The Illusive Play is an English translation of the autobiography of Ngawang Lobzang Gyatsho, the Fifth Dalai Lama. It is of exceptional value because it has taken such care to give a precise chronology throughout its entire length. It witnesses the life and culture of 17th-century Tibet, which was a formative period for the establishment of the Tibetan Buddhist theocracy.

The essays collected in The Selfless Ego propose an innovative approach to one of the most fascinating aspects of Tibetan literature: life writing. Departing from past schemes of interpretation, this book addresses issues of literary theory and identity construction, eluding the strictures imposed by the adoption of the hagiographical master narrative as synonymous with the genre. The book is divided into two parts. Ideally conceived as an 'introduction' to traditional forms of life writing as expressed in Buddhist milieus, Part I. Memory and Imagination in Tibetan Hagiographical Writing centres on the inner tensions between literary convention and self-expression that permeate indigenous hagiographies, mystical songs, records of teachings, and autobiographies. Part II: Conjuring Tibetan Lives explores the most unconventional traits of the genre, sifting through the narrative configuration of Tibetan biographical writings as 'liberation stories' to unearth those fragments of life that compose an individual’s multifaceted existence. This volume is the first to approach Tibetan life writing from a literary and narratological perspective, encompassing a wide range of disciplines, themes, media, and historical periods, and thus opening new and vibrant areas of research to future scholarship across the Humanities. The chapters in this book were originally published as two special issues of Life Writing.

The Beggar Lama is the story of the Gyalrong Kuzhap, a Tibetan Buddhist polymath and reincarnated lama who has led a remarkable life through the vicissitudes of the twentieth century. Born in 1930 in Tsanlha, Gyalrong, on the easternmost fringes of the Himalayan-Tibetan Plateau, he would go on to become a monk, a Communist official, a professor of Tibetan studies, and a leader in the Tibetan cultural survival movement in China. Drawing on hundreds of hours of in-depth and open-ended conversations over more than a decade, Tenzin Jinba presents the Gyalrong Kuzhap’s life story. The Beggar Lama chronicles his journeys—from Gyalrong to Lhasa, from steadfast Communist to critic of the Chinese regime, from scholar to activist—painting a compelling portrait of an influential and unconventional figure. In so doing, the book shows how the Gyalrong Kuzhap’s tale intertwines with larger social and political developments, providing a wide-ranging history of Tibet, the Sino-Tibetan borderlands, and China over the past century. The Beggar Lama shares the Gyalrong Kuzhap’s insightful and often critical views on Tibetan cultural and religious institutions, the Chinese Communist Party’s social and political agendas, Tibetan studies in China, and the prospects for Tibetan cultural rebirth. Above all, it is a story of hope in dark times, as the Gyalrong Kuzhap seeks with his “last breath” to prevent Tibetan culture and memory from vanishing.

The first authoritative biography of the Dalai Lama--a story by turns inspiring and shocking--from an acclaimed Tibetan scholar with exceptional access to his subject. The Dalai Lama's message of peace and compassion resonates with people of all faiths and none. Yet, for all his worldwide fame, he remains personally elusive. At last Alexander Norman--acclaimed Oxford-trained scholar of the history of Tibet--delivers the definitive, unique, unforgettable biography. The Dalai Lama recounts an astonishing odyssey from isolated Tibetan village to worldwide standing as spiritual and political leader of one of the world's most profound and complex cultural traditions. Norman reveals that, while the Dalai Lama has never been comfortable with his political position, he has been a canny player--at one time CIA-backed--who has maneuvered amidst pervasive violence, including placing himself at the center of a dangerous Buddhist schism. Yet even more surprising than the political, Norman convinces, is the Dalai Lama's astonishing spiritual practice, rooted in magic, vision, and prophecy--details of which are illuminated in this book for the first time. A revelatory life story of one of today's most radical, charismatic, and beloved world leaders.

What was the reason for the first real armed encounter between Indian and Chinese troops on Chinese soil in the town of Dinghai on Chusan Island in July 1840? Were the orders for the invasion of Aksai Chin issued by Mao from Moscow in December 1949, at Stalin's behest? Was the pluck and raw courage of Lt. Gen. Sagat Singh to hold Nathu La first in 1965 and then again in 1967 the basis for General K. Sundarji's bold moves at Sumdorong Chu in 1986 and 1987? Red Fear: The China Threat catalogues, evaluates and infers the consequences of the political and military confrontations between India and China from the 15th to the 21st century. Contrary to the glowing accounts in popular imagination of a congruence of values and interests between these two nations, the relationship has been confrontational and antagonistic at many levels throughout these last six centuries. The lessons of history are hard to learn. Nevertheless, China seems to have learnt them better than India. It bided its time well and positioned itself to humiliate and denigrate India whenever possible as retribution for the perceived harm India and Indians did to its society and economy during the infamous Chinese century of humiliation between 1839 to 1940. For India, today's post-Galwan situation is reminiscent of the challenge India's first Prime Minister Jawaharlal Nehru faced in 1962 and the identical challenge India's 14th Prime Minister Narendra Modi faces in 2020. Vedic philosophy argues that time is cyclical, and not linear, and by this argument, the year 2020 completes a 60-year cycle that began in 1960. How Modi responds to this challenge will define India's relationship with China as well as its position in the world through the rest of the 21st century.

Critically exploring medical thought in a cultural milieu with no discernible influence from the European Enlightenment, Being Human in a Buddhist World reveals an otherwise unnoticed intersection of early modern sensibilities and religious values in traditional Tibetan medicine. It further studies the adaptation of Buddhist concepts and values to medical concerns and suggests important dimensions of Buddhism's role in the development of Asian and global civilization. Through its unique focus and sophisticated reading of source materials, Being Human adds a crucial chapter in the larger historiography of science and religion. The book opens with the bold achievements in Tibetan medical illustration, commentary, and institution building during the period of the Fifth Dalai Lama and his regent, Desi Sangye Gyatso, then looks back to the work of earlier thinkers, tracing a strategically astute dialectic between scriptural and empirical authority on questions of history and the nature of human anatomy. It follows key differences between medicine and Buddhism in attitudes toward gender and sex and the moral character of the physician, who had to serve both the patient's and the practitioner's well-being. Being Human in a Buddhist World ultimately finds that Tibetan medical scholars absorbed ethical and epistemological categories from Buddhism yet shied away from ideal systems and absolutes, instead embracing the imperfectability of the human condition.

Conflict in a Buddhist Society presents a new way of looking at Tibet under the rule of the Dalai Lamas (1642–1959). Although this era can be clearly delineated as a distinct period in the history of Tibet, many questions remain concerning the specific form of rule established. Author Peter Schwieger attempts to make transparent the complexity and dynamics of the Dalai Lamas’ domination using the work of sociologist Niklas Luhman (1927–1998) as his theoretical starting point. Luhman’s systems theory allows Schwieger to approach Tibetan history and culture as a remarkable effort to create—under times of great conflict and stress and using uncommon means—a stable social and political order. Such a methodology provides the distance needed to move beyond event-based narrative history and understand the structures that made social action possible in Tibet and the operations by which its society as a whole distinguished itself from its environment. Schwieger begins by asking the crucial question of how Tibet’s society dealt with conflict. The chapters that follow answer this question from various perspectives: history and memory; domination; hierarchy; center and periphery; semantics; morality and ethics; ritual; law; and war. Each reveals a different avenue for cross-cutting discourses in the historical and social sciences. Together, they provide a comprehensive picture of how conflicts were portrayed in Tibet society and how the manner in which they were handled stabilized the country for a considerable time but were ultimately unsuccessful in the face of radical upheavals in its environment. Situated at the intersection of systems theory, conflict theory, and Tibetan/Inner Asian history and society, Conflict in a Buddhist Society will be of considerable interest to students and scholars in these areas. Its theoretical rather than narrative-descriptive approach to the history of the three centuries of Dalai Lama rule will be welcomed as wide-ranging and insightful.