New Books in Buddhist Studies

In an age which seems to be moving faster and faster, it has become difficult for people, especially young people, to stop and take valuable moments of reflection. Our anxieties can rack our productivity and emotional stability causing us even more trouble than we thought. Even in an time filled with such ease of access to sources of information on self-help and meditation it can be difficult to find a practice that is easy to connect with. Yael Shy offers meditation as something more than just method and philosophy in her new book What Now? Meditation For Your Twenties and Beyond (Parallax Press, 2017). Never arrogant or prideful in her practice or way, deeply humble about her experience, and filled with passion, Yael Shy has a way to help you understand more deeply the life that you are living. To my mind, Yael shows people how to take the emotions that are in them and use them as a source of inspiration and power. What Now? takes the insecurities and sufferings of day-to-day life and provides a positive and supportive viewpoint to self-analysis that I think could help anyone. Silas Day is a writer and speaker. His area of expertise includes Buddhism, deeper learning, meditation, and spiritual integration. He can be reached by email at silasday14@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times. To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century. Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works. The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Wendy Hasenkamp and Janna R. White spent four years editing a series of conversations between prominent scientists, philosophers, scholars of Tibetan Buddhism, and the Dalai Lama, resulting in The Monastery and the Microscope: Conversations with the Dalai Lama on Mind, Mindfulness, and the Nature of Reality (Yale University Press, 2017). This book presents a record of these conversations, annotated with explanations and footnotes, surrounding topics related to consciousness, the nature of mind and reality, meditative practices, and more. Of interest to specialists as well as general audiences, The Monastery and the Microscope is skillfully edited, drawing readers into the conversation and making them feel as though they are present for the discussion. In our conversation, Hasenkamp and White discuss the processes and special challenges involved in editing a volume with nearly twenty contributors, and they reflect on the far-reaching impacts of interdisciplinary and cross-cultural exchange. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

The Himalayas have long been at the crossroads of the exchange between cultures, yet the social lives of those who inhabit the region are often framed as marginal to historical narratives. And while scholars have studied religious diversity in the context of modern nation-states, such as India, Pakistan, Tibet, or Nepal, seldom has the Himalaya been the focus of examination in and of itself. Megan Adamson Sijapati, Associate Professor of Religious Studies at Gettysburg College, and Jessica Vantine Birkenholtz, Assistant Professor of Religion at the University of Illinois at Urbana-Champaign, remedy this scholarly void in their new collection of essays, Religion and Modernity in the Himalaya (Routledge, 2016). The volume explores religious responses to Himalayan modernity as witnessed in the cultural encounter with new social realities, expectations, and limits. The characteristics of the Himalayan region are fluid, moving beyond geographical boundaries, or mountain and valley zones, as are the contemporary human processes of meaning-making in the face of globalization and modernization. In our conversation we discuss how modernity operates, the social and political factors shaping the Himalayan religious environment, processes of emplacement, Tibetan Buddhist media, environmentalism and development, changing pilgrimage practices, the Nepali Goddess tradition, political limits to religious education, and the dynamics of perceived margins and discourses of peripherality. Kristian Petersen is an Assistant Professor of Religious Studies at the University of Nebraska Omaha. He is the author of Interpreting Islam in China: Pilgrimage, Scripture, and Language in the Han Kitab (Oxford University Press, 2017). He is currently working on a monograph entitled The Cinematic Lives of Muslims, and is the editor of the forthcoming volumes Muslims in the Movies: A Global Anthology (ILEX Foundation) and New Approaches to Islam in Film (Routledge). You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In his recent monograph, Ritualized Writing: Buddhist Practice and Scriptural Cultures in Ancient Japan (University of Hawaii Press, 2017), Bryan D. Lowe examines eighth-century Japanese practices that ritualized writing, or, in other words, conceptually and practically set sutra-transcription apart from other forms of writing. Drawing on a rich trove of eighth-century documents that describe everything from donation sums and sources, to the types of paper used, to the purification rites practiced prior to transcription, to records of which scribes had borrowed or returned their brushes, Lowe provides us not only with an expert analysis of the religious meaning of various aspects of sutra-copying, but also with a detailed description of the fascinating ritual and material culture of public and private scriptoria and intimate glimpses into the lives of the patrons and laborers of these institutions. More broadly, Lowe’s book asks us to rethink our assumptions about ritual, for in the case studies found within we see ritual used not simply symbolically–as a representation of a pre-extant cultural or political system–but rather as a social and ethical practice that generates new communal identities and offers opportunities for individual cultivation. Ritual, Lowe shows, is not just a result, but also a cause. In the first part of the book Lowe looks at the ritualization of writing. Here we learn of the way in which sutra-copying and purification rites executed prior to copying are simultaneously ethical, soteriological, and ritually efficacious. That is, copying a sutra in the ritually correct and pure way was conceived as morally upright, but also as an act that would bring about the rituals intended results and by which one would make soteriological progress. In this part of the book Lowe also introduces a type of prayer text called a ganmon, and shows how these texts drew on Buddhist and non-Buddhist language to create a uniquely East Asian genre that was unquestionably Buddhist even as it incorporated norms and imagery from non-Buddhist sources. In the second part of the book we learn about the ways in which ritualized writing was produced by certain forms of social and institutional organization, but also about the ways in which this practice in turn affected those forms of organization. Lowe discusses grassroots fellowships of pious friends that were formed for the purpose of commissioning sutra-transcriptions, and also examines private and public scriptoria, which were highly bureaucratic. A key theme in this part of the book, and indeed throughout this work, is that taking a closer look at the networks of people and institutions involved in the production of ritualized writing calls into question the stark divisions between state, aristocratic, clan, and popular Buddhism, divisions that are often assumed in research on this period. Many of the fellowships that Lowe examines, for instance, were created by individuals who had strong ties to the state and to certain clans, but whose intentions, while in part political and aimed at forming new social ties between groups, were also deeply personal, pious, and religious. In the third part of the book Lowe provides us with two carefully crafted microhistories. First, we read about the career of a scriptorium worker who served as a scribe, proofreader, and administrator, and find that rather than simply being a cog in a sutra-copying bureaucracy, through his work this individual developed his own religious, literary, Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In his recent book, The Buddha Party: How the People’s Republic of China Works to Define and Control Tibetan Buddhism (Oxford University Press, 2016), John Powers presents a comprehensive overview of propaganda employed by the People’s Republic of China related to Tibet and Tibetan Buddhism, showing not only how Han Chinese come to believe it, but also how Tibetans work to resist it. Drawing on previously untranslated material collected from both inside and outside of Tibet and China, this book outlines the narratives constructed by the PRC in an attempt to inform and control Tibetan Buddhist beliefs and practices. In addition to the well-known “patriotic re-education programs,” Powers also describes a booklet entitled Interpreting Tibetan Buddhist Doctrines, which attempts to re-frame Tibetan Buddhism in Chinese contexts for monks and nuns. The book also highlights the ways in which the PRC attempts to inform people’s views of foreign countries that are perceived as being sympathetic to the Dalai Lama and the so-called “Dalai Clique,” while simultaneously presenting the Dalai Lama as a nefarious, but ultimately ineffectual figure. In our conversation, Powers argues that the goal of this book is not to persuade readers to believe anything in particular about the effectiveness of Chinese propaganda, but rather to present and contextualize these materials so that readers can draw their own conclusions. This controversial book draws on years of research and personal experiences in the Tibet Autonomous Region and surrounding areas, and is a comprehensive and engaging read. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

In his recent monograph, Anarchy in the Pure Land: Reinventing the Cult of Maitreya in Modern Chinese Buddhism (Oxford University Press, 2017), Justin R. Ritzinger examines the cult of Maitreya as developed during the Republican period by the Chinese monk Taixu (1890-1947) and his circle. Drawing on previously unexamined sources, including contemporaneous anarchist periodicals, Ritzinger begins the book by arguing that Taixu was deeply involved in radical political circles during his formative years, far more so than has previously been appreciated. Here we learn not only about the tumult of the late nineteenth and early twentieth centuries, but also about the salient features of those radical and utopian social visions that the young Taixu found so attractive. These features included a progressive view of history, utopianism, and a rejection of social hierarchy. In the second part of the book Ritzinger turns his attention to Taixu’s beliefs about Maitreya and to the history of the Maitreya school, which Taixu founded in 1924. The central argument here is that the values and ideas that Taixu developed during his previous years as a politically active radical profoundly influenced both his attraction to Maitreya as well as his interpretation of key Maitreya-centered texts and Yogacara writings. Drawing on the work of Charles Taylor, Ritzinger argues that Taixu’s theories about Maitreya were born from a tension between two moral frameworks and two concomitant visions of the good: the radical framework with its ultimate good of the perfect, utopian society, and the Buddhist framework with its highest good being buddhahood. In Taixu’s Maitreya devotion we find a monk guided by two stars, a pious man discovering new possibilities in the Buddhist tradition by reading it in light of the new values that he had come to so cherish during his previous involvement with anarchism and socialism. In the final part of the book Ritzinger addresses the reasons for the Maitreya School’s decline after the end of the Second World War and discusses its lasting legacy in contemporary Taiwan and China. In the interview we barely scratch the surface, and the book includes fascinating forays into the Maitreya School’s sometimes antagonistic relationship with proponents of Pure Land Buddhism, into Taixu’s incorporation of Tibetan Buddhist elements into his own thought and practice, and into much, much more. Listeners will have to go and read the book for themselves to appreciate it in all its detail. But our brief conversation will make it clear that this work will be of great value to those interested in modern Chinese Buddhism, Buddhist reform movements, the Maitreya cult and Yōgacāra in late Qing and Republican China, and the relationship between socialist theory and religion. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Many contemporary spiritual movements are characterized by denial of material pleasures, subjugation of the self, and focus on transcendence. A spiritual program that cultivates embodied satisfaction is often seen as inauthentic and fraudulent. These public understandings of new religious movements are part of the reason why the Indian Guru, Bhagwan Shree Rajneesh or Osho, is so controversial. In Zorba the Buddha: Sex, Spirituality, and Capitalism in the Global Osho Movement (University of California Press, 2016), Hugh Urban, Professor of Comparative Studies at Ohio State University, explores the Osho Movement as a case study on the intersection of religion, capitalism, sexuality, and globalization. Urban traces the social contexts of the Osho-Rajneesh transnational religious movement as it extends from its local origins in India, across to America, and back to South Asia. He puts textual and ethnographic sources to use in producing a rich account of Osho, his followers, and the social worlds that shape them. At its height, Osho’s archetype of Zorba the Buddha represents the shifting attitudes of the public towards the body, physical pleasure, and material consumption. In our conversation we discuss the social and political atmosphere of post-Independence India, national patterns of socialism, spiritual sexuality and neo-Tantra, New Age debates, questions of religion and law, the 1980s Oregon utopian community, global capitalism, and Osho’s legacy and the continuation of the movement. Kristian Petersen is an Assistant Professor of Religious Studies at the University of Nebraska Omaha. He is the author of Interpreting Islam in China: Pilgrimage, Scripture, and Language in the Han Kitab (Oxford University Press, 2017). He is currently working on a monograph entitled The Cinematic Lives of Muslims, and is the editor of the forthcoming volumes Muslims in the Movies: A Global Anthology (ILEX Foundation) and New Approaches to Islam in Film (Routledge). You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kjpetersen@unomaha.edu. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

All “true believers” believe their beliefs are true. This is particularly true of true religious believers: for Christians, Christianity is the true religion, for Jews, Judaism is the true religion, for for Muslims, Islam is the true religion. Few true believer, however, would make the claim that their religion is “scientifically true”; religion, after all, is a matter of faith, and faith and science are somewhat different things. But that’s the claim Robert Wright is making in his thought-provoking, well-reasoned, and thoroughly-researched book Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment (Simon and Schuster, 2017). Well, sort of. Wright makes clear that he’s talking about Buddhism as a spiritual practice, not a religious dogma. He purposefully leaves aside the supernatural aspects of Buddhist belief–gods, devils, miracles, unseen realms and such–and focuses on what Buddhist meditators believe and do to reach “enlightenment.” And what he proposes is that Buddhism as practiced by these Buddhists is well suited to ease the pain caused by evolved human psychology. Wright’s book is heavily informed by his reading of evolutionary psychology, and particularly the notion that natural selection “designed” (a metaphor, to be sure) the human mind to work in ways that are not always to our hedonic benefit. Natural selections, he says, “designed” our minds to make our bodies reproduce, not to make us “happy,” “content,” or “satisfied.” If making us unhappy gets us to reproduce more often, then unhappy it’s going to be. And often is. Wright–to my mind, convincingly–argues that a Buddhist worldview and practice allows us to see the evolved nature of our minds as they really are, to see through (if not control) the often harmful impulses produced by those minds, and to make us and those around us better people. Essentially he says ‘Given the particular way our minds evolved, Buddhism is ‘true’ in that it is a balm for human suffering.’ Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Burmese Buddhist monks have featured in the news quite a lot in recent times, not as peaceful practitioners of self-abnegation, but at activists at the forefront of political movements characterized as comprising of a new kind of religious nationalism. For anyone confused by this phenomenon, and wondering how the religious thought of Buddhist monks and laypeople in Myanmar informs and motivates political action, Matthew J. Walton‘s much awaited Buddhism, Politics and Political Thought in Myanmar (Cambridge University Press, 2017) is essential reading. Drawing on years of research and relying predominantly on Burmese language sources, Walton throughout the book presents Burmese Buddhist political ideas in a manner that is at once intelligible to readers outside the tradition but also true to the logics internal to a distinctive moral universe. After offering a concise intellectual and political history, he patiently sets out the doctrinal building blocks with which to build a comparative theory of political order and freedom. In doing so, he also lays the foundations for an understanding of how and why conceptions and practices of democracy in Myanmar today might not correspond to those of deductive political science or international aid programs, but nevertheless be internally intelligible and coherent to their intended audience. Matthew Walton joins New Books in Southeast Asian Studies to talk about Buddhist ideas of political participation and social welfare, interpretive plasticity, politics and the political, Hobbes, the hybrid political thought of Aung San Suu Kyi, and the intellectual legacy of Gustaaf Houtman. Nick Cheesman is a fellow at the College of Asia and the Pacific, Australian National University and in 2016-17 a member of the Institute for Advanced Study, Princeton. He can be reached at nick.cheesman@anu.edu.au Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies