In this groundbreaking volume, theologians and scholars of religion criticize and refine new materialist views, to advance debate about the role of religious experience in social and political change.

This book offers a new materialist interpretation of Derrida's later work, including his engagements with religion and politics. It argues that there is a shift from a context or background motor scheme of writing to what Derrida calls the machinic, and Catherine Malabou calls plasticity.

Baker, James and Reader offer new religious engagement with the public sphere via means of interdisciplinary analysis and empirical examples, developing what we call a Relational Christian Realism building upon interaction with contemporary Philosophy of Religion. This book represents an exciting contribution to philosophy and practice of religion on both sides of the Atlantic and aspires to be sufficiently interdisciplinary to also appeal to readerships engaged in the study of modern political and social trends.

Harvard psychologist and philosopher William James' The Varieties of Religious Experience: A Study in Human Nature explores the nature of religion and, in James' observation, its divorce from science when studied academically. After publication in 1902 it quickly became a canonical text of philosophy and psychology, remaining in print through the entire century. "Scientific theories are organically conditioned just as much as religious emotions are; and if we only knew the facts intimately enough, we should doubtless see 'the liver' determining the dicta of the sturdy atheist as decisively as it does those of the Methodist under conviction anxious about his soul. When it alters in one way the blood that percolates it, we get the Methodist, when in another way, we get the atheist form of mind."

Historically speaking, theology can be said to operate “materiaphobically.” Protestant Christianity in particular has bestowed upon theology a privilege of the soul over the body and belief over practice, in line with the distinction between a disembodied God and the inanimate world “He” created. Like all other human, social, and natural sciences, religious studies imported these theological dualisms into a purportedly secular modernity, mapping them furthermore onto the distinction between a rational, “enlightened” Europe on the one hand and a variously emotional, “primitive,” and “animist” non-Europe on the other. The “new materialisms” currently coursing through cultural, feminist, political, and queer theories seek to displace human privilege by attending to the agency of matter itself. Far from being passive or inert, they show us that matter acts, creates, destroys, and transforms—and, as such, is more of a process than a thing. Entangled Worlds examines the intersections of religion and new and old materialisms. Calling upon an interdisciplinary throng of scholars in science studies, religious studies, and theology, it assembles a multiplicity of experimental perspectives on materiality: What is matter, how does it materialize, and what sorts of worlds are enacted in its varied entanglements with divinity? While both theology and religious studies have over the past few decades come to prioritize the material contexts and bodily ecologies of more-than-human life, Entangled Worlds sets forth the first multivocal conversation between religious studies, theology, and the body of “the new materialism.” Here disciplines and traditions touch, transgress, and contaminate one another across their several carefully specified contexts. And in the responsiveness of this mutual touching of science, religion, philosophy, and theology, the growing complexity of our entanglements takes on a consistent ethical texture of urgency.

John D. Caputo’s deconstructive theology and Slavoj Žižek’s materialist theology are two radical theologies that explore what it might mean to pass through the death of God and to abandon this experience as specifically Christian. Moody demonstrates how these theologies are transforming everyday religious practices through an examination of the work of Peter Rollins and Kester Brewin, two figures at the radical margins of a contemporary expression of Western religiosity called emerging Christianity. The author uses her analysis of all four figures to argue that deconstructive practices can enable religious communities to become part of a wider materialist collective in which the death of God continues to resonate.

This book argues that identified weaknesses in recent theological engagement with New Materialism can be successfully addressed by incorporating insights from Relational Christian Realism. Central themes are those of the relational and the apophatic as they represent different but essential strands of a materialist theology. The relational refers to the work of Deleuze and its influence upon key New Materialist thinkers such as De Landa, Bryant, and Braidotti but supplemented from Relational Christian Realism by Latour and Badiou and with reference to the concept of the apophatic as found in Keller and Kearney. Examining the concepts of transcendence, human agency, and a New Enlightenment, the book moves into more practical areas of aesthetics and technology concluding with a response to the contemporary apocalyptic of climate change. Being “beyond in the midst” requires developing spaces of faithful dissent and holding the tension between the relational and the apophatic in theology.

Lama Yeshe on Buddhism: "Buddhism is not just about one or two small things; it is not some tiny philosophy. Lord Buddha explained the nature of every single phenomenon in the universe." On Mind: "At certain times, a silent mind is very important, but 'silent' does not mean closed. The silent mind is an alert, awakened mind; a mind seeking the nature of reality." On Meditation: "Meditation is the right medicine for the uncontrolled, undisciplined mind. Meditation is the way to perfect satisfaction. The uncontrolled mind is by nature sick; dissatisfaction is a form of mental illness. What's the right antidote to that? It's knowledge-wisdom; understanding the nature of psychological phenomena; knowing how the internal world functions." This book is made possible by kind supporters of the Archive who, like you, appreciate how we make these teachings available in so many ways, including in our website for instant reading, listening or downloading, and as printed and electronic books. Our website offers immediate access to thousands of pages of teachings and hundreds of audio recordings by some of the greatest lamas of our time. Our photo gallery and our ever-popular books are also freely accessible there. Please help us increase our efforts to spread the Dharma for the happiness and benefit of all beings. You can find out more about becoming a supporter of the Archive and see all we have to offer by visiting our website. Thank you so much, and please enjoy this ebook.

Explores the philosophy, science, and spirituality of nature mysticism and its Green calling • Offers a solid bridge between spiritual practice and environmental activism • Reveals how we can heal the environment by renewing our connection to it • Shows how spiritual encounters in nature are healing the Nature Deficit Disorder of our psyches and bodies Many have been struck by a majestic moment in nature--a sole illuminated flower in a shady grove, an owl swooping silently across a wooded path, or an infinitely starry sky--and found themselves in a state of expanded awareness so profound they can feel the interconnectedness of all life. These trance-like moments of clarity, unity, and wonder often incite a call to protect and preserve the earth--to support Nature as she supports us. Termed “nature mysticism,” people from all cultures have described such experiences. However, the ever-increasing urbanization of the world’s population is threatening this ancient connection as well as the earth itself. In Ecomysticism, Carl von Essen explores nature mysticism through the recorded experiences of outdoor enthusiasts as well as scientific studies in biology, psychology, and neuroscience. Citing consciousness scholar William James and a variety of well-known nature lovers such as Ansel Adams, Henry David Thoreau, and Ralph Waldo Emerson, von Essen shows how the spiritual transcendence from an encounter in nature--like other mystical experiences--is healing the Nature Deficit Disorder of our psyches and bodies, leading to an expansion of our worldview and a clearer understanding of our self and of our natural world. Offering a solid bridge between spiritual practice and environmental activism, von Essen’s spiritual ecology reveals how only through a renewal of humanity’s spiritual connection to nature can we effect true environmental healing.

The relation between religion and things has long been conceived in antagonistic terms, privileging spirit above matter, belief above ritual and objects, meaning above form and 'inward' contemplation above 'outward' action. This book addresses these issues.