By Jack Kornfield
For over 2000 years, Buddhist psychology has provided important insights into the character of the center and brain, and reworked the way in which many of us world wide deal with life's demanding situations. however the historical texts on which those notable teachings are dependent should be tough to penetrate for contemporary seekers. Now, drawing on his adventure as a monk knowledgeable in Thailand, Burma and India, in addition to his specialist psychology perform, Jack Kornfield presents an available, definitive consultant for Buddhists and non-Buddhists alike. this crucial new paintings is within the culture of his vintage works A direction with center and After the Ecstasy, the Laundry, supplying functional instruments to dealing with smooth existence and working with feelings equivalent to worry, anger and disgrace. Kornfield additionally stocks the illuminating tales of his scholars and fellow practitioners, in addition to his personal trip in the direction of enlightenment, together with his restoration from a violence-filled adolescence. here's a infrequent treasure that may provide readers larger entry to the key good looks inside of - and with out.
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During this new version of his acclaimed autobiography lengthy out of print and infrequent in the past Alan Watts tracks his religious and philosophical evolution from a baby of non secular conservatives in rural England to a freewheeling religious instructor who challenged Westerners to defy conference and imagine for themselves.
For over 2000 years, Buddhist psychology has provided helpful insights into the character of the center and brain, and remodeled the way in which many of us all over the world deal with life's demanding situations. however the historic texts on which those notable teachings are established could be tough to penetrate for contemporary seekers.
Desk of Contents
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the id of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the direction Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object kinfolk thought Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His application on the collage of Virginia
Ð Paul G. Hackett
- Studies in Zen
- The Diamond Cutter: The Buddha on Managing Your Business and Your Life
- Buddhism and Cultural Studies: A Profession of Faith
- Buddhism in Sri Lanka: A Short History
Additional resources for The Wise Heart: Buddhist Psychology for the West
82 The Dharma, like the light of the sun, can never be extinguished, Takuan insists, but it can become temporarily obscured. It need not depend on an unbroken transmission from teacher to disciple; it is always waiting to be rediscovered, by the right man at the right time. This combination of pessimism about the state of Japanese Zen as a whole with optimism about the individual’s potential to experience enlightenment and revive the teaching seems to have characterized many of the teachers with whom Tòsui came into contact and contributed to the distinctive atmosphere of early Tokugawa Zen.
But despite his accomplishments, Ungo found himself at age fifty beset by concerns that his understanding of Zen was merely intellectual and superficial. He was debating how to resolve his doubts when, early that autumn, the bodhisattva Kannon71 appeared to him in a dream, declaring that Ungo would realize enlightenment if he climbed Mount Ochi in Echizen (Fukui Prefecture) and undertook a period of solitary practice. When Ungo reached the mountain in late fall of 1631, snow had already blanketed the slopes and passes, and the priest-custodian of the shrine attempted to discourage him from proceeding with his retreat.
108 Such syncretism was not wholly unknown among Japanese Zen teachers. Esoteric Buddhist elements, it will be recalled, had been incorporated in late-medieval koan transmissions, and esoteric rites (kitò), too, had been performed by various medieval Zen priests, both those affiliated with and outside the official temples. 109 Yin-yüan110 was already an important figure in Chinese Ch’an when he arrived in Nagasaki in 1654 aboard a merchant vessel. Yin-yüan had come to Japan at the invitation of Kòfukuji’s Chinese patrons, but he created an instant sensation in the broader Japanese Zen community.
The Wise Heart: Buddhist Psychology for the West by Jack Kornfield