This book offers a cross-cultural and inter-religious understanding of the ways social transformation in Asia is related to Asian spiritualities. Bringing together scholars and practitioners from different cultures and fields of study, it collates cutting-edge research and applies it to the role of Asian spiritualities in social transformation. Spirituality has garnered increasing attention in recent years across diverse fields of research and practice, from psychology and healthcare, to anthropology, education, sociology, political sciences, social work, feminist studies, cultural studies, religious studies, theology, philosophy, and so on. However, the term means different things within these different disciplines. Spirituality can be understood to be private and personal, but also public and societal, not only as a force that brings about change but also one that helps maintain the status quo – not only as a core element in religion but also as something disconnected from it. This book poses that to gain a firm grasp of spirituality, one needs to traverse these different terrains. Disbarring the orientalist understanding of spirituality that is often found embedded in stereotypes of the East as mystical, esoteric, and spiritual, in contrast to the West as scientific and rational, this book deconstructs this binarism to enable a sophisticated understanding of the diversity within Eastern and Western spiritualities. It presents “Asian spirituality” as a misnomer, focusing on the plurality of spiritualties and the region’s multifaceted religiosity, and it also excavates interfaith terrains. It is of interest to social scientists, theologians and religious scholars, and students and researchers interested in Asian spiritualties and social movements

This book offers a cross-cultural and inter-religious understanding of the ways social transformation in Asia is related to Asian spiritualities. Bringing together scholars and practitioners from different cultures and fields of study, it collates cutting-edge research and applies it to the role of Asian spiritualities in social transformation. Spirituality has garnered increasing attention in recent years across diverse fields of research and practice, from psychology and healthcare, to anthropology, education, sociology, political sciences, social work, feminist studies, cultural studies, religious studies, theology, philosophy, and so on. However, the term means different things within these different disciplines. Spirituality can be understood to be private and personal, but also public and societal, not only as a force that brings about change but also one that helps maintain the status quo – not only as a core element in religion but also as something disconnected from it. This book poses that to gain a firm grasp of spirituality, one needs to traverse these different terrains. Disbarring the orientalist understanding of spirituality that is often found embedded in stereotypes of the East as mystical, esoteric, and spiritual, in contrast to the West as scientific and rational, this book deconstructs this binarism to enable a sophisticated understanding of the diversity within Eastern and Western spiritualities. It presents “Asian spirituality” as a misnomer, focusing on the plurality of spiritualties and the region’s multifaceted religiosity, and it also excavates interfaith terrains. It is of interest to social scientists, theologians and religious scholars, and students and researchers interested in Asian spiritualties and social movements

Religious ideas and actors have shaped Asian cultural practices for millennia and have played a decisive role in charting the course of its history. In this engaging and informative book, Thomas David DuBois sets out to explain how religion has influenced the political, social, and economic transformation of Asia from the fourteenth century to the present. Crossing a broad terrain from Tokyo to Tibet, the book highlights long-term trends and key moments, such as the expulsion of Catholic missionaries from Japan, or the Taiping Rebellion in China, when religion dramatically transformed the political fate of a nation. Contemporary chapters reflect on the wartime deification of the Japanese emperor, Marxism as religion, the persecution of the Dalai Lama, and the fate of Asian religion in a globalized world.

Asia is the birthplace of many great religions and spiritualities--spiritualities that draw wealth and meaning from the ancient past yet still address contemporary reality. Asian Christian Spirituality explores popular religious traditions in Korea, Hong Kong, Indonesia, the Philippines, Sri Lanka, and India, emphasizing how these traditions foster a liberative Christian spirituality. From the commercial bustle of Seoul and Hong Kong to the forests of Indonesia and the Philippines, culture and context are the two most important factors in searching for a liberating spirituality. As Samuel Rayan points out, Asian spirituality can be mined not only from traditional sources (such as shamanism, animism, and folk Catholicism) but also from the stories of women, peasants, and other victims of oppression and domination. Christianity in Asia must concern itself with the economic and political conditions that dehumanize people, and must create new patterns of relationships that make life worth living. Asian Christian Spirituality shows how a spirituality faithful to a common Christian heritage, simultaneously rooted in particular cultures and traditions, can animate Christianity in Asia, and help Asian Christians address contemporary problems.

"This book expresses a quest for inclusion amid feminist, womanist, and mujerista discourses. Hertig's yinist spirituality is a novel attempt to lift up the voices of female, Asian American voices in Christian ecological theology. She coined the term yinist in the 1990s to "name the nameless Asian American feminism." The term yin refers to the feminine energy of Taoism, in contrast to the male yang. This book will be a valuable resource for the academy, churches, and denominational leaders"--

A comparative look at religion and spirituality in postcolonial China and India The Modern Spirit of Asia challenges the notion that modernity in China and India are derivative imitations of the West, arguing that these societies have transformed their ancient traditions in unique and distinctive ways. Peter van der Veer begins with nineteenth-century imperial history, exploring how Western concepts of spirituality, secularity, religion, and magic were used to translate the traditions of India and China. He traces how modern Western notions of religion and magic were incorporated into the respective nation-building projects of Chinese and Indian nationalist intellectuals, yet how modernity in China and India is by no means uniform. While religion is a centerpiece of Indian nationalism, it is viewed in China as an obstacle to progress that must be marginalized and controlled. The Modern Spirit of Asia moves deftly from Kandinsky's understanding of spirituality in art to Indian yoga and Chinese qi gong, from modern theories of secularism to histories of Christian conversion, from Orientalist constructions of religion to Chinese campaigns against magic and superstition, and from Muslim Kashmir to Muslim Xinjiang. Van der Veer, an outspoken proponent of the importance of comparative studies of religion and society, eloquently makes his case in this groundbreaking examination of the spiritual and the secular in China and India.

Mindfulness, yoga, Tantra, Zen, martial arts, karma, feng shui, Ayurveda. Eastern ideas and practices associated with Asian religions and spirituality have been accommodated to a global setting as both a spiritual/religious and a broader cultural phenomenon. ‘Eastern spirituality’ is present in organized religions, the spiritual New Age market, arts, literature, media, therapy, and health care but also in public institutions such as schools and prisons. Eastspirit: Transnational Spirituality and Religious Circulation in East and West describes and analyses such concepts, practices and traditions in their new ‘Western’ and global contexts as well as in their transformed expressions and reappropriations in religious traditions and individualized spiritualities ‘back in the East’ within the framework of mutual interaction and circulation, regionally and globally.

"In Peace Love Yoga, Jain analyses growing spiritual industries and their coherence with neoliberal capitalism. "Personal growth," "self-care," and "transformation" are just some of the generative tropes in the narrative of these industries. Jain illuminates the power dynamics underlying what she calls neoliberal spirituality, illustrating how spiritual commodities are rooted in concerns about deviancy, not only in the form of low productivity but also forms of social deviancy. Jain, however, does not just offer one more voice bemoaning the commodification of spirituality as a numbing device through which consumers ignore the problems of neoliberal capitalism or as the corruption or loss of "authentic" religious forms. Instead, she asks what we should make of subversive spiritual discourses that call on adherents to think beyond the individual and even out into the environment, claims to counter the problems of unbridled capitalism with charitable giving or "conscious capitalism," challenges to the imperialism behind the appropriation and commodification of products from yoga to mindfulness, calls for women's empowerment, and efforts to greenwash commodities, making them more environmentally "friendly" or "sustainable." Rather than a mode through which consumers ignore, escape, or are numbed to the problems of neoliberal capitalism, many spiritual commodities, corporations, and entrepreneurs, Jain suggests, do actually acknowledge those problems and, in fact, subvert them; but they subvert them through mere gestures. From provocative taglines printed across t-shirts or packaging to calls for "conscious capitalism," commodification serves as a strategy through which subversion itself is contained"--

This book examines the role of Hindu-inspired faith movements (HIFMs) in contemporary India as actors in social transformation. It further situates these movements in the context of the global political economy where such movements cross national boundaries to locate believers among the Hindu diaspora and others. In contemporary neoliberal India, HIFMs have become important actors, and they realize themselves by making public assertions through service. The four pillars of the contemporary presence of such movements are: gurus, sociality, hegemony and social transformation. Gurus, who spearhead these movements, create a matrix of possible meanings in their public discourses which their followers pick up to create messages of personal and social change. Sociality is a core strategy of proliferation across such movements and implies social service, which is qualified by memories of the guru and what they are believed to embody. Hegemony is reflected in the fact that social service in such movements often ominously imbibes right-wing or far-right Hinduism. They propose a model of Hindu-inspired social transformation, involving faith building into and transforming the civil society. The book discusses in a nuanced way several Hindu-inspired faith movements of various hues which have made national and international impact. This topical book is of interest to students and researchers in the fields of sociology, anthropology, social work, and social psychology, with a special interest in the study of religious movements.

Jeffrey Kripal here recounts the spectacular history of Esalen, the institute that has long been a world leader in alternative and experiential education and stands today at the center of the human potential movement. Forged in the literary and mythical leanings of the Beat Generation, inspired in the lecture halls of Stanford by radical scholars of comparative religion, the institute was the remarkable brainchild of Michael Murphy and Richard Price. Set against the heady backdrop of California during the revolutionary 1960s, Esalen recounts in fascinating detail how these two maverick thinkers sought to fuse the spiritual revelations of the East with the scientific revolutions of the West, or to combine the very best elements of Zen Buddhism, Western psychology, and Indian yoga into a decidedly utopian vision that rejected the dogmas of conventional religion. In their religion of no religion, the natural world was just as crucial as the spiritual one, science and faith not only commingled but became staunch allies, and the enlightenment of the body could lead to the full realization of our development as human beings. “An impressive new book. . . . [Kripal] has written the definitive intellectual history of the ideas behind the institute.”—San FranciscoChronicle “Kripal examines Esalen’s extraordinary history and evocatively describes the breech birth of Murphy and Price’s brainchild. His real achievement, though, is effortlessly synthesizing a dizzying array of dissonant phenomena (Cold War espionage, ecstatic religiosity), incongruous pairings (Darwinism, Tantric sex), and otherwise schizy ephemera (psychedelic drugs, spaceflight) into a cogent, satisfyingly complete narrative.”—Atlantic Monthly “Kripal has produced the first all-encompassing history of Esalen: its intellectual, social, personal, literary and spiritual passages. Kripal brings us up-to-date and takes us deep beneath historical surfaces in this definitive, elegantly written book.”—Playboy