Powerful Buddhist teachings, demystified—from the spiritual mentor of Jon Kabat-Zinn, Sharon Salzberg, and Jack Kornfield Previous books by Ajahn Chah have consisted of collections of short teachings on a wide variety of subjects. This new book focuses on the theme of impermanence, offering powerful remedies for overcoming our deep-seated fear of change, including guidance on letting go of attachments, living in the present, and taking up the practice of meditation. Everything Arises, Everything Falls Away also contains stories and anecdotes about this beloved master's life and his interactions with students, from his youth as a struggling monk to his last years when American students were coming to study with him in significant numbers. These stories help to convey Ajahn Chah's unique spirit and teaching style, allowing readers to know him both through his words and the way in which he lived his life.

What does it mean that we are constantly changing? How do people confront ideas like death and change? Asked to contribute to an exhibit celebrating the work of the Dalai Lama, multimedia artists David and Hi-Jin Hodge interviewed over a hundred people about impermanence and change in their lives. Their subjects ranged from philosophers, gardeners, economists, spiritual leaders, doctors, and patients. The result was incredibly moving. The Hodges's installation consisted of a large circular arrangement of mounted iPods on which the interviews played simultaneously, each on its own screen. Now this unique record has been made available for a wider audience; it includes links to access the video so that the interviews can be viewed as they were seen in the original exhibit. Though impermanence is a central Buddhist concept, it's also a universal concern. We all grow up, change, and eventually pass into another state. Impermanence: Embracing Change provides a range of voices both profound and heartwarming that address these questions.

Over a long and productive career, Charles "Biff" Keyes carried out research, taught, and forged links between scholars and institutions in the United States, Thailand, Vietnam, and Laos. His work has focused on religious practice, ethnicity and national cultures, transformation of rural society, and political culture. An enduring theme in his writing has been the role of Buddhism in everyday life in mainland Southeast Asia. His new memoir illustrates the significance of the Buddhist emphasis on impermanence (anicca) and demonstrates how this principle has shaped his own life. A graduate of Cornell University, Keyes conducted his first fieldwork in a village in northeast Thailand, followed by research in Mae Sariang on the Thai-Myanmar border. In addition to his long career at the University of Washington, he taught at Chiang Mai University and Maha Sarakham University. Keyes made teaching a priority, training graduate students from Thailand and Vietnam. A leading figure in both anthropology and Southeast Asian studies, he served as the president of the Association of Asian Studies and encouraged international scholarship.

Developed out of the aesthetic philosophy of cha-no-yu (the tea ceremony) in fifteenth-century Japan, wabi sabi is an aesthetic that finds beauty in things imperfect, impermanent, and incomplete. Taken from the Japanese words wabi, which translates to less is more, and sabi, which means attentive melancholy, wabi sabi refers to an awareness of the transient nature of earthly things and a corresponding pleasure in the things that bear the mark of this impermanence. As much a state of mind--an awareness of the things around us and an acceptance of our surroundings--as it is a design style, wabi sabi begs us to appreciate the simple beauty in life--a chipped vase, a quiet rainy day, the impermanence of all things. Presenting itself as an alternative to today's fast-paced, mass-produced, neon-lighted world, wabi sabi reminds us to slow down and take comfort in the simple, natural beauty around us. In addition to presenting the philosophy of wabi-sabi, this book includes how-to design advice--so that a transformation of body, mind, and home can emerge. Chapters include: History: The Development of Wabi Sabi Culture: Wabi Sabi and the Japanese Character Art: Defining Aesthetics Design: Creating Expressions with Wabi Sabi Materials Spirit: The Universal Spirit of Wabi Sabi

Saving Buddhism explores the dissonance between the goals of the colonial state and the Buddhist worldview that animated Burmese Buddhism at the turn of the twentieth century. For many Burmese, the salient and ordering discourse was not nation or modernity but sāsana, the life of the Buddha’s teachings. Burmese Buddhists interpreted the political and social changes between 1890 and 1920 as signs that the Buddha’s sāsana was deteriorating. This fear of decline drove waves of activity and organizing to prevent the loss of the Buddha’s teachings. Burmese set out to save Buddhism, but achieved much more: they took advantage of the indeterminacy of the moment to challenge the colonial frameworks that were beginning to shape their world. Author Alicia Turner has examined thousands of rarely used sources-- newspapers and Buddhist journals, donation lists, and colonial reports—to trace three discourses set in motion by the colonial encounter: the evolving understanding of sāsana as an orienting framework for change, the adaptive modes of identity made possible in the moral community, and the ongoing definition of religion as a site of conflict and negotiation of autonomy. Beginning from an understanding that defining and redefining the boundaries of religion operated as a key technique of colonial power—shaping subjects through European categories and authorizing projects of colonial governmentality—she explores how Burmese Buddhists became actively engaged in defining and inflecting religion to shape their colonial situation and forward their own local projects. Saving Buddhism intervenes not just in scholarly conversations about religion and colonialism, but in theoretical work in religious studies on the categories of “religion” and “secular.” It contributes to ongoing studies of colonialism, nation, and identity in Southeast Asian studies by working to denaturalize nationalist histories. It also engages conversations on millennialism and the construction of identity in Buddhist studies by tracing the fluid nature of sāsana as a discourse. The layers of Buddhist history that emerge challenge us to see multiple modes of identity in colonial modernity and offer insights into the instabilities of categories we too often take for granted.

Over 125 poetic companions, from Basho to Billy Collins, Saigyo to Shakespeare. The Poetry of Impermanence, Mindfulness, and Joy received the Spirituality & Practice Book Award for 50 Best Spiritual Books in 2017 by Spirituality and Practice Website. The poems expertly gathered here offer all that one might hope for in spiritual companionship: wisdom, compassion, peacefulness, good humor, and the ability to both absorb and express the deepest human emotions of grief and joy. The book includes a short essay on “Mindful Reading” and a meditation on sound from editor John Brehm—helping readers approach the poems from an experiential, non-analytical perspective and enter into the mindful reading of poetry as a kind of meditation. The Poetry of Impermanence, Mindfulness, and Joy offers a wide-ranging collection of 129 ancient and modern poems unlike any other anthology on bookshelves today. It uniquely places Buddhist poets like Han Shan, Tu Fu, Saigyo, Ryokan, Basho, Issa, and others alongside modern Western poets one would not expect to find in such a collection—poets like Wallace Stevens, Robert Frost, Elizabeth Bishop, William Stafford, Denise Levertov, Jack Gilbert, Ellen Bass, Billy Collins, and more. What these poems have in common, no matter whether they are explicitly Buddhist, is that all reflect the essential truths the Buddha articulated 2,500 years ago. The book provides an important poetic complement to the many prose books on mindfulness practice—the poems here both reflect and embody the dharma in ways that can’t be matched by other modes of writing. It’s unique features include an introduction that discusses the themes of impermanence, mindfulness, and joy and explores the relationship between them. Biographical notes place the poets in historical context and offer quotes and anecdotes to help readers learn about the poets’ lives.

D?gen Zenji was a Japanese Zen Buddhist teacher born in Ky?to, and the founder of the S?t? school of Zen in Japan after travelling to China and training under the Chinese Caodong lineage there. D?gen is known for his extensive writing including the Treasury of the Eye of the True Dharma or Sh?b?genz?, a collection of ninety-five fascicles concerning Buddhist practice and enlightenment. The primary concept underlying D?gen's Zen practice is "oneness of practice-enlightenment". In fact, this concept is considered so fundamental to D?gen's variety of Zen-and, consequently, to the S?t? school as a whole-that it formed the basis for the work Shush?-gi, which was compiled in 1890 by Takiya Takush? of Eihei-ji and Azegami Baisen of S?ji-ji as an introductory and prescriptive abstract of D?gen's massive work, the Sh?b?genz? ("Treasury of the Eye of the True Dharma"). Dogen is a profoundly original and difficult 13th century Buddhist thinker whose works have begun attracting increasing attention in the West. Admittedly difficult for even the most advanced and sophisticated scholar of Eastern thought, he is bound, initially, to present an almost insurmountable barrier to the Western mind. Yet the task of penetrating that barrier must be undertaken and, in fact, is being carried out by many gifted scholars toiling in the Dogen vineyard.