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The Buddha Tarot Companion: A Mandala of Cards Paperback – Mar 8 2004

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Product Details

  • Paperback: 384 pages
  • Publisher: Llewellyn Publications (March 8 2004)
  • Language: English
  • ISBN-10: 1567185290
  • ISBN-13: 978-1567185294
  • Product Dimensions: 22.9 x 15.7 x 2.4 cm
  • Shipping Weight: 590 g
  • Average Customer Review: 5.0 out of 5 stars 2 customer reviews
  • Amazon Bestsellers Rank: #1,123,974 in Books (See Top 100 in Books)
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About the Author

Robert M. Place is an internationally known visionary artist and illustrator. He is recognized as an expert on the Western mystical tradition and the history and philosophy of the Tarot, and his work has appeared in many books and publications. Place is also the designer, illustrator, and coauthor of the highly acclaimed Alchemical Tarot and The Angels Tarot. He has appeared on The Discovery Channel and The Learning Channel and has conducted lectures and workshops throughout the country, including the Open Center and the Omega Institute in New York and the International Tarot Congress in Chicago. Place's work in precious metals have been displayed in museums such as the New York State Museum, the American Craft Museum, and the White House.

Excerpt. © Reprinted by permission. All rights reserved.

Chapter 3

The Life of Buddha

The legend of the life of Buddha has many variations. Even the date of
his birth is disputed. In China, he is believed to have been born in 947
BCE, but elsewhere the most commonly given date is 563 BCE. At
birth, he was given the name Siddhartha, and his family name was Gautama.
He is also called Sakyamuni, which means “the sage (-muni) of
the Sakya clan.” Buddha is a title, not a name. It means “one who is
awake.” To the Buddhists, a Buddha is no longer a person. It is a different
category of being―not a mere god, but a being superior to a god.
The following account is a popular version of Buddha’s life, focusing,
as do the Buddhist texts, on Siddhartha’s early life and his heroic
quest for enlightenment. The oldest Buddhist texts were written in the
first century BCE in Pali (an ancient language of northern India close to
the language that Siddhartha spoke), although the oldest copy of a Pali
manuscript that we actually have today is about five hundred years
old.1 These stories are more concerned with symbolic significance than
an accurate account of Siddhartha’s life. Later a more complete biography
was written in Sanskrit.
In the Pali texts and the subsequent Sanskrit texts, we learn not only
of Siddhartha’s life, but also of his past lives and of the twenty-four
Buddhas who preceded him in other ages. At one time in a past incarnation,
Siddhartha was a Brahman named Sumedha, an ascetic who
came into the prescience of the first Buddha, named Dipankara. Like
all Buddhas, Dipankara had the power of clairvoyance, and seeing
Sumedha in the midst of the assembled crowd, he announced that one
day Sumedha would also become a Buddha. This event set Siddhartha
on his spiritual path, and led to his eventual Buddhahood. In the following
547 incarnations, Siddhartha experienced life as a lion, a snake,
and other animals, as well as a human. During this process he purified
himself and perfected the ten virtues: generosity, morality, renunciation,
intelligence, energy, patience, truthfulness, determination, benevolence,
and equanimity. He became a Bodhisattva, a title that refers to a person
on his or her way to becoming a Buddha, and he incarnated in
Tusita Heaven with the gods.
Tusita Heaven is a paradise above Mount Meru in the sacred center
of the world. The beings that live there are gods, but in Buddhist theology,
the gods are not immortal. Although their lives are so long that
they seem immortal to us, they, too, will suffer death. Of the six worlds
shown on the Wheel of Life mandala, Tusita is the best place in which
to incarnate. Realizing that his time there was ending, Siddhartha knew
that it was time to incarnate in the world of men and to take the final
step that he had been preparing for throughout all of his past lives: to
become a Buddha.
Siddhartha was born on the full moon in Wesak (our month of May),
although the Chinese fix his date of birth on our modern calendar as
April 8. He was born in Kapilavastu, a principality that no longer exists
but which included an area that is now encompassed by northern India
and Nepal. His father and mother were Suddhodhana and Maya, the
wealthy rulers of Kapilavastu. They were members of the Ksatriya caste
(the noble or warrior class).
Before Siddhartha’s birth, Maya had a dream in which she was visited
by a white elephant with six tusks. In the dream, the elephant impregnated
Maya by piercing her side painlessly with one of his tusks. Ten
lunar months later, Siddhartha was born. After his birth, it is said that he
immediately stood and a white lotus rose under his feet from which he
surveyed the ten directions. He then took seven steps toward each of the
cardinal directions, and declared this to be his final birth. In some versions
of the story, Suddhodhana and Maya had not yet consummated
their marriage when Maya became pregnant. Therefore, Siddhartha’s
birth, like that of Jesus, was from a virgin. Seven days after Siddhartha’s
birth, Maya died of joy and ascended to Tusita Heaven. Maya’s sister,
Mahaprajapati, married Suddhodhana and raised Siddhartha.
A short time later, a seer named Asita, a saintly old man from the
Himalayas, came to visit the child and confirmed that two possible destinies
awaited him. If Siddhartha embraced a worldly life, he would
grow to be a chakravartin (literally, “a wheel-turner”), a great emperor
over a unified India. If he embraced asceticism, he would become a
world savior―a Buddha. Asita was sure that Siddhartha would take
the religious path.
As the child was growing, his father summoned a council of wise
Brahmans (members of the priest class). They determined that Siddhartha’s
destiny hinged on whether or not he beheld the four sights:
old age, sickness, death, and the life of the holy hermit. Suddhodhana
wanted his son to succeed him to the throne and become a powerful
ruler instead of an ascetic, so he kept Siddhartha in a beautiful palace
with sumptuous gardens and delightful young women to serve as his
attendants or as his courtesans. Some accounts say that the palace was
surrounded by three walls; others say that it was surrounded by four
gardens, one for each of the four directions. All accounts agree that the
sight or even the mention of death or grief was forbidden.
The young, charismatic Siddhartha excelled in the martial arts and
in his intellectual studies. He was the perfect example of his caste, even
surpassing the knowledge of his teachers. When he was sixteen, his
father encouraged his marriage to the beautiful princess Yasodhara. To
win her, Siddhartha had to enter a competition of martial arts. He won
by stringing and shooting a perfect arrow with his ancestral bow, a
bow that most men could not even lift. After this, Siddhartha became
enchanted by the delights of marriage, and his father felt secure that his
son, having been conquered by love, would follow the worldly path.
However, this enchantment did not last. The young man grew restless;
his life of sensual pleasure began to appear shallow and vain.
Motivated by a desire for greater knowledge of the world, Siddhartha
decided to leave the palace and prepared to visit the city in his chariot.
His father, worried about what Siddhartha would find there, had the
entire city swept clean of any unpleasantness. But the truth prevailed
after all. Siddhartha saw an old man, bent, trembling, and leaning on
a cane―the first of the four sights that had been predicted by the
Brahmans. The young man had never seen someone that old before,
and it taught him that decrepitude is the fate of those who live out
their lives.
On his second visit to the city, Siddhartha came across a man suffering
from an incurable disease. On his third visit, he saw a funeral procession
carrying a corpse. Through these experiences, Siddhartha
learned that all human lives eventually include suffering and death, and
that it is the fate of humanity to repeat this suffering again and again
during the seemingly endless rotations of the wheel of reincarnation.
On his fourth and final visit to the city, Siddhartha met a sadhu, a
holy hermit, who wandered through the country carrying a begging
bowl. Despite his poverty, this man was calm and peaceful. It seemed
to Siddhartha that this man offered him a path out of the torment that
the other sights had caused him. He returned to the palace with hope.
After his son Rahula was born, Siddhartha realized that his obligation
to continue his royal line had been fulfilled. With great strength
and determination, he prepared to leave the palace and seek enlightenment
by becoming a sadhu. One night while his family slept, he rode
out on his faithful horse, Kantaka, determined not to return until he
reached his goal. He gave Kantaka to his equerry, cut off his hair, and
exchanged his splendid robes for those of a hunter.
Siddhartha’s quest for enlightenment moved through three phases.
First, he wished to attain wisdom. He sought out two of the foremost
Hindu masters of the day and learned all he could from their tradition,
including the discipline of meditation.
In the second phase, Siddhartha decided that the desires of his body
were holding him back. To crush his body’s interference, he joined a
band of ascetics. In that time, sadhus were known to practice severe
austerity, but Siddhartha outdid his teachers in every discipline and
gathered five disciples of his own. In a final effort to attain victory over
his body, he went on a prolonged fast. Eventually, he turned himself
into a living skeleton, but this still did not bring him to his goal. Siddhartha
saw that asceticism was as futile and as egotistical as sensuality
―neither would bring an end to suffering. He began to eat and build
up his strength. When a village girl named Sujata offered him a bowl of
rice and milk, he accepted it. After his meal, he bathed in the river. In
that time, several practitioners of Jainism had fasted themselves to
death in an effort to gain liberation and Siddhartha’s disciples hoped
that he would do the same. When he began to eat, his disciples left him
in disgust.
Now Siddhartha entered the third and final stage of his quest. He was
inspired to follow the Middle Way, a path of balance between the
extremes of denial and indulgence. He wandered alone until one evening
he sat down under a fig tree (later named the Bodhi Tree, which means
“the tree of enlightenment”). Here, he entered into a state of deep mystic
concentration and vowed not to rise until he had attained his goal.
Mara, the Evil One, king of the demons called maras, realized that
Siddhartha was nearing his goal. If Siddhartha could find an end to suffering,
this would be a threat to Mara’s power, and he was determined to
interfere. First, Mara sent his three voluptuous daughters, Lust, Passion,
and Delight. Having overcome his attachment to sensuality in his life as
a prince, Siddhartha was immune to their temptations. Next, Mara tried
to frighten him by sending an army of demons equipped with an imaginative
array of sadistic weapons. However, Siddhartha’s life as an ascetic
had made him immune to fear of bodily harm, and, as the demons
approached, they found themselves halted. Siddhartha had ceased to
echo emotions like fear and anger, emotions that the demons needed to
feed on. In place of these emotions, they found only compassion. As the
demons entered Siddhartha’s aura, they became calm and peaceful and
simply bowed down before him.
Mara made the final attack himself. Riding on a cloud, he hurled his
terrible flaming disk at Siddhartha. Yet this weapon, which could cleave
a mountain, was useless against Siddhartha. The disk transformed into
a garland of flowers and hung suspended above Siddhartha’s head.
Mara was beaten. In a last effort, he challenged Siddhartha’s right to
do what he was doing. Siddhartha merely touched the earth with a finger
of his right hand, and, in a voice like thunder, the earth answered,
“I bear you witness.”
It was Wesak, the night of the full moon in May. During that night,
Siddhartha entered into the initial stage of enlightenment. For the first
time, he could see the entire wheel of rebirth, including all of his past
lives. He saw the suffering of all living creatures, and then the means to
end that suffering. He realized that as long as he tried to find the way
to his salvation or his enlightenment, he was still trapped in his ego. It
was only when he replaced all concern for himself with total compassion
that he was free. When he did this, he was no longer a separate
ego and he and the world became one. As the sun rose, Siddhartha was
fully enlightened―but he was no longer Siddhartha. He was now Buddha,
which means “the awakened one.”
Buddha remained in meditation for another seven days before rising
from his seat. He remained near his tree for several weeks. Then he realized
that before he could proceed, he had to make a decision. Two paths
were open to him: he could enter Nirvana at once, or he could renounce
his own deliverance for a while in order to remain on earth and spread
his message. Mara, of course, urged him to enter Nirvana. Mara argued
that people are ignorant and incapable of understanding Buddha’s wisdom
and that Buddha should leave them to their own devices. After
some initial hesitation, Buddha had a vision that helped him realize that
this was the final trick of the ego. To enter Nirvana at once without
thought of others who were in need of his teaching would mean letting
go of the very compassion that had brought him this opportunity. There
was only one answer. Without further hesitation Buddha said, “Some
will understand.” Buddha remained on earth to teach and to become an
embodiment of wisdom and joy in the world.
Buddha’s first sermon, in a place called Deer Park, was to the five
disciples who had previously deserted him. They were quickly converted
to his new teaching. Over the next half-century, these five disciples
became the nucleus of a monastic community that grew to include
both men and women from all classes of society. Buddha’s parents, his
wife, his son, his half-brother, and even his cousin became his disciples.
Everywhere Buddha went he made converts, and his teachings reached
countless individuals. This oral tradition provided the foundation for
the scriptures of Buddhism, the sutras. It was only after reaching the
age of eighty that Buddha died. He was accidentally served a poisonous
meal (some say it was mushrooms; others say pork). His last words
All compounds grow old.
Work out your own salvation with diligence.2
After his death, Buddha passed into the bliss of Nirvana.
The Four Noble Truths
We may wish that we were at that first sermon in Deer Park when it is
said that Buddha set the Dharmachakra, the Wheel of the Law, in motion.
What was this teaching that has had such lasting value for over two thousand
By calling the teaching a “wheel,” Buddhists created the symbolic
equivalent to St. Ambrose labeling the four Platonic virtues “cardinal.”
They were saying that the teaching, like Plato’s four cardinal virtues,
was capable of overcoming the wheel of fate or the wheel of reincarnation.
Like the virtues, this first sermon had a fourfold structure. It is
called the Four Noble Truths and they are listed as follows:
I. All life is dukkha, a word usually translated as “suffering.” In
Buddha’s time, dukkha described a wheel whose axle was bent or
off-center. By this Buddha was not saying that life is continuously
painful, but that all lives contain some pain and suffering. Buddha
pinpointed four principal moments when this is true: at the trauma
of birth, in illness, in the decline of old age, and at the approach of
death. He also spoke of the pain of being separated from what one
loves or desires, and the pain of being chained to what one does
not desire. However, even at its best, there is something shallow
and off-center about the pleasures of life. Buddha had lived like a
playboy, having every desire granted and not burdened by anything,
and yet there was something missing. Like Plato, he saw
that the impermanence of life made it shallow. He longed to experience
the eternal, to live in the center.
II. The cause of dukkha is tanha, which is usually translated as
“desire.” However, tanha is the desire for individual fulfillment. It
is the desire that is ego-centered and not concerned with the good
of the group. When we enslave others for our gain, this is tanha.
When we pollute the earth to satisfy our desires, this is tanha.
However, when we compare ourselves to others, hoping that we
will feel more beautiful, smart, or important if we can see their
shortcomings, or we become depressed because we did not measure
up, this is also tanha. In Plato’s soul of appetite we are thoroughly
immersed in tanha. At this stage we need to learn the virtue
of temperance, for to placate every demand of our desires without
a sense of balance is not even good for us.
III. The cure to life’s suffering, or dukkha, is to let go of tanha. This is
the logical conclusion to be drawn from the second Noble Truth.
This is the same cure that Plato prescribed. In his Republic, when we
move our consciousness into the soul of will, we continue to experience
personal desire, only now for fame and prestige. But at the
same time, to gain prestige, we begin to work for the good of others,
and this concern for others pulls us out of tanha. In Plato’s Republic,
those who could develop the soul of reason were chosen to be the
leaders. This is because at this level, their desire for personal gain
takes a back seat to their desire for promoting the well-being of the
community. At this level, tanha is overcome by compassion. The
philosopher king is one who has become the embodiment of compassion.
Buddha also detailed a procedure for overcoming tanha
and this is the fourth Noble Truth.
IV. There is a method for overcoming tanha. It is called the Eightfold
The eight steps of this path are usually associated with eight
key words, which describe the recommended actions. These are the
eight paths:
1. Develop right knowledge. For a human to create anything, the
first step is to create a plan, an idea of what is to be created.
This is why Plato believed that the archetypes were on a higher
plane of reality―they are necessary for physical creation to
proceed. The Eightfold Path is the plan for the end of suffering.
The first step is to learn it.
2. Develop right aspiration. The way to overcome tanha is to
replace it with a healthy desire. Before we start, we must be clear
that we desire enlightenment more than the numerous diversions
that fill our minds daily. This is how one develops the cardinal
virtue temperance.
3. Develop right speech. Basically this means developing truthfulness,
but this is not a matter of just telling the truth. It means
weeding out of our speech what is hurtful, disruptive, or trivial.
One old Indian proverb expresses the sentiment that some
people cut off the heads of others to make themselves look
taller. To develop right speech, we must become conscious of
how much of what we say falls into this category of behavior.
To break people of this habit, Pythagoras required that those
wishing to enter his community should remain silent for the
first five years of study.
4. Develop right behavior. To help clarify what right behavior is,
Buddha made a list called the Five Precepts. Each of the precepts
is a negative statement, a proscription of behavior. Although it is
not as widely known in the West, each proscription is paired
with a positive direction, called the Five Dharmas.3 The Five Precepts
and Dharmas are:
a. Do not kill―develop love.
b. Do not steal―develop generosity.
c. Do not lie―develop truthfulness.
d. Do not commit sexual misconduct―develop contentment.
e. Do not take intoxicants―develop awareness.
These five proscriptions parallel the Five Wisdoms designed to
help develop each of the five archetypal aspects of Buddha
called Jinas (see Chart 3 on page 121). We will discuss the Jinas
and their five wisdoms in more detail later in chapter 4.
The Pythagoreans, who lived in Italy in the same century as
Buddha, observed these same proscriptions and directions. The
first is not only a commandment not to take human life, but
not to harm any life. The literal translation of the text is to
abstain “from harming living beings.”4
The Pythagoreans and many Buddhists observe the first precept
by maintaining a vegetarian diet. The first Buddhists were mendicants
who begged for their food. Although they were instructed
not to kill an animal for meat, they did eat meat when it was given
to them. Once the Buddhists settled in monasteries where they
provided their own food, the monks became vegetarians.
The precept about sexual misconduct has different applications
depending on one’s role in life. A Buddhist monk maintains
strict chastity not because sex is evil, but because to commit
oneself to this level on the path to enlightenment, sexual
energy must be diverted to this goal. For a married householder,
this means to be true to one’s marriage vows.
5. Develop right livelihood. Progression on the path is impossible if
we undermine our practice by spending our working time in
activities that are poisonous to our consciousness. Buddha considered
certain occupations incompatible with a serious endeavor
to seek enlightenment. In his lifetime these included poison merchant,
slave trader, prostitute, butcher, brewer, arms dealer, and
tax collector. At that time, most tax collectors were corrupt.
6. Develop right effort. One of the three poisons found depicted in
the center of the wheel of reincarnation is stupidity and sluggishness
represented by a pig. It is not enough to want to progress
toward enlightenment, one has to work at it. This takes discipline
and perseverance. This is the cardinal virtue strength.
To develop this virtue, Plato recommended gymnastics because
physical perseverance stems from mental perseverance. Similarly,
in Pythagorean communities the day was divided between contemplation,
study, and physical exercise. This type of lifestyle
creates a natural division between physical exertion and contemplation.
The communities that Buddha founded consisted of wandering
mendicants who came together in encampments during the
monsoon season. At first, these retreats were in caves and
makeshift shelters. Later, land was donated to them and shelters
were built for the monks. Unlike other mendicants at the time, the
Buddhists were noted for their cheerfulness, or “dwelling with
minds like wild deer.”5 Cheerfulness is the ally of perseverance.
7. Develop right mindfulness. Like Plato and Socrates, Buddha
believed that injustice stems from ignorance, not evil intent. To
overcome ignorance, one has to become self-aware. To accomplish
this, Buddha recommended a rigorous process of selfexamination.
We must continually observe ourselves as others
do and question the motivations for our actions. When looking
for injustice in the world, we must first look to ourselves. It is
better to spend more time concentrating on offering justice to
others than demanding justice from others. When we live in this
way, we not only change our behavior, but seemingly miraculous
changes can happen in our lives. The Buddhist text called
The Dhammapada opens with the line, “All we are is the result
of what we have thought.”6
8. Develop right absorption. This is the practice of meditation as
Buddha practiced it under the Bodhi Tree. This is the most
important step in the Eightfold Path. Buddhist meditation is
based on the understanding that there are four parts to every
human. In modern Western terms they are the physical body,
the conscious mind, the unconscious mind, and, as psychologist
Carl Jung titled it, the collective unconscious. As he delved into
his study of the unconscious, Jung found that at a deep level the
individual consciousness faded out and a group consciousness
emerged. This is the level where the archetypes exist.
Archetype is a term that Jung borrowed from Plato. He used
it to describe personalities or ideas that exist in all humans. They
emerge in different cultures as similar patterns in myths, or as
gods and goddesses that exhibit the same qualities although they
may be clothed in different trappings.

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Format: Paperback
Robert M. Place is a treasure -- an artist who has thought long and seriously about the Tarot and has developed several excellent Tarot decks. Philosophically they are always conceptually novel and well thought-out. Artistically, I find his work unspectacular but certainly pleasing and uncluttered, never drawing attention away from the symbology featured on each card.
If you have his Buddha Tarot deck or are thinking of purchasing it, by all means buy this book, too. As with his terrific companion book to his "Tarot of the Saints" deck, he goes beyond merely providing interpretational keys for each card. Relating each card not only to the other cards in the deck but also to Tarot symbology of the past as well as Buddhistic philosophy, Place weaves a fascinating tale for each card and provides fertile soil to further enrich your own readings.
Rarely does a Tarotist find a modern Tarot deck with such a wealth of interpretational background. Aside from its obvious value to anyone who owns the Buddha Tarot, it can also be used as an excellent introduction to the concepts of Buddhism.
Here's hoping Place continues to find inspiring concepts for new Tarot decks. In an age when so many decks seem to favor style or "warm and fuzzies" over substance, his intelligence and thoughtfulness should be highly valued.
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Most Helpful Customer Reviews on (beta) HASH(0xa90d3930) out of 5 stars 2 reviews
23 of 23 people found the following review helpful
HASH(0xa90ea450) out of 5 stars Well researched companion and academic guide June 17 2005
By S. H. Ong - Published on
Format: Paperback
I approached this book with 3 perspectives and average the contents to a well deserved 4.5 star nearing 5. The author had covered many aspects of buddhism through this companion title of the buddha tarot.

Aside the well illustrated but not overly done buddha tarot deck, in my opinion, this deck would be better used for specific purposes rather than general reading. The white booklet (LWB) has quite a bit of coverage but this companion is a definite must in order to interpret it further.

The companion book does a good coverage of information in the areas of tarots, religion as well as academic studies/knowledge.

Besides the usual explanation of the buddha journey, coincidental linkage to the 22 trumps of the tarots, it also introduces the many buddhism items and association incorporate into the pips and court cards. A beginner should have no problem trying to get familiar with the materials as well as advanced or western ideas adopters.

The author did a good job linking western religions with buddhism, which is usually canned to be an eastern religion. For the standard tarots content and introductory coverage, I will give the book 4 stars. With advanced topics, it deserves 4.5 stars.

Through the contents presentation, it is not difficult to tell that the author is targetting western readers and in order to achieve that, the author did a good job by referencing many western ideas, philosophical and religions teachings such as Plato and Christ. The content may be boring to some but the coverage is definitely extensive and is good enough for academic reference. For religious coverage, it deserve a 4 stars, for knowledge and academic content, it deserves a 5 stars.
HASH(0xa90ef558) out of 5 stars Five Stars April 2 2015
By Amazon Customer - Published on
Format: Paperback Verified Purchase
The cards are beautiful, love Buddha's story. Robert M Place is a fantastic guy.