<p>Publisher description: As David White explains in the Introduction to Tantra in Practice, Tantra is an Asian body of beliefs and practices that seeks to channel the divine energy that grounds the universe, in creative and liberating ways. The subsequent chapters reflect the wide geographical and temporal scope of Tantra by examining thirty-six texts from China, India, Japan, Nepal, and Tibet, ranging from the seventh century to the present day, and representing the full range of Tantric experience--Buddhist, Hindu, Jain, and even Islamic. Each text has been chosen and translated, often for the first time, by an international expert in the field who also provides detailed background material. Students of Asian religions and general readers alike will find the book rich and informative. The book includes plays, transcribed interviews, poetry, parodies, inscriptions, instructional texts, scriptures, philosophical conjectures, dreams, and astronomical speculations, each text illustrating one of the diverse traditions and practices of Tantra. Thus, the nineteenth-century Indian Buddhist Garland of Gems, a series of songs, warns against the illusion of appearance by referring to bees, yogurt, and the fire of Malaya Mountain; while fourteenth-century Chinese Buddhist manuscripts detail how to prosper through the Seven Stars of the Northern Dipper by burning incense, making offerings to scriptures, and chanting incantations. In a transcribed conversation, a modern Hindu priest in Bengal candidly explains how he serves the black Goddess Kali and feeds temple skulls lentils, wine, or rice; a seventeenth-century Nepalese Hindu praise-poem hammered into the golden doors to the temple of the Goddess Taleju lists a king's faults and begs her forgiveness and grace. An introduction accompanies each text, identifying its period and genre, discussing the history and influence of the work, and identifying points of particular interest or difficulty. The first book to bring together texts from the entire range of Tantric phenomena, Tantra in Practice continues the Princeton Readings in Religions series. The breadth of work included, geographic areas spanned, and expert scholarship highlighting each piece serve to expand our understanding of what it means to practice Tantra.</p>
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- Contemplation by Tradition,
- Buddhist Contemplation,
- Literature of Buddhist Contemplation,
- Introductions to Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Practices Specific to Tibetan Buddhism,
- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
- Perfection phase (nispannakrama, dzokrim),
- Hindu Contemplation,
- Hindu Contemplation by Tradition,
- Hindu Tantra,
- Jain Contemplation
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It has been widely assumed that emotional avoidance during bereavement leads to either prolonged grief, delayed grief, or delayed somatic symptoms. To test this view, as well as a contrasting adaptive hypothesis, emotional avoidance was measured 6 months after a conjugal loss as negative verbal-autonomic response dissociation (low self-rated negative emotion coupled with heightened cardiovascular activity) and compared with grief measured at 6 and 14 months. The negative dissociation score evidenced reliability and validity but did not evidence the assumed link to severe grief. Rather, consistent with the adaptive hypothesis, negative dissociation at 6 months was associated with minimal grief symptoms across 14 months. Negative dissociation scores were also linked to initially high levels of somatic symptoms, which dropped to a low level by 14 months. Possible explanations for the initial cost and long-term adaptive quality of emotional avoidance during bereavement, as well as implications and limitations of the findings, are discussed.
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One of the most remarkable things about the human consciousness is that each of us has the capacity to observe our thoughts and feelings as they arise in our consciousness. Why shouldn?t cultivating this ability to observe one?s own mind in action,becoming more self aware or simply more "conscious" be one of the central purposes of education? Even a cursory look at our educational system makes it clear that the relative amount of attention that higher education devotes to the exterior and interior aspects of our lives has gotten way out of balance. Thus, while we are justifiably proud of our "outer" development in fields such as science, medicine, technology, and commerce, we have increasingly come to neglect our "inner" development the sphere of values and beliefs, emotional maturity, moral development, spirituality, and self understanding. This growing awareness of the importance of spirituality in higher education was recently underscored by the Templeton Foundation through its award of a $1.9 million grant to UCLA?s Higher Education Research Institute to support a large scale longitudinal study of spiritual development in college undergraduates. A pilot study of 3,700 students enrolled at forty-six colleges and universities was initiated in spring 2003, and a full-scale assessment of 90,000 students enrolling at 150 institutions will be initiated in fall 2004. Perhaps the most important thing to keep in mind about spirituality is that is touches directly on our sense of community. More than anything else, giving spirituality a central place in our institutions will serve to strengthen our sense of connectedness with each other, our students, and our institutions. This enrichment of our sense of community will not only go a long way toward overcoming the sense of fragmentation and alienation that so many of us now feel, but will also help our students to lead more meaningful lives as engaged citizens, loving partners and parents, and caring neighbors.
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Stephen Cope asked 25 yoga and meditation teachers to share their "tales from the path"--their thoughts on how the long-term practice of yoga and meditation has changed their lives. The result is a unique collection of stories offering insight and inspiration for everyone seeking a more satisfying life.
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