One of the most acclaimed and perceptive observers of globalism and Buddhism now gives us the first serious consideration - for Buddhist and non-Buddhist alike - of the Fourteenth Dalai Lama's work and ideas as a politician, scientist, and philosopher.
Written over a century ago when Japan was abandoning its rich traditions to embrace the hysteria of colonization, this classic written by Okakura Kakuzo helped preserve the masterpieces of Japanese art and culture by illuminating the spirit of the Japanese Tea Masters.
In 1631, at the epicenter of the worst excesses of the European witch-hunts, Friedrich Spee, a Jesuit priest, published the Cautio Criminalis, a book speaking out against the trials that were sending thousands of innocent people to gruesome deaths.
Over the past nine years the Orient Foundation has compiled a database that brings together information on over 600 Tibetan-related organizations throughtout the world.
First published in 1970, The Way of Power is an exploration of the school of Mahayana Buddhism prevalent in Tibet and Mongolia, known as the Vajrayana.
Voice of the Primordial Buddha is Anam Thubten's commentary on the well-known text, The Sharp Vajra of Awareness Tantra, by twentieth-century master Dudjom Lingpa (1835-1903).
Through the translated stories of twenty Tibetan women of various backgrounds, ages and occupations who were alive in the twentieth century, this book presents broad, under-explored and engaging perspectives on Tibetan culture and politics, ethnicity or mixed ethnicity, art, marriage, religion, education and values.
Tibetan Buddhism derives from the confluence of Buddhism and yoga which started to arrive in Tibet from India briefly around the late eighth century and then more steadily from the thirteenth century onwards.
In this final volume on emptiness, the Dalai Lama skillfully reveals the Prasangikas' view of the ultimate nature of reality so that we will gain the correct view of emptiness, the selflessness of both persons and phenomena, and have the means to eliminate our own and others' duhkha.
Thousands of readers--from prisoners to priests--have embraced Jerry Braza's insights in this book, adopting and integrating the mindful practices and habits it presents.
When Buddhism came to the West in the 1960s, many were eager to adapt it straightaway to the prevailing social and intellectual currents of its new home.
How do contemporary Westerners and Tibetans understand not only what it means to be 'Buddhist', but what it means to be hailed as one from 'the West' or from 'Tibet'?
