The Return of the Buddha traces the development of Buddhist archaeology in colonial India, examines its impact on the reconstruction of India's Buddhist past, and the making of a public and academic discourse around these archaeological discoveries. The book discusses the role of the state and modern Buddhist institutions in the reconstitution of national heritage through promulgation of laws for the protection of Buddhist monuments, acquiring of land around the sites, restoration of edifices, and organization of the display and dissemination of relics. It also highlights the engagement of prominent Indian figures, such as Nehru, Gandhi, Ambedkar, and Tagore, with Buddhist themes in their writings. Stressing upon the lasting legacy of Buddhism in independent India, the author explores the use of Buddhist symbols and imagery in nation-building and the making of the constitution, as also the recent efforts to resurrect Buddhist centers of learning such as Nalanda. With rich archival sources, the book will immensely interest scholars, researchers and students of modern Indian history, culture, archaeology, Buddhist studies, and heritage management.

This is a book about religious conceptions of trees within the cultural world of tree worship at the tree shrines of northern India. Sacred trees have been worshipped for millennia in India and today tree worship continues there among all segments of society. In the past, tree worship was regarded by many Western anthropologists and scholars of religion as a prime example of childish animism or decadent ''popular religion.'' More recently this aspect of world religious cultures is almost completely ignored in the theoretical concerns of the day. David Haberman hopes to demonstrate that by seriously investigating the world of Indian tree worship, we can learn much about not only this prominent feature of the landscape of South Asian religion, but also something about the cultural construction of nature as well as religion overall. The title People Trees relates to the content of this book in at least six ways. First, although other sacred trees are examined, the pipal-arguably the most sacred tree in India-receives the greatest attention in this study. The Hindi word ''pipal'' is pronounced similarly to the English word ''people.''Second, the ''personhood'' of trees is a commonly accepted notion in India. Haberman was often told: ''This tree is a person just like you and me.'' Third, this is not a study of isolated trees in some remote wilderness area, but rather a study of trees in densely populated urban environments. This is a study of trees who live with people and people who live with trees. Fourth, the trees examined in this book have been planted and nurtured by people for many centuries. They seem to have benefited from human cultivation and flourished in environments managed by humans. Fifth, the book involves an examination of the human experience of trees, of the relationship between people and trees. Haberman is interested in people's sense of trees. And finally, the trees located in the neighborhood tree shrines of northern India are not controlled by a professional or elite class of priests. Common people have direct access to them and are free to worship them in their own way. They are part of the people's religion. Haberman hopes that this book will help readers expand their sense of the possible relationships that exist between humans and trees. By broadening our understanding of this relationship, he says, we may begin to think differently of the value of trees and the impact of deforestation and other human threats to trees.

Moments of peace and stillness give us a glimpse of how extraordinary our lives could be. Yet this sense of meaning and wonder is so easy to lose sight of in the hectic pace of modern living. In The Buddhist Path to Simplicity, Christina Feldman, an internationally renowned Buddhist teacher, shows you how to find harmony and balance by applying ancient Buddhist Wisdom to the here and now. The path of conscious simplicity she suggests allows us to fully recover ourselves, by rediscovering our sense of meaning and wonder. As a mother, a layperson and an internationally renowned teacher, Feldman knows the stresses and strains of modern life. In this book she shows how to harmonize and achieve balance and how to apply Buddhist wisdom to the here and now. She addresses subjects of compassion, speech, effort, intention, mindfulness and awakening. The path to peace, she suggests, is not necessarily complex or arduous. If we simply turn our attention to this moment, it will speak to us of wonder, mystery, harmony and peace. She demonstrates that there is no better moment in which to awaken and discover everything our heart longs for than this very moment.

Buddha is synonymous with the term 'enlightenment'. Although we see him as a calm, benevolent figure, the actual life story of Buddha was tumultuous and dramatic. No other human being has lived such a life. What better way to grip the reader than to tell Buddha's story from the inside? Chopra carries the reader from Buddha's birth to the time of enlightenment - how he experienced such depths of despair and heights of ecstasy, renounced love in favour of spiritual perfection, and contained in one body enough wisdom to change the world.

Mind, Brain and the Path to Happiness presents a contemporary account of traditional Buddhist mind training and the pursuit of wellbeing and happiness in the context of the latest research in psychology and the neuroscience of meditation. Following the Tibetan Buddhist tradition of Dzogchen, the book guides the reader through the gradual steps in transformation of the practitioner's mind and brain on the path to advanced states of balance, genuine happiness and wellbeing. Dusana Dorjee explains how the mind training is grounded in philosophical and experiential exploration of the notions of happiness and human potential, and how it refines attention skills and cultivates emotional balance in training of mindfulness, meta-awareness and development of healthy emotions. The book outlines how the practitioner can explore subtle aspects of conscious experience in order to recognize the nature of the mind and reality. At each of the steps on the path the book provides novel insights into similarities and differences between Buddhist accounts and current psychological and neuroscientific theories and evidence. Throughout the book the author skilfully combines Buddhist psychology and Western scientific research with examples of meditation practices, highlighting the ultimately practical nature of Buddhist mind training. Mind, Brain and the Path to Happiness is an important book for health professionals and educators who teach or apply mindfulness and meditation-based techniques in their work, as well as for researchers and students investigating these techniques both in a clinical context and in the emerging field of contemplative science.

Buddhism Under the Tang is a history of the Buddhist Church during the T'ang dynasty (618-907), when Buddhist thought reached the pinnacle of its development. The three centuries spanned by the T'ang saw the formation of such important philosophical schools as the Fa-hsiang and Hua-yen, the consolidation of the T'ien-t'ai school, the introduction of Esoteric Buddhism from India, and the emergence of the Pure Land and Chan schools as the predominant expressions of Buddhist faith and practice. Professor Weinstein draws extensively upon both secular and ecclesiastical records to chronicle the vicissitudes of the Buddhist Church. The main focus is on the constantly changing relationship between the Buddhist Church and the T'ang state. Among the topics discussed in detail are the various attempts to curb the power of the Buddhist monasteries, the governance of the Buddhist clergy, the use of Buddhism to promote secular political ends, and the violent suppression of Buddhism by Emperor Wu (840-846) and its formal restoration under the last T'ang emperor.

Feng Shui has been known in the West for the last 150 years but has mostly been regarded as a primitive superstition. During the modern period successive regimes in China have suppressed its practice. However, in the last few decades Feng Shui has become a global spiritual movement with professional associations, thousands of titles published on the subject, countless websites devoted to it and millions of users. In this book Ole Bruun explains Feng Shui's Chinese origins and meanings as well as its more recent Western interpretations and global appeal. Unlike the abundance of popular manuals, his Introduction treats Chinese Feng Shui as an academic subject, bridging religion, history and sociology. Individual chapters explain: - the Chinese religious-philosophical background - Chinese uses in rural and urban areas - the history of Feng Shui's reinterpretation in the West - environmental perspectives and other issues

Feng Shui has been known in the West for the last 150 years but has mostly been regarded as a primitive superstition. During the modern period successive regimes in China have suppressed its practice. However, in the last few decades Feng Shui has become a global spiritual movement with professional associations, thousands of titles published on the subject, countless websites devoted to it and millions of users. In this book Ole Bruun explains Feng Shui's Chinese origins and meanings as well as its more recent Western interpretations and global appeal. Unlike the abundance of popular manuals, his Introduction treats Chinese Feng Shui as an academic subject, bridging religion, history and sociology. Individual chapters explain: - the Chinese religious-philosophical background - Chinese uses in rural and urban areas - the history of Feng Shui's reinterpretation in the West - environmental perspectives and other issues

Reiko Ohnuma offers a wide-ranging exploration of maternal imagery and discourse in pre-modern South Asian Buddhism, drawing on textual sources preserved in Pali and Sanskrit. She demonstrates that Buddhism in India had a complex and ambivalent relationship with mothers and motherhood-symbolically, affectively, and institutionally. Symbolically, motherhood was a double-edged sword, sometimes extolled as the most appropriate symbol for buddhahood itself, and sometimes denigrated as the most paradigmatic manifestation possible of attachment and suffering. On an affective level, too, motherhood was viewed with the same ambivalence: in Buddhist literature, warm feelings of love and gratitude for the mother's nurturance and care frequently mingle with submerged feelings of hostility and resentment for the unbreakable obligations thus created, and positive images of self-sacrificing mothers are counterbalanced by horrific depictions of mothers who kill and devour. Institutionally, the formal definition of the Buddhist renunciant as one who has severed all familial ties seems to co-exist uneasily with an abundance of historical evidence demonstrating monks' and nuns' continuing concern for their mothers, as well as other familial entanglements. Ohnuma's study provides critical insight into Buddhist depictions of maternal love and maternal grief, the role played by the Buddha's own mothers, Maya and Mahaprajapati, the use of pregnancy and gestation as metaphors for the attainment of enlightenment, the use of breastfeeding as a metaphor for the compassionate deeds of buddhas and bodhisattvas, and the relationship between Buddhism and motherhood as it actually existed in day-to-day life.

The development of the Baha'i Faith from the messianic Babi movement in nineteenth-century Iran to become an independent religion established in many countries and commanding the devotion of people from many different cultures provides a vivid example of religious change in the modern world. The process is more fully documented than that by which any other religion emerged and Peter Smith is able to trace in detail the development of the major beliefs and values in their social and historical contexts. Beginning with the rise of the dissident Babi sect within Shi'i Islam, the book examines the origin of the Baha'i Faith and its dominant religious concerns in Qajar Iran, its initial establishment and subsequent growth in the United States, the development of its administration, and its present global expansion. A conclusion outlines possible future developments. Chronologies of the main events, a glossary and a bibliographical guide add to the usefulness of the book for both students and general readers.

Women under the Bo Tree examines the tradition of female world-renunciation in Buddhist Sri Lanka. The study is textual, historical and anthropological, and links ancient tradition with contemporary practice. Tessa Bartholomeusz utilizes data based on her field experiences in many contemporary cloisters of Sri Lanka, and on original archival research. She explores the history of the re-emergence of Buddhist female renouncers in the late nineteenth century after a hiatus of several hundred years; the reasons why women renounce; the variety of expressions of female world-renunciation; and, above all, attitudes about women and monasticism that have either prohibited women from renouncing or have encouraged them to do so. One of the most striking discoveries of the study is that the fortunes of Buddhist female renouncers is tied to the fortunes of Buddhism in Sri Lanka more generally, and to perceived notions of Sri Lanka as the caretaker of Buddhism.

A monumental work in the history of religion, the history of the book, the study of politics, and bibliographical research, this volume follows the making of the Chinese Buddhist canon from the fourth century to the digital era. Approaching the subject from a historical perspective, it ties the religious, social, and textual practices of canon formation to the development of East Asian Buddhist culture and enlivens Chinese Buddhist texts for readers interested in the evolution of Chinese writing and the Confucian and Daoist traditions. The collection undertakes extensive readings of major scriptural catalogs from the early manuscript era as well as major printed editions, including the Kaibao Canon, Qisha Canon, Goryeo Canon, and Taisho Canon. Contributors add fascinating depth to such understudied issues as the historical process of compilation, textual manipulation, physical production and management, sponsorship, the dissemination of various editions, cultic activities surrounding the canon, and the canon's reception in different East Asian societies. The Chinese Buddhist canon is one of the most enduring textual traditions in East Asian religion and culture, and through this exhaustive, multifaceted effort, an essential body of work becomes part of a new, versatile narrative of East Asian Buddhism that has far-reaching implications for world history.

Following on from the internationally bestselling The Art of Happiness, the Dalai Lama and Howard Cutler bring us the inspiring The Art of Happiness in a Troubled World. This inspirational book brings the successful East-meets-West pairing together again to provide a practical application of Tibetan Buddhist spiritual values to the fast-paced, unpredictable, stressful and demanding world we all live in today. In this wise, insightful and practical book, the Dalai Lama shows us how to follow the path that will lead us to fulfilment, purpose and happiness, even in our troubled modern times.

Buddhist violence is not a well-known concept. In fact, it is generally considered an oxymoron. An image of a Buddhist monk holding a handgun or the idea of a militarized Buddhist monastery tends to stretch the imagination; yet these sights exist throughout southern Thailand.
Michael Jerryson offers an extensive examination of one of the least known but longest-running conflicts of Southeast Asia. Part of this conflict, based primarily in Thailand's southernmost provinces, is fueled by religious divisions. Thailand's total population is over 92 percent Buddhist, but over 85 percent of the people in the southernmost provinces are Muslim. Since 2004, the Thai government has imposed martial law over the territory and combatted a grass-roots militant Malay Muslim insurgency.
Buddhist Fury reveals the Buddhist parameters of the conflict within a global context. Through fieldwork in the conflict area, Jerryson chronicles the habits of Buddhist monks in the militarized zone. Many Buddhist practices remain unchanged. Buddhist monks continue to chant, counsel the laity, and accrue merit. Yet at the same time, monks zealously advocate Buddhist nationalism, act as covert military officers, and equip themselves with guns. Buddhist Fury displays the methods by which religion alters the nature of the conflict and shows the dangers of this transformation.

Most anthropological and sociological studies of Buddhism have concentrated on village and rural Buddhism. This is a systematic anthropological study of monastic organization and monk-layman interaction in a purely urban context in the countries where Theravada Buddhism is practised, namely, Burma, Cambodia, Ceylon, Laos and Thailand. The material presented is based on fieldwork carried out in Ayutthaya, Central Thailand. Dr Bunnag describes and analyses the socio-economic and ritual relations existing between the monk and the lay community, and she demonstrates the way in which the role of the monk is used by some men, wittingly or otherwise, as a social stepping-stone, in that for the son of a farmer a period in the monkhood can provide the education and contacts necessary to facilitate his assimilation into the urban lay community at a social and economic level which would otherwise have been impossible. Finally, Dr Bunnag places the material presented in a broader theoretical context by reviewing it in relation to anthropological discussions concerning the nature of Thai society as a whole.

Knowing Body, Moving Mind investigates ritualizing and learning in introductory meditation classes at two Buddhist centers in Toronto, Canada. The centers, Friends of the Heart and Chandrakirti, are led and attended by Western (sometimes called "convert') Buddhists: that is, people from non-Buddhist familial and cultural backgrounds. Inspired by theories that suggest that rituals impart new knowledge or understanding, Patricia Campbell examines how introductory meditation students learn through formal Buddhist practice. Along the way, she also explores practitioners' reasons for enrolling in meditation classes, their interests in Buddhism, and their responses to formal Buddhist practices and to ritual in general.
Based on ethnographic interviews and participant-observation fieldwork, the text follows interview participants' reflections on what they learned in meditation classes and through personal practice, and what roles meditation and other ritual practices played in that learning. Participants' learning experiences are illuminated by an influential learning theory called Bloom's Taxonomy, while the rites and practices taught and performed at the centers are explored using performance theory, a method which focuses on the performative elements of ritual's postures and gestures. But the study expands the performance framework as well, by demonstrating that performative ritualizing includes the concentration techniques that take place in a meditator's mind.
Such techniques are received as traditional mental acts or behaviors that are standardized, repetitively performed, and variously regarded as special, elevated, spiritual or religious. Having established a link between mental and physical forms of ritualizing, the study then demonstrates that the repetitive mental techniques of meditation practice train the mind to develop new skills in the same way that physical postures and gestures train the body. The mind is thus experienced as both embodied and gestural, and the whole of the body as socially and ritually informed.

This book is a serious study of relic veneration among South Asian Buddhists. Drawing on textual sources and archaeological evidence from India and Sri Lanka, including material rarely examined in the West, it looks specifically at the practice of relic veneration in the Sri Lankan Theravada Buddhist tradition. The author portrays relic veneration as a technology of remembrance and representation which makes present the Buddha of the past for living Buddhists. By analysing the abstract ideas, emotional orientation and ritual behaviour centred on the Buddha's material remains, he contributes to the 'rematerializing' of Buddhism which is currently under way among Western scholars. This book is an excellent introduction to Buddhist relics. It is well written and accessible and will be read by scholars and serious students of Buddhism and religious studies for years to come.

This is the first book to examine the British discovery of Buddhism during the Victorian period. It was only during the nineteenth century that Buddhism became, in the western mind, a religious tradition separate from Hinduism. As a result, Buddha emerge from a realm of myth and was addressed as a historical figure. Almond's exploration of British interpretations of Buddhism--of its founder, its doctrines, its ethics, its social practices, its truth and value--illuminates more than the various aspects of Buddhist culture: it sheds light on the Victorian society making these judgements.

How to Eat is part of a charming series of books from Zen Master, Thich Nhat Hanh, exploring the essential foundations of mindful meditation and practise. How to Eat explains what it means to eat as a meditative practice and that the results of mindful eating are both global and personal. Eating a meal can help develop compassion and understanding, reminding practitioners that there are things they can do to help nourish people who are hungry and lonely. It can however also encourages moderation and will aid readers to achieve an optimum health and body weight.

The doctrine of the two truths - a conventional truth and an ultimate truth - is central to Buddhist metaphysics and epistemology. The two truths (or two realities), the distinction between them, and the relation between them is understood variously in different Buddhist schools; it is of special importance to the Madhyamaka school. One theory is articulated with particular force by Nagarjuna (2nd C CE) who famously claims that the two truths are identical to one another and yet distinct. One of the most influential interpretations of Nagarjuna's difficult doctrine derives from the commentary of Candrakarti (6th C CE). In view of its special soteriological role, much attention has been devoted to explaining the nature of the ultimate truth; less, however, has been paid to understanding the nature of conventional truth, which is often described as "deceptive," "illusion," or "truth for fools." But because of the close relation between the two truths in Madhyamaka, conventional truth also demands analysis. Moonshadows, the product of years of collaboration by ten cowherds engaged in Philosophy and Buddhist Studies, provides this analysis. The book asks, "what is true about conventional truth?" and "what are the implications of an understanding of conventional truth for our lives?" Moonshadows begins with a philosophical exploration of classical Indian and Tibetan texts articulating Candrakati's view, and uses this textual exploration as a basis for a more systematic philosophical consideration of the issues raised by his account.