Buddhism in the United States is often viewed in connection with practitioners in the Northeast and on the West Coast, but in fact, it has been spreading and evolving throughout the United States since the mid-nineteenth century. In Dixie Dharma, Jeff Wilson argues that region is crucial to understanding American Buddhism. Through the lens of a multidenominational Buddhist temple in Richmond, Virginia, Wilson explores how Buddhists are adapting to life in the conservative evangelical Christian culture of the South, and how traditional Southerners are adjusting to these newer members on the religious landscape. Introducing a host of overlooked characters, including Buddhist circuit riders, modernist Pure Land priests, and pluralistic Buddhists, Wilson shows how regional specificity manifests itself through such practices as meditation vigils to heal the wounds of the slave trade. He argues that southern Buddhists at once use bodily practices, iconography, and meditation tools to enact distinct sectarian identities even as they enjoy a creative hybridity.

The past couple of decades have witnessed Buddhist communities both continuing the modernization of Buddhism and questioning some of its limitations. In this fascinating portrait of a rapidly changing religious landscape, Ann Gleig illuminates the aspirations and struggles of younger North American Buddhists during a period she identifies as a distinct stage in the assimilation of Buddhism to the West. She observes both the emergence of new innovative forms of deinstitutionalized Buddhism that blur the boundaries between the religious and secular, and a revalorization of traditional elements of Buddhism such as ethics and community that were discarded in the modernization process. Based on extensive ethnographic and textual research, the book ranges from mindfulness debates in the Vipassana network to the sex scandals in American Zen, while exploring issues around racial diversity and social justice, the impact of new technologies, and generational differences between baby boomer, Gen X, and millennial teachers.

In Indic religious traditions, a number of rituals and myths exist in which the environment is revered. Despite this nature worship in India, its natural resources are under heavy pressure with its growing economy and exploding population. This has led several scholars to raise questions about the role religious communities can play in environmentalism. Does nature worship inspire Hindus to act in an environmentally conscious way? This book explores the above questions with three communities, the Swadhyaya movement, the Bishnoi, and the Bhil communities. Presenting the texts of Bishnois, their environmental history, and their contemporary activism; investigating the Swadhyaya movement from an ecological perspective; and exploring the Bhil communities and their Sacred Groves, this book applies a non-Western hermeneutical model to interpret the religious traditions of Indic communities. With a foreword by Roger S Gottlieb.

Whether defined by family, lineage, caste, professional or religious association, village, or region, India's diverse groups did settle on a concept of law in classical times. How did they reach this consensus? Was it based on religious grounds or a transcendent source of knowledge? Did it depend on time and place? And what apparatus did communities develop to ensure justice was done, verdicts were fair, and the guilty were punished? Addressing these questions and more, A Dharma Reader traces the definition, epistemology, procedure, and process of Indian law from the third century B.C.E. to the middle ages. Its breadth captures the centuries-long struggle by Indian thinkers to theorize law in a multiethnic and pluralist society. The volume includes new and accessible translations of key texts, notes that explain the significance and chronology of selections, and a comprehensive introduction that summarizes the development of various disciplines in intellectual-historical terms. It reconstructs the principal disputes of a given discipline, which not only clarifies the arguments but also relays the dynamism of the fight. For those seeking a richer understanding of the political and intellectual origins of a major twenty-first-century power, along with unique insight into the legal interactions among its many groups, this book offers exceptional detail, historical precision, and expository illumination.

Interest in the psychotherapeutic capacity of Buddhist teachings and practices is widely evident in the popular imagination. News media routinely report on the neuropsychological study of Buddhist meditation and applications of mindfulness practices in settings including corporate offices, the U.S. military, and university health centers. However, as Ira Helderman shows, curious investigators have studied the psychological dimensions of Buddhist doctrine for well over a century, stretching back to William James and Carl Jung. These activities have shaped both the mental health field and Buddhist practice throughout the United States. This is the first comprehensive study of the surprisingly diverse ways that psychotherapists have related to Buddhist traditions. Through extensive fieldwork and in-depth interviews with clinicians, many of whom have been formative to the therapeutic use of Buddhist practices, Helderman gives voice to the psychotherapists themselves. He focuses on how they understand key categories such as religion and science. Some are invested in maintaining a hard border between religion and psychotherapy as a biomedical discipline. Others speak of a religious-secular binary that they mean to disrupt. Helderman finds that psychotherapists' approaches to Buddhist traditions are molded by how they define what is and is not religious, demonstrating how central these concepts are in contemporary American culture.

This is the first scholarly book devoted to the study of the term dharma with in the broad scope of Indian cultural and religious history. Most generalizations about Indian culture and religion upon close scrutiny turn out to be inaccurate. An exception undoubtedly is the term dharma. This term and the notions underlying it clearly constitute the most central feature of Indian civilization down the centuries, irrespective of linguistic, sectarian, or regional differences. The nineteen papers included in this collection deal with many significant historical manifestations of the term dharma. These studies by some of the leading scholars in the respective fields will both present a more nuanced picture of the semantic history of dharma by putting contours onto the flat landscape we have inherited and spur further studies of this concept so central for understanding the cultural history of the Indian subcontinent.

In recent decades there has been a rising interest among scholars of Hinduism and Judaism in engaging in the comparative studies of these ancient traditions. Academic interests have also been inspired by the rise of interreligious dialogue by the respective religious leaders. Dharma and Halacha: Comparative Studies in Hindu-Jewish Philosophy and Religion represents a significant contribution to this emerging field, offering an examination of a wide range of topics and a rich diversity of perspectives and methodologies within each tradition, and underscoring significant affinities in textual practices, ritual purity, sacrifice, ethics and theology. Dharma refers to a Hindu term indicating law, duty, religion, morality, justice and order, and the collective body of Dharma is called Dharma-shastra. Halacha is the Hebrew term designating the Jewish spiritual path, comprising the collective body of Jewish religious laws, ethics and rituals. Although there are strong parallels between Hinduism and Judaism in topics such as textual practices and mystical experience, the link between these two religious systems, i.e. Dharma and Halacha, is especially compelling and provides a framework for the comparative study of these two traditions. The book begins with an introduction to Hindu-Jewish comparative studies and recent interreligious encounters. Part I of the book titled “Ritual and Sacrifice,” encompasses the themes of sacrifice, holiness, and worship. Part II titled "Ethics," is devoted to comparing ethical systems in both traditions, highlighting the manifold ways in which the sacred is embodied in the mundane. Part III of the book titled "Theology," addresses common themes and phenomena in spiritual leadership, as well as textual metaphors for mystical and visionary experiences in Hinduism and Judaism. The epilogue offers a retrospective on Hindu-Jewish encounters, mapping historic as well as contemporary academic initiatives and collaborations.

The answer to philosophical questions will often depend on the position one takes regarding the fact-value problem. It is, therefore, not surprising that, in the tradition of western philosophy, the past 200 years or so record an animated discussion of it. In the present collection the debate is continued by representatives of various "schools" in contemporary western thought. A number of philosophers from non-western cultures, too, enter into it. The contributions do not all reflect on the same theme, nor do they use the same approach. Essays written by philosophers sympathetic to the analytical tradition are followed by reflections on the part of those inspired by phe nomenology. A third group of contributions is by non-western thinkers, who are more likely to approach the problem in terms of culture. Their engage ment with the issue clearly shows, among other things, that it is almost exclusively in the western tradition that the fact-value distinction is often understood as an outright dichotomy. The occasion for the publication of this collection is Dr. Cornelis Anthonie van Peursen's retirement as Professor of Philosophy. This year he leaves the Free University, Amsterdam; until 1982 he was professor at the University of Leyden as well. In the Netherlands and beyond he has become known for his concern with constructive comparison of diverging philosophical trends and the cross-cultural fertilization of thought. Characteristic of his career are his efforts to render the results of academic philosophizing understand able to a broader audience.

What if the Nautilus and its famous captain wasn't fiction? Every legend has a beginning. Every man has a name. But none as dark and mysterious as the depths of the seas he stalked. The world in time would come to know him as "Captain Nemo" and his fabulous submarine "the Nautilus." Here, for the first time, the tale is told in his own words of how he came to be: I, Nemo Born Jonathan de Chevalier Mason, he had it all: a prestigious position as chief naval engineer to Queen Victoria, a beautiful wife and children, and a bright future, but he was betrayed by the very people he served and loved because he would not divulge the secret of a weapon so terrible that whoever possessed it would rule the world. Thus begins a sordid and shocking ordeal unsurpassed in history. Arrested on false charges and tried in the Star Chamber, a secret court, he is convicted and sent to Belial Island to toil endlessly in its steaming tropical jungles. Then fortune smiles on him in the guise of a frail elderly French priest and his little band of followers. Together the two men hatch a plot to escape and forever be free of tyrannical governments that cast them aside like trash. But Jonathan has a score to settle and soon his betrayers will feel his wrath. "I, Nemo" is a steampunk novel written in Dharma and Deanna's signature style, historical fact blending seamlessly with fiction, it is an action packed, gut wrenching roller coaster ride of torrential proportions. Starting with "20,000 Leagues Under the Sea," J. Dharma & Deanna Windham have added greater depth and vibrancy to this time honored classic, creating something altogether unique and different.

Darwin, Dharma, and the Divine is the first book in English on the history of evolutionary theory in Japan. Bringing to life more than a century of ideas, G. Clinton Godart examines how and why Japanese intellectuals, religious thinkers of different faiths, philosophers, biologists, journalists, activists, and ideologues engaged with evolutionary theory and religion. How did Japanese religiously think about evolution? What were their main concerns? Did they reject evolution on religious grounds, or—as was more often the case—how did they combine evolutionary theory with their religious beliefs? Evolutionary theory was controversial and never passively accepted in Japan: It took a hundred years of appropriating, translating, thinking, and debating to reconsider the natural world and the relation between nature, science, and the sacred in light of evolutionary theory. Since its introduction in the nineteenth century, Japanese intellectuals—including Buddhist, Shinto, Confucian, and Christian thinkers—in their own ways and often with opposing agendas, struggled to formulate a meaningful worldview after Darwin. In the decades that followed, as the Japanese redefined their relation to nature and built a modern nation-state, the debates on evolutionary theory intensified and state ideologues grew increasingly hostile toward its principles. Throughout the religious reception of evolution was dominated by a long-held fear of the idea of nature and society as cold and materialist, governed by the mindless “struggle for survival.” This aversion endeavored many religious thinkers, philosophers, and biologists to find goodness and the divine within nature and evolution. It was this drive, argues Godart, that shaped much of Japan’s modern intellectual history and changed Japanese understandings of nature, society, and the sacred. Darwin, Dharma, and the Divine will contribute significantly to two of the most debated topics in the history of evolutionary theory: religion and the political legacy of evolution. It will, therefore, appeal to the broad audience interested in Darwin studies as well as students and scholars of Japanese intellectual history, religion, and philosophy.