5 comments about Introduction to Emptiness: As Taught in Tsong-kha-pa's Great Treatise on the Stages of the Path.

1. The Great Treatise is a foundational text of Tibetan Buddhism, especially for the Gelugpa lineage (best known as the lineage associated with the Dalai Lama). Although recently translated into English, this key text is still very challenging for western students. That makes this explanatory volume especially welcome.
   
   In this book Professor Newland brings together both his informal, humorous teaching style and his deep scholarly knowledge of the text and its traditions. He does a beautiful job of making clear the main concepts of "emptiness" for a more general western reader, while at the same time producing a book which amply rewards the serious student and practitioner of Tibetan Buddhism.
   
   An exceptionally valuable contribution to the English language literature on Tibetan Buddhist philosophy and practice. Highly recommended.



2. I have read a great many books on the subject emptiness - both modern interpretations and source works. This particular book provides superior clarity and insight necessary to introduce the Western mind to a very difficult subject. The explainations are clear and the examples are meaningful.
   
   The text creates a path to appreciating emptiness in a manner that is often difficult to obtain from other sources. I was particularly touched by how the author maintained a positive orientation towards emptiness while not discounting the meaning (often authors simple redefine and distort the subject to accommodate our Western orientation).
   
   I look forward to revisiting original sources with the understanding this book has made possible.
   
   Many thanks for a wonderful accomplishment.



3. This book is wonderfully clear on the enormously difficult concept of emptiness. In particular, Professor Newland exacting analysis of the object of negation - just what it is that is negated in Madhyamaka analytical meditation - is highly clarifying. Still, as a frustrated life-long seeker myself, I failed to find the philosopher's stone needed to remove my doubts and close the mediative distance between all I've read and learned second-hand and my own first-hand knowledge. My fault, of course!



4. This book takes the often confusing topic of emptiness, and makes sense of it. In addition, it illustrates very well how we can see emptiness in our every day lives, and why this view is so important in preventing clinging and other misconceptions. A wonderful book, and well with reading.



5. This is a very useful and enjoyable summary of, and introduction to, one of the most important, and most difficult, concepts in Buddhism: emptiness. This book is a welcome change from the many poor presentations in English of this key Buddhist idea. The author is clearly practiced in presenting emptiness to an audience that may have little prior exposure to it. Using commonplace examples and modern language, the author--an authoritative and experienced writer and speaker on Buddhism--discusses emptiness as presented by one of the great Tibetan Buddhists sages and scholars, Tsong-kha-pa, in his greatest work, "The Great Treatise on the Stages of the Path to Enlightenment." "Introduction to Emptiness" is well written, easy to read, and true to Tsong-kha-pa's meaning, and will make significantly easier and more beneficial the study of "The Great Treatise," a large and often difficult work. If you are interested in the study and practice of Buddhism, and one of its most key concepts, this small volume could make a large contribution.

3 comments about The Great Treatise on the Stages of the Path to Enlightenment, Volume Three: Lam Rim Chen Mo.

1. Probably one of the greatest works for spiritual progress, the Lam Rim Chenmo has been translated into three volumes.

   This, the third volume consists of a lucid and well presented translation of the concentration and wisdom chapters.

   The concentration chapter is a masterwork on developing the higher levels of meditative concentration, and being explicitly ecumenical, is relavant to anyone involved in meditation or mind training.

   The wisdom chapter alone should be read and re-read by anyone who wishes have an unmistaken view.

   His Holiness the Dalai Lama has been quoted as saying that this particular chapter is one of two expositions of emptiness that reveal the view.

   In short, I cannot recommend this book highly enough.




2. (Because this is volume three, please refer to my review on volume one, ISBN 1559391529, for a general introduction to this important series).
   
   Volume three in this series - which are about the "three precious trainings", that comprise the entire Tibetan buddhist path - covers the meditation practice of the superior training of the mahayana path. Meditation training consists of meditative serenity (shamatha) and insight (vipashyana), which are the last two perfections of the six perfections (paramitas) of the mahayana path.
   
   The explanation of meditative serenity in this book is superb, and contains very clear sentences, such as: "Mindfulness is an accurate awareness whether you are distracted [where distraction is the opposite of meditation]." "Vigilance is an accurate awareness whether you are becoming distracted." "Exertion refers to tightly focusing your mind on virtue with clear enthusiasm."
   
   The topics of shamatha and vipashyana are explained from all angles: Why together they are both necessary and complete, what is their nature, what are the advantages of developing their qualities as well as the disadvantages of not developing them, what are the obstructions to both, as well as the antidotes to these obstructions, and so on.
   
   In short, this volume provides an excellent explanation of the practice of meditation, not easily found elsewhere.
   
   Having said that, the second part of this book, which covers the topic of insight (vipashyana), is much less attractive, in my opinion, because it is a very advanced and detailed exposition of Tsongh-kha-pa's view on mahamudra, and less suitable for a beginning Western student, such as myself.
   
   Altogether I really appreciate this volume for its explanation in the first part, on meditative serenity (shamatha), and how it relates to insight (vipashyana).



3. Briefly, this is a great contribution to the corpus of literature from the Tibetan Buddhist tradition in English.
   
   The Great Treatise on the Stages to the Path to Enlightenment is synonymous for many with the Gelugpa tradition as whole, and given the historical centrality of that tradition, one could well argue that it is essential for students of Tibetan Buddhism to be able to read this work in its entirety. Given the complexity and length of the work, the translators have done us all an invaluable service. I feel we who are confined to English as the language in which we study the Dharma should consider ourselves lucky to have access to this comprehensive overview of the Buddhist path, seen from the point of view of Je Tsongkapa, one the pivotal figures in the long story of Buddhism in Tibet.

5 comments about Emptiness Dancing.

1. Adyashanti shows a fresh and impeccable clarity in this book and brilliantly leads the reader past the noise of the mind and its concepts to rediscover the constant, quiet, untaintable sense of beingness that is ever present.



2. Brilliant writing doesn't lie in how profound the terms are, but rather, in the simplicity that the unfathomably profound can be expressed in. Adyashanti is gifted with the ability to accomplish the task. The light that every chapter is able to shine upon the mind is put into terminology and sentence structure so simple that any individual will be able to allow the meaning behind the words immediately have an affect on them. So simplified, so wise.



3. It's hard to put it into words, there's just something unique about his teachings. He doesn't talk endlessly about koans or sitting like most Zen books. He describes the craziest experiences but emphasizes that the only good thing about spiritual experiences are to find what awakening isn't. He also says that you don't get a thing 'you' want when awakening. He speaks of awakening as enlightenment like experiences and also moment to moment work, thus seeming to go between both popular schools of Japanese Zen. He has an awareness of western and Hindu mysticism also, but keeps coming back to Zen of course. So he is not some sort of integrative teacher, although I had the unfortunate experience of finding one of his books in the new age section of a book store.
   I believe he recieved transmission from a Soto teacher.
   Recommended for any Zen student or any mystic whatsoever.



4. Watch Video Here: http://www.amazon.com/review/R2K90J6J1VNKGL Please enjopy my video review of Emptiness Dancing. Mark Waller author of Awakening: Exposing the Voice of the Mosaic Mind



5. Adya is a great communicator of truth. His message truly delivers with so much patience and humor. He will lead you to the doorway. Caution! Once you have entered that door don't be disappointed to find yourself still doing the dishes.
   
   [...]

5 comments about What Makes You Not a Buddhist.

1. Dzongsar Khyentse Rinpoche has a way of explaining Buddhism that is completley modern and relevant to our times and culture. I think this is a must read for any one interested in Buddhism, its is both for begginers and people who are a little more experienced. A must have in any student's library.



2. A short and breezy introduction to some basics of Buddhist thought. But the breezy tone leads to some contradictory statements and some glossing over of important concepts that need more careful attention.
   
   An earlier review calls attention to such an inaccuracy/overstatement: "all emotions are pain." Yet that review gives the book five stars. I am not sure why. Another example: A more nuanced explanation of the difference between what is "real" and what is "impermanent" would have helped. Because something is impermanent does not mean it is not real. Pain, for instance. If pain is not real because it is impermanent, then why should I feel compassion for someone who suffers? I should feel compassion because their pain IS real; even if the pain is caused by an illusion, the pain itself is real -- and though it will pass, as all things pass, it is real in its moment of existence.
   
   The frequent pop culture references may help some readers feel engaged, but they lead to a rather flippant explanation of the dynamic ideas at the heart of Buddhist thought. And the parables would be more useful if they introduced a more engaged, real-world explanation/application.



3. Khyentse obviously wrote this book to provoke and challenge, first and foremost. It is not meant to be some kind of systematic treatise or scholarly work, though he is a fully qualified and widely respected scholar of Buddhism. There is a deliberate attempt to be almost confrontational and certainly controversial, which the reader should bear in mind so as not to take the entire book at face value.
   
   One of the things that quickly jumps out at you is how Khyentse employs tons of contemporary cultural and political references...some of which work while others fall flat into the realm of flakiness and rambling and name-dropping.
   
   Overall I found this to be a fairly useful and entertaining book, though it would probably be most suitable for someone who's just starting down the path, a neophyte who wants to get a basic grounding. Or, someone who's been on the path for quite a while but perhaps could use a little shaking up if they've gotten too caught up in the traps of Buddhist institutionalism, traditionalism and formalism---someone who's lost sight of the forest for the trees.



4. "Consider generosity. When we begin to realize the first truth" (impermanence), "we see everything as transitory and without value, as if it belonged in a Salvation Army bag. We don't have to necessarily give it all away, but we have no clinging to it. When we see that our possessions are all impermament compounded phenomena, that we can't cling to them forever, generosity is already practically accomplished."
   Thus we begin a journey into the teachings of Siddhartha Gautama, who was born in the city of Lumbini and was raised in Kapilavastu.
   
   Born a prince, his father, King Suddhodana, was said to have been visited by a wise man shortly after Siddhartha was born. The wise man said that Siddhartha would either become a great king (chakravartin) or a holy man (Sadhu). Determined to make Siddhartha a king, the father tried to shield his son from the unpleasant realities of daily life. Despite his father's efforts, at the age of 29, he discovered the suffering of his people, first through an encounter with an elderly man. On subsequent trips outside the palace, he encountered various sufferings such as a diseased man, a decaying corpse, and a monk or an ascetic. These are often termed 'The Four Sights.'
   
   Gautama was deeply depressed by these four sights and sought to overcome old age, illness, and death by living the life of an ascetic. Gautama escaped his palace, leaving behind this royal life to become a mendicant. For a time on his spiritual quest, Buddha "experimented with extreme asceticism, which at that time was seen as a powerful spiritual practice...such as fasting, holding the breath, and exposure of the body to pain...he found, however, that these ascetic practices brought no genuine spiritual benefits and in fact, being based on self-hatred, that they were counterproductive."
   
   After abandoning asceticism and concentrating instead upon meditation and, according to some sources, Anapanasati (awareness of breathing in and out), Gautama is said to have discovered what Buddhists call the Middle Way--a path of moderation that lies mid-way between the extremes of self-indulgence and self-mortification. He accepted a little milk and rice pudding from a village girl and then, sitting under a pipal tree or Sacred fig (Ficus religiosa), also known as the Bodhi tree, in Bodh Gaya, he vowed never to arise until he had found the Truth. His five companions, believing that he had abandoned his search and become undisciplined, left. After 49 days meditating, at the age of 35, he attained bodhi, also known as "Awakening" or "Enlightenment." After his attainment of bodhi he was known as Buddha or Gautama Buddha and spent the rest of his life teaching his insights (Dharma). According to scholars, he lived around the fifth century BCE, but his more exact birthdate is open to debate. He died at the age of 80 in Kushinagara (Pali Kusinara) (India)
   
   From these facts, a little book by master Dzongsar Jamyang Khyentse is born out of his frustration that Siddhartha's teachings have not caught on enough to his liking.
   
   He goes through the basic concepts of Buddhism in a relevant way, easy to read, and entertaining tale. This book is a jewel for anyone who is interested in Buddhism.



5. I seriously could not finish this book. I gave 2 stars because there is some Buddhist content in this book.
   
   I have been studying Buddhism for over 5 years and I have never read something so judgmental and cynical in my life. The interpretation of Buddhism by Dzongsar is as pestering as an unhappy wife.
   
   I am sure that some readers would love to read on "how tragic life is" and "how the world is doomed". But if you want to do that, just turn the TV in CNN and you might get information without personal opinions.
   This book is purely opinion based, rarely his statements are supported by facts or Buddhism history.
   
   He nags about American culture, Confucius and even Theodore Roosevelt. But he does tell the story of our prince Siddhartha.
   
   Here are some of his "delightful words"
   
   "This planet earth that you are sitting on right now as you read this book will eventually become as lifeless as mars- if it`s not shattered by a meteor first."
   ( uau, I hope I can live until tomorrow)
   
   "Your sweet little -behaved kids can grow up into cocaine-snorting thugs who bring home all kinds of lovers. The straightest parents in the world produce some of the most flamboyant homosexuals, just as some of the most laid-back hippies end up with neoconservative children."
   ( humnn...so let us all give up in trying to educate our children and just hand them some white powder . "flamboyant homosexuals"? A little Prejudice there Dzongsar?)
   Buddhism is about contentment, acceptance, awareness and compassion.
   
   
   If you want to read about that try Thich Nhat Hanh and our Holiness Dalai Lama books. These are truly Faithfull to Buddhism concepts and easy language.
   If you are a mother try Sarah Napthali, she is amazing and enthusiastic. Good peaceful literature for mothers.

5 comments about Ethics for the New Millennium.

1. Ethics for the New Millennium is explicitly a nonreligious work, though it does present several key ideas that come out of Buddhist philosophical tradition. The goal, as stated in the preface, is to present an approach to ethics based on "universal" rather than religious principles. Presumably, these are principles that persons of diverse religious and nonreligious backgrounds would agree upon. Despite the title, this is not a technical or heavily philosophical work. Much of the book has a common-sense, anecdotal quality to it. While I enjoyed the stories of the Dalai Lama's personal experiences and his unique sense of humor, I must say that some of the cases he makes would be greatly strengthened if he presented some statistical data or findings from modern sociology, psychology and science. The Dalai Lama confesses that his own knowledge of modern (Western) secular thought is still limited, so much of his teachings probably reflect the Buddhist philosophy in which he has trained. Throughout the book, he introduces us to a number of Tibetan terms which do not have simple English equivalents. Several of the key notions presented in the book will probably be unfamiliar to the average Western reader. Of course, this is part of the attraction of the book.
   
   To explain his motivation, the Dalai Lama begins by making the personal observation that, while the poor living in less developed countries with traditional cultures may be suffering physically, they often seem to be happier than those with greater material wealth living in more developed countries. His Holiness is careful not to romanticize "old ways of life" and he does not advocate primitivism or rejection of science and technology as a solution to the world's problems, but rather a "spiritual revolution." By this he means the adoption of the emotional disciplines and alternative worldview laid out in this book as a means of addressing disharmony in modern life. He says "My call for a spiritual revolution is thus not a call for a religious revolution. Nor is it a reference to a way of life that is somehow otherworldly, still less to something magical or mysterious. Rather, it is a call for a radical reorientation away from our habitual preoccupation with self" (p23). The Dalai Lama does a remarkable job of presenting this ethical system in simple language.
   
   Christian readers may interested in the brief allusion to the "Fruits of the Spirit" (pp 22-23) which are discussed in a non-religious context. His Holiness acknowledges an admiration for Christian teachings developed in part through his friendship with a Cistercian monk some time ago. Even more interesting might be the chapter entitled "Ethics and Suffering" for those who wonder how persons with a non-theistic viewpoint cope with suffering and loss. An important clarification of the notion of karma is given as well. It is one of the best chapters in my opinion, though too short.
   
   This is a very tolerant and pluralistic work with regard to religion. Polemics against religiously motivated bigotry, violence, and dogma seem to be entirely absent. The final chapter "The Role of Religion" is very insightful, but adroitly steers clear of controversy. The Dalai Lama acknowledges that people can lead happy ethical lives without recourse to religion, but is concerned that, with the rise of science and secularism worldwide, there may also be a rise in moral relativism. This book is intended to provide an alternative. My favorite quote: "These may seem unusual statements, coming as they do from a religious figure. I am, however, Tibetan before I am Dalai Lama, and I am human before I am Tibetan."
   
   The more philosophical part of the book, entitled "The Nature of Reality", introduces the idea of dependent origination. This sort of organismic, interconnected view of the universe may require several readings to grasp, but leads naturally to the doctrine of "no self." This is the clearest and simplest explanation of this doctrine I have found so far.
   
   The recurring theme of the book is this: our happiness depends upon the happiness of others. Here is another interesting quote: "As we have seen, given the complex nature of reality, it is very difficult to say that a particular act or type of act is right or wrong in itself. Ethical conduct is thus not something we engage in because it is somehow right in itself. We do so because we recognize that just as I desire to be happy and to avoid suffering so do all others." Afflictive emotions (anger, greed, hatred, pride, etc.) destroy our ability to make rational decisions, so we should practice restraint. Emotional responses can be shaped by worldview, and practice. The same is true for cultivating virtues. Anxiety and stress are often a result of lack of perspective. This is a very practical book that offers guidelines for changing how we react and how we feel.
   
   I am a little concerned, however, with some statements made about science throughout the book, though these are not by any means central issues. The Dalai Lama tends to refer to "radical materialism" when talking about science from time to time, and I find this an unfortunate choice of words given the common connotations of the words "radical" and "materialism." Philosophical naturalism would have been better. He also says "my concern is rather that we are apt to overlook the limitations of science. In replacing religion as the final source of knowledge in popular estimation, science begins to look a bit like another religion itself" (p 11). It is not clear, just what, if anything, His Holiness suggests should be the final source of knowledge. The book is not heavily philosophical and so does not discuss epistemology (theories of knowledge). A recurring theme is the important role of practice and discipline; so perhaps in this sense, knowledge alone is insufficient to create the kind of disposition advocated in the book.
   
   Little is said about economics, but readers may well wonder if the compassion and altruism advocated here are compatible with the workings of free-market economy which is based on competition. His Holiness again admits that his knowledge of economics is limited (p195), but he suggests "the relationship between empathy and profit is necessarily fragile. Still, I do not see why it should not be possible to have constructive competition. The key factor is the motivation of those engaged in it. ... But when competition is conducted with a spirit of generosity and good intention, the outcome, although it must entail a degree of suffering for those who lose, will at least not be too harmful." It is not pure altruism, of course, that he is suggesting, but rather a form of enlightened self interest (p127).
   
   On the whole, this is a positive, feel-good book that I enjoyed reading, with lots of practical suggestions for ethical living that are phased in clear, simple language. It forms an interesting contrast with other more confrontational bestsellers I've read recently that also seek to create change.



2. I went to his gathering in Portland where he shared the contents of this book verbally in a distilled form. Much of the talk was identical to passages in the book. He recommends that the religions have tolerance and respect for each other. He shares an ethic that is fairly modern and shows how much he has changed since his earlier times. The message is very basic, many liberal philosophers have advocated the same thing. It is good that the Dalai Lama has put his voice in support of such views. I do feel that, mere ethics is not enough, we need the practice of meditation for our hearts to transform and to become sensitive enough to see where we are not compassionate with each other, so that we can let go of the three poisons of the mind and become free. I found such a transformation and its necessity was not emphasized that much in this book. Perhaps he wanted people to get this more important point from other books he had written. I also personally would like it if those ethics included animals and not eating them, a point that I feel Guatama Buddha emphasized. I would have also liked if he emphasized how important the feminist movement has been to have women included in those ethics. I gave it three stars rather than five, because although the message is good and positive, it seems to lack something for me. I do not get the feeling that such a message by itself is enough to shift the planet. I think more is needed.



3. Although I thoroughly enjoyed many parts of this book and would recommend it to many people, I would not recommend it to everyone. I have given it a 3 star rating because of two main reasons.
   
   1) The Dalai Lama fails to provide convincing arguments to those who don't already have views similar to his (i.e. that selflessness and non-violence are essential values), which is why this book will not appeal to those who need his advice the most. Compared to the Dalai Lama, I found M.K. Gandhi could make much more compelling rational arguments to convince skeptics of the necessity of being compassionate.
   
   2) The title is misleading. I expected that the Dalai Lama had done much thinking about the modern world and wanted to propose his solutions to its major problems. I was very interested in learning what wisdom he had come up with. Instead, most of his thinking has revolved around traditional south Asian philosophies. Although these philosophies apply perfectly to the modern world, he did not show this well. Indeed he did not make any special effort to describe how the current problems could be resolved using these philosophies.
   
   Here's a brief synopsis of the book:
   
   In the first of three sections, the Dalai Lama explains that ethical conduct does not require adherence to religion, so long as one realizes everyone's right to be happy and not to suffer. He also argues that everyone desires to be happy, but that only those who manage to reach an inner peace that is independent of outside circumstances (such as wealth or poverty, political repression or freedom, sickness or health, etc.) can truly increase their happiness. He also makes a good argument for how happiness is easier to attain when we're shown compassion by others and how we can also help make others happy by showing them compassion.
   
   To show that it is in our interest to make others happy by showing them compassion, he makes a rather complex philosophical discussion on how our interests are connected to other's interests so that our happiness is connected to other's happiness. I don't know if it's just me, but I found this part very complicated and not very convincing.
   
   In the second part, he describes how each individual can develop this caring and compassionate nature. By restraining negative emotions (anger, envy, etc.), we avoid disregarding others and we end up reducing suffering both for others and ourselves. By developing compassion for all, even for those who would harm us, we can further develop virtues like forgiveness, humility, generosity. By dealing properly with unavoidable suffering (like aging, sickness, etc.), we can even strengthen our ability to have compassion and restrain our negative emotions, so that suffering may provide a good opportunity to learn.
   
   In the third section, he tries to apply the principle of compassion to the level of society. There isn't much new there and he doesn't provide much to convince those who don't believe what he believes, it therefore sounds more like political correctness: care for the environment, care for the poor, care for peace, etc.
   
   If you think like the Dalai Lama you will love this book, since he teaches you how you can become a better person. If you don't think like him, this book will fail to convince you and you will not learn any of the lessons he is teaching in this book. It's up to you to choose.



4. Though self-consciously idealistic and at times maddeningly general, this book is profoundly insightful. What makes this palatable is that the Dalai Lama concedes his Buddhist biases, and then offers a framework for approaching to the worlds' problems (all of them!) that is independent of religion. Noting the danger of religion reinforcing self-centered notions, he references the common ground found in all religions, "overcoming suffering through the practice of ethical discipline and cultivation of love and compassion," and advocates that we learn to reconcile our faith (or atheism) with the multiplicity of other possible faiths.
   
   In the first of three sections, The Foundation of Ethics, he highlights some of the world's problems, and questions material wealth as a solution to happiness, noting that material things may in themselves cause anxiety, frustration, and discontent. Though the humor was completely unintentional, I laughed at his recounting of visiting the home of a wealthy family and noticing the stockpile of meds in a medicine cabinet that happened to be ajar.
   
   The second section, Ethics and the Individual, functions sort of as a self-help book, though it's pretty insightful in a ways that sound obvious only once you've thought of it in the context of a given problem. For example, he notes that most people assume "discipline" is something that you impose against your will, but points out that "ethical discipline is something that we adopt voluntarily on the basis of full recognition of its benefits." Later, he cites Shantideva and the central truism of Bodhisattva- basically, if you're confronting a problem that is solveable, then you must learn to immediately find the means to act on it; if the problem has no solution, then it's best not to worry about it.
   
   The final section, Ethics and Society, is by far the most ambitious, but also the most inspiring. The Dalai Lama notes that children in today's society are brought up to acquire knowledge, but not to learn compassion. The negative impact of this, he says, can be aggressive competitiveness toward peers, greed, and scorn for the less fortunate. Astutely, he attributes this to the historical separation of learning compassion outside of school in church- whereas today church has declined and schools haven't picked up the slack. Realistically, he suggests that schools address this gap by offering students substantial practice in ethical debate and non-violent conflict resolution. He suggests that "On seeing his parents wrangling, a child that had understood the value of dialogue would instinctively say, "Oh, no. That's not the way. You have to talk, to discuss things properly."
   
   The Dalai Lama's biggest challenge is that he places on each individual some level of accountability for the corrupt leadership we so often blame for our problems. "When people possess healthy values, and where they practice ethical discipline in their own lives out of concern for others, the public officials produced by that society will quite naturally respect those same values." The easiest criticism of the Dalai Lama (and my own, before reading this book), is that he is too idealistic. His answer, which unfortunately isn't that well backed up, is that ideals are "the engine of progress", that it is a mistake to always try to be realistic in politics as history is full of examples of positive changes driven by idealism.



5. (sorry in advance) anyone who isn't moved by the kindness & compassion; the hopeful sayings of HH the Dalai Lama is either too cynical or not in touch with the needs of our complex/complicated 'society'.
   His wisdom-compassion for all of humanity (and others), his lack of a vested interest, speaks for itself.

5 comments about No Time to Lose: A Timely Guide to the Way of the Bodhisattva.

1. Pema Chodron's book is not for everyone Unlike some of her more popular books, this text stays closer to tradition: it is a line-by-line commentary on an ancient text, "The Way of the Boddhisattva." I bought it not knowing quite what I expected: but what I did find was nourishing food for the journey: support for staying open-hearted and compassionate in a global time of confusion and suffering.



2. An excellent guide to understanding an important Buddhist writing. Down to earth with a practical running commentary, I find it equally appealing as A Course in Miracles and de Mello's timeless book, Awareness. All three stand tall in helping us make sense of and survive in this sometimes "crazy" world in which we live.



3. No Time to Lose reads like a compassionate literary analysis of sacred prose, Pema takes us through stanza by stanza Shantideva's inspired work from the 8th century, revealing the cultural and spiritual relevance and sharing what she's learnt along the way, leaving plenty of room for us to also experience and apply its meaning in our own lives. Pema is well studied and an empathetic teacher who encourages us to try methods that she's tested some even as simple as copying down one or more of your favorite Shanitdeva's verses and reading it when we need to rekindle and reaffirm purpose. Here are some of my favorites:
   
   On Transcending Hesitation:
   
   "Just so and for the benefit of beings,
   I will also have this attitude of mind,
   And in these precepts, step by step
   I will abide and train myself"
   3.24
   
   On Enthusiasm:
   
   "Therefore leaving everything that is adverse to it
   I'll labor to increase my perseverance
   Through cheerful effort, keenness, self-control
   Through aspiration, firmness joy and moderation."
   7.32
   
   Pema says for example about firmness that with commitment and steadfastness we can connect with and find confidence in our basic goodness which is our birthright as human beings. Pema provides ways that we can work to eliminate addictive behavior which she describes as `like licking honey on a razor's edge' (ouch!)
   
   Reading books like this we see that the truth has not changed over the centuries; it merely awaits our committed response, as the concluding line to Shantideva's work challenges us,"Concern for others is the way to heaven"



4. I am discovering a whole realm of wisdom of the ages. She is commenting on an ancient rule of life in a whole new way...I have been reading other, older commentaries, from other cultures, in translation. Here, an American woman is sharing her Western version...and it illuminates the others.
   
   Easy to ready. Well worth it!



5. I have always liked Pema Chodron's short easy-to-read essays.
   This book is fatter than any of her books. The chapters are
   uncharacteristically lengthy. I have not read the whole book,
   but I will probably spot read it. An interesting feature is the
   poems included in each chapter. They are surprisingly different
   to Pema's work. I'm not sure if I like this feature or not. I
   am a Pema Chodron fan, however, and her books have always given
   me solace in this difficult world. "No Time to Lose" is worth
   reading -- the title, at least, is like a gentle whip to our
   flaccid brains.

5 comments about Breath by Breath: The Liberating Practice of Insight Meditation.

1. Great book for learning the right frame of mind and the concepts of learning the Insight Meditation. Although this is not the complete book of learning the complex practice of Vipassana-Bhavana, for conditioning the mind to a proper way of thinking, before embarking your quest to Insight Meditation or reviewing things thats on your way, this is a good book.



2. The step by step guide of the 16 stages of breath meditaiton according to the Anapanasati suttra is very inspiring. It has helped tremendously in my learning insight mediatation.



3. Very clear, concise, and practical. Every one of us must have a copy.



4. Breath by Breath is an outstanding and seamless synthesis of interventions and talks that Rosenberg held about the Buddhist sutra (i.e., text) on the 'awareness on breathing' during his thirty-year teaching experience at Vipassana retreats and courses. Rosenberg style is plain and direct and his personal anecdotes make this fundamental teaching even more vivid and present for both beginners and expert practitioners. Clear links to other relevant Buddhist teachings make this text a good introduction to the Dhamma (Theravada tradition), as well.
   All things considered, one of best introductions to the matter, a book that sheds a contemporary and western perspective on an universal and antique wisdom by focussing more on the main concepts and underlying rationales of Buddhist mindfulness practice and breath awareness (and its consequences on any personal life) than on some particular technique or method.



5. mindfullness of the breath. and opener of many doors. larry quotes the buddha... "the summary of all my teaching is 'do not attach to me or mine'" really i guess larry has summed up half of all buddhism by quoting this therevadan approach. the emotional and psychic enlightenment side of buddhism. the annihilation of the tainted self.
   
   there is very little on mahayanan 'philosophical' enlightenment, but i am incredibly grateful to this great teacher for quoting the buddha and for his introduction to mindfullness of the breath.
   
   of those coming to this book, some will have realised that we only truly learn or know through experience. these people are seeking for genuine experience through meditation. mindulness of the breath will lead to other types of meditation, discovery of how to talk to or learn from spiritual beings, and ultimately how to talk to the perfection that everyone is and has within them through mastery of the unconscious mind. (learning how to harness stream of consciousness, imagination/visualisation etc etc). the kingdom of god is like a baby seed that becomes a little sapling and then and then on it grows. you will find that one thing leads to another, but ultimately to uncover who you are you will need to rely on yourself and not be confused by other people. every snow-flake is unique and has its own unique route to the earth/attainment. you are all snow-flakes, but you just dont see this yet, or do not have enough experience/conviction to know this.
   
   as a digrssion... what is suchness? put in circular terms suchness is: As is ness, thusness. things just are, what is is what is. 'is' is is. this view is the ultimate 'relative' statement... it indicates that all truth is relative. everyone has their own truth. is it emptiness?, is it form? actually... no. it just is. this is the ultimate buddhist statement. that all knowledge is beyond conceptualising, beyond formulation. as is ness is just as things are. this is the water approach, which levels all theories. it is empty of knowledge in knowing much. suchness is the water of the moon. female womb, sometimes empty, sometimes full. rising and falling, rising and falling. bringing with it peace.
   
   what is absolute truth? if you seek the truth you will find it. actually only true love is the absolute truth, if you do not know love, then you do not know God, however there are lesser, though objective truths. truth can be seen as what is... reality, taste and see. everything that 'is' has its roots in the one absolute truth, which is true love. the truth is love. love is the truth, and this should gear our entire understanding of reality. even 'this' has its roots in ineffable 'love'. in the christian faith, we believe that what we seek is what we find. if we seek relative truths in accordance with suchness then we shall find them... like-wise, if we seek absolute objective truth, eventually we will find perfect love. true love is the ultimate seed and root of all, of essence (existence/is) itself. love is the fire of the sun.
   bringing with it warmth. the light of the sun, penetrates the darkness of the moon. rising and falling, rising and falling, a child is born.
   
   some feel that knowledge is helpful... well yes and no. yes if that knowledge is truth. however no, very often, and this is since much of what people know leads them away from the truth... and so i say, it is not ignorance that matters, nor is it knowledge (which puffeth up). what matters is truth. And anything that engenders true love is in accord with God. "he that loveth not, knoweth not God, for God is love". "he that dwelleth in love, dwelleth in God, and God in him." "everyone that loveth is born of God"(born anew, spiritually). knowledge is not sufficient, we must not forget the heart, seat of emotions.
   
   the buddha realised that without the anchor of love, one becomes a nihilist... and you only need see their actions and crippled emotions to realise how unsatisfying nihilism is. (freedom of mind is not everything).
   this is also why certain types of philosophy are utterly unsatisfying. theyve ripped their hearts out.
   
   larry may have given more than he ever realises, this man is a true master.
   
   love, snow-flake. xxx

5 comments about The Buddha in Your Mirror: Practical Buddhism and the Search for Self.

1. If you know next to nothing at all about Buddhism but want to learn how and why it might be useful to you, this is the book you should start with. It is NOT rocket science but it hits all the key points you need to know and is readily understandable by almost anyone. Above all, it makes it fundamentally clear that you are in the driver's seat when it comes to your own life. Stand up for yourself, take control of your destiny and read this book.



2. This book is an excellent primer for those who are curious about Buddhism
   It reminds us that we all have the ability to reach buddhahood. It also talks about the importance of the mantra "Nam Myoho Renge Kyo" which volumes have written about.I love this book and invite all beginners to buddhist thought to check it out. May I also encourage you to try -The Lotus Sutra- and -The Dhammapada- two major Buddhist works. Be happy.



3. The Buddha in Your Mirror is a beautifully written book outlying not only a philosophy, but a practical means to imporve your life. Buddhism is no longer for shaved headed monks who retreat into the mountains, but a practice which allows every single person to become happy while maintaining their normal daily life. Reading this book is a perfect start to changing one's life for the better.



4. This book should be required reading for everyone on the planet! What a nice world it wound be! Everyone every where taking responsibility for their own actions and feelings!



5. This book gives the basics of Buddhism, sort of a beginner's how-to guide. I unfortunately didn't quite get to finish it before I had to return it to the practicioner I borrowed it from, but I'm sure they last fifty pages or so didn't somehow negate the rest of the book. IF you are curious or interested in Buddhism, it's a great place to start (as is Asma's Buddha for Beginners).

4 comments about Eating Mindfully: How to End Mindless Eating and Enjoy a Balanced Relationship with Food.

1. Eating Mindfully provides an excellent guide to people who are serious about learning about themselves and their relationship with food. This book does not promote diets; instead it focuses on true self-awareness. The book explains that through self-awareness one can understand how and why he/she has certain eating behaviors. Buddhism stresses the importance of awareness, and Dr. Albers utilizes some of the most useful facets of Buddhism to help her organize an effective guide.

   Dr. Albers explains that if you understand yourself and why you eat the way you do, a balance will be reached and a healthy relationship with food will result. Anyone can lose weight through dieting, but to become the person you want to be and stay that way, a permanent change in behavior is required -- anyone who is honest with himself/herself knows that. Dr. Albers provides a guide to anyone who wants to and has the determination to make this change in his/her life.

   After reading the book, I found myself more aware of my eating patterns. In several instances it helped me to not stuff myself silly, which I tend to do on occasion.

   I would highly recommend this book.




2. What a wonderful, compassionate and helpful guide! I've run across this book in several places but I finally broke down and bought it when I saw it in Oprah Magazine. I'm glad I did. It was different than the other diet books I've bought. It was insightful, easy to read and positive. It helped me to understand why I mindlessly eat and gave a lot of helpful hints for eating in a more mindful, relaxed way. If you want a sample of what is inside this book before you buy it, check out Dr. Albers' website. It was a helpful resource for me and would be for anyone with eating issues.



3. This book is a collection of 46 brief observations on mindless eating. The observations are short, one or two pages, and include suggestions on how to turn mindless eating into mindfull eating. The observations themselves are diverse so every reader will most likely find several that relate to their specific problems with eating.
   
   However, very little of the book is devoted to the fundamentals of "mindfullness". The book causally quotes the Buddhist origins of "mindfullness" but does not expand on the topic. This causes the observations to feel a little empty since they're constantly referring to a "mindfullness" concept that hasn't been meaningfully explained.
   
   If you want a fundamental understanding of Buudhist "mindfulness" before you apply it to eating problems then I would read "The Zen of Eating" by Kabatznick. If you prefer a more 'thought for the day' type of format then this book is more appropriate.



4. The information in this book is vague, hazy and totally non-motivating. Please, before you spend $$$ on Eating Mindfully purchase The Seven Secrets of Slim People. It is focussed, dense with wisdom and EXCELLENT exercises that develop your sane sense of how, why and when you eat so that you can lose that obsessive relationship you now have with food. Eating Mindfully will leave you treading water with no shore in sight.
   The Seven Secrets of Slim People

5 comments about Ending the Pursuit of Happiness: A Zen Guide.

1. In the 15 or so years that I've been interested in Buddhism, I couldn't begin to tell you how many books I've read on the subject. I've come to believe that they all basically say the same thing, but that doesn't mean that some aren't better than others. Truth be told: there are plenty of books by Buddhist teachers that are a complete mess--not to mention a waste of time. Fortunately, this isn't one of them.
   
   There's something about Charlotte Joko Beck, who is Magid's teacher, that is quite refreshing to me. I have found Joko Beck's two books, and the books of another of her students, Ezra Bayda, very useful. She has a non-sense style and an emphasis on the fact that Zen is not a means of escape (which is all I have ever really wanted from spiritual practice). Barry Magid takes this same theme and runs with it--presenting it with a new clarity and insight.
   
   Magid, a psychoanalyst and Zen teacher, presents a bull****-free version of practice that emphasizes real life experience--not the aspiration to a higher state of consciousness. Much of what we come to spritual practice to find is imaginary, according to Magid---and I think this is something we can't hear enough: coming to practice might ultimately be transformative, but it won't change the "ordinariness" of our lives. I can think of no better book to guide us to this simple, yet quite profound truth.
   
   Ending the Pursuit of Happiness is a fabulous, direct, inspired, articulate, accessible work. For those interested in Buddhism, and Zen in particular, I can't recommend it highly enough.



2. This is an exceptional practice-related book. Barry Magid clearly articulates his thoughts that our emotions and their underpinnings are not separate, or to be discarded, in our practice. He makes very clear the point that pursuits to be other than we are, even when these pursuits fit an ideal Zen or personal image, lead us away from the reality of who/how we are now. However, he is able to incorporate the purpose of action in a useful way. Certainly, other books revolve around the topic of `be here, now, regardless of what comes up,' but none I've read comes close to making this topic more alive than Magid's book.
   
   Although I don't think my teacher has to be my analyst (he does not necessarily advocate this) or that I necessarily need an analyst at all (if he doesn't advocate this, it is because he does not know me), I am left with the impression that North Americans are more psychologically weighted down than the rest of the world. Maybe we should be given our projection of anger, guilt, violence, etc. around the world, but I am not quite convinced of this idea. I don't know if he believes this or if it is more the Ordinary Mind School's incorporation of psychology in seeking the best `Zen fit' for those of us in the states.
   
   If Charolette Joko Beck's teachings struck a chord with you, so will this book. No doubt this is one of those books you can read and re-read and benefit at each sitting. This is one of the best practice books I have read.



3. Magid writes clearly and helps the seeker acknowledge his own hidden agenda.
   Must read for serious seekers.



4. Very good personal descriptions of his experience and the essence of Zen, not the sitting, but the meaning. Rondavous with Advita thinking in the end.



5. I read this after having read "Zen Mind, Beginner's Mind" and "Everyday Zen". Those two books are collections of Dharma talks given at a zendo while this book is a consistent book in it's entirety.
   
   I found it very well written and reasoned. It doesn't fall back on "new age" type analogies that so much as some Zen books. It brings Zen into the modern western world while still recounting some of the tales and koans of early Buddhism. It also references Socrate's and more recent western philosophers. Magid is a practicing psycho-analyst and I found his comparisons of therapy and zen illuminating but I also found this book a good exploration of Zen by itself. Having said that I may have not found it so useful if I had not read other material about Zen and meditated at a couple of Zendos before reading it.