Includes works such as "Buddha and the Intuition of the Universal" and "Techniques of Timeless Realization". This book invites us to make our own journey toward spiritual transformation and the intuitive understanding of universal truths.

Zen Buddhism was founded in China in the 6th century, and its direct path to Enlightenment first came west in 1927 with D. T. Suzuki's first Essays. This work guides the reader towards Zen teaching in practice and theory, and to provide material for further explorations into its meditative experience.

"When John Cage opened his compositions to chance sounds in the 1950s, and Andy Warhol began exhibiting paintings of Brillo boxes in the 1960s, the art of the commonplace seemed like something radically, even frighteningly, new. But noting an unprecedented shift, around 1800, away from the idealism of Western aesthetics, Leonard shows that attacks on the art object as outspoken as any made by twentieth-century avant-gardists can be found in the works of Wordsworth, Ruskin, Carlyle, Emerson, and Whitman. From Wordsworth to Cage, a certain kind of artist sought to re-orient humanity's devotion from the next world to this one, to situate paradise in "the simple produce of the common day." "Enough of Science and Art," Wordsworth began his first book of poems. "Come forth into the light of things." Two hundred years later, John Cage would tell us, "We open our eyes and ears seeing life, each day excellent as it is. This realization no longer needs art." By studying artists together with poets, Leonard uncovers the rich tradition that links Wordsworth to Cage and illuminates many figures in between. Into the Light of Things transforms our understanding of modern culture."--Jacket.

Western Zen undertakes the task of stripping away the religious trappings of Zen to reveal the practical theory of mind beneath. While Western culture conditions the physical being in hundreds of constructive ways, we are haphazard in our conditioning of the mental being. We teach it to read, write, do numbers, and know facts, but otherwise leave mental life to wander as it pleases. What is missing is a practical theory for conditioning the mind. Zen's intuitive psychology fills this void. It not only describes processes of inner conditioning that can make positive improvements in our conscious life, it unites these results with the arts of performance creating more effective human behavior. Remarkably, this psychology in Zen is no foreign import. Its reality is well explained by Western Psychology, and is fully reflected throughout the course of American Intellectual Tradition. Western Zen takes the hidden truth in Eastern Zen, shines the light of Western Reason upon it, and makes the deeper intuitive psychology universal. The practical conditioning of the mind and the emotions to good effect is possible in terms completely consistent with Western science. The end result is a mastery of your inner life and a finer quality in your human experience.

In Reimagining Zen in a Secular Age André van der Braak uses Charles Taylor’s A Secular Age to describe the encounter between Japanese Zen Buddhism and Western modernity. He proposes how Dōgen’s thought offers resources for a reimagining of Zen.

Until the early twentieth century, hardly any traces of the Tibetan tradition of Chinese Chan Buddhism, or Zen, remained. Then the discovery of a sealed cave in Dunhuang, full of manuscripts in various languages dating from the first millennium CE, transformed our understanding of early Zen. This book translates some of the earliest surviving Tibetan Zen manuscripts preserved in Dunhuang. The translations illuminate different aspects of the Zen tradition, with brief introductions that not only discuss the roles of ritual, debate, lineage, and meditation in the early Zen tradition but also explain how these texts were embedded in actual practices.

This edited book opens a dialogue on theories and philosophies of education between the East and the West in the era of globalisation. A great deal of research has been devoted to discussion of the ideas of Western theorists such as Plato, Aristotle, Locke, Rousseau, Kant, Fröbel, Herbert, Dewey, Piaget, and so on, and their thoughts have had a tremendous impact on Japanese educational practices. In addition, the 21st-century society has promoted international academic standardisation of knowledge, skills, and competencies for a knowledge-based economy, making great strides in educational development for globalisation. On the other hand, East Asia has retained its own unique insights and perspectives that cannot entirely be understood by Western philosophies of education alone. The contributors to this volume offer the reader insights into how Japanese and East Asian theories and philosophies of education encounter those from the West, by taking up heated and controversial issues such as education of caring, morality, nature, catastrophe, body and cultivation, art, language, politics, democracy, and modernity. The book will appeal to researchers, teachers, students, policymakers, and anyone interested in the theory and philosophy of education in the East, or those who would like to reconsider education in a multicultural society.

This collection of Abe's essays is a welcome addition to philosophy and comparative philosophy.