In this book, J. C. Heesterman attempts to understand the origins and nature of Vedic sacrifice--the complex compound of ritual practices that stood at the center of ancient Indian religion.
Paying close attention to anomalous elements within both the Vedic ritual texts, the "brahmanas," and the ritual manuals, the "srautasutras," Heesterman reconstructs the ideal sacrifice as consisting of four moments: killing, destruction, feasting, and contest. He shows that Vedic sacrifice all but exclusively stressed the offering in the fire--the element of destruction--at the expense of the other elements. Notably, the contest was radically eliminated. At the same time sacrifice was withdrawn from society to become the sole concern of the individual sacrificer. The ritual turns in on the individual as "self-sacrificer" who realizes through the internalized knowledge of the ritual the immortal Self. At this point the sacrificial cult of the fire recedes behind doctrine of the "atman's" transcendence and unity with the cosmic principle, the "brahman,"
Based on his intensive analysis Heesterman argues that Vedic sacrifice was primarily concerned with the broken world of the warrior and sacrificer. This world, already broken in itself by the violence of the sacrificial contest, was definitively broken up and replaced with the ritrualism of the single, unopposed sacrificer. However, the basic problem of sacrifice--the riddle of life and death--keeps breaking too surface in the form of incongruities, contradictions, tensions, and oppositions that have perplexed both the ancient ritual theorists and the modern scholar.

Meetings with Remarkable Men, Gurdjieff's autobiographical account of his youth and early travels, has become something of a legend since it was first published in 1963. A compulsive 'read' in the tradition of adventure narratives, but suffused with Gurdjieff's unique perspective on life, it is organized around portraits of remarkable men and women who aided Gurdjieff's search for hidden knowledge or accompanied him on his journeys in remote parts of the Near East and Central Asia.

This is a book of lives, not of doctrines, although readers will long value Gurdjieff's accounts of conversations with sages. Meetings conveys a haunting sense of what it means to live fully - with conscience, with purpose, and with heart. Among the remarkable individuals whom the reader will come to know are Gurdjieff's father (a traditional bard), a Russian prince dedicated to the search for Truth, a Christian missionary who entered a World Brotherhood deep in Asia, and a woman who escaped white slavery to become a trusted member of Gurdjieff's group of fellow seekers. Gurdjieff's account of their attitudes in the face of external challenges and in the search to understand the mysteries of life is the real substance of this classic work.

The central character in Susan Naquin's extraordinary new book is the city of Peking during the Ming and Qing periods. Using the city's temples as her point of entry, Naquin carefully excavates Peking's varied public arenas, the city's transformation over five centuries, its human engagements, and its rich cultural imprint.
This study shows how modern Beijing's glittering image as China's great and ancient capital came into being and reveals the shifting identities of a much more complex past, one whose rich social and cultural history Naquin splendidly evokes. Temples, by providing a place where diverse groups could gather without the imprimatur of family or state, made possible a surprising assortment of community-building and identity-defining activities. By revealing how religious establishments of all kinds were used for fairs, markets, charity, tourism, politics, and leisured sociability, Naquin shows their decisive impact on Peking and, at the same time, illuminates their little-appreciated role in Chinese cities generally. Lacking most of the conventional sources for urban history, she has relied particularly on a trove of commemorative inscriptions that express ideas about the relationship between human beings and gods, about community service and public responsibility, about remembering and being remembered. The result is a book that will be essential reading in the field of Chinese studies for years to come.

'It tells of terrible journeys, of men masked against the sun (riding through ethereal regions with their feet frozen), of welcoming fog-girt monasteries lit by butter lamps at the journey's end' - "New Statesman". "The Way of the White Clouds" is the remarkable narrative of a pilgrimage, which could not be made today. Lama Anagarika Govinda was among the last to journey through Tibet before its invasion by the Chinese. His unique account is not only a spectacular and gloriously poetic story of exploration and discovery; but also invaluable for its sensitive and clearly presented interpretation of the Tibetan tradition. 'Why is it that the fate of Tibet has found such a deep echo in the world? There can only be one answer: Tibet has become the symbol of all that present-day humanity is longing for' - Lama Anagarika Govinda.

Introducing the reader to ancient scriptures, this work provides a systematic and accesible overview of Daoism (c. 2nd-6th centuries). Representative works from each of the principle Daoist traditions comprise the basic structure of the book, with each chapter accompanied by an introduction that places the material within an historical context. Included are translations from the earliest Daoist commentary to Laozi's "Daode jing" (Tao Te Ching); historical documents relating the history of the early Daoist church; a petitioning ritual used to free believers from complaints brought against them by the dead; and two complete scriptures, one on individual meditation practice and another designed to rescue humanity from the terrors of hell through recitation of its powerful charms. In addition, Bokenkamp elucidates the connections Daoism holds with other schools of thought, particularly Confucianism and Buddhism.

Written with a rare combination of analysis and speculation, this comprehensive study of Javanese religion is one of the few books on the religion of a non-Western people which emphasizes variation and conflict in belief as well as similarity and harmony. The reader becomes aware of the intricacy and depth of Javanese spiritual life and the problems of political and social integration reflected in the religion.
"The Religion of Java" will interest specialists in Southeast Asia, anthropologists and sociologists concerned with the social analysis of religious belief and ideology, students of comparative religion, and civil servants dealing with governmental policy toward Indonesia and Southeast Asia.

"The real history of man is the history of religion." The truth of the famous dictum of Max Muller, the father of the History of Religions, is nowhere so obvious as in Tibet. Western students have observed that religion and magic pervade not only the forms of Tibetan art, politics, and society, but also every detail of ordinary human existence. And what is the all-pervading religion of Tibet? The Buddhism of that country has been described to us, of course, but that does not mean the question has been answered. The unique importance of Stephan Beyeris work is that it presents the vital material ignored or slighted by others: the living ritual of Tibetan Buddhists. The reader is made a witness to cultic proceedings through which the author guides him carefully. He does not force one to accept easy explanations nor does he direct one's attention only to aspects that can be counted on to please. He leads one step by step, without omitting anything, through entire rituals, and interprets whenever necessary without being unduly obtrusive. Oftentimes, as in the case of the many hymns to the goddess Tara, the superb translations speak directly to the reader, and it is indeed as if the reader himself were present at the ritual.

On September 11, 1857, a small band of Mormons led by John D. Lee massacred an emigrant train of men, women, and children heading west at Mountain Meadows, Utah. News of the Mountain Meadows Massacre, as it became known, sent shockwaves through the western frontier of the United States, reaching the nation's capital and eventually crossing the Atlantic. In the years prior to the massacre, Americans dubbed the Church of Jesus Christ of Latter-day Saints the "Mormon problem" as it garnered national attention for its "unusual" theocracy and practice of polygamy. In the aftermath of the massacre, many Americans viewed Mormonism as a real religious and physical threat to white civilization. Putting the Mormon Church on trial for its crimes against American purity became more important than prosecuting those responsible for the slaughter. Religious historian Janiece Johnson analyzes how sensational media attention used the story of the Mountain Meadows Massacre to enflame public sentiment and provoke legal action against Latter-day Saints. Ministers, novelists, entertainers, cartoonists, and federal officials followed suit, spreading anti-Mormon sentiment to collectively convict the Mormon religion itself. This troubling episode in American religious history sheds important light on the role of media and popular culture in provoking religious intolerance that continues to resonate in the present.

On September 11, 1857, a small band of Mormons led by John D. Lee massacred an emigrant train of men, women, and children heading west at Mountain Meadows, Utah. News of the Mountain Meadows Massacre, as it became known, sent shockwaves through the western frontier of the United States, reaching the nation's capital and eventually crossing the Atlantic. In the years prior to the massacre, Americans dubbed the Church of Jesus Christ of Latter-day Saints the "Mormon problem" as it garnered national attention for its "unusual" theocracy and practice of polygamy. In the aftermath of the massacre, many Americans viewed Mormonism as a real religious and physical threat to white civilization. Putting the Mormon Church on trial for its crimes against American purity became more important than prosecuting those responsible for the slaughter. Religious historian Janiece Johnson analyzes how sensational media attention used the story of the Mountain Meadows Massacre to enflame public sentiment and provoke legal action against Latter-day Saints. Ministers, novelists, entertainers, cartoonists, and federal officials followed suit, spreading anti-Mormon sentiment to collectively convict the Mormon religion itself. This troubling episode in American religious history sheds important light on the role of media and popular culture in provoking religious intolerance that continues to resonate in the present.

In this theoretically rich work, Mason Kamana Allred unearths the ways Mormons have employed a wide range of technologies to translate events, beliefs, anxieties, and hopes into reproducible experiences that contribute to the growth of their religious systems of meaning. Drawing on methods from cultural history, media studies, and religious studies, Allred focuses specifically on technologies of vision that have shaped Mormonism as a culture of seeing. These technologies, he argues, were as essential to the making of Mormonism as the humans who received, interpreted, and practiced their faith. While Mormons' uses of television and the internet are recent examples of the tradition's use of visual technology, Allred excavates older practices and technologies for negotiating the spirit, such as panorama displays and magic lantern shows. Fusing media theory with feminist new materialism, he employs media archaeology to examine Mormons' ways of performing distinctions, beholding as a way to engender radical visions, and standardizing vision to effect assimilation. Allred's analysis reveals Mormonism as always materially mediated and argues that religious history is likewise inherently entangled with media.

In this theoretically rich work, Mason Kamana Allred unearths the ways Mormons have employed a wide range of technologies to translate events, beliefs, anxieties, and hopes into reproducible experiences that contribute to the growth of their religious systems of meaning. Drawing on methods from cultural history, media studies, and religious studies, Allred focuses specifically on technologies of vision that have shaped Mormonism as a culture of seeing. These technologies, he argues, were as essential to the making of Mormonism as the humans who received, interpreted, and practiced their faith. While Mormons' uses of television and the internet are recent examples of the tradition's use of visual technology, Allred excavates older practices and technologies for negotiating the spirit, such as panorama displays and magic lantern shows. Fusing media theory with feminist new materialism, he employs media archaeology to examine Mormons' ways of performing distinctions, beholding as a way to engender radical visions, and standardizing vision to effect assimilation. Allred's analysis reveals Mormonism as always materially mediated and argues that religious history is likewise inherently entangled with media.

The publication of the Book of Mormon in 1830 began a new scriptural tradition. Resisting the long-established closed biblical canon, the Book of Mormon posited that the Bible was incomplete and corrupted. With a commitment to an open canon, a variety of Latter Day Saint denominations have emerged, each offering their own scriptural works to accompany the Bible, the Book of Mormon, and other revelations of Joseph Smith. Open Canon breaks new ground as the first volume to examine these writings as a single spiritual heritage. Chapters cover both well-studied and lesser-studied works, introducing readers to scripture dictated by nineteenth- and twentieth-century revelators such as James Strang, Lucy Mack Smith, Sidney Rigdon, Harry Edgar Baker, and Charles B. Thompson, among others. Contributors detail how various Latter Day Saint denominations responded to scriptures introduced during the ministry of Joseph Smith and how churches have employed the Book of Mormon, the Doctrine and Covenants, and the Lectures of Faith over time. Bringing together studies from across denominational boundaries, this book considers what we can learn about Latter Day Saint resistance to the closed canon and the nature of a new American scriptural tradition.