This memoir and spiritual guide from an Austin, Texas cab driver is “the real deal: good taxi and straight dharma” (Jack Kornfield, bestselling author of The Wise Heart). Brian Haycock was a cabdriver—who happened to be a Buddhist. During the course of his career, he learned that each fare provided an opportunity to learn the life lessons of the Buddha. So, hop in and buckle up; we’re off on our journey to self-discovery, passing through the precepts, the four noble truths, taking a hard left to stop and get coffee—where we’ll learn a few breathing techniques to bolster our patience—all the while watching for ambulances and bikers, focusing our attention and awareness so that we can arrive at our destination in good time and in one piece. Here are stories from everyday life that demonstrate how we can all benefit from a little Buddhist philosophy. With each chapter focusing on a specific topic, readers will learn to coast their way to building a life routine, focusing the mind, calming themselves with breathing exercises, and much more. “Engagingly written.” —Stephen Batchelor, national bestselling author of Confessions of a Buddhist Atheist “Compassionate and entertaining.” —David Brazier (aka Dharmavidya), author of The Feeling Buddha “Amusing and wise.” —Arthur Jeon, author of City Dharma and Sex, Love, and Dharma: Finding Love Without Losing Your Way “Wise and witty and direct: very Zen. Also, fun to read.” —Sylvia Boorstein, national bestselling author of Happiness is an Inside Job and That’s Funny, You Don’t Look Buddhist

Queer critique, queer practice: embodied teachings for healing from trauma and social injustice. Jacoby Ballard provides an empowering and affirming guide to embodied healing through yoga and the dharma, grounded in the brilliance, resilience, and lived experiences of queer folks. Part I deconstructs the ways mainstream yoga perpetuates queer- and transphobia and other systemic oppressions, exploring the intersections of yoga, capitalism, cultural appropriation, and sexual violence. Ballard also addresses the trauma--complex, vicarious, historical, and collective--perpetuated against queer communities. In response, he offers tools for self-compassion, tonglen, lovingkindness, and grounding, and helps readers explore questions like: What is trauma? How is it a product of injustice--and how can healing it create justice? The world won't stop being homo- and transphobic, so how do I encounter that in a way that does the least harm? How do we love what is uniquely trans about us? What are affinity groups, and why do we need them? In part II, Ballard offers a queer-centered, fully embodied, and equity-rooted practice with meditations, practices, and sequences for processing and healing from trauma individually and in community. He explains concepts like lovingkindness, letting go, compassion, joy, forgiveness, and equanimity through a queer lens, and pairs each with corresponding meditations, practices, and beautiful line drawings of queer bodies. Enhanced with stories from Ballard's personal practice and professional experience teaching yoga in schools, prisons, conferences, and his weekly Queer and Trans Yoga class, A Queer Dharma is a guidebook, reclamation, and unapologetically queer heart offering for true healing and transformation.

Looks back at the author's past, when she lived on an Iowa communal farm and was called Snowbird, detailing her life as a hippie and her mother's more recent bout with skin cancer

Presents Jack Kerouac's novel "On the Road" along with four other of his autobiographical "road books" and journal entries related to "On the Road."

They were Midwesterners with Christian upbringing, involved in Buddhism and eastern culture at the tail end of the Beat generation. They had found their guru in San Francisco and were formally ordained as Buddhist monks. From 1977 to 1979 Heng Sure and Heng Chao undertook the ancient ascetic practice of bowing once every three steps on a two and a half year pilgrimage up the coast of California. They took with them only their faith and a wish for world peace as the inched their way along at about a mile and a half a day. Who gave them food? Where did they sleep? How did they diffuse the anger of drunks and overcome the hostility of law enforcement? What lessons did they learn in compassion and humility? And most important, what can we learn from their journey? Now 35th years after of the completion of their pilgrimage, the collection of letters they wrote during this time to their teacher Tripitaka Master Hsuan Hua, is republished as Highway Dharma Letters, a fascinating glimpse at their external journey up the coast and their internal journey towards transformation.

An engagingly contemporary approach to Buddhism—through the lens of an iconic film and its memorable characters Humorous yet spiritually rigorous in the tradition of Zen and the Art of Motorcycle Maintenance and The Tao of Pooh, drawing from pop culture and from personal experience, The Dharma of “The Princess Bride” teaches us how to understand and navigate our most important personal relationships from a twenty-first-century Buddhist perspective. Friendship. Romance. Family. These are the three areas Ethan Nichtern delves into, taking as departure points the indelible characters from Rob Reiner’s perennially popular film—Westley, Fezzik, Vizzini, Count Rugen, Princess Buttercup, and others—as he also draws lessons from his own life and his work as a meditation teacher. Nichtern devotes the first section of the book to exploring the dynamics of friendship. Why do people become friends? What can we learn from the sufferings of Inigo Montoya and Fezzik? Next, he leads us through all the phases of illusion and disillusion we encounter in our romantic pursuits, providing a healthy dose of lightheartedness along the way by sharing his own Princess Buttercup List and the vicissitudes of his dating life as he ponders how we idealize and objectify romantic love. Finally, Nichtern draws upon the demands of his own family history and the film’s character the Grandson to explore the dynamics of “the last frontier of awakening,” a reference to his teacher Chogyam Trungpa’s claim that it’s possible to be enlightened everywhere except around your family. With The Dharma of “The Princess Bride” in hand, we can set out on the path to contemporary Buddhist enlightenment with the most important relationships in our lives.

The word dharma, originally from the Sanskrit, refers to the inherent, unchanging nature of something – sugar’s dharma is to be sweet, water’s dharma is to be wet, and fire’s dharma is to emit heat and light. Dharma also refers to our natural duty. We humans have ordinary dharma and an ultimate dharma that relates to who we are at soul level. That dharma requires that we ask existential questions and then seek ultimate answers – questions such as Who am I? Why am I here? and What is my ultimate purpose? Dharma, the Way of Transcendence is a compilation of lectures on human dharma given by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada in 1972 as he toured India. Here he teaches that the dharma of all humans and every other living embodied soul – is service. No one can exist for a moment without serving someone or something else, even if it’s only the mind and senses. So the question is, whom or what can we serve if we want to be truest to ourselves?

We don’t have to look to the East for the secrets of awakening—the wisdom and peace we seek is available right here, in our ordinary daily lives If you want to find inner peace and wisdom, you don’t need to move to an ashram or monastery. Your life, just as it is, is the perfect place to be. Here Jack Kornfield, one of America’s most respected Buddhist teachers, shares this and other key lessons gleaned from more than forty years of committed study and practice. Topics include: • How to cultivate loving-kindness, compassion, joy, and equanimity • Conscious parenting • Spirituality and sexuality • The way of forgiveness • Committing ourselves to healing the suffering in the world Bringing Home the Dharma includes simple meditation practices for awakening our buddha nature—our wise and understanding heart—amid the ups and downs of our ordinary daily lives.

In Dharma Delight, abstract artist and Zen practitioner Rodney Greenblat uses lighthearted narrative and vivid pop art paintings to celebrate the joys of living life from the inside out. Part graphic guide, part personal testimony, part art book, Dharma Delight illustrates how seeking the path of compassion and acceptance can be as zany and exuberant as it is profound. It is a happy exploration of Buddhist Enlightenment--what it is, where to seek it--and how to recognize the perfection in ourselves. A great option for Zen beginners and experienced practitioners alike, sutras (teachings), Bodhisattvas (enlightened beings) and jataka tales (parables) are presented in a way that's simple, upbeat and fun to read. The original paintings--some new, some already known on the New York art scene and elsewhere--are an imaginative and affirming mind's-eye view of Buddhist teaching. Together, the words and illustrations are a warm and cheerful invitation to newcomers and a cool splash of refreshment to any traveler on the road to enlightenment.

1)It refers to a fine, soft, and smooth peduncle. It has the same meaning as touch, the sixth of the 12 relationships, and refers to the sense of touch that causes fine, soft, and smooth pleasure. 2)It refers to six superhuman abilities of freedom and freedom. That is, the divine-foot-path, which allows the body to appear as the mind desires, the heavenly-eye-path, which does not hinder the ability to see the life, death, sorrow, and joys of the six paths of living beings, and the various forms of the world, and the suffering and suffering of the six paths of living beings. Heavenly hearing, capable of hearing the language of happiness, anxiety, and joy, and various voices of the world; Tasimtong, knowing well the thoughts in the hearts of all beings in the six paths; and the destiny of the past life of oneself and the six living beings. It refers to the fateful tong (宿命通), which knows things well, and the progressive tong (漏盡通) that cuts off all the sufferings of the three worlds and does not receive birth and death in the three worlds. 3)The Sanskrit word is paca-kāmaguṇa, and it is also called the five myo-yok, the five myo-yok, and the five myo-saks. It refers to the five desires caused by obsession with the five boundaries of color, nature, scent, taste, and touch. In other words, it refers to lust, sexual desire, pleasure, lust, and lust. 4)It is also called the 10 paths of good karma, and is the opposite of the 10 paths of evil. 10Evil karma means committing acts of killing, stealing, adultery, lying, profane words, harsh words, sly words, greed, anger, and foolishness. Avoiding the above ten evils is the 10 good karma paths. 5)It refers to the five defilements that cover the nature of the mind and prevent good dharma from occurring: greed, anger, lethargy, delusion, and doubt. 6)Among the six paramitas, it refers to the jhana paramita. 7)In the new translation, each view is translated as review. Gak (覺) means to pursue and reason, which means thinking roughly about the principles of things, and gwan (觀) refers to the mental action of thinking carefully about the name and meaning of a method. These two impede the righteous mind of the second Zen or higher, so if they continue, the body and mind become tired and damaged, and they become obstacles to righteous thoughts. Depending on the presence or absence of each of these organs, it is possible to determine whether the depth of the right mind is shallow or deep. In Volume 21 of 『Chapahamgyeong』, it is said, “Having awareness and contemplation is called nine actions.” Since the angles and tubes are the cause of language, language does not exist apart from the angles and tubes. 8)Profit, non-profit, fame, obscurity, discussion, non-discussion, suffering, pleasure, etc. 9)It is also called worldly way or worldly way, and is the opposite concept of Murudo. It is called Yurudo because it is related to the practice of bringing about the consequences of the three worlds, including humans and heaven. 10) It is also called the fourth heart, and refers to the four hearts of self-love, sorrow, joy, and sorrow. 11) Also called the Four Minds, it observes that the body is unclean through self-image and fantasy, observes that perception is painful, observes that the mind is impermanent, and observes that the mind is impermanent. It refers to observing this non-self (no-self) and replacing the four inherited contemplative methods of meditation, pleasure, appearance, and self. 12) It is also called the 4th process, and it is an empty-rooted decision, a food-free decision, a non-possessed decision, and an emergency non-injury decision. ) refers to Gongmubyeoncheojeong transcends the fourth jhana of the form of meditation, destroys and eliminates all thoughts that hinder jhāna, and thinks that space is infinite. Consciousness and consciousness are thought to be infinite, transcending emptiness and consciousness. The non-possessing state transcends the non-possessing state and corresponds to non-possession, and one thinks about the idea of ​​non-possession and settles on it. Non-non-possessive pre-condition transcends the non-possessive pre-disposition, thinks and possesses the concept [相] of non-possessive, non-possessive, and settles in it. This Jeong (定) is different from the annihilated Jeong (想) because it is the predominant form of ignorance (無明), and it is also different from the impermanent Jeong (無想定) because it is not impermanent (無想). 13) It is also called the 7 points of knowledge and 7 parts of vision. It is a practice that corresponds to the sixth class among the 37 classes. First, awareness of awareness is having a clear mind and always keeping jhāna and wisdom in mind. Second, the way to choose the law is to rely on wisdom to choose the true law and discard the false law. Third, Jeongjin-gakji (精進覺支) means devoting oneself to cultivating and learning the Dharma (Dharma) and not showing a lazy mind. Fourth, enlightenment is the joy of attaining the right Dharma. Fifth, Gyeongangakji (輕安覺支), also known as Uigakji (猗覺支), is when the body and mind are light, comfortable, and comfortable. Sixth, clear awareness is not being distracted by meditation. Seventh, blind spot is maintaining balance without the mind being biased or obsessed. 14) It refers to the five sense organs of sentient beings. The five sense organs, including the eyes, ears, nose, tongue, and body, produce emotions and are therefore called the five emotions.