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While a rational consciousness grasps many truths, this book argues for an even richer knowledge through a confrontation with the stuff of visions and dreams. Spanning both Buddhist and European forms of visionary experience, the book pursues the symbolic, nonrational depths of such phenomena, reawakening the intuitive, creative impulses that power greater understanding. The book argues for a combination of psychoanalysis and anthropology to illuminate the relationship between personal symbolism and religious experience. The book begins with Buddha's visionary trances wherein, over the course of four hours, a person is able to witness hundreds of thousands of their past births and eons of world evolution, renewal, and disappearance. It then connects this fracturing of empirical and visionary time to the realm of space. The book follows the unconscious motivations underlying rapture, the fantastical consumption of Christ's body and blood, and body mutilation and levitation, bridging medieval Catholicism and the movements of early modern thought as reflected in William Blake's artistic visions and poetic dreams. It develops the term “dream-ego” through a discussion of visionary journeys, Carl Jung's and Sigmund Freud's scientific dreaming, and the cosmic and erotic dream-visions of New Age virtuosos, and it defines the parameters of a visionary mode of knowledge that provides a more elastic understanding of truth. This book translates the epistemology of Hindu and Buddhist thinkers for western audiences while revitalizing western philosophical and scientific inquiry.

This book explores medical thought in Tibet and reveals an otherwise unnoticed intersection of early modern sensibilities and religious values in traditional Tibetan medicine. It looks at how Buddhist concepts and values were adapted to medical concerns and highlights important ways in which Buddhism played a role in the development of Asian and global civilization. The book opens with a description of the achievements of Tibetan medical illustration, commentary, and institution building during the period of the Fifth Dalai Lama and his regent, Desi Sangyé Gyatso. It then looks back to the work of earlier thinkers, tracing a strategically astute dialectic between scriptural and empirical authorities on questions of history and the nature of human anatomy. It shows 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. It 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.

What is the character of secularism in countries that were not pervaded by Christianity, such as China, India, and the nations of the Middle East? To what extent is the secular an imposition of colonial rule? How does secularism comport with local religious cultures in Africa, and how does it work with local forms of power and governance in Latin America? Has modern secularism evolved organically, or is it even necessary, and has it always meant progress? A vital extension of Charles Taylor’s A Secular Age, in which he exhaustively chronicled the emergence of secularism in Latin Christendom, this anthology applies Taylor’s findings to secularism’s global migration. Abdullahi Ahmed An-Na'im, Rajeev Bhargava, Akeel Bilgrami, Souleymane Bachir Diagne, Sudipta Kaviraj, Claudio Lomnitz, Alfred Stepan, Charles Taylor, and Peter van der Veer each explore the transformation of Western secularism beyond Europe, and the collection closes with Taylor’s response to each essay. What began as a modern reaction to—as well as a stubborn extension of—Latin Christendom has become a complex export shaped by the world’s religious and political systems. Brilliantly alternating between intellectual and methodological approaches, this volume fosters a greater engagement with the phenomenon across disciplines.

Solomon Schechter (1847–1915), the charismatic leader of New York's Jewish Theological Seminary (JTS), came to America in 1902 intent on revitalizing traditional Judaism. While he advocated a return to traditional practices, Schechter articulated no clear position on divisive issues, instead preferring to focus on similarities that could unite American Jewry. This book demonstrates how Schechter, unable to implement his vision on his own, turned to his disciples, rabbinical students and alumni of JTS, to shape his movement. By mid-century, Conservative Judaism had become the largest American Jewish grouping in the United States, guided by Schechter's disciples and their continuing efforts to embrace diversity while eschewing divisive debates. Yet Conservative Judaism's fluid boundaries also proved problematic for the movement, frustrating many rabbis who wanted a single platform to define their beliefs. The book demonstrates how a legacy of tension between diversity and boundaries now lies at the heart of Conservative Judaism's modern struggle for relevance. It explicates four key claims: that Conservative Judaism's clergy, not its laity or Seminary, created and shaped the movement; that diversity was—and still is—a crucial component of the success and failure of new American religions; that the Conservative movement's contemporary struggle for self-definition is tied to its origins; and that the porous boundaries between Orthodox, Conservative, and Reform Judaism reflect the complexity of the American Jewish landscape—a fact that Schechter and his disciples keenly understood. Rectifying misconceptions in previous accounts of Conservative Judaism's emergence, the book enables a fresh encounter with a unique religious phenomenon.

This book looks at first-millennium Indian arguments and contemporary debates on the philosophy of mind and shows that seemingly arcane arguments among first-millennium Indian thinkers can illuminate matters still very much at the heart of contemporary philosophy. It explains how pre-modern Buddhists are sometimes characterized as veritable “mind scientists” whose insights anticipated modern research on the brain and mind. It confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: the fact that since most Indian Buddhists hold that the mental continuum is uninterrupted by death they disagree with the idea that everything about the mental can be explained in terms of brain events. It also shows that a predominant stream of Indian Buddhist thought, associated with the seventh-century thinker Dharmakīrti, turns out to be vulnerable to arguments that modern philosophers have levelled against physicalism. It explains that these issues center on what modern philosophers have called intentionality—the fact that the mind can be about (or represent or mean) other things. Tracing an account of intentionality through Kant, Wilfrid Sellars, and John McDowell, the book argues that intentionality cannot, in principle, be explained in causal terms. The book shows that despite his concern to refute physicalism, Dharmakīrti's causal explanations of the mental mean that modern arguments from intentionality cut as much against his project as they do against physicalist philosophies of mind.

The first guide to American religious history from colonial times to the present, this anthology covers major themes and topics in the development of the diverse religious traditions of the United States. These include the growth and spread of evangelicalism, the mutual influence of religion and politics, the rise of fundamentalism, the role of gender and popular culture, and the problems and possibilities of pluralism. Geared toward general readers, students, researchers, and scholars, it provides concise yet broad surveys of specific fields, with an extensive glossary and bibliographies listing relevant books, films, articles, music, and media resources for navigating different streams of religious thought and culture. The book opens with a thematic exploration of American religious history and culture and follows with twenty topical chapters, each of which illuminates the dominant questions and lines of inquiry that have determined scholarship within that chapter's chosen theme. The chapters outline areas in need of further, more sophisticated study and identify critical resources for additional research. The glossary lists crucial people, movements, groups, concepts, and historical events, enhanced by extensive statistical data.

A major new work in modern Tibetan history, this book follows the evolution of Tibetan Buddhism's trülku (reincarnation) tradition from the seventeenth to the nineteenth centuries, along with the Emperor of China's efforts to control its development. By illuminating the political aspects of the trülku institution, the book shapes a broader history of the relationship between the Dalai Lama and the Emperor of China, as well as a richer understanding of the Qing Dynasty as an inner Asian empire, the modern fate of the Mongol empire, and current Sino-Tibetan relations. Unlike other pre-twentieth century Tibetan histories, the book rejects hagiographic texts in favor of diplomatic, legal, and social sources held in the private, monastic, and bureaucratic archives of old Tibet. This approach draws a unique portrait of Tibet's rule by reincarnation while shading in peripheral tensions in the Himalayas, eastern Tibet, and China. Its perspective fully captures the extent to which the emperors of China controlled the institution of the Dalai Lamas, making a groundbreaking contribution to the past and present history of East Asia.

This book flips convention on its head and argues that science uncovers awe-inspiring, enduring mysteries, while religion, long regarded as the source for such mysteries, is a biological phenomenon. It argues that religion, just like spoken language, is an evolutionary adaptation. Conversely, it makes the case that science is the source of perplexing yet beautiful mysteries, however natural the search for answers may be to human existence. The book attempts to undo our misconception of scientific inquiry as an executioner of beauty, making the case that science has won the battle with religion so thoroughly it can now explain why religion persists. The book also draws deep lessons for humans flourishing from the very existence of scientific mysteries. It concludes that it is these latter wonderful, completely public truths that reveal a universe worthy of awe and wonder.

This anthology looks at the intersection of food and faith from the fourteenth to the twenty-first century, charting the complex relationships that exist between religious eating habits and politics, cultures and social structures. Its chapters consider the rise of food buying and consumerism in the fourteenth century, the Reformation ideology of fasting and its resulting sanctions against sumptuous eating, the gender and racial politics of sacramental food production in colonial America and the struggle to define “enlightened” Lenten dietary restrictions in early modern France. Chapters on the nineteenth century explore the religious implications of wheat growing and bread making among New Zealand's Maori population and the revival of the Agape meal, or love feast, among American brethren in Christ Church. Twentieth-century topics include the metaphysical significance of vegetarianism, the function of diet in Greek Orthodoxy, American Christian weight loss programs and the practice of silent eating rituals among English Benedictine monks. Two introductory chapter detail the key themes tying the rest of the chapters together and survey food's role in developing and disseminating the teachings of Christianity and in providing a tangible experience of faith.

For theorists in search of a political theology that is more responsive to the challenges now facing Western democracies, this book tenders a new political economy anchored in a theory of value. The political theology of the future, Carl Raschke argues, must draw on a powerful, hidden impetus—the “force of God”—to frame a new value economy. It must also embrace a radical, “faith-based” revolutionary style of theory that reconceives the power of the “theological” in political thought and action. Raschke ties democracy’s retreat to the West’s failure to confront its decadence and mobilize its vast spiritual resources. Worsening debt, rising unemployment, and gross income inequality have led to a crisis in political representation and values that twentieth-century theorists never anticipated. Drawing on the thought of Hegel and Nietzsche as well as recent work by Michel Foucault, Jacques Derrida, Jean-Joseph Goux, Giorgio Agamben, and Alain Badiou, among others, Raschke recasts political theology for a new generation. He proposes a bold, uncompromising critical theory that acknowledges the enduring significance of Marx without his materialism and builds a vital, more spiritually grounded relationship between politics and the religious imaginary.

The Gathering of Intentions reads a single Tibetan Buddhist ritual system through the movements of Tibetan history, revealing the social and material dimensions of an ostensibly timeless tradition. By subjecting tantric practice to historical analysis, the book offers new insight into the origins of Tibetan Buddhism, the formation of its canons, the emergence of new lineages and ceremonies, and modern efforts to revitalize the religion by returning to its mythic origins. The ritual system explored in this volume is based on the Gathering of Intentions Sutra, the fundamental “root tantra” of the Anuyoga class of teachings belonging to the Nyingma (“Ancient”) school of Tibetan Buddhism. Proceeding chronologically from the ninth century to the present, each chapter features a Tibetan author negotiating a perceived gap between the original root text—the Gathering of Intentions—and the lived religious or political concerns of his day. These ongoing tensions underscore the significance of Tibet’s elaborate esoteric ritual systems, which have persisted for centuries, evolving in response to historical conditions. Rather than overlook practice in favor of philosophical concerns, this volume prioritizes Tibetan Buddhism’s ritual systems for a richer portrait of the tradition.

Gnosticism is a countercultural spirituality that forever changed the practice of Christianity. Before it emerged in the second century, passage to the afterlife required obedience to God and king. Gnosticism proposed that human beings were manifestations of the divine, unsettling the hierarchical foundations of the ancient world. Subversive and revolutionary, Gnostics taught that prayer and mediation could bring human beings into an ecstatic spiritual union with a transcendent deity. This mystical strain affected not just Christianity but many other religions, and it characterizes our understanding of the purpose and meaning of religion today. In The Gnostic New Age, April D. DeConick recovers this vibrant underground history to prove that Gnosticism was not suppressed or defeated by the Catholic Church long ago, nor was the movement a fabrication to justify the violent repression of alternative forms of Christianity. Gnosticism alleviated human suffering, soothing feelings of existential brokenness and alienation through the promise of renewal as God. DeConick begins in ancient Egypt and follows with the rise of Gnosticism in the Middle Ages, the advent of theosophy and other occult movements in the nineteenth and early twentieth centuries, and contemporary New Age spiritual philosophies. As these theories find expression in science-fiction and fantasy films, DeConick sees evidence of Gnosticism’s next incarnation. Her work emphasizes the universal, countercultural appeal of a movement that embodies much more than a simple challenge to religious authority.

Before the passage of the Hindu Widow's Re-marriage Act of 1856, Hindu tradition required a woman to live as a virtual outcast after her husband's death. Widows were expected to shave their heads, discard their jewelry, live in seclusion, and undergo regular acts of penance. This book's author was the first Indian intellectual to argue successfully against these strictures. The author was a leading proponent of widow marriage in colonial India, urging his contemporaries to reject a ban that caused countless women to suffer needlessly. The author's strategy paired a rereading of Hindu scripture with an emotional plea on behalf of the widow, resulting in an organic reimagining of Hindu law and custom. This text is one of the most important nineteenth-century treatises on Indian social reform.

Religions are reemerging in the social, political, and economic spheres previously occupied and dominated by secular institutions and ideologies. In the wake of crises exposing the limits of secular modernity, religions have again become significant players in domestic and international politics. At the same time, the Catholic Church has sought a "holy alliance" among the world's faiths to recentralize devout influence, an important, albeit little-noticed, evolution in international relations. Holy Wars and Holy Alliance explores the nation-state's current crisis in order to better understand the religious resurgence's implications for geopolitics. Manlio Graziano looks at how the Catholic Church promotes dialogue and action linking world religions, and examines how it has used its material, financial, and institutional strength to gain power and increase its profile in present-day international politics. Challenging the idea that modernity is tied to progress and secularization, Graziano documents the "return" or the "revenge" of God in all facets of life. He shows that tolerance, pluralism, democracy, and science have not triumphed as once predicted. To fully grasp the destabilizing dynamics at work today, he argues, we must appreciate the nature of religious struggles and political holy wars now unfolding across the international stage.

This book laments the current debate over religion in America, in which religious fundamentalists have set the tone of political discourse—no one can get elected without advertising a personal relation to God, for example—and prominent atheists treat religious belief as the root of all evil. Neither of these positions, the text argues, adequately represents the attitudes of a majority of Americans who, while identifying as Christians, Jews, and Muslims, do not find fault with those who support different faiths and philosophies. In fact, the text goes so far as to question whether fundamentalists and atheists truly oppose each other, united as they are in their commitment to a “code of codes.” In this view, being a religious fundamentalist does not require adhering to a particular religious creed. Fundamentalists—and stringent atheists—unconsciously believe that the methods we use to understand the world are all versions of an underlying master code. This code of codes represents an ultimate truth, explaining everything. Surprisingly, perhaps the most effective weapon against such thinking is religious moderation, a way of believing that questions the very possibility of a code of codes as the source of all human knowledge. The moderately religious, with their inherent skepticism toward a master code, are best suited to protect science, politics, and other diverse strains of knowledge from fundamentalist attack, and to promote a worldview based on the compatibility between religious faith and scientific method.

Islam: An American Religion demonstrates how Islam as formed in the United States has become an American religion in a double sense—first through the strategies of recognition adopted by Muslims and second through the performance of Islam as a faith. Nadia Marzouki investigates how Islam has become so contentious in American politics. Focusing on the period from 2008 to 2013, she revisits the uproar over the construction of mosques, legal disputes around the prohibition of Islamic law, and the overseas promotion of religious freedom. She argues that public controversies over Islam in the United States primarily reflect the American public's profound divisions and ambivalence toward freedom of speech and the legitimacy of liberal secular democracy.

Jews and the American Religious Landscape explores major complementary facets of American Judaism and Jewish life through a comprehensive analysis of contemporary demographic and sociological data. Focusing on the most important aspects of social development—geographic location, socioeconomic stratification, family dynamics, group identification, and political orientation—the volume adds empirical value to questions concerning the strengths of Jews as a religious and cultural group in America and the strategies they have developed to integrate successfully into a Christian society. With advanced analyses of data gathered by the Pew Research Center, Jews and the American Religious Landscape shows that Jews, like other religious and ethnic minorities, strongly identify with their religion and culture. Yet their particular religiosity, along with such factors as population dispersion, professional networks, and education, have created different outcomes in various contexts. Living under the influence of a Christian majority and a liberal political system has also cultivated a distinct ethos of solidarity and egalitarianism, enabling Judaism to absorb new patterns in ways that mirror its integration into American life. Rich in information thoughtfully construed, this book presents a remarkable portrait of what it means to be an American Jew today.

Ouyi Zhixu (1599–1655) was an eminent Chinese Buddhist monk who, contrary to his contemporaries, believed karma could be changed. Through vows, divination, repentance rituals, and ascetic acts such as burning and blood writing, he sought to alter what others understood as inevitable and inescapable. Drawing attention to Ouyi's unique reshaping of religious practice, this text reasserts the significance of an overlooked individual in the modern development of Chinese Buddhism. While Buddhist studies scholarship tends to privilege textual analysis, Living Karma promotes a balanced study of ritual practice and writing, treating Ouyi's texts as ritual objects and his reading and writing as religious acts. Each chapter addresses a specific religious practice—writing, divination, repentance, vows, and bodily rituals—offering first a diachronic overview of each practice within the history of Chinese Buddhism and then a synchronic analysis of each phenomenon through close readings of Ouyi's work. This book sheds much-needed light on a little-known figure and his representation of karma, which proved to be a seminal innovation in the religious thought of late imperial China.

Love Letters from Golok chronicles the courtship between two Buddhist tantric masters, Tare Lhamo (1938–2002) and Namtrul Rinpoche (1944–2011), and their passion for reinvigorating Buddhism in eastern Tibet during the post-Mao era. In fifty-six letters exchanged from 1978 to 1980, Tare Lhamo and Namtrul Rinpoche envisioned a shared destiny to "heal the damage" done to Buddhism during the years leading up to and including the Cultural Revolution. Holly Gayley retrieves the personal and prophetic dimensions of their courtship and its consummation in a twenty-year religious career that informs issues of gender and agency in Buddhism, cultural preservation among Tibetan communities, and alternative histories for minorities in China. The correspondence between Tare Lhamo and Namtrul Rinpoche is the first collection of "love letters" to come to light in Tibetan literature. Blending tantric imagery with poetic and folk song styles, their letters have a fresh vernacular tone comparable to the love songs of the Sixth Dalai Lama, but with an eastern Tibetan flavor. Gayley reads these letters against hagiographic writings about the couple, supplemented by field research, to illuminate representational strategies that serve to narrate cultural trauma in a redemptive key, quite unlike Chinese scar literature or the testimonials of exile Tibetans. With special attention to Tare Lhamo's role as a tantric heroine and her hagiographic fusion with Namtrul Rinpoche, Gayley vividly shows how Buddhist masters have adapted Tibetan literary genres to share private intimacies and address contemporary social concerns.

Stories centering on the lovelorn ghost (Mae Nak) and the magical monk (Somdet To) are central to Thai Buddhism. Historically important and emotionally resonant, these characters appeal to every class of follower. Metaphorically and rhetorically powerful, they invite constant reimagining across time. Focusing on representations of the ghost and monk from the late eighteenth century to the present, the book builds a case for interpreting modern Thai Buddhist practice through the movements of these transformative figures. It follows embodiments of the ghost and monk in a variety of genres and media, including biography, film, television, drama, ritual, art, liturgy, and the Internet. Sourcing nuns, monks, laypeople, and royalty, he shows how relations with these figures have been instrumental in crafting histories and modernities. Establishing an individual’s “religious repertoire” as a valid category of study, the book explores the performance of Buddhist thought and ritual through practices of magic, prognostication, image production, sacred protection, and deity and ghost worship, and clarifies the meaning of multiple cultural configurations. The book suggests that concepts of attachment, love, wealth, beauty, entertainment, graciousness, security, and nationalism all spring from engagement with the ghost and the monk and are as vital to the making of Thai Buddhism as venerating the Buddha himself.