In 1639, while the Géluk School of the Fifth Dalai Lama and Qing emperors vied for supreme authority in Inner Asia, Zanabazar (1635–1723), a young descendent of Chinggis Khaan, was proclaimed the new Jebtsundampa ruler of the Khalkha Mongols. Over the next three centuries, the ger (yurt) erected to commemorate this event would become the mobile monastery Ikh Khüree, the political seat of the Jebtsundampas and a major center of Mongolian Buddhism. When the monastery and its surrounding structures were destroyed in the 1930s, they were rebuilt and renamed Ulaanbaatar, the modern-day capital of Mongolia. Based on little-known works of Mongolian Buddhist art and architecture, A Monastery on the Move presents the intricate and colorful history of Ikh Khüree and of Zanabazar, himself an eminent artist. Author Uranchimeg Tsultemin makes the case for a multifaceted understanding of Mongol agency during the Géluk’s political ascendancy and the Qing appropriation of the Mongol concept of dual rulership (shashin tör) as the nominal “Buddhist Government.” In rich conversation with heretofore unpublished textual, archeological, and archival sources (including ritualized oral histories), Uranchimeg argues that the Qing emperors’ “Buddhist Government” was distinctly different from the Mongol vision of sovereignty, which held Zanabazar and his succeeding Jebtsundampa reincarnates to be Mongolia’s rightful rulers. This vision culminated in their independence from the Qing and the establishment of the Jebtsundampa’s theocractic government in 1911. A groundbreaking work, A Monastery on the Move provides a fascinating, in-depth analysis and interpretation of Mongolian Buddhist art and its role in shaping borders and shifting powers in Inner Asia.

“With this memoir by a ‘simple monk’ who spent 33 years in prisons and labor camps for resisting the Chinese, a rare Tibetan voice is heard.” —The New York Times Book Review Palden Gyatso was born in a Tibetan village in 1933 and became an ordained Buddhist monk at eighteen—just as Tibet was in the midst of political upheaval. When Communist China invaded Tibet in 1950, it embarked on a program of “reform” that would eventually affect all of Tibet’s citizens and nearly decimate its ancient culture. In 1967, the Chinese destroyed monasteries across Tibet and forced thousands of monks into labor camps and prisons. Gyatso spent the next twenty-five years of his life enduring interrogation and torture simply for the strength of his beliefs. Palden Gyatso’s story bears witness to the resilience of the human spirit, and to the strength of Tibet’s proud civilization, faced with cultural genocide. “To readers of this memoir, however untraveled, Tibet will never again seem remote or unfamiliar. . . . Gyatso reminds us that the language of suffering is universal.” —Library Journal “Has the ring of undeniable truth. . . . Palden Gyatso’s clear-sighted eloquence (in Tsering Shakya’s fluent translation) makes his tale even more engrossing.” —San Francisco Chronicle

David Chadwick, a Texas-raised wanderer, college dropout, bumbling social activist, and hobbyhorse musician, began his study under Shunryu Suzuki Roshi in 1966. In 1988 Chadwick flew to Japan to begin a four-year period of voluntary exile and remedial Zen education. In Thank You and OK! he recounts his experiences both inside and beyond the monastery walls and offers insightful portraits of the characters he knew in that world—the bickering monks, the patient abbot, the trotting housewives, the ominous insects, the bewildered bureaucrats, and the frustrating English-language students—as they worked inexorably toward initiating him into the mysterious ways of Japan. Whether you're interested in Japan, Buddhism, or exotic travel writing, this book is great fun. To learn more about the author, David Chadwick, visit www.cuke.com.

Equal parts memoir and road map to living a less stressful and more vibrant life, bestselling author Jesse Itzler offers an illuminating, entertaining, and unexpected trip for anyone looking to feel calmer and more controlled in our crazy, hectic world. Entrepreneur, endurance athlete, and father of four Jesse Itzler only knows one speed: Full Blast. But when he felt like the world around him was getting too hectic, he didn't take a vacation or get a massage. Instead, Jesse moved into a monastery for a self-imposed time-out. In Living with the Monks, the follow-up to his New York Times bestselling Living with a SEAL, Jesse takes us on a spiritual journey like no other. Having only been exposed to monasteries on TV, Jesse arrives at the New Skete religious community in the isolated mountains of upstate New York with a shaved head and a suitcase filled with bananas. To his surprise, New Skete monks have most of their hair. They're Russian Orthodox, not Buddhist, and they're also world-renowned German shepherd breeders and authors of dog-training books that have sold in the millions. As Jesse struggles to fit in amongst the odd but lovable monks, self-doubt begins to beat like a tribal drum. Questioning his motivation to embark on this adventure and missing his family (and phone), Jesse struggles to balance his desire for inner peace with his need to check Twitter. But in the end, Jesse discovers the undeniable power of the monks and their wisdom, and the very real benefits of taking a well-deserved break as a means of self-preservation in our fast-paced world.

A rare, intimate account of a world-renowned Buddhist monk’s near-death experience and the life-changing wisdom he gained from it “One of the most inspiring books I have ever read.”—Pema Chödrön, author of When Things Fall Apart “This book has the potential to change the reader’s life forever.”—George Saunders, author of Lincoln in the Bardo At thirty-six years old, Yongey Mingyur Rinpoche was a rising star within his generation of Tibetan masters and the respected abbot of three monasteries. Then one night, telling no one, he slipped out of his monastery in India with the intention of spending the next four years on a wandering retreat, following the ancient practice of holy mendicants. His goal was to throw off his titles and roles in order to explore the deepest aspects of his being. He immediately discovered that a lifetime of Buddhist education and practice had not prepared him to deal with dirty fellow travelers or the screeching of a railway car. He found he was too attached to his identity as a monk to remove his robes right away or to sleep on the Varanasi station floor, and instead paid for a bed in a cheap hostel. But when he ran out of money, he began his life as an itinerant beggar in earnest. Soon he became deathly ill from food poisoning—and his journey took a startling turn. His meditation practice had prepared him to face death, and now he had the opportunity to test the strength of his training. In this powerful and unusually candid account of the inner life of a Buddhist master, Yongey Mingyur Rinpoche offers us the invaluable lessons he learned from his near-death experience. By sharing with readers the meditation practices that sustain him, he shows us how we can transform our fear of dying into joyful living. Praise for In Love with the World “Vivid, compelling . . . This book is a rarity in spiritual literature: Reading the intimate story of this wise and devoted Buddhist monk directly infuses our own transformational journey with fresh meaning, luminosity, and life.”—Tara Brach, author of Radical Acceptance and True Refuge “In Love with the World is a magnificent story—moving and inspiring, profound and utterly human. It will certainly be a dharma classic.”—Jack Kornfield, author of A Path with Heart “This book makes me think enlightenment is possible.”—Russell Brand

A NEW YORK TIMES BESTSELLER AND NEW YORK TIMES NOTABLE BOOK OF THE YEAR “Vivid, compelling... An embrace of moral and spiritual contemplation.” –The New York Times “A remarkable piece of writing. If read with humility and attention, Kathleen Norris's book becomes lectio divina, or holy reading.” –The Boston Globe From the iconic author of Amazing Grace: A Vocabulary of Faith, a spiritual journey that brings joy to the meanings of love, grace and faith. Why would a married woman with a thoroughly Protestant background and often more doubt than faith be drawn to the ancient practice of monasticism, to a community of celibate men whose days are centered on a rigid schedule of prayer, work, and scripture? This is the question that poet Kathleen Norris asks us as, somewhat to her own surprise, she found herself on two extended residencies at St. John's Abbey in Minnesota. Part record of her time among the Benedictines, part meditation on various aspects of monastic life, The Cloister Walk demonstrates, from the rare perspective of someone who is both an insider and outsider, how immersion in the cloistered world-- its liturgy, its ritual, its sense of community-- can impart meaning to everyday events and deepen our secular lives. In this stirring and lyrical work, the monastery, often considered archaic or otherworldly, becomes immediate, accessible, and relevant to us, no matter what our faith may be.

Around the first century BCE, Buddhist monks formed monasteries and established relationships with kings and lay people. The rules monks live by, the Vinaya, are a pivotal source of meaning for them and their dealings with society and form the basis of multiple monasticisms across geographical regions and throughout history. The ways in which the Vinaya is understood and practiced, therefore, must take into account the kind of monasticism that emerges from it. In Living with the Vinaya, Ryosuke Kuramoto examines the process of creating monasticism in contemporary Myanmar by focusing on how monks acquire, possess, and consume material goods. To live as a monk means to obtain resources from society and to own and use these according to monastic rules. Over the centuries, as monks interacted more with the world beyond the monastery, the question of what a monk “should be” became a concern for not only monks, but also government authorities and lay people. How monks interpreted and observed the Vinaya became a question of legitimacy and power. Kuramoto’s ethnographic analysis reveals the constant (re)creation of monasticism in Myanmar resulting from the interactions between monks and these groups in response to this question. He identifies some of the key mechanisms by which monasticism and broader Buddhist institutions are created and transformed and concludes that monastic governance is inseparable from the Buddhist state and the society that surrounds it.