Despite the interest in meditation, few works have studied what meditation means within the original traditions. Meditation Differently presents a translation of an important Tibetan work which contrasts and compares two central traditions of Buddhist meditative practice-the Mahamudra and the rDzogs-chen, particularly the sNying-thing version. This translation is supplemented by a detailed commentary based on original Tibetan sources by Dr. Guenther, an eminent scholar of Buddhism and modern thought. This critical commentary is a hermeneutical and phenomenological study of the key ideas in the understanding of being and experience, utilizing developments in modern thinking to bring out the nuances of Buddhist thinking.

The Yogacara Doctrine teaches one fundamental truth, namely that all beings are Buddha-'sattva Buddha evam'-or, in other words, all beings are aspects of one all-embracing absolute awareness, were they but to know it. This book sets a context for the study and meditation on ten pivotal texts of Yogacara. The source texts, translated from a practice perspective, derive from the Indo-Tibetan mahasiddha tradition and are presented with an ecumenical approach. As this collection of pithy Yogacara works will readily prove to the reader, the ancient 'Practice Tradition of the Yogin' (rnal-bhyor-pa'i sgrub-brgyud) is based on a clearly active realization of the essential nature of mind and consciousness gained through years of intensive examination and reflection. Yogacara approach advocates a dynamic form of meditation that is neither suppressive nor lethargic. The guide to this attainment, the mechanism that sharpens the mind's penetrative and illuminative qualities, is metaphysical inquiry.

Many books have been published in recent years on the topic of mahamudra, or meditation on the fundamentally clear nature of the mind. This book is different in the systematic way it draws from a variety of source texts in order to construct a complete, graded path of practice informed by an understanding of the particular obstacles faced by meditators in the West. Dan Brown is a clinical psychotherapist who has also spent much time evaluating the experiences of meditators on longterm retreats. He knows the Tibetan literature on mahamudra meditation and has over thirty years of both personal meditation experience and observation of the experiences of others. He co-wrote, with Ken Wilber and Jack Engler, the book Transformations in Consciousness, and he teaches an annual seminar on mahamudra meditation at the Esalen Institute. Pointing Out the Great Way is a spiritual manual that describes the Tibetan Buddhist meditation known as mahamudra from the perspective of the 'gradual path.' The gradual path is a progressive process of training that is often contrasted to sudden realization. As such, this book contains a step-by-step description of the ways to practice, precise descriptions of the various stages and their intended realizations, and the typical problems that arise along with their remedies. Simply put, mahamudra meditation involves penetrative focus, free of conceptual elaboration, upon the very nature of conscious awareness. A unique feature of this book is its integrative approach to the stages of mahamudra meditation. A number of works on Buddhist meditation stages in general and mahamudra meditation in particular are already available in English, yet none, single text or commentary on the stages of mahamudra meditation, captures the inner experience of these stages in sufficient detail to convey its richness. This book represents the needed alternative by integrating material from a variety of root texts, practical manuals,

For centuries, Dzogchen - a special meditative practice to achieve spontaneous enlightenment - has been misinterpreted by both critics and malinformed meditators as being purely mystical and anti-rational. In the grand spirit of Buddhist debate, 19th century Buddhist philosopher Mipham wrote Beacon of Certainty, a compelling defense of Dzogchen philosophy that employs the very logic it was criticized as lacking. Through lucid and accessible textural translation and penetrating analysis, Pettit presents Mipham as one of Tibet's greatest thinkers.

"The story of Drikung Chetsang Rinpoche’s life," notes the Dalai Lama, "encompasses a remarkably broad range of Tibetan experience over the past fifty years." This is the story of a young boy, born in 1946 to inherit the role of high-ranking lama. When the Chinese army invaded, his family escaped the country, but he and the other monks in his monastery were rounded up by soldiers and sent to an indoctrination school. After surviving almost two decades of the Cultural Revolution in Tibet, during which time lamas and aristocrats were persecuted and jailed, Chetsang Rinpoche walked out of Tibet alone and found his way to Kathmandu, Nepal. Eventually, after living as a refugee and an immigrant, he fully took on leadership of the Drikung lineage by founding the Drikung Kagyu Institute in India. Since then the teachings of this lineage have spread around the world after nearly being lost.

Spititual quest is at the very heart of poetry, but in the materialistic climate of the late twentieth century this has been almost forgotten, even by those claiming to be experts in interpreting literature. How does the worldview common to the main esoteric traditions of East and West correspond to the aims of such Romantic poets as Shelley, Keats, Blake, Coleridge, and Wordsworth? In Romanticism and Esoteric Tradition, Paul Davies maintains that only in the light of the spiritual teachings of these traditions can the poetry and thinking of the Romantics be understood as they intended. This is one of the first books to connect the creative nature of poetry to the core teachings of the esoteric tradition, and thereby to bring out the true meaning of several Romantic writers whose works have been trivialized by a culture that has marginalized the spiritual and tied itself to material, historical, and social issues. The author also shows that the Romantics were the first Western poets to imagine the relationship of the self to the environment as personal encounter. In this sense the Romantics were recalling a long-held secret of the esoteric "human sciences," not inventing a new one. This book brings the deepest interests of the Romantics directly into contact with issues closest to present-day students of the spiritual traditions and holistic perspectives.