Most studies of Buddhist communities tend to be limited to villages, individual temple communities, or a single national community. Buddhist monastics, however, cross a number of these different framings: They are part of local communities, are governed through national legal frameworks, and participate in both national and transnational Buddhist networks. Educating Monks makes visible the ways Buddhist communities are shaped by all of the above—collectively and often simultaneously. Educating Monks examines a minority Buddhist community in Sipsongpannā, a region located on China’s southwest border with Myanmar and Laos. Its people, the Dai-lue, are “double minorities”: They are recognized by the Chinese state as part of a minority group, and they practice Theravāda Buddhism, a minority form within China, where Mahāyāna Buddhism is the norm. Theravāda has long been the primary training ground for Dai-lue men, and since the return of Buddhism to the area in the years following Mao Zedong’s death, the Dai-lue have put many of their resources into providing monastic education for their sons. However, the author’s analysis of institutional organization within Sipsongpannā, the governance of religion there, and the movements of monks (revealing the “ethnoscapes” that the monks of Sipsongpannā participate in) points to educational contexts that depend not just on local villagers, but also resources from the local (Communist) government and aid form Chinese Mahāyāna monks and Theravāda monks from Thailand and Myanmar. While the Dai-lue monks draw on these various resources for the development of the sangha, they do not share the same agenda and must continually engage in a careful political dance between villagers who want to revive traditional forms of Buddhism, a Chinese state that is at best indifferent to the continuation of Buddhism, and transnational monks that want to import their own modern forms of Buddhism into the region. Based on ethnographic fieldwork and interviews with Dai-lue monks in China, Thailand, and Singapore, this ambitious and sophisticated study will find a ready audience among students and scholars of the anthropology of Buddhism, and religion, education, and transnationalism in Southeast and East Asia.

Most studies of Buddhist communities tend to be limited to villages, individual temple communities, or a single national community. Buddhist monastics, however, cross a number of these different framings: They are part of local communities, are governed through national legal frameworks, and participate in both national and transnational Buddhist networks. Educating Monks makes visible the ways Buddhist communities are shaped by all of the above—collectively and often simultaneously. Educating Monks examines a minority Buddhist community in Sipsongpannā, a region located on China’s southwest border with Myanmar and Laos. Its people, the Dai-lue, are “double minorities”: They are recognized by the Chinese state as part of a minority group, and they practice Theravāda Buddhism, a minority form within China, where Mahāyāna Buddhism is the norm. Theravāda has long been the primary training ground for Dai-lue men, and since the return of Buddhism to the area in the years following Mao Zedong’s death, the Dai-lue have put many of their resources into providing monastic education for their sons. However, the author’s analysis of institutional organization within Sipsongpannā, the governance of religion there, and the movements of monks (revealing the “ethnoscapes” that the monks of Sipsongpannā participate in) points to educational contexts that depend not just on local villagers, but also resources from the local (Communist) government and aid form Chinese Mahāyāna monks and Theravāda monks from Thailand and Myanmar. While the Dai-lue monks draw on these various resources for the development of the sangha, they do not share the same agenda and must continually engage in a careful political dance between villagers who want to revive traditional forms of Buddhism, a Chinese state that is at best indifferent to the continuation of Buddhism, and transnational monks that want to import their own modern forms of Buddhism into the region. Based on ethnographic fieldwork and interviews with Dai-lue monks in China, Thailand, and Singapore, this ambitious and sophisticated study will find a ready audience among students and scholars of the anthropology of Buddhism, and religion, education, and transnationalism in Southeast and East Asia.

Redefines the role assigned education in the history of monasticism, by re-situating monasticism in the history of education.

Jay Shetty, social media superstar and host of the #1 podcast On Purpose, distills the timeless wisdom he learned as a monk into practical steps anyone can take every day to live a less anxious, more meaningful life. When you think like a monk, you’ll understand: -How to overcome negativity -How to stop overthinking -Why comparison kills love -How to use your fear -Why you can’t find happiness by looking for it -How to learn from everyone you meet -Why you are not your thoughts -How to find your purpose -Why kindness is crucial to success -And much more... Shetty grew up in a family where you could become one of three things—a doctor, a lawyer, or a failure. His family was convinced he had chosen option three: instead of attending his college graduation ceremony, he headed to India to become a monk, to meditate every day for four to eight hours, and devote his life to helping others. After three years, one of his teachers told him that he would have more impact on the world if he left the monk’s path to share his experience and wisdom with others. Heavily in debt, and with no recognizable skills on his résumé, he moved back home in north London with his parents. Shetty reconnected with old school friends—many working for some of the world’s largest corporations—who were experiencing tremendous stress, pressure, and unhappiness, and they invited Shetty to coach them on well-being, purpose, and mindfulness. Since then, Shetty has become one of the world’s most popular influencers. In 2017, he was named in the Forbes magazine 30-under-30 for being a game-changer in the world of media. In 2018, he had the #1 video on Facebook with over 360 million views. His social media following totals over 38 million, he has produced over 400 viral videos which have amassed more than 8 billion views, and his podcast, On Purpose, is consistently ranked the world’s #1 Health and Wellness podcast. In this inspiring, empowering book, Shetty draws on his time as a monk to show us how we can clear the roadblocks to our potential and power. Combining ancient wisdom and his own rich experiences in the ashram, Think Like a Monk reveals how to overcome negative thoughts and habits, and access the calm and purpose that lie within all of us. He transforms abstract lessons into advice and exercises we can all apply to reduce stress, improve relationships, and give the gifts we find in ourselves to the world. Shetty proves that everyone can—and should—think like a monk.

Blackburn supports this view with fresh readings of Buddhist texts and their links to social life beyond the monastery."--BOOK JACKET.

In this study, Micol Long looks at Latin letters written in Western Europe between 1070 and 1180 to reconstruct how monks and nuns learned from each other in a continuous, informal and reciprocal way during their daily communal life.

This volume unpacks the psychological insights found in the writings of three early monks--Evagrius Ponticus (fourth century), John Cassian (fifth century), and Gregory the Great (sixth century)--to help us appreciate the relevance of these monastic writers and apply their wisdom to our own spiritual and psychological well-being. The book addresses each of the seven deadly sins, offering practical guidance from the early monastic tradition for overcoming these dangerous passions. As Dennis Okholm introduces key monastic figures, literature, and thought of the early church, he relates early Christian writings to modern studies in psychology. He shows how ancient monks often anticipated the insights of contemporary psychology and sociology, exploring, for example, how their discussions of gluttony compare with current discussions regarding eating disorders. This book will appeal to readers interested in spirituality, early monastic resources, and ancient wisdom for human flourishing, as well as students of spirituality and spiritual formation.

Chinese Buddhists have never remained stationary. They have always been on the move. In Monks in Motion, Jack Meng-Tat Chia explores why Buddhist monks migrated from China to Southeast Asia, and how they participated in transregional Buddhist networks across the South China Sea. This book tells the story of three prominent monks Chuk Mor (1913-2002), Yen Pei (1917-1996), and Ashin Jinarakkhita (1923-2002) and examines the connected history of Buddhist communities in China and maritime Southeast Asia in the twentieth century. Monks in Motion is the first book to offer a history of what Chia terms "South China Sea Buddhism," referring to a Buddhism that emerged from a swirl of correspondence networks, forced exiles, voluntary visits, evangelizing missions, institution-building campaigns, and the organizational efforts of countless Chinese and Chinese diasporic Buddhist monks. Drawing on multilingual research conducted in Indonesia, Malaysia, Singapore, China, Hong Kong, and Taiwan, Chia challenges the conventional categories of "Chinese Buddhism" and "Southeast Asian Buddhism" by focusing on the lesser-known--yet no less significant--Chinese Buddhist communities of maritime Southeast Asia. By crossing the artificial spatial frontier between China and Southeast Asia, Monks in Motion breaks new ground, bringing Southeast Asia into the study of Chinese Buddhism and Chinese Buddhism into the study of Southeast Asia.