable resource for anyone interested in understanding this vital religious movement.Amazon.com Review
A Buddhist meditator attempts to create distance with his orher thoughts in order to gain perspective on them, to see what causesthem and how they develop. Charles Prebish and Kenneth Tanaka havebrought together 19 scholars and practitioners of Buddhism to gainsome perspective on the origin and development of Buddhism itself--howit has taken root and grown in American soil. Much more than just themanifestation of a few college-educated whites sitting on cushions,American Buddhism is a panorama of diverse practices, ethnicities, andbeliefs. Essays such as "Tibetan Buddhism in America" and "Respondingto the Cries of the World" explore movements of Buddhism in Americafrom the inside and the issues arising out of the Americanization ofBuddhism, such as feminism, psychotherapy, and social engagement. Onearticle underscores the importance of Paul Carus around the turn ofthe century, while another traces the growth of Insight Meditationthrough popular teachers such as Jack Kornfield and JosephGoldstein. It's great to read a book that gets you deep into a pieceof Buddhism, and it's also nice to see that each piece fits togetherin a bigger picture. --Brian Bruya ... Read more

Customer Reviews (1)

The book for understanding American Buddhism in 1999
The book is offers an overview of the major type of Buddhism available in the US. It charts the conflicts, changes and continuity of American Buddhism looking at a major world religion meeting the late 20th century'sdominate power.IMHO the best essays are "Who is a Buddhist" wherethe author explains "Elite, Ethnic and Evangelical" Buddhism.Rita Gross "Helping the Iron Lady Fly" she lays out her opinionon the state of current sexual morality and its intersection with theMentor-Disciple relationship.I had hoped to read an essay from someonerelated to the Interracial Buddhist Council, with regard to Elite Buddhismrelationship to ethnic minorities. ... Read more

Product Description
In the tradition of Karen Armstrong, Jack Miles, andThomas Cahill comes a magisterial history of the coming of Buddhism tothe West. ... Read more

Customer Reviews (5)

"The current of Buddhist thought always flows eastward."
Having enjoyed Sutin's "Divine Invasion," his biography of Philip K. Dick, and learning from the blurb that he's also published on Aleister Crowley and two memoirs about his Holocaust survivor parents, I figured this new book would be equally eclectic. You sense from Sutin's previous works the range of his interests, where personalities intersect with ideas under the force of historical moments of change. This book starts off very slowly, nonetheless. The sections on the earliest contacts of what the subtitle calls "the Two-Thousand-Year Journey of Buddhism to the West" passed with all the verve of a solidly prepared but stolidly produced term paper. Still, when the Jesuits (it figures) entered, the pace picked up and the rest of this narrative raced by- sometimes too much so-- with ease.

Don't start here if you know nothing about Buddhism. Sutin warns right away that many authors tell its teachings and background well, while he seeks to chart the places where the twain meet, East and West. He's done his research. The "Works Consulted" lists 24 pages in small type of his sources, and this exceeds many dissertations, I bet, in its scope. While I'm no expert in his use of these scholars, for a popular audience, Sutin succeeds in portraying the little-known encounters with Buddha's dharma by curious Westerners over (more than) two millennia.

It's intriguing to learn that noble Japanese converts to Catholicism brought to Europe around the 1550s were not told about the Reformation or that a condition less than "unbroken peace" had reigned in Christendom since the Prince of Peace. Or, that the idea of religion as opiate, long before Hegel and Marx, originated with Diderot, who sensibly wondered what Timothy Leary would two centuries later: can chemical intoxication be a shortcut to the enlightenment sought by fasting, self-denying practitioners?

Sutin shines when discussing not only famous figures such as Sir William "Asiatic" Jones and the polymath Fr Matteo Ricci, but obscure scholars and missionaries deserving notice. Guillaume Postel, an ex-Jesuit, in the mid-16th century insisted that religions shared the same ideals. For this he was interned in a monastery as mentally ill. Fabian Fucan in Japan renounced Buddhist monasticism and entered the Society of Jesus, only to leave the Church and preach against the latter faith with the same vehemence he had earlier given in writing to the dharma. Another Jesuit Ippolito Desideri entered Tibet, while the Hungarian adventurer Csoma de Koros finally arrived there after years of study on its frontiers.

We learn that Buddhism as a word only entered the language through French in 1820. It took until 1880 before Madame Blavatsky and Colonel Orcutt took vows as the first recorded Westerners to become Buddhists, and it's telling that the first American to convert in the U.S. was a New Yorker of Jewish descent. Sutin, a secular Jew, notes briefly but accurately, I think, the attraction of Buddhism for many American Jews.
One-third of Western Buddhist leaders and three-quarters of the Western students at Dharmasala, the Dalai Lama's court in exile, come from Jewish backgrounds. Sutin suggests that it's a "clean" alternative to Islam or Christianity for those seeking wisdom, and that while converting to the other monotheistic faiths might represent "the embrace of which would damn their heritage and shock their families," Buddhism offers an ethical, less-theistic, and spiritually enriching alternative. (278)

Sutin offers provocative observations. As a spectator outside of the contest, so to speak, his lack of bias helps him ask questions that academics, practitioners, or missionaries might not contemplate. Explaining how the 19th c. philosophers tended to "project on [Buddhism] their own unacknowledged fears of a void, nihilistic universe," Sutin compares this unease to our current perspective. Now, "one might posit a Western tendency to demand of Buddhism an increasing emphasis on the healing of the worst of the neuroses of samsaric life, with a latent accompanying fear that the ultimate goal of nirvana might-- for all our supposed sophisticated understanding of it-- be no more than a mirage. By the standards of the famous wager of Pascal-- believe in the Christian God in case there is indeed a heaven and a hell-- Buddhism makes a very nice side bet, for its teachings on daily compassion and patience can ease your mind even if you retain your samsaric personal self until a death without rebirth." (130-31)

This comes up again near the end. (The latter part of the book does parallel Rick Fields' pioneering account "How the Swans Came to the Lake," which I'd recommend as a follow-up to Sutin.) After a superb, and all-too-brief, series of chapters on the last century's encounters with such efflorescences as "Beat Zen & Crazy Wisdom;" "Forbidden Tibet;" Jung, Evans-Wentz, and the redoubtable pose of "self-convinced" T. Lobsang Rampa (Sutin, after analyzing Crowley and Dick, proves admirably suited to discuss such a figure!); the Dalai Lama; a very balanced treatment of the "inner circle secrecy" of Chogyam Trungpa; "Engaged Buddhism" with Thich Nhat Hanh; ecumenical efforts; and the formation of a Western Buddhism on its own terms, the author considers Stephen Batchelor's book "Buddhism Without Beliefs."

In this 1997 text, Batchelor proposes an "impassioned agnosticism" rather than a religious organization as the heart of the dharma. Sutin counters on "strong evidence" that the Buddha "himself believed that he was founding a religion, albeit of a nontheistic nature, as he authorized the establishment of monastic orders." Batchelor places personal experience as primary, and holds that practitioners have been left "free to decide for themselves on questions of practice-- or even to acknowledge that they simply don't know." (336-37)

Such an unblinking honesty, as Sutin finds with Jack Kerouac late in his life, can be daunting for those raised with more comforting, or at least more coddling, faith. Kerouac after "The Dharma Bums" and his advocacy of Beat Zen turned, Sutin shows, away from the teachings he popularized. He cites a letter written after he had become a father: "Can't see the purpose of human or terrestrial or any kinda life without heaven to reward the poor suffering f[---]s. The Buddhist notion that Ignorance caused the world leaves me cold now, because I feel the presence of angels. Maybe rebirth is simply HAVING KIDS." (qtd. 304)

This aligns with Batchelor, and perhaps Sutin, tangentially. There's an undercurrent in these pages that tugs at the challenge that Buddhism offers Westerners used to eternal reward. If, as its adherents proclaim in the West, it's not a religion per se, can the dharma survive as an ethical, "secular path of compassion and commitment" as Chogyam Trungpa and the Dalai Lama both suggested? Sutin raises the fate of two 19c "impassioned life philosophies," utilitarianism and transcendentalism: "now mere trickles of cultural influence." (337) Batchelor accepts that even if the other side of death offers "a big, blank void it wouldn't make the slightest bit of difference to my commitment to the practice now." In such a realization, he claims, the "turning point" arrived for his truest understanding.

In closing, the phrase of Nyogen Sensaki, who founded in Los Angeles its first Zen Center after emigrating to San Francisco, can sum up the trajectory of this study. He wrote in a poem from Wyoming: "The current of Buddhist thought always runs eastward." He'd been placed as a Japanese citizen in a camp at Heart Mountain there during WWII. Ironically, and somewhat wryly, Sensaki's Zen-like response sums up much about Sutin's complicated tangle of Eastern ideals, Western fears, and the mutual struggle of what happens when East and West do meet within our unpredictable lives.

Fascinating but flawed
This is a fascinating journey through the history of Buddhism's ever-increasing interaction with the western world. The first chapter was a little tedious, but then things picked up nicely, and often my attention was riveted. But as I neared the end of the book, my enthusiasm was dampened. When I was a little disturbed by Sutin's apparent justification of the alcoholism and sexually abusive behavior of Chogyam Trungpa, I reminded myself that Trungpa remains controversial, and that this is, after all, a book of history. But the section on Shin, which includes the stunning error "The founder of Shin Buddhism was Nichiren Daishonen" (p. 338), and which repeatedly and thoroughly confuses Shinshu and Nichirenshu, really shook my confidence. The section comes near the end of the book: was Sutin in a hurry to finish his work? Perhaps so: the book does seem to conclude abruptly. In any case, the error, which ironically illustrates the "resistance" to Pure Land Buddhism that the author mentions at the beginning of the section, is most unfortunate. Another complaint I have is the unconventional deployment of notes. There are many endnotes, but there are no indications of them in the text: that makes for smoother reading, but it also makes it likely that the reader will miss useful notes. And I was surprised that R. H. Blyth was mentioned only in passing, and that not indexed. Despite those issues, I liked the book and recommend it, with caveats, as an enjoyable and mostly well-researched introduction to the story of Buddhism and the West.

Seems a decent historical addition
-"Change" seems a reasonably good historical summary of Buddhism's entry into the West. The book begins at the dawn of Buddhist thought with speculation that Greek and Christian thought may have interacted with early Buddhism. It continues to early recorded contacts during the Age of Exploration (when a world-wide xenophobia misrepresented Buddhism as negativist), then outlines the developing appreciation of Buddhism's positive elements in the mid-19th Century, and concludes with the 20th Century (as Buddhism evolved into a sophisticated, specifically Western form).
-I learned much and found it a welcome addition. "Change" gives a well-written foundation for understanding how Buddhism has interacted with its Western hosts, and there is considerable research here. I'm not an expert historian, but based on some cross-checking, it does seem accurate, although the author is not a historian (that's OK, neither am I) and there will be the inevitable controversies here and there. The Bibliography is extensive, although many direct references are from secondary sources. The coverage of late 20th Century Buddhism reflects the author's apparent fascination with Beat Generation Buddhism, and he overemphasizes this colorful countercultural aspect at the expense of more genuine practices.But hey, this adds some spice to the book and there are plenty of other excellent sources on recent Western Buddhism.The author also refrains from discussing Buddhism's often-challenging philosophy or psychology -- this would stray from the range of his objective familiarity (and the book's topic) and besides, many good resources already exist.
-"Change" gave a good understanding of Buddhist historical interactions with the West (especially prior to the mid-20th Century) and may be a nice addition to your understanding of contemplative, psychological, and philosophical interactions.I found it well worth the time it took to read, and hope you will too.

A Sweeping but no generalisation
This easy to read book has got to be the most comprehensive book to date on the connection between Buddhism and the Occident in a span of 2400 years.My main two criticisms to begin with is that I don't think the cover is very nice and secondly, Sutin does not pay much attention to the Buddha's latest birth dates (concluded by scholars) - but everything else is a meticulous, balanced expose that is sharp, subtle and vast in scale.

No book of this nature can hope to be comprehesive.I expect the author had to leave about the same volume of stuff as the book itself, out of it.He has effectively squeezed in so much.It is very much as a work a successor to Buddha and the Sahibs by Charles Allen that aims to be more comprehensive.So much is marshalled in and the most poignant passages from all sources are quoted.The book itself is highly quotable:

"For all the growing availability of Orientalist knowledge, it remained the unquestioned prerogative of European philosophers to interpret Eastern religions according to their own preconceptions and fantasies.In no country did this process take on more vivid and epochal form than in Germany ..."

Just tell that to your German friends will you.

What's clear is that most of Buddhism went to the West via Western thinkers thanks to the meddlesome misunderstandings of missionaries as well as lovers of Oriental Wisdom from the West who discovered the wonders of India.Sutin marks the destructive effects of missionary activity on native cultures casually - the fate of Buddhism in the East is not his perogative.

He remains goal oriented and totally comprehensive.Theravada, Mahayana, Vajrayana, Zen, hippies, psychotherapy and the Dalai Lama.Practically nothing of worth is excluded - nothing has past his beady observation.

I think this book is a triumph, a placeholder to an evolving unknown of a contact of the Orient and Asia that almost threatens to overwhelm the Occidental intellectual millieu. But Buddhism has always been a delicate influence, like a silk cloth brushing against a cheek.I don't think it has ever had missionary pretentions like Christianity, and this is precisely what the book, between the lines reveals, about the entry of Buddhism through a back door to a receptive, uneasy, Eurocentric audience.

The Dharma will probably survive the West as the author pointedly concludes.

A wonderful gift and this is likely to command a discerning, growing audience.Mindblowing scope, deftly summarised.

One with Everything
I'm no history buff but this book put me on that path - as well as the path to enlightenment. It is serious - but also seriously readable, making connections between the past and present, even while explaining the subject matter in comprehensive and fascinating style. Sutin, who also wrote the definitive biography of sci-fi avatar Philip K. Dick, has found a way to synthesize a huge quantity of material into a single compelling book that examines time-honored ideas in a new and exciting way. ... Read more

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Details the nature of mind and its functions. ... Read more

Customer Reviews (3)

Specific Analysis of Mental Functioning
This is an extraordinary book.The written Introduction is detailed and specific enough to immediately expand one's own knowledge and one's own personal experience of one's own knowledge, to allow for a whole series of conceptual leaps in personal knowledge both directly and indirectly.The rest of the book follows forward from this point.I studied with Lati Rinpoche, and he was an exceptionally brilliant man.

Profound Ideas of the Mind and Its Functions
This is a extraordinary book of ideas of the mind.To grasp the meanings you will find it necessary to read (even more than twice) the various parts of the book.You will no doubt find the ideas different from Western writers of the mind, which sets this book apart from the many books about the mind.

A very intriguing book.Anybody who is interested in the mind and its functions from the Tibetan Buddhism point of view is highly recommended.

A concise guide to the study of the awareness of thought.
This book reviews several buddhist thought traditions that have developed through the time.It is somewhat polemical but is remarkable in that the referenced texts predate Kant, Hegel and other western thinkers delving thesame subject.The book is tough to read but the reward is worth the effortbecause one comes to an awareness of what one goal of enlightenment is: theactual awareness of thought, origins of impressions, etc.Engrossing. ... Read more

Product Description
An exploration of the relationships between Jungian Psychology and Buddhism with a special section on the famous oxherding pictures. Essential reading for all interested in either Buddhism or Jungian Psychology. ... Read more

Customer Reviews (2)

Ox-herding & psyche-herding
This book consists of 3 Parts: the authors' personal views, their analyses of Kuo-an's (Kuku-an in Japanese) Zen Ox Herding Pictures (OHP), & 6 prior articles by Miyuki, a Pure Land priest, Zen practitioner, & Japanese Jungian psychoanalyst.The OHP is central; 2 renditions (Kuo-an's & Pu-Ming's) are given.The authors compare Buddhist meaning with Jungian Individuation.Spiegelman, also a Zen practitioner & a Jungian analyst) provides a masterful analysis & compares other religious/psychological views.The differences between the 2 author's viewpoints is interesting as the Westerner looks East & the Easterner looks West: Spiegelman seems to emphasize Buddhism while Miyuki emphasizes Jung but only in degree as they share Buddhism & Jung-as does their friend Hayao Kawai, the 1st Eastern Jungian analyst (author of Buddhism & the Art of Psychotherapy, 0890966982).There are other key points--Miyuki points out difficulties of translation & false renderings of Buddhist terms into English: p. 31: "The Zen concept of `mind' refers to something quite different from the Western concept of the word," p. 124: "duhkha which has been translated as `suffering.'However, etymologically & dogmatically, duhkha is better translated as...'dis-ease'" & p. 141: "The terms `'non-ego,' `no-self,' `etc. are inadequate translations of the ideas expressed in the term anatman & such translations serve to further confuse what is a difficult concept to place in Western categories."Aronson (Buddhist Practice on Western Grounds, 1590300939) would agree.Thus, Miyuki states on p. 138: "In my understanding, the Buddhist tradition aids the individual to strengthen the ego through the integration of unconscious contents" & p. 142: "This process of dispelling the illusory identity & manifesting the true self cannot be identified with aiming at dissolution of the ego."This greatly differs from some Western Buddhist authors/teachers assertions!Avoiding Engler's Orientocentric & Eurocentric extremist views, both authors walk the Middle Path as illustrated in the "parable of the White Path."Thus, pp. 64-5: Spiegelman-"For the Freudian we find the face just after we were born...For the Buddhist, it is the face before we were born...For the Jungian, it is both of these.The link with collective, inner & outer, & the discovery of our Selves.So the Jungian might be the intermediary between the two; the psychotherapy which aims at healing, love, & work, & freeing from illusion, but at Enlightenment too" & p. 168: Miyuki-"The individuation process shares, in my opinion, many of the same underlying processes as found in Zen.I fully agree with Jung, therefore, when he says that Zen `can be understood as an Eastern method of psychic healing, i.e. making whole'" & p. 172: "It is my view that C. G. Jung's Analytical Psychology has provided the West with the first meaningful psychological avenue to approach Buddhism & other Asian religious experience."Finally, Miyuki argues the applicability of psychology to Buddhism: p. 127: "All human experience is essentially psychological, in the sense that immediate `reality' is perceived & apprehended in & through our psyches" as well as Buddhism to psychology: p. 172: "Buddhism aims at transformation of the ego in order to help an individual to overcome the `dis-ease' of life brought about by impermanence."

Nice book
A series of essays relating the two subjects, but seemingly more focussed on Buddhism than Jung. Overall quite good, if somewhat repetitive. Spiegelman's essays superior to Miyuki's. Self/Ego illustrated in context of Buddhism in Spiegelman's analysis of the Ten Oxherding Pictures, in which Ego symbolically brings Self into harmonious relationship, with boy/man as Ego, and Ox as Self. ... Read more

Product Description
The Essence of Jung's Psychology and Tibetan Buddhism illuminates two very different yet remarkably similar traditions. Radmila Moacanin touches on many of their major ideas: the collective unconscious and karma, archetypes and deities, the analyst and the spiritual friend, and mandalas. Within Tibetan Buddhism she focuses on tantra and relates its emphasis on spiritual transformation, also a major concern of Jung. This expanded edition includes new material on the integration of the two traditions, and the importance of these paths of the heart in today's unsteady world. ... Read more

Customer Reviews (2)

Good start; makes valid points; opens the door
When originally published in 1986, it was groundbreaking; it's still worth reading, though there are similar books now (Daniel Meckel & Robert Moore's "Self Liberation: The Jung-Buddhist Dialogue" & others on Western Psychology & Buddhism [See my draft listmania]).Here the author effectively demonstrates many similarities/parallels between Jung's works & Vajrayana, but not Mahamudra/Dzogchen (MM/Dz).She provides an introduction to each system-with interesting observations-
p. 6: quoting Nancy Wilson Ross, Buddhism: A Way of Life and Thought (NY: Vintage, 1981) p. 44, "It has been said that [Hinayana] emphasizes the humanity of the Buddha; Mahayana emphasizes the Buddha nature of humanity."
p. 17: "According to one author [S. B. Dasgupta, An Introduction to Tantric Buddhism, University of Calcutta, 1974, p. 54] there was no one particular person who introduced tantra into Buddhism at any particular time, but rather that it has been gradually incorporated in the course of centuries.The same author maintains that there are no fundamental differences between Hindu and Buddhist tantras [p. 145]."Others disagree, stating "it was crystallized into a definitive form by the 3rd century" CE & that there are fundamental differences especially in the definition of yab-yum.
p. 21: "On the path toward freedom any passion and desire must be utilized and transformed into wisdom.This is a very basic principle of any Tantric practice.In this respect it is similar to homeopathy, working on the principle that like cures like.The very same element that causes a disease may if applied in a proper dose act as an antidote and a cure."

She then compares the methodologies, archetypal symbols, similarities/differences including--Tara, Vajrayogini vs. Jung's Anima, Book of the Dead, bliss vs. suffering, attachment, cultural differences, dangers, Buddhahood vs. individuation, compassion, & synchronicity.For example, she claims that Tibetans coming west was not coincidence but a synchronistic event.I agree with the vast majority of her assertions.However, since p. 102: "Jung claims he does not make philosophical or metaphysical statements and that his work is based on empirical evidence only," it seems likely that Jung's limitations of individuation vs. Buddhahood were due to his lack of empirical observation of a Buddha.So, this distinction may be illusory.Further, despite his Thinker orientation, Jung's lack of compassion may be overstated considering his guidance to therapists regarding empathy during individual dyadic relationships with clients vs. the application of theory.Also, many (e.g. Bhikshuni Lekshe Tsomo) have commented upon the effects on Buddhism in new countries-now starting to manifest in the West.Some psychological differences were shown in Bhikshuni Thubten Chodron's "Blossoms of the Dharma"- p. 144: "Feelings of low self-esteem and inadequacy are prevalent in Westerners...Tibetans do not have words in their language for low self-esteem or guilt, so Westerners' problems with these feelings are not readily comprehensible to them.His Holiness had difficulty understanding how someone could not like himself.He looked around this room of educated, successful people and asked, `Who feels low self-esteem?'Everyone looked at each other and replied, `We all do.'His Holiness was shocked."Also, Bhikshuni Wendy Finster (a clinical psychologist from Australia) p. 158 "Only enlightened persons are totally mentally healthy."She speaks to sangha dangers, responsibilities, & cultural differences and says: p. 166: [not meeting one's expectations] "causes us to judge ourselves harshly and feel guilty, and as a result our self-esteem plummets.This surprises our Asian teachers; they do not realize the level of self-criticism and self-hatred that can arise in individuals raised in our culture."This view does not conflict with Jung's warning about going native with Eastern religions.Nevertheless, Moacanin argues convincingly for adoption from the East: pp. 104-5: "Eastern symbols are fresh to the Western mind and therefore possess a greater capacity to inspire and stimulate the imagination, while unfortunately for many in the West our symbols have become ossified and thus have lost their intrinsic meaning."Since she states p. 47: "Concepts are instruments of protection from experience" which reflects deep similarities in the 2 systems (& MM/Dz), it remains to be seen how the 2 will interact in the future.Still, archetypal symbols are universal.Thus, the 4-sided deity mandalas of Vajrayana and their Mt. Meru surrounded by 4 continents do not significantly differ from John Weir Perry's "Lord of the 4 Quarters."

Prescription for the 21st Century
Wisdom Publications has issued a new 2003 edition of the 1986 classic by Radmila Moacanin. In 22 pages, she provides with exquisite clarity the most concise summary available of Hinayana, Mahayana, and Vajrayana Buddhism. This compelling overview will provide both a novice and an experienced practicioner with a few insights, undoubtedly due to the depth of the author's insight. Tying the essence of Vajrayana Buddism to Jungian psychology has always been, in my view, the best way to articulate the experience of Tibetan diety practice to the Western mind. The Tibetan tankas used for meditative practice are not only beautiful works of art. They are powerful devices that can provide a window into an alternative reality. The encounter with a deity (or with a Jungian archtype) results in a stronger force which compels the practitioner to take another path. One no longer chooses a goal, it chooses him or her. The goal becomes the manifestation in practical reality of one's higher Self. Experienced initially as something "other," the Self embodied as the diety or archtype, shatters the conventional ego-centric view of the world and liberates the mind from self-imposed imprisonment.

The encounter with unconscious forces can be risky. Many Western teachers have recommended depth psychology and a thorough analysis as a prerequisite to the journey. At a minimum, it would help everyone to gain familiarity with unconscious contents and how to deal with them. Failing that, encountering deep feelings unexpectedly in the experience of daily life, as everyone does at one time or another, can be a disorienting experience. Fear and uncertainty can lead to negative actions or support of irrational idealism leading to failure or destruction of life and relationships, while positive acceptance can lead to transformation, caring, love, and reconciliation. Jungian psychology can prepare one for deity meditation and the rapid path of Vajrayana Buddhism, help smooth out the bumps in the road along the way, and train one for the inevitable life-changing forces encountered at the most unexpected times. Jung's vision is timeless:

"Every individual needs revolution, inner division, overthrow of the existing order, and renewal, but not by forcing them on his (or her) neighbours under the hypocritical cloak of Christian (or other religious) love or the sense of social responsibility or any of the other beautiful euphemisms for unconcious urges to personal (or collective) power. Individual self-reflection, return of the individual to the ground of human nature, to his (or her) own deepest being with its individual and social destiny - here is the beginning of a cure for that blindness which reigns at the present hour." [Jung. Two Essays on Analytical Psychology. p. 5.] ... Read more

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No online description is currently available. If you would like to receive information about this title, please email Routledge at info@routledge-ny.com ... Read more

Customer Reviews (2)

Excellent
If you're interested in the origins of Buddhism, with a thorough exposition of its social parameters, this is the book for you. From the Buddha's relation to Brahminism and the evolution of the religious order founded by him, this book covers it all, including the arrival of Europeans and how Theravada Buddhism reacted to it.

Personally, I started reading this book to know about Theravada Buddhism per se, not so much its social history, but even then I found much to be interesting and helpful for an understanding of Buddhism in general.

The writing is excellent, precise, to the point, and informative.

Outstanding social history of Buddhism in ancient India and Sri Lanka
Gombrich is an excellent writer, his prose clear and precise. In this book, he does a great job of explaining how Buddhism grew out of the Buddha's responses to the various religious and spiritual options available in 500-400 b.c. India, including Brahmanism and various types of renouncers and ascetics. Fascinating! Gombrich also does an excellent job of explaining the specific spiritual problems Gotama attempted to address with his philosophy and practice. Very highly recommended. ... Read more

Product Description
In this updated revised second edition of Dharma Family Treasures, Sandy Eastoak combines previous essays by lay and ordained Buddhist practitioners, children, spiritual teachers, young adults, educators, parents, writers and poets, including Diane Di Prima, Barbara Gates, and Thich Nhat Hanh, with nine new essays by Robert Aitken, Richard Nelson, Jin Harrison, Sandy Eastoak, and others. This revised edition also includes a new section containing playful and educational children's Buddhist songs. ... Read more

Customer Reviews (2)

Wonderful resource
I'm so pleased with this book.It's a great resource for stories and ideas for sharing Buddhism with children.My favorite was the detailed Lovingkindness meditation to share at bedtime, a lovely practice among many in the book.

Valuable spiritual resource for Buddhist families.
This book includes a wide range of essays by lay people and ordained Zen Buddhist practitioners, poets, writers and children.It guides parents on how to nurture their own and their children's spirituality especially onmindfulness in everyday life.It's a great book while the next editioncould include less stories from parents that may be very similar. ... Read more

Amazon.com Review
N. Ross Reat seems to have accomplished the impossible: aone-volume survey of Buddhism that is accurate, inclusive andreadable. In an excellent narrative that links facts and ideas overthree millennia, Buddhism: a History begins with four chapterson the background, inception and development of early Buddhism, thenmoves on through nine individual chapters on Buddhism in each of itsmajor geographic locales, from Sri Lanka to Japan and even the West. Avaluable work for student and casual reader alike. ... Read more

Customer Reviews (6)

liked the cover, didn't reallyreadthe title,looking for more information,not historybut well written book
A friend @ work had the book , said it was great, he bought it @ a yard sale for 24cents, told me to be very careful of it, he didn't know if he could replace it???Made me nervous!
I found it here for $2.99
but didn't really take in the whole title, I was looking more for an explanation of the religion, details of the practice, than the history of the religion.
It is still a very interesting, well written book. not sorry I bought it
c. simmons

Reasonably comprehensive and objective - a great beginning
The thing about this book is that the author obviously really tries to be objective. His approach is conspicuously scholarly - he doesn't appear to have an agenda of any kind, other than to educate his audience about the history of Buddhism. He is respectful when dealing with both the Theravada and Mahayana schools of Buddhism, and although one detects his probable personal admiration for the Theravada and Vajrayana schools in particular, he tries to be as objective as one person can possibly be about all of the traditions. Some Buddhists may find his scholarly, rationalistic and intellectual approach to Buddhist history a bit offensive at times, but as he obviously trying to explore Buddhist history as truthfully as possible, I think he should be forgiven for any expressions of scepticism (which are not overwhelming - he is obviously a Buddhist sympathiser, if not a Buddhist himself).

It was interesting to learn about Asian history, I felt he covered it well, although I would have liked more about Buddhism in central Asia - I guess he covered this in his interesting chapter about "Indian Buddhism".

Thorough history with overwhelming details
This history of Buddhism traces the religion from its origins to the present day.The first few chapters of the book deal extensively with describing the early history of the religion in India and the philosophies and beliefs of Buddhism itself as well as the two primary divisions of Buddhism, Mahayana and Theraveda Buddhism.The rest of the book discusses at length the histories of Buddhist religion within individual countries and regions, with an emphasis on the various sects that originated within each country as well as their distinguishing characteristics.The end result provides the readers with a distinct view of how Buddhism has spread and evolved throughout Asia.The book ends with a discussion of Buddhism's spread outside of Asia that is disappointingly short.

The book is quite thorough in its discussion of Buddhism, and it also includes general historical information on some regions of East Asia (such as Korea, Sri Lanka, Indochina, and Tibet) that are not discussed in most conventional Western world histories.In this light, the book is very good reading for people who want to thoroughly understand the overall history of East Asia rather than only the histories of the predominant countries in the region.

Unfortunately, this book is overloaded with details on Buddhism.Too much information on what appear to be historically inconsequential Buddhist sects and minor Buddhist historical figures is presented in the book.In some sections, the history becomes the relentless mentioning of facts rather than the clear statement of significant events and their historical consequences.The various Asian names and terminology, which are difficult for anyone from any culture to keep track of, add to this problem.In effect, the fundamental lessons to be learned about Buddhist history sometimes become muddled by too many details.

I ultimately recommend buying this book just to better understand Buddhism and East Asian history.The book's thorough discussion of Buddhism gives the readers everything they need to know for a basic understanding of the religion's history.However, this book relies too much on detail and too little on making clear, strong statements on the fundamental driving forces behind Buddhist history, which may be dissatisfying to some readers.

A fantastic source on Buddhism
The development of the various schools and sects is treated in great detail.The philosophical bases of the different versions of Buddhism are compared and contrasted. It's also a good introduction to Asian history in general.Each country or region has its own chapter.I thought the emphasis given to the politicization of Buddhism and its importance in the emergence of the national identity of the various Asian peoples was especially good.I also learned how Buddhism greatly enriched Taoism, Confucianism, and Hinduism.

Essential reading for beginners
Noble Ross Reat's 'Buddhism: A History' sheds new light on old theories of connections between Mahayana and Hinduism, the emergence of Mahayana philosophy as a reaction to Nikaya Buddhist philosophies, the importance of Nikaya Buddhism as the fundament of later (Mahayana) development, and the large cultural framework wherein Buddhism evolved to its present from. The emphasis and relativation of Mahayana in historical and philosophical context makes its importance brittle. He has a clear style, good argumentation, terrific insight and a no-nonsense approach. The rich text, unfortunately, is so inviting that one would wish for a larger elaboration and more Pali or Sanksrit terminology. Essential reading for advanced afficionados. ... Read more

Product Description
This study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized medieval Japanese elite culture. ... Read more

Customer Reviews (4)

A Benefit for Eggheads (like me)
This book was pretty weighty - real live scholarly work, rather than simple sectarian gloss.I particularly enjoyed the way Professor Stone placed the religious leaders of the time into their proper historical context and showed the way the traditions cross-pollenated with each other.The part on Nichiren was most informative, and gave an objective perspective on the events which occurred after Nichiren's death.Cool pictures of lots of mandalas, too.

Major insights into Tendai Buddhism
Original Enlightenment and the Transformation of Medieval Japanese Buddhism by Jacqueline Ilyse Stone (Studies in East Asian Buddhism, No. 12:University of Hawaii Press) Being recognized as a major study in Buddhist studies and recognized as one of the best religious studies books of 2000, Original Enlightenment and the Transformation of Medieval Japanese Buddhism represents some important historical and conceptual clarifications of perennial themes in Mahayana Buddhism.
From flyleaf: Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan's medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life?eating, sleeping, even one's deluded thinking?is the Buddha's conduct. Emerging from within the powerful Tendai school, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts.
Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute nondualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According to other readings, it represents a dangerous antinomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan's medieval period.
Jacqueline Stone's groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized medieval Japanese elite culture. It sheds new light on interpretive strategies employed in premodern Japanese Buddhist texts, an area that hitherto has received little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of "corruption" in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between "old" and "new" Buddhism and the long?standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185-1333) , long regarded as a formative period in Japanese religion and culture. Stone argues that "original enlightenment thought" represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between "old" and "new" institutions and was particularly characteristic of the medieval period.

New Insight on Medieval Tendai and Kamakura Buddhism
Is Enlightenment something that we acquire?Or are we really Enlightened already and just have to realize that?Is Enlightenment something that will take us uncounted ages to achieve?Or can we achieve Enlightenment inthis life and in this body?Such were some of the key issues of MedievalJapanese Buddhism.Some of the most popular conclusions, that we areEnlightened already, i.e. are Originally Enlightened, and that we canachieve Enlightenment in this life and in this body, remain both popularand controversial even today.Jacqueline Stone takes us into the littleknown world of the Tendai temples and hermitages on Mt. Hiei, the statelymountain above Kyoto, where much of the doctrine of Original Enlightenmentthought was developed -- and whence it spread to the famous founders ofKamakura Buddhism, including Honen and Nichiren.Stone gives us a panoramaof what was going on, what we known about it (not enough), and the longhistory of what happened and the debates that continue down to the present,debates that involve scholars, sectarian apologists, and the religiouspractice of many people, not just in Japan, but around the world.Afundamental book for one of the great, and still growing, religioustraditions in the world.

Invaluable for Nichiren Buddhists
Dr. Stone has provided an invaluable window into the current state of Japanese scholarship around the issues of orignal enlightenment teachings (hongaku shiso) and its role in the formation of Kamakuran Buddhism andNichiren Buddhism in particular.I believe that she quite successfullybrings out the complexities of this teaching and shows that it does notnecessarily lead to antinomian conclusions and that it was not summarilyrejected by the founders of Kamakuran Buddhism including Nichiren. Thechapter on Nichiren in this book could also stand alone as an excellentguide to Nichiren's teachings and practice.She shows that there is muchmore to Nichiren Buddhism than vainly repeating the Sino-Japanese title ofthe Lotus Sutra in order to gain worldly benefits.She really brings outthe depth and profundity of Nichiren Buddhism. This book, however, is notan apologetic for Nichiren Buddhism or even for original enlightenmentteachings.Dr. Stone maintains a very objective and impartial stancethroughout the book (which could be disturbing to those for whom thisreligion and these issues are literally a matter of life and death).Sheprovides both the pros and the cons of the issues that she addresses.Sheis not so much providing a new theory about Nichiren Buddhism or originalenlightenment so much as she is attempting to show that originalenlightenment and its impact on Japanese Buddhism needs to be reevaluatedand that the issues are far from black-and-white. I would highlyrecommend this book to serious scholars of Japanese Buddhism and to thosewho want to delve more deeply into the current state of scholarship inJapan surounding Nichiren Buddhism.This is not, however, a book for thosewho want simple answers to simple questions, or who want a primer onNichiren Buddhism.For those hard core Nichiren Buddhists and scholars whowant to find out the real truth about Nichiren Buddhism and the developmentof the Nichiren tradition, this book is worth every penny of its rathersteep price tag.

Namu Myoho Renge Kyo, Ryuei Michael McCormick ... Read more

Product Description
This is an OCR edition without illustrations or index. It may have numerous typos or missing text. However, purchasers can download a free scanned copy of the original rare book from GeneralBooksClub.com. You can also preview excerpts from the book there. Purchasers are also entitled to a free trial membership in the General Books Club where they can select from more than a million books without charge. Original Published by: Houghton, Mifflin in 1884 in 324 pages; Subjects: Buddhism; Theosophy; Buddha (The concept); Buddah and Buddhism; Religion / Buddhism / General; Religion / Buddhism / Rituals & Practice; Religion / Comparative Religion; Religion / Theosophy; ... Read more

Customer Reviews (1)

A must have for a student of Occult knowledge
The material contained in the book is an easy read for the most part. It contains many highlights of Occult knowledge in a single book, whereas most of these highlights are scattered throughout different books of other authors (with an exception of a few).

However, there are 2 major issues that I found about this book:

1) The author, being a novice learner of the knowledge, misinterprets or misunderstands several important concepts (Gautama being the Sixth Rounder, Mars & Venus being other globes of the Earth chain, etc) which may lead readers to makeincorrect conclusions or assumptions. To correct these it is highly recommended to read The Secret Doctrine by Helen Blavatsky (Vol I, pp. 152-162) where it is specifically addressed.

2) Although being new, the actual book that was purchased through Amazon was of a poor quality print. Some pages could not be read at all being "photo-copied" from old books. Some pages contained pencil underlining and different marks on the sidelines as well as inside the content itself.

Despite the shortcomings the books is a must have for students of theosophy or for a mind looking for understanding of the world and our place in it.

... Read more

Product Description
This book begins with the very awakening of students' interest in spirituality and their initial encounter with Tibetan Buddhism, and then leads them through the steps necessary for successful practice in the West. ... Read more

Customer Reviews (8)

Misleading Title, not the book for me right now
I'm sure in the future I will appreciate the content of this book and the effort placed into it, but this is not a book for me as a "Beginner".It seems to be a fine book, but the title should really be change to something like "Tibetan Buddhism for Westerners" or "Vajrayana Practice for Westerners".I think the other reviewers have too much experience in Tibetan Buddhism to remember what is needed for a beginner and I would discount their reviews accordingly.

Amazing!!!!
i received my book in only 3 days and was quite impressed with the speed. as for the condition...... it may have been listed as used but i consider it a Brand New Book!

Misleading Title
I haven't yet picked up a book on Buddhism that I found anything other than helpful, as it seems that anyone who writes a book on the subject has their heart in the right place, if that makes sense.The same goes for this book, but the title is woefully misleading, which is problematic for the unaware reader.

Bruce Newman writes in the introduction that he wrote this book to help bridge the gap between Buddhist ideas and Western practitioners, as Westerners sometimes have problems assimiliating Buddhist concepts due to the culture and language gap.This is an admirable idea for a book, but not a book for beginners.

When I picked the book off the shelf and skimmed it, I saw some charts on lineages, and I thought it would be a primer on the different sects and an introduction, in as much as that is possible, to the basics of Tibetan Buddhism.However, Newman assumes a shared, deep knowledge of the subject and so he cherry picks his ideas, frequently writing something along the lines of: "I know you're all familiar with these ideas, so I am going to talk about the specific points that I want to focus on."Again, that would be fine in a book that wasn't labelled "For Beginners," as the beginners (like me) will have no idea of the context in which the material fits.

Additionally, be prepared to read about the author's very specific point of view.There are multiple lineages in Buddhism, and Newman talks almost exclusively about the one in which he practices.Also, he takes for granted that the reader is about to get, or already has, a teacher or guru.Again, if you're a beginner, you are probably nowhere near that point.

Lastly, and this may be considered a petty point when compared to the depth of the subject (as well as being the fault of the publisher, not the writer) but this book is riddled with a ludicrous amount of obvious, almost laughable, printing mistakes.It's kind of hard to take the information seriously when it's clear that no one at the publishing office even bothered to read through the manuscript before approving theprinting run.At one point, the author writes something and then, in parentheses, questions his own writing, and answers his question.Basically, the author's notes made it into the final printing of the book!Another obvious mistake occurs at the beginning of a chapter.You know how the first letter of a chapter is sometimes enlarged, or embellished?In one of the chapters, the first, enlarged letter is a "W," but the first word of the sentence is "By."No one bothered to update the first letter so the sentence reads: "Wy this time, we should have..."Because the "W" is so large, it made me laugh out loud.Other than those two, there are countless dropped words, doubled words, plurality mistakes, etc.Again, it might be considered snobbish or petty, but I find it really hard to take the writing seriously in the midst of all these mistakes.

I get the feeling that I will come back to some of the ideas in this book once I have a lot more grounding in the subject, but for now, it is simply too advanced for me.And there's a good chance that I'm a bit further along in reading on the subject than some other people who might pick up a book by this title.

If it had been named something more accurate, like "Explaining Vajrayana Practice: An Integration Guide for Western Buddhists,"I would have known that it wasn't the right book for me at this time, but would have kept it in mind for later.And it would stand out to Vajrayanists, which is who it should appeal to, really: those who are interested in immersing themselves further in that particular lineage with the help of a Westerner who wants them to have greater access to, and benefits from, the Eastern texts and gurus.

A Beginner's Guide makes it seem easy
I have been interested in Tibetan Buddhism for many years, but felt intimidated by its seeming complexity. A Beginner's Guide to Tibetan Buddhism puts it all in order. Bruce Newman writes about the beginnings of his study, the people who inspired him, and his own development through study and practice. He has been practicing and teaching Tibetan Buddhism for many years. He describes his journey from student to teacher simply and logically. I highly recommend this book to anyone else curious about or interested in learning about Tibetan Buddhism

Not easy sledding for the beginner...
The earlier reviews of the book are written by people who have been practicing Tibetan Buddhism for several years.I read this book after studying Zen for several years.I read it to prepare for a journey to Dharamsala, India, to attend a teaching by His Holiness, the Dalai Lama.

Much of the difficulty in understanding all of Buddhism is its interlocking structure, and this book reflects it.To a newcomer to Tibetan Buddhism, this book does not offer a straightforward explanation of what to expect or to know.Admittedly, it would be difficult to provide one.However, the book was difficult to understand, and only after visiting Dharamsala and immersing myself in the Tibetan environment could I start to make sense of it.

If you're approaching Buddhism for the first time, Zen can be more attractive because it's much more stripped down, while there is much more complexity (and in the long run, I believe, more richness) to Tibetan Buddhism.The best western analogy I can think of is comparing Presbyterianism (probably the most straightforward Christian sect) vs. Roman Catholicism (with its saints and rituals and intensive symbolism).If you were new to Christianity, Presbyterianism would be probably easier to start with, but the volume of information available to a practitioner (regardless of the philosophy behind it) is greater in Catholicism. Now imagine trying to explain hundreds of years of Catholicism in a single 200-page book, including all of the mystic traditions, history, artwork, differences in monastic traditions, etc.!In this book, that's what Newman is trying to do with Tibetan Buddhism, and it's a difficult task at best.

If you're just starting to learn about Buddhism, I can't say I'd recommend this book; it's rather technical to start with.But if you've stuck your big toe in the water for a while and need some clarification, it's worth reading. ... Read more

Product Description
The central theme of this work is Jung's concept of synchronicity. This exploration of the scientific basis for meaningful coincidence interweaves the author's interpretation of synchronicity with key concepts in quantum physics and the basic tenets of Middle Way Buddhism. ... Read more

Customer Reviews (10)

Great title, poor execution
The main concept to take out of this book and the only one I felt I could use was - there are some elements of our world that we cannot measure and Western science falls short in this regard. It tries to be a unifying book, which brings science and spirituality together the way "The Tao of Physics" did. It falls far short. It is long-winded, boring and overblown with details. It is not unified nor the case for the principles that would unify synchronicity to other aspects of science put in any manner the reader could follow. I was compelled to buy the book simply because the title was too intriguing. Sorry, some good bits here and there, but not worth the read.

Well-received
This product was delivered in a timely manner and was just as the description had listed... Positive purchase experience.

One of my Favorites
This book is truly one of my favorites!It is a great exploration of three divergent philosophies on life: Jungian Depth Psychology (especially, of course, Jung's concept of synchronicity - "meaningful coincidence), Buddhism, and Quantum physics (especially the Copenhagen interpretation and its basic tenets of non-local effects, the Heisenberg uncertainty principle, and complementarity).I highly recommend this book as an introduction to each of these three fascinating fields of knowledge.

Synchronicity and the Creation of the Soul
There are few topics that have generated as much heat - and as little light - as the concept of synchronicity, or meaningful coincidences. The subtitle to Carl Jung's original paper introducing the concept, was "An acausal connecting principle," implying that two or more events may be linked without any kind of force binding them together. Since we live in a world in which we can see causal links every day that can be a hard concept.

On the one hand, many proponents of synchronicity tell us that everything in the universe is meaningful and connected; while opponents say that they have "magical thinking" or do not understand mathematical chance.

Part of the problem has been that many writers have not tried to tackle Jung's work in the original German, and some of what he had to say has been "editorialized."

Victor Mansfield's book is exceptionally good. He is a Professor of Physics and Astronomy at Colgate University who has had long-standing interests in Buddhist philosophy and in the work of Carl Jung. Here he weaves together these three strands - physics, Jungian psychology and Buddhism - into a superb synthesis in which he proposes that "synchronicity is soul-making in action." There have been a great many books about synchronicity, but this is one of the most critical and creative.

One of the unusual things about the book is the way in which Victor inserts remarkable "synchronistic interludes" into the text. It took me a few pages to "get it." These interludes introduce a remarkable living experience into a book that could otherwise have been a little dry.

The central idea of the book is that there are correlations between our inner psychological states and events in the "external" world. What this book does is to develop that concept to show that a distinction between "inner" and "outer" is artificial. A great many popular books would now start talking about the mind causing changes in the material world. Although that may happen, that is not what Jung or the author of this book means. They are instead talking about linked events, in the same way that a clock tells us the time, but nobody thinks that the hands on the clock create time. Both writers warn against over-interpreting trivial events as "manifestations."

Victor traces the development of this false split between "internal" and "external" to the last middle ages, and believes that work in physics, psychology and in brain sciences is putting subjectivity back into our worldview. He finds a great deal of support for his position in Middle Way Buddhism where emptiness represents the lack of any independent existence. He also brings in the work of the English philosopher Paul Brunton and his teacher Ramana Maharshi.

In closing, Victor examines some of the consequences of the key issues raised by synchronicity: acausality, meaning, transcendence of space and time and the essential unity of the whole of creation.

This is a well-written and engaging book that I recommend highly.

The best thought-out analysis of synchronicity I've found.
This is perhaps the best thought-out analysis of synchronicity that I've read. The author (a professor of physics and astronomy) interweaves quantum physics, depth psychology, and Buddhism into a most satisfying explanation. All the world about us is a creation of mind- matter is not directly knowable, and space and time are outright creations of our mind. We are cocreators of reality (or at least our higher Self is) which explains how such impossible but meaningful coincidences can occur. He holds that our conventional materialist world view is the cause of our spiritual crisis and bankruptcy in the West- as do I.
This is an extraordinary book- as good or better than the _Tao of Physics_. ... Read more

Product Description
Offering an introduction to Buddhism for Westerners who want to learn more about the religion as a path of spiritual growth, this revised and restructured edition explains the essential teachings and practices on which all mainstream Buddhists can agree. It also sets out to show how this ancient wisdom is more than ever relevant to the psychological, social and spiritual issues concerning men and women in the modern West. ... Read more

Customer Reviews (5)

Excellent
This was an excellent read and a great first step for someone looking for enlightenment.

Excellent book
This book is simple, concise, and very readable. It does an excellent job of
explaining the essence of Buddhism. For the last several years I've studied
and read about various forms of Buddhism--Tibetan, Zen, and more recent
Westernized versions--as well as attending a number of talks, empowerments,
and seminars. The various types and schools of Buddhism have whole systems
and terms for explaining themselves.
"Introducing Buddhism" does a wonderful job of finding a core around which
all of them come together.

A book and a religion that simply makes sense.
As my son and I are searching for a better education than is offered by the California public system, we've been considering Catholic private schools.Filling out the applications has made me realize that my religious beliefs had never been rendered down into a simple statement.This book gave me the language to describe what I have always believed in my heart.

Search and you shall find
Amazing book that greatly helped my struggle with my spirituality.I found it clear and concise with no fluff.I loved this book and have read it multiple times and will continue to do so as I learn more about my spiritual awakening.Enjoy....

An excellent, brief, readable introduction
This book converted me to the dharma!Written in a very simple, almost simplistic style, Introducing Buddhism is a very brief, non-technical, introduction to a potentially baffling subject.After struggling to graspthe essence of buddhism from numerous other sources, this was the book thatdid it for me. Not a textbook or scholarly treatise, just a wonderfullyclear explanation, from a practitioner, of what it actually means to followthe path of the buddha. I now lend my copy to friends who ask me what Ibelieve, confident that they won't be intimidated by ancient languages orarcane philosophies, and may just appreciate what buddhism is about. ... Read more

Product Description
This account is written by Jinananda, an English-born Buddhist. The three CDs are divided into three "Jewels": "The Buddha", a life of the historical figure; "The Dharma", an account of the fundamental teachings; and "The Sangha", the disciples, both lay and monastic throughout the world. ... Read more

Customer Reviews (6)

cd
Gret cd, lisen to it every day to work.And I learn something differenteverytime I lisen to it.

The Middle Way: The Story of Buddhism
This book is a very good overview of Buddhism.It is divided into three parts:the life of the Buddha, the teachings of the Buddha (the Dharma), and the manifestations of the Buddha in life (the Sangha).Accompanying the three CDs is a 20 page booklet detailing the contents of each CD, and illustrations of deities from Buddhist art.The readers are easy to listen to.Excellent addition to a library.

Another good Naxos Audiobook
This Audiobook "The Middle Way" is an excellent introduction to the

subject of Buddhism. The readers present the work respectfully and without

any obvious attempt at conversion. I originally purchased this audiobook

out of curiousity about Buddhism, and found out many useful things about

it. A good listen, and a good work!

Highly entertaining introduction to Buddhism!
Three British actors bring Buddhism's "Three jewels" to life in and engaging and entertaining manner.About 4 1/2 hours long.Includes history and teachings.If you are looking for on audio book to give you a good general knowledge of Buddhism, this is it.It may even spur you on to other teachings!

For those curious about Buddhism
Being largely ignorant of the religion, I always found Buddhism to be little more than an odd philosophy masked as psuedo-religion.I bought the CD so that I could get a quick rundown of the the religion for my Easter Religion class (Religion 102). What I ended up doing after listening the the CD a few times was absorbing more literature on buddhism, and I have now converted. The CD was compelling--and it is so without sounding or being a overzealous propaganda recruiting tool. Loved it. ... Read more