Through most of its long history, Japan had no concept of what we call "religion." There was no corresponding Japanese word, nor anything close to its meaning. But when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign treaties demanding, among other things, freedom of religion, the country has to contend with this Western idea. In this book, Jason Ananda Josephson reveals how Japanese officials invented religion in Japan and traces the sweeping intellectual, legal, and cultural changes that followed. More than a tale of oppression or hegemony, Josephson's account demonstrates that the process of articulating religion offered the Japanese state a valuable opportunity. In addition to carving out space for belief in Christianity and certain forms of Buddhism, Japanese officials excluded Shinto from the category. Instead, they enshrined it as a national ideology while relegating the popular practices of indigenous shamans and female mediums to the category of "superstitions" - and thus beyond the sphere of tolerance. Josephson argues that the invention of religion in Japan was a politically charged, boundary-drawing exercise that not only extensively reclassified the inherited materials of Buddhism, Confucianism, and Shinto to lasting effect, but also reshaped, in subtle but significant ways, our own formulation of the concept of religion today. This ambitious and wide-ranging book contributes an important perspective to broader debates on the nature of religion, the secular, science, and superstition.

Through extensive textual analysis, this open access book reveals how various passages of the Qur'an define death and resurrection spiritually or metaphorically. While the Day of Resurrection is a major theme of the Qur'an, resurrection has largely been interpreted as physical, which is defined as bones leaving their graves. However, this book shows that the Qur'an sometimes alludes to death and resurrection in a metaphoric manner - for example, rebuilding a desolate town, typically identified as Jerusalem, and bringing the Israelite exiles back; thus, suggesting awareness and engagement with Jewish liturgy. Many times, the Qur'an even speaks of non-believers as spiritually dead, those who live in this world, but are otherwise zombies. The author presents an innovative theory of interpretation, contextualizing the Qur'an within Late Antiquity and traces the Qur'anic passages back to their Biblical, extra-biblical and rabbinic subtexts and traditions. The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com.

The Bhagavata Purana is one of the most important, central and popular scriptures of Hinduism. A medieval Sanskrit text, its influence as a religious book has been comparable only to that of the great Hindu epics, the Ramayana and the Mahabharata. Ithamar Theodor here offers the first analysis for twenty years of the Bhagavata Purana (often called the Fifth Veda ) and its different layers of meaning. He addresses its lyrical meditations on the activities of Krishna (avatar of Lord Vishnu), the central place it affords to the doctrine of bhakti (religious devotion) and its treatment of older Vedic traditions of knowledge. At the same time he places this subtle, poetical book within the context of the wider Hindu scriptures and the other Puranas, including the similar but less grand and significant Vishnu Purana. The author argues that the Bhagavata Purana is a unique work which represents the meeting place of two great orthodox Hindu traditions, the Vedic-Upanishadic and the Aesthetic. As such, it is one of India s greatest theological treatises. This book illuminates its character and continuing significance."

The ancient kalam cosmological argument maintains that the series of past events is finite and that therefore the universe began to exist. Two recent scientific discoveries have yielded plausible prima facie physical evidence for the beginning of the universe. The expansion of the universe points to its beginning-to a Big Bang-as one retraces the universe's expansion in time. And the second law of thermodynamics, which implies that the universe's energy is progressively degrading, suggests that the universe began with an initial low entropy condition. The kalam cosmological argument-perhaps the most discussed philosophical argument for God's existence in recent decades-maintains that whatever begins to exist must have a cause. And since the universe began to exist, there must be a transcendent cause of its beginning, a conclusion which is confirmatory of theism. So this medieval argument for the finitude of the past has received fresh wind in its sails from recent scientific discoveries. This collection reviews and assesses the merits of the latest scientific evidences for the universe's beginning. It ends with the kalam argument's conclusion that the universe has a cause-a personal cause with properties of theological significance.

Basing himself on Christian sources-literally "from Saint Paul to Meister Eckhart"-Wolfgang Smith formulates what he terms an "unexpurgated" account of gnosis, and demonstrates its central place in the perfection of the Christ-centered life. He observes, moreover, that the very conception of a "supreme knowing," as implied by the aforesaid sources, has a decisive bearing upon cosmology, which moreover constitutes the underlying principle upon which his earlier scientific and philosophical work-beginning with his ground-breaking treatise on the interpretation of quantum mechanics-has been based. The "fact of gnosis," however, has a decisive bearing on the theological notion of creatio ex nihilo as well, and it is this imperative that Smith proposes to explore in the present work. What is thus demanded, he contends, is the inherently Kabbalistic notion of a creatio ex Deo et in Deo, not to replace, but to complement the creatio ex nihilo. This leads to an engagement with Christian Kabbalah (Pico de la Mirandola, Johann Reuchlin, and Cardinal Egidio di Viterbo especially) and with Jacob Boehme, culminating in an exegesis of Meister Eckhart's doctrine. The author argues, first of all, that Eckhart does not (as many have thought) advocate a "God beyond God" theology: does not, in other words, hold an inherently Sabellian view of the Trinity. Smith maintains that Eckhart has not in fact transgressed a single Trinitarian or Christological dogma; what he does deny implicitly, he shows, is none other than the creatio ex nihilo, which in effect Eckhart replaces with the Kabbalistic creatio ex Deo. In this shift, moreover, Smith perceives the transition from "exoteric" to "esoteric" within the integral domain of Christian doctrine. Wolfgang Smith brings to his writing a rare combination of qualities and experiences, not the least his ability to move freely between the somewhat arcane worlds of science and traditional metaphysics. Alongside Dr. Smith's imposing qualifications in mathematics, physics, and philosophy, we find his hard-earned expertise in Platonism, Christian theology, traditional cosmologies, and Oriental metaphysics. His outlook has been enriched both by his diverse professional experiences in the high-tech world of the aerospace industry and in academia, and by his own researches in the course of his far-reaching intellectual and spiritual journeying. Here is that rare person who is equally at home with Eckhart and Einstein, Heraclitus and Heisenberg Harry Oldmeadow, La Trobe University]