I believe that there are spiritual methods to unload pain from our hearts. This is why becoming self-aware is important. I believe that we came here to experience life as it is, not selfishly how we want it to be. We all must experience the positive and negative, the problem happens when we deny the bad as if we are so special. We are also able to heal and detach from past experiences when we allow ourselves to grow inwardly. Negative experiences happen to help us mature. Our personal beliefs about ourselves affect our mood and feelings. So I had to ask myself what beliefs do I have that are causing me to stay insecure, angry, or depressed? If I change my perception of myself then my feelings about my potential would change. Maybe everything is not all bad, it's how I choose to see it, this is why I stopped being so hard on myself. We did not come here to be perfect, we came here to evolve during this temporary life.

It can be challenging to be ourselves. I found myself living for the world instead of listening to my heart, this is not easy because we don't want to feel embarrassed for not fitting in. Standing out can feel scary at first, but eventually, I realized that I am not standing out, I am simply being myself, standing out is just the result of doing so. Being a hero is not about saving others, it is simply being who we are supposed to be, being bold and authentic. In order to be authentic, we must learn to think from a place of unconditional love, not fears and insecurities. But we must look deep within to live fearlessly.

The Lotus Sutra, Shakyamuni Buddha's highest teaching, explainsthat all people—regardless of gender, social status or education—canuncover the Buddha nature they inherently possess. Based on thisempowering and compassionate sutra, Nichiren Daishonin revealedthe supreme practice for the modern world.Now, in clear, down-to-earth terms, SGI President Ikeda and SokaGakkai Study Department leaders Katsuji Saito, Takanori Endo andHaruo Suda explore the profound meaning of the Lotus Sutra'stwenty -eight chapters. Basing themselves on Nichiren Daishonin's lectureson the Lotus Sutra, The Record of the Orally Transmitted Teachings,they explain the concepts that form the foundation of SGImembers' Buddhist practice. Through their discussions, the ancienttext of the Lotus Sutra comes alive, brimming with profound significanceand practical advice for living in today's world.Volume three covers chapter 11-15 of the twenty-eight chapter Lotus Sutra.

His Holiness the Dalai Lama offers powerful, profound advice on how to live a peaceful and fulfilling life amidst all the conflicts of the modern world. In this distillation of his life and teachings, the Dalai Lama paints a compelling portrait of his early life, reflecting on the personal and political struggles that have helped to shape his understanding of our world. Offering his wisdom and experience to interpret the timeless teachings of the Buddha, The Dalai Lama's Little Book of Inner Peace is fresh and relevant to our troubled times. He explains in a simple and accessible way how each of us can influence those around us by living with integrity. And he holds out hope that, through personal transformation, we can all contribute to a better world. Replaces ISBN 9781571746092

In the early twentieth century, Uchiyama Gudō, Seno'o Girō, Lin Qiuwu, and others advocated a Buddhism that was radical in two respects. Firstly, they adopted a more or less naturalist stance with respect to Buddhist doctrine and related matters, rejecting karma or other supernatural beliefs. And secondly, they held political and economic views that were radically anti-hegemonic, anti-capitalist, and revolutionary. Taking the idea of such a "radical Buddhism" seriously, A Buddha Land in This World: Philosophy, Utopia, and Radical Buddhism asks whether it is possible to develop a philosophy that is simultaneously naturalist, anti-capitalist, Buddhist, and consistent. Rather than a study of radical Buddhism, then, this book is an attempt to radicalize it. The foundations of this "radicalized radical Buddhism" are provided by a realist interpretation of Yogācāra, elucidated and elaborated with some help from thinkers in the broader Tiantai/Tendai tradition and American philosophers Donald Davidson and W.V.O. Quine. A key implication of this foundation is that only this world and only this life are real, from which it follows that if Buddhism aims to alleviate suffering, it has to do so in this world and in this life. Twentieth-century radical Buddhists (as well as some engaged Buddhists) came to a similar conclusion, often expressed in their aim to realize "a Buddha land in this world." Building on this foundation, but also on Mahāyāna moral philosophy, this book argues for an ethics and social philosophy based on a definition of evil as that what is or should be expected to cause death or suffering. On that ground, capitalism should be rejected indeed, but utopianism must be treated with caution as well, which raises questions about what it means - from a radicalized radical Buddhist perspective - to aim for a Buddha land in this world. Lajos Brons is a Dutch philosopher and social scientist living in Japan. After receiving a PhD from the University of Groningen in the Netherlands for a dissertation on an aspect of the history and philosophy of the social sciences, he gradually moved further and further into philosophical territory. Currently, Lajos is teaching logic, ethics, and philosophy at a university in Tokyo. His research interests are divided over two broad areas in philosophy: one is in the overlap of (meta-)ethics and social/political philosophy; the other is in the intersection of philosophy of language, metaphysics, and epistemology. Research in the former focuses on the relations between death, suffering, and compassion. Research in the latter concerns the relations between language, thought, and reality, and is heavily influenced by the philosophies of Donald Davidson and W.V.O. Quine, and by Buddhist philosophy. More information about publications and research interests, as well as Lajos's blog can be found at www.lajosbrons.net

During the first half of the twentieth century, Zen Buddhist leaders contributed actively to Japanese imperialism, giving rise to what has been termed "Imperial-Way Zen" (Kodo Zen). Its foremost critic was priest, professor, and activist Ichikawa Hakugen (1902–1986), who spent the decades following Japan’s surrender almost single-handedly chronicling Zen’s support of Japan’s imperialist regime and pressing the issue of Buddhist war responsibility. Ichikawa focused his critique on the Zen approach to religious liberation, the political ramifications of Buddhist metaphysical constructs, the traditional collaboration between Buddhism and governments in East Asia, the philosophical system of Nishida Kitaro (1876–1945), and the vestiges of State Shinto in postwar Japan. Despite the importance of Ichikawa’s writings, this volume is the first by any scholar to outline his critique. In addition to detailing the actions and ideology of Imperial-Way Zen and Ichikawa’s ripostes to them, Christopher Ives offers his own reflections on Buddhist ethics in light of the phenomenon. He devotes chapters to outlining Buddhist nationalism from the 1868 Meiji Restoration to 1945 and summarizing Ichikawa’s arguments about the causes of Imperial-Way Zen. After assessing Brian Victoria’s claim that Imperial-Way Zen was caused by the traditional connection between Zen and the samurai, Ives presents his own argument that Imperial-Way Zen can best be understood as a modern instance of Buddhism’s traditional role as protector of the realm. Turning to postwar Japan, Ives examines the extent to which Zen leaders have reflected on their wartime political stances and started to construct a critical Zen social ethic. Finally, he considers the resources Zen might offer its contemporary leaders as they pursue what they themselves have identified as a pressing task: ensuring that henceforth Zen will avoid becoming embroiled in international adventurism and instead dedicate itself to the promotion of peace and human rights. Lucid and balanced in its methodology and well grounded in textual analysis, Imperial-Way Zen will attract scholars, students, and others interested in Buddhism, ethics, Zen practice, and the cooptation of religion in the service of violence and imperialism.

Lam Rim 3 Volume 3 introduces the medium scope of the spiritual path, aligned with Buddha’s famous Four Noble Truths: ordinary life is in nature suffering, there are specific causes for that suffering, these can be eliminated, and one can follow a reliable method and arrive at liberation, the state free of suffering. Lam Rim, the graduated path – or roadmap – to enlightenment, is a foundational teaching of Tibetan Buddhism, outlining the progression of spiritual practices needed to attain full enlightenment, by breaking it down into three scopes: initial, medium and Mahayana. Based on the Liberation in the Palm of your Hand, an oral teaching by the famous Pabongka Rinpoche, Gelek Rimpoche, with characteristic wit and humor, lays out the path in easy-to understand every day terms – a lam rim teaching for our times.