The six lectures that make up this book were delivered in March 2011 at London University's School of Oriental and Asian Studies as the Jordan Lectures on Comparative Religion. They revolve around the intersection of two ideas, nothingness and desire, as they apply to a re-examination of the questions of self, God, morality, property, and the East-West philosophical divide.

Dharma is central to all the major religious traditions which originated on the Indian subcontinent. Such is its importance that these traditions cannot adequately be understood apart from it. Often translated as "ethics," "religion," "law," or "social order," dharma possesses elements of each of these but is not confined to any single category familiar to Western thought. Neither is it the straightforward equivalent of what many in the West might usually consider to be "a philosophy". This much-needed analysis of the history and heritage of dharma shows that it is instead a multi-faceted religious force, or paradigm, that has defined and that continues to shape the different cultures and civilizations of South Asia in a whole multitude of forms, organizing many aspects of life. Experts in the fields of Hindu, Jain, Buddhist and Sikh studies here bring fresh insights to dharma in terms both of its distinctiveness and its commonality as these are expressed across, and between, the several religions of the subcontinent. Exploring ethics, practice, history and social and gender issues, the contributors engage critically with some prevalent and often problematic interpretations of dharma, and point to new ways of appreciating these traditions in a manner that is appropriate to and thoroughly consistent with their varied internal debates, practices and self-representations.

Cooper is the acknowledged international expert on Zen and psychoanalysis/psychotherapy * First book to offer an fully integrated mode of Zen and psychoanalysis * Focus on theory and clinical practice

This is the first book to provide a broad overview of the ways in which Buddhist ideas have influenced political thinking and politics in Myanmar. Matthew J. Walton draws extensively on Burmese language sources from the last 150 years to describe the 'moral universe' of contemporary Theravada Buddhism that has anchored most political thought in Myanmar. In explaining multiple Burmese understandings of notions such as 'democracy' and 'political participation', the book provides readers with a conceptual framework for understanding some of the key dynamics of Myanmar's ongoing political transition. Some of these ideas help to shed light on restrictive or exclusionary political impulses, such as anti-Muslim Buddhist nationalism or scepticism towards the ability of the masses to participate in politics. Walton provides an analytical framework for understanding Buddhist influences on politics that will be accessible to a wide range of readers and will generate future research and debate.

Nakazawa connects Buddhist philosophy with modern sciences such as psychology, quantum theory, and mathematics, as well as linguistics and the arts to present a perspective on understanding the mind in a world built on interconnection and networks of relations. While Lemma Science is a new and modern study of humans, its provenance is deeply rooted in the Eastern thought tradition. The ancient Greeks identified two modes of human intelligence: the logos and lemma intellects. Etymologically, logos signifies to "arrange and organize what has been gathered in front of one's self." To practice logos-based thinking, one must rely on language. Thus, humans organize and understand the objects in the universe according to linguistic syntax. In contrast, lemma etymologically signifies the intellectual capacity to "grasp the whole at once." Instead of arranging objects along a time axis, as language does, the lemma intellect perceives the world in an intuitive, non-linear and non-causal manner, comprehending the whole in an instant. This book embarks on a venture to establish a new science based upon the lemma intellect. Using non-logos-based materials, rigorously following lemma-based methods, and transgressing the boundaries of academic fields, Nakazawa seeks to construct this new science as a fluid, dynamic entity. This book will be of great interest to researchers across the fields of Japanese studies, Buddhist studies, psychology and linguistics.

This book is about contemporary senses of life after death in the United States, Japan, and China. By collecting and examining hundreds of interviews with people from all walks of life in these three societies, the book presents and compares personally held beliefs, experiences, and interactions with the concept of life after death. Three major aspects covered by the book Include, but are certainly not limited to, the enduring tradition of Japanese ancestor veneration, China's transition from state-sponsored materialism to the increasing belief in some form of afterlife, as well as the diversity in senses of, or disbelief in, life after death in the United States. Through these diverse first-hand testimonies the book reveals that underlying these changes in each society there is a shift from collective to individual belief, with people developing their own visions of what may, or may not, happen after death. This book will be valuable reading for students of Anthropology as well as Religious, Cultural, Asian and American Studies. It will also be an impactful resource for professionals such as doctors, nurses, and hospice workers.

Why did some Buddhist translators in China interpolate terms designating an agent which did not appear in the original texts? The Chinese made use of raw material imported from India; however, they added some seasoningsA" peculiar to China and developed their own recipesA" about how to construct the ideas of Buddhism. While Indian Buddhists constructed their ideas of self by means of empiricism, anti-Brahmanism and analytic reasoning, the Chinese Buddhists constructed their ideas of self by means of non-analytic insights, utilising pre-established epistemology and cosmogony. Furthermore, many of the basic renderings had specific implications that were peculiar to China. For example, while shen in philosophical Daoism originally signified an agent of thought, which disintegrates after bodily death, Buddhists added to it the property of permanent existence. Since many Buddhists in China read the reinterpreted term shen with the implications of the established epistemology and cosmogony, they came to develop their own ideas of self. After the late 6C, highly educated Buddhist theorists came to avoid including the idea of an imperishable soul in their doctrinal system. However, the idea of a permanent agent of perception remained vividly alive even during the development of Chinese Buddhism after the 7C.

Whilst accounting for the present-day popularity and relevance of Alan Watts' contributions to psychology, religion, arts, and humanities, this interdisciplinary collection grapples with the ongoing criticisms which surround Watts' life and work. Offering rich examination of as yet underexplored aspects of Watts' influence in 1960s counterculture, this volume offers unique application of Watts' thinking to contemporary issues and critically engages with controversies surrounding the commodification of Watts' ideas, his alleged misreading of Biblical texts, and his apparent distortion of Asian religions and spirituality. Featuring a broad range of international contributors and bringing Watts' ideas squarely into the contemporary context, the text provides a comprehensive, yet nuanced exploration of Watts' thinking on psychotherapy, Buddhism, language, music, and sexuality. This text will benefit researchers, doctoral students, and academics in the fields of psychotherapy, phenomenology, and the philosophy of psychology more broadly. Those interested in Jungian psychotherapy, spirituality, and the self and social identity will also enjoy this volume.

This book highlights what Buddhism has to offer for "living well" here and now-for individuals, society as a whole, all sentient beings and the planet itself. From the perspectives of a variety of Buddhist thinkers, the book evaluates what a good life is like, what is desirable for human society, and ways in which we should live in and with the natural world. By examining this-worldly Buddhist philosophy and movements in India, Sri Lanka, Bhutan, the Tibetan diaspora, Korea, Taiwan, Japan and the United States, the book assesses what Buddhists offer for the building of a good society. It explores the proposals and programs made by progressive and widely influential lay and monastic thinkers and activists, as well as the works of movement leaders such as Thich Nhat Hanh and Dr. B. R. Ambedkar, for the social, economic, political and environmental systems in their various countries. Demonstrating that Buddhism is not solely a path for the realization of nirvana but also a way of living well here and now, this book will be of interest to researchers working on contemporary and modern Buddhism, Buddhism and society, Asian religion and Engaged Buddhism.

This book analyzes Buddhist discussions of the Aryan myth and scientific racism and the ways in which this conversation reshaped Buddhism in the United States, and globally. The book traces the development of notions of Aryanism in Buddhism through Buddhist publications from 1899-1957, focusing on this so-called "yellow peril," or historical racist views in the United States of an Asian "other." During this time period in America, the Aryan myth was considered to be scientific fact, and Buddhists were able to capitalize on this idea throughout a global publishing network of books, magazines, and academic work which helped to transform the presentation of Buddhism into the "Aryan religion." Following narratives regarding colonialism and the development of the Aryan myth, Buddhists challenged these dominant tropes: they combined emic discussions about the "Aryan" myth and comparisons of Buddhism and science, in order to disprove colonial tropes of "Western" dominance, and suggest that Buddhism represented a superior tradition in world historical development. The author argues that this presentation of a Buddhist tradition of superiority helped to create space for Buddhism within the American religious landscape. The book will be of interest to academics working on Buddhism, race and religion, and American religious history.

In this volume Sangharakshita approaches communicating Buddhism in the West from two very different, but equally illuminating, angles. In the first part, in talks given in the early years of his teaching in England, he introduces the apparently exotic worlds of Tibetan Buddhism (1965) and its creative symbols (1972) and Zen Buddhism (1965), clarifying their mysteries while also somehow allowing them to work their magic. In the second part, by contrast, he examines the practice of Buddhism in the context of Western culture. In the polemical paper The FWBO and 'Protestant Buddhism' (first published in 1992) he looks at the characteristics of the Triratna community (the FWBO at the time of writing) as it was 25 years after its founding, in a response to an academic's assessment of the nascent Buddhist movement. And in From Genesis to the Diamond Sutra (first published in 2005) he reveals his own attitude to the literature and doctrines of Christianity, including the Christian view of homosexuality, in a multi-faceted exploration which includes autobiographical material not found anywhere else in his written work.

Offers an in-depth and focused exploration of the relationship between psychoanalysis and Chinese and Japanese culture based on their ancient traditions rather than a cross-cultural approach that refers to Asian cultures in terms of contemporary generalities and cultural stereotypes. Provides a close reading of how Lacan mobilizes concepts from Zen Buddhist philosophy, culture and practice in his later teachings.

* Provides the only practical resource available to teach Buddhism as a complete counselling model. * The book will benefit western students by offering a non-western approach to counselling, raising their multicultural sensitivity to different assumptions about mental health. * Includes contemplative exercises, practise exercises, a list of Buddhist and psychological techniques for the Buddhist counselling model, plus additional reading suggestions.

The aim of this book is to address the relevance of Wilfrid Sellars' philosophy to understanding topics in Buddhist philosophy. While contemporary scholars of Buddhism often take Sellars as a touchstone for philosophical analysis, and while many take Sellars' corpus as their entree into current philosophical discourse, fewer contemporary philosophers have crossed the bridge in the other direction, using Sellarsian ideas as a way of entering into Buddhist philosophy. The essays in this volume, written by both philosophers and Buddhist Studies scholars, are divided into two sections organized around two of Sellars' essays that have been particularly influential in Buddhist Studies: "Philosophy and the Scientific Image of Man" and "Empiricism and the Philosophy of Mind." The chapters in Part I generally address questions concerning the two truths, while those in Part II concern issues in epistemology and philosophy of mind. The volume will be of interest to Sellars scholars, to scholars interested in the contemporary interaction of Buddhist philosophy and Western philosophy and to scholars of Buddhist Studies.

Heresy studies is a new interdisciplinary, supra-religious, and humanist field of study that focuses on borderlands of dogma, probes the intersections between orthodoxy and heterodoxy, and explores the realms of dissent in religion, art, and literature. Free from confessional agendas and tolerant of both religious and non-religious perspectives, heresy studies fulfill an important gap in scholarly inquiry and artistic production. Divided into four parts, the volume explores intersections between heresy and modern literature, it discusses intricacies of medieval heresies, it analyzes issues of heresy in contemporary theology, and it demonstrates how heresy operates as an artistic stimulant. Rather than treating matters of heresy, blasphemy, unbelief, dissent, and non-conformism as subjects to be shunned or naively championed, the essays in this collection chart a middle course, energized by the dynamics of heterodoxy, dissent, and provocation, yet shining a critical light on both the challenges and the revelations of disruptive kinds of thinking and acting.

This book explores the reciprocity between Buddhist, Derridean, and Foucauldian understandings about ethics, subjectivity, and ontological contingency, to investigate the ethical and political potential of insight meditation practice. The book is narrated from the perspective of a postcolonial 'Western Buddhist' convert who, despite growing up in Singapore where Buddhism was a part of his disaporic 'Chinese' ancestral heritage, only embraced Buddhism when he migrated to Australia and discovered Western translations of Buddhist teachings. Through an autoethnography of the author's Buddhist-inspired pursuit of an academic profession, the book develops and professes a non-doctrinal understanding of faith that may be pertinent to 'believers' and 'non-believers' alike, inviting the academic reader in particular to consider the (unacknowledged) role of faith in supporting scholarly practice. Striking a careful balance between critical analysis and self-reflexive inquiry, the book performs in all senses of the word, a profession of faith.

In Germany at the turn of the century, Buddhism transformed from an obscure topic, of interest to only a few misfit scholars, into a cultural phenomenon. Many of the foremost authors of the period were profoundly influenced by this rapid rise of Buddhism-among them, some of the best-known names in the German-Jewish canon. Sebastian Musch excavates this neglected dimension of German-Jewish identity, drawing on philosophical treatises, novels, essays, diaries, and letters to trace the history of Jewish-Buddhist encounters up to the start of the Second World War. Franz Rosenzweig, Martin Buber, Leo Baeck, Theodor Lessing, Jakob Wassermann, Walter Hasenclever, and Lion Feuchtwanger are featured alongside other, lesser known figures like Paul Cohen-Portheim and Walter Tausk. As Musch shows, when these thinkers wrote about Buddhism, they were also negotiating their own Jewishness.

In this book of daily meditations, veteran Buddhist writer and editor Jean Smith gives us Zen’s most memorable teachings in a uniquely accessible format. Drawn from all of Zen’s major schools and teachers, the 365 inspiring selections illuminate Zen’s major themes, including zazen, koans, detachment, karma, emptiness and enlightenment. Complete with a directory of Zen centres, a glossary of Buddhist terms, and an index of topics and authors, 365 Zen is an essential daily companion for anyone interested in Zen.

This seminal monograph provides the essential guidance that we need to act as responsible ecological citizens while we expand our reach beyond Earth. The emergence of numerous national space programs along with several potent commercial presences prompts our attention to urgent environmental issues like what to do with the large mass of debris that orbits Earth, potential best practices for mining our moon, how to appropriately search for microscopic life, or whether to alter the ecology of Mars to suit humans better. This book not only examines the science and morals behind these potential ecological pitfall scenarios beyond Earth, it also provides groundbreaking policy responses founded upon ethics. These effective solutions come from a critical reframing for scientific settings of the unique moral voices of diverse Buddhists from the American ethnographic field, who together delineate sophisticated yet practical values for traveling through our solar system. Along the way, Buddhists fascinatingly supply robust environmental lessons for Earth, too. As much a work of astrobiology as it is one of religious studies, this book should appeal to anyone who is interested in space travel, our human environment in large scale, or spiritual ecology.

To many Westerners, the most appealing teachings of the Buddhist tradition pertain to ethics. Many readers have drawn inspiration from Buddhism's emphasis on compassion, nonviolence, and tolerance, its concern for animals, and its models of virtue and self-cultivation. There has been, however, controversy and confusion about which Western ethical theories resemble Buddhist views and in what respects. In this book, Charles Goodman illuminates the relations between Buddhist concepts and Western ethical theories. Every version of Buddhist ethics, says Goodman, takes the welfare of sentient beings to be the only source of moral obligations. Buddhist ethics can thus be said to be based on compassion in the sense of a motivation to pursue the welfare of others. On this interpretation, the fundamental basis of the various forms of Buddhist ethics is the same as that of the welfarist members of the family of ethical theories that analytic philosophers call 'consequentialism.' Goodman uses this hypothesis to illuminate a variety of questions. He examines the three types of compassion practiced in Buddhism and argues for their implications for important issues in applied ethics, especially the justification of punishment and the question of equality.

A first and coherent enquiry on vernacular religions across Monsoon Asia and critically questioning why they have been frequently alienated in the elitist discourse of mainstream Indic religions.