Podcasts about esoteric buddhism

Bright on Buddhism - Episode 90 - What is the difference between exoteric and esoteric teachings? Where does this classification come from and why? How ought we understand this division? Resources: Davidson, Ronald M. (2002). Indian Esoteric Buddhism: A Social History of the Tantric Movement. Columbia University Press; Duckworth, Douglas (2015). "Tibetan Mahāyāna and Vajrayāna". In Emmanuel, Steven M. (ed.). A Companion to Buddhist Philosophy. Wiley. ISBN 978-1-119-14466-3.; Bowring, Richard (2008). The Religious Traditions of Japan: 500–1600. Cambridge, UK: Cambridge University Press.; BDK (2015), Esoteric Texts, Bukkyō Dendō Kyōkai America Incorporated.; Hakeda, Yoshito S., transl. (1972). Kukai: Major Works, Translated, With an Account of His Life and a Study of His Thought, New York: Columbia University Press, ISBN 0-231-03627-2.; Matsunaga, Daigan; and Matsunaga, Alicia (1974). Foundation of Japanese Buddhism, Vol. I and II: The Aristocratic Age. Buddhist Books International, Los Angeles und Tokio. ISBN 0-914910-25-6.; Kiyota, Minoru (1978). Shingon Buddhism: Theory and Practice. Los Angeles/Tokyo: Buddhist Books International; Orzech, Charles D; Sorensen, Henrik Hjort; Payne, Richard Karl (2011). Esoteric Buddhism and the tantras in East Asia. Leiden; Boston: Brill. doi:10.1163/ej.9789004184916.i-1200. ISBN 978-90-04-20401-0. OCLC 731667667.; Yamasaki, Taiko (1988). Shingon: Japanese Esoteric Buddhism, Boston/London: Shambala Publications. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Bright on Buddhism - Vajrasekhara Sutra - Fascicle Three - Part Two Resources: https://www.bdkamerica.org/product/two-esoteric-sutras/; Bentor, Yael, and Meir Shahar, eds. Chinese and Tibetan esoteric Buddhism. Leiden ; Brill, 2017.; Orzech, Charles D., Henrik Hjort. Sorensen, and Richard Karl. Payne. Esoteric Buddhism and the Tantras in East Asia. Leiden ; Brill, 2011.; Goble, Geoffrey C. Chinese Esoteric Buddhism : Amoghavajra, the Ruling Elite, and the Emergence of a Tradition. New York, NY: Columbia University Press, 2019.; Yamasaki, Taikō, Yasuyoshi. Morimoto, David Kidd, and Taikō Yamasaki. Shingon : Japanese Esoteric Buddhism. 1st ed. Boston: Shambhala, 1988.; Xie, Shiwei. Dao mi fa yuan : Dao jiao yu mi jiao zhi wen hua yan jiu = Syncretic traditions of Daoism and Esoteric Buddhism : a study on Daoist and Esoteric Buddhist cultures. Chu ban. Taibei Shi: Xin wen feng chu ban gu fen you xian gong si, 2018.; Sawa, Ryūken. Art in Japanese Esoteric Buddhism. [1st English ed.]. Tokyo: Weatherhill/Heibonsha, 1972.; Proffitt, Aaron P., and Dōhan. Esoteric Pure Land Buddhism. Honolulu: University of Hawaiʻi Press, 2023.; Takata, Osamu, Terukazu Akiyama, and Taka Yanagisawa. Takao Mandara : Bijutsu Kenkyūjo hōkoku = Report of the Institute of Art Research ... The oldest Mandala paintings of Esoteric Buddhism in Japan. Tōkyō: Yoshikawa Kōbunkan, 1967.; Rambelli, Fabio. A Buddhist Theory of Semiotics : Signs, Ontology, and Salvation in Japanese Esoteric Buddhism. London ; Bloomsbury Academic, An imprint of Bloomsbury Pub. Plc, 2013.; Chen, Jinhua. Legend and Legitimation : The Formation of Tendai Esoteric Buddhism in Japan. Bruxelles: Institut belge des hautes études chinoises, 2009. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Bright on Buddhism - Vajrasekhara Sutra - Fascicle Three - Part One Resources: https://www.bdkamerica.org/product/two-esoteric-sutras/; Bentor, Yael, and Meir Shahar, eds. Chinese and Tibetan esoteric Buddhism. Leiden ; Brill, 2017.; Orzech, Charles D., Henrik Hjort. Sorensen, and Richard Karl. Payne. Esoteric Buddhism and the Tantras in East Asia. Leiden ; Brill, 2011.; Goble, Geoffrey C. Chinese Esoteric Buddhism : Amoghavajra, the Ruling Elite, and the Emergence of a Tradition. New York, NY: Columbia University Press, 2019.; Yamasaki, Taikō, Yasuyoshi. Morimoto, David Kidd, and Taikō Yamasaki. Shingon : Japanese Esoteric Buddhism. 1st ed. Boston: Shambhala, 1988.; Xie, Shiwei. Dao mi fa yuan : Dao jiao yu mi jiao zhi wen hua yan jiu = Syncretic traditions of Daoism and Esoteric Buddhism : a study on Daoist and Esoteric Buddhist cultures. Chu ban. Taibei Shi: Xin wen feng chu ban gu fen you xian gong si, 2018.; Sawa, Ryūken. Art in Japanese Esoteric Buddhism. [1st English ed.]. Tokyo: Weatherhill/Heibonsha, 1972.; Proffitt, Aaron P., and Dōhan. Esoteric Pure Land Buddhism. Honolulu: University of Hawaiʻi Press, 2023.; Takata, Osamu, Terukazu Akiyama, and Taka Yanagisawa. Takao Mandara : Bijutsu Kenkyūjo hōkoku = Report of the Institute of Art Research ... The oldest Mandala paintings of Esoteric Buddhism in Japan. Tōkyō: Yoshikawa Kōbunkan, 1967.; Rambelli, Fabio. A Buddhist Theory of Semiotics : Signs, Ontology, and Salvation in Japanese Esoteric Buddhism. London ; Bloomsbury Academic, An imprint of Bloomsbury Pub. Plc, 2013.; Chen, Jinhua. Legend and Legitimation : The Formation of Tendai Esoteric Buddhism in Japan. Bruxelles: Institut belge des hautes études chinoises, 2009. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here.

During the Republican period (1912–1949) and after, many Chinese Buddhists sought inspiration from non-Chinese Buddhist traditions, showing a particular interest in esoteric teachings. What made these Buddhists dissatisfied with Chinese Buddhism, and what did they think other Buddhist traditions could offer? Which elements did they choose to follow, and which ones did they disregard? And how do their experiences recast the wider story of twentieth-century pan-Asian Buddhist reform movements? Based on a wide range of previously unexplored Chinese sources, Esoteric Buddhism in China: Engaging Japanese and Tibetan Traditions, 1912–1949 (Columbia UP, 2023) explores how esoteric Buddhist traditions have shaped the Chinese religious landscape. Wei Wu examines cross-cultural religious transmission of ideas from Japanese and Tibetan traditions, considering the various esoteric currents within Chinese Buddhist communities and how Chinese individuals and groups engaged with newly translated ideas and practices. She argues that Chinese Buddhists' assimilation of doctrinal, ritual, and institutional elements of Tibetan and Japanese esoteric Buddhism was not a simple replication but an active process of creating new meanings. Their visions of Buddhism in the modern world, as well as early twentieth-century discourses of nation building and religious reform, shaped the reception of esoteric traditions. By analyzing the Chinese interpretation and strategic adaptations of esoteric Buddhism, this book sheds new light on the intellectual development, ritual performances, and institutional formations of Chinese Buddhism in the twentieth century. To understand the broader forces that shaped the debates about esoteric Buddhism in modern China, please also check Wu Wei's article, "Buddhism and Superstition: Buddhist Apologetics in the Anti-Superstition Campaigns in Modern China," which is open access and can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies

Bright on Buddhism - Vajrasekhara Sutra - Fascicle Two - Part Two Resources: https://www.bdkamerica.org/product/two-esoteric-sutras/; Bentor, Yael, and Meir Shahar, eds. Chinese and Tibetan esoteric Buddhism. Leiden ; Brill, 2017.; Orzech, Charles D., Henrik Hjort. Sorensen, and Richard Karl. Payne. Esoteric Buddhism and the Tantras in East Asia. Leiden ; Brill, 2011.; Goble, Geoffrey C. Chinese Esoteric Buddhism : Amoghavajra, the Ruling Elite, and the Emergence of a Tradition. New York, NY: Columbia University Press, 2019.; Yamasaki, Taikō, Yasuyoshi. Morimoto, David Kidd, and Taikō Yamasaki. Shingon : Japanese Esoteric Buddhism. 1st ed. Boston: Shambhala, 1988.; Xie, Shiwei. Dao mi fa yuan : Dao jiao yu mi jiao zhi wen hua yan jiu = Syncretic traditions of Daoism and Esoteric Buddhism : a study on Daoist and Esoteric Buddhist cultures. Chu ban. Taibei Shi: Xin wen feng chu ban gu fen you xian gong si, 2018.; Sawa, Ryūken. Art in Japanese Esoteric Buddhism. [1st English ed.]. Tokyo: Weatherhill/Heibonsha, 1972.; Proffitt, Aaron P., and Dōhan. Esoteric Pure Land Buddhism. Honolulu: University of Hawaiʻi Press, 2023.; Takata, Osamu, Terukazu Akiyama, and Taka Yanagisawa. Takao Mandara : Bijutsu Kenkyūjo hōkoku = Report of the Institute of Art Research ... The oldest Mandala paintings of Esoteric Buddhism in Japan. Tōkyō: Yoshikawa Kōbunkan, 1967.; Rambelli, Fabio. A Buddhist Theory of Semiotics : Signs, Ontology, and Salvation in Japanese Esoteric Buddhism. London ; Bloomsbury Academic, An imprint of Bloomsbury Pub. Plc, 2013.; Chen, Jinhua. Legend and Legitimation : The Formation of Tendai Esoteric Buddhism in Japan. Bruxelles: Institut belge des hautes études chinoises, 2009. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Bright on Buddhism - Vajrasekhara Sutra - Fascicle Two - Part One Resources: https://www.bdkamerica.org/product/two-esoteric-sutras/; Bentor, Yael, and Meir Shahar, eds. Chinese and Tibetan esoteric Buddhism. Leiden ; Brill, 2017.; Orzech, Charles D., Henrik Hjort. Sorensen, and Richard Karl. Payne. Esoteric Buddhism and the Tantras in East Asia. Leiden ; Brill, 2011.; Goble, Geoffrey C. Chinese Esoteric Buddhism : Amoghavajra, the Ruling Elite, and the Emergence of a Tradition. New York, NY: Columbia University Press, 2019.; Yamasaki, Taikō, Yasuyoshi. Morimoto, David Kidd, and Taikō Yamasaki. Shingon : Japanese Esoteric Buddhism. 1st ed. Boston: Shambhala, 1988.; Xie, Shiwei. Dao mi fa yuan : Dao jiao yu mi jiao zhi wen hua yan jiu = Syncretic traditions of Daoism and Esoteric Buddhism : a study on Daoist and Esoteric Buddhist cultures. Chu ban. Taibei Shi: Xin wen feng chu ban gu fen you xian gong si, 2018.; Sawa, Ryūken. Art in Japanese Esoteric Buddhism. [1st English ed.]. Tokyo: Weatherhill/Heibonsha, 1972.; Proffitt, Aaron P., and Dōhan. Esoteric Pure Land Buddhism. Honolulu: University of Hawaiʻi Press, 2023.; Takata, Osamu, Terukazu Akiyama, and Taka Yanagisawa. Takao Mandara : Bijutsu Kenkyūjo hōkoku = Report of the Institute of Art Research ... The oldest Mandala paintings of Esoteric Buddhism in Japan. Tōkyō: Yoshikawa Kōbunkan, 1967.; Rambelli, Fabio. A Buddhist Theory of Semiotics : Signs, Ontology, and Salvation in Japanese Esoteric Buddhism. London ; Bloomsbury Academic, An imprint of Bloomsbury Pub. Plc, 2013.; Chen, Jinhua. Legend and Legitimation : The Formation of Tendai Esoteric Buddhism in Japan. Bruxelles: Institut belge des hautes études chinoises, 2009. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Bright on Buddhism - Vajrasekhara Sutra - Fascicle One - Part Two Resources: https://www.bdkamerica.org/product/two-esoteric-sutras/; Bentor, Yael, and Meir Shahar, eds. Chinese and Tibetan esoteric Buddhism. Leiden ; Brill, 2017.; Orzech, Charles D., Henrik Hjort. Sorensen, and Richard Karl. Payne. Esoteric Buddhism and the Tantras in East Asia. Leiden ; Brill, 2011.; Goble, Geoffrey C. Chinese Esoteric Buddhism : Amoghavajra, the Ruling Elite, and the Emergence of a Tradition. New York, NY: Columbia University Press, 2019.; Yamasaki, Taikō, Yasuyoshi. Morimoto, David Kidd, and Taikō Yamasaki. Shingon : Japanese Esoteric Buddhism. 1st ed. Boston: Shambhala, 1988.; Xie, Shiwei. Dao mi fa yuan : Dao jiao yu mi jiao zhi wen hua yan jiu = Syncretic traditions of Daoism and Esoteric Buddhism : a study on Daoist and Esoteric Buddhist cultures. Chu ban. Taibei Shi: Xin wen feng chu ban gu fen you xian gong si, 2018.; Sawa, Ryūken. Art in Japanese Esoteric Buddhism. [1st English ed.]. Tokyo: Weatherhill/Heibonsha, 1972.; Proffitt, Aaron P., and Dōhan. Esoteric Pure Land Buddhism. Honolulu: University of Hawaiʻi Press, 2023.; Takata, Osamu, Terukazu Akiyama, and Taka Yanagisawa. Takao Mandara : Bijutsu Kenkyūjo hōkoku = Report of the Institute of Art Research ... The oldest Mandala paintings of Esoteric Buddhism in Japan. Tōkyō: Yoshikawa Kōbunkan, 1967.; Rambelli, Fabio. A Buddhist Theory of Semiotics : Signs, Ontology, and Salvation in Japanese Esoteric Buddhism. London ; Bloomsbury Academic, An imprint of Bloomsbury Pub. Plc, 2013.; Chen, Jinhua. Legend and Legitimation : The Formation of Tendai Esoteric Buddhism in Japan. Bruxelles: Institut belge des hautes études chinoises, 2009. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

What defines Shingon Esoteric Buddhism? How do its teachings diverge from exoteric Buddhist practices? What are the experiences of spiritual retreats like Mount Koya? And what is the significance of initiation rites such as kanjō? This video investigates the tradition's key practices and philosophical tenets, providing a scholarly overview of this profound path to enlightenment. Discover the teachings of Kukai, the ritualistic intricacies of Ajikan meditation and the Goma fire ritual, and the doctrine of sokushin jobutsu, which advocates for attaining Buddhahood within one's own life. A concise guide to the Mahavairocana Sutra is offered, explaining its role in Shingon's meditative and ritual framework, alongside an explanation of the sacred mantras and mudras. CONNECT & SUPPORT

Buddhish Episode 14 - Vairocana and Cosmic-ness Join us for a lively discussion about Vairocana, samsara, and the nature of Cosmic-ness in Esoteric Buddhism. This episode features discussion about Vajrasekhara Sutra Fascicle One Part One and Part Two. Part Two will come after this episode. Give it a listen to find out why. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Bright on Buddhism - Vajrasekhara Sutra - Fascicle One - Part One Resources: https://www.bdkamerica.org/product/two-esoteric-sutras/; Bentor, Yael, and Meir Shahar, eds. Chinese and Tibetan esoteric Buddhism. Leiden ; Brill, 2017.; Orzech, Charles D., Henrik Hjort. Sorensen, and Richard Karl. Payne. Esoteric Buddhism and the Tantras in East Asia. Leiden ; Brill, 2011.; Goble, Geoffrey C. Chinese Esoteric Buddhism : Amoghavajra, the Ruling Elite, and the Emergence of a Tradition. New York, NY: Columbia University Press, 2019.; Yamasaki, Taikō, Yasuyoshi. Morimoto, David Kidd, and Taikō Yamasaki. Shingon : Japanese Esoteric Buddhism. 1st ed. Boston: Shambhala, 1988.; Xie, Shiwei. Dao mi fa yuan : Dao jiao yu mi jiao zhi wen hua yan jiu = Syncretic traditions of Daoism and Esoteric Buddhism : a study on Daoist and Esoteric Buddhist cultures. Chu ban. Taibei Shi: Xin wen feng chu ban gu fen you xian gong si, 2018.; Sawa, Ryūken. Art in Japanese Esoteric Buddhism. [1st English ed.]. Tokyo: Weatherhill/Heibonsha, 1972.; Proffitt, Aaron P., and Dōhan. Esoteric Pure Land Buddhism. Honolulu: University of Hawaiʻi Press, 2023.; Takata, Osamu, Terukazu Akiyama, and Taka Yanagisawa. Takao Mandara : Bijutsu Kenkyūjo hōkoku = Report of the Institute of Art Research ... The oldest Mandala paintings of Esoteric Buddhism in Japan. Tōkyō: Yoshikawa Kōbunkan, 1967.; Rambelli, Fabio. A Buddhist Theory of Semiotics : Signs, Ontology, and Salvation in Japanese Esoteric Buddhism. London ; Bloomsbury Academic, An imprint of Bloomsbury Pub. Plc, 2013.; Chen, Jinhua. Legend and Legitimation : The Formation of Tendai Esoteric Buddhism in Japan. Bruxelles: Institut belge des hautes études chinoises, 2009. Do you have a question about Buddhism that you'd like us to discuss? Let us know by tweeting to us @BrightBuddhism, emailing us at Bright.On.Buddhism@gmail.com, or joining us on our discord server, Hidden Sangha https://discord.gg/tEwcVpu! Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

Nathan and I met recently in Kyoto when I gave a talk on PRIDE at the Creative Mornings event. He has been researching and writing and practicing meditation and religious studies in Japan and around the world for many years and has a deep understanding of how Buddhist philosophies and teachings can help in counseling and supporting people in times of crisis. We will talk about his background as well as stories and teachings from his book titled "Refuge in the Storm". Please join us!About Nathan on his website: http://nathanjishinmichon.com/Nathan is a bit of a global citizen, having lived in seven countries and in multiple places in the US. Nathan is ordained both as a priest within the Shingon Buddhist tradition (A Japanese branch of Esoteric Buddhism) and as an interfaith minister through the Unity-and-Diversity Word CouncilNathan Jishin Michon received his MA in comparative religion, MDiv in Buddhist chaplaincy, and Ph.D. in History and Culture of Religions. He also received a certificate in advanced peace and conflict studies at European Peace University. The characters of their name, Jishin (pronunced jee-sheen), mean “benevolent heart”

Bright on Buddhism Episode 52 - What are the tantras? What do they contain? How do they relate to other Asian religious traditions? Resources: http://www.dsbcproject.org/; Wallis, Christopher; THE TANTRIC AGE: A Comparison Of Shaiva And Buddhist Tantra, February, 2016; Grey, David B.; Tantra and the Tantric Traditions of Hinduism and Buddhism; Isaacson, Harunaga (1998). Tantric Buddhism in India (from c. 800 to c. 1200). In: Buddhismus in Geschichte und Gegenwart. Band II. Hamburg. pp.23–49. (Internal publication of Hamburg University.); Bhattacharyya, Benoytosh; An Introduction to Buddhist Esoterism, Motilal Banarsidass Publ., 1980, India, p.; Walker, Benjamin (1983). Tantrism: Its Secret Principles and Practices. Borgo Press. ISBN 0-85030-272-2; Wallis, Christopher (2013) Tantra Illuminated: The Philosophy, History, and Practice of a Timeless Tradition. Mattamayura Press. ISBN 0989761304; Ramos, Imma. Tantra : Enlightenment to Revolution. London: Thames and Hudson, 2020.; Wayman, Alex. “Aspects of Hindu and Buddhist Tantra.” The Tibet Journal 1, no. 3/4 (1976): 32–44. http://www.jstor.org/stable/43299822.; Wayman, Alex., R. Tajima, and R. (Ryujun) Tajima. The Enlightenment of Vairocana. 1st Indian ed. Delhi: Motilal Banarsidass Publishers, 1992.; Elder, George R. “Problems of Language in Buddhist Tantra.” History of Religions 15, no. 3 (1976): 231–50. http://www.jstor.org/stable/1062526.; WAYMAN, ALEX. “EARLY LITERARY HISTORY OF THE BUDDHIST TANTRAS, ESPECIALLY THE GUHYASAMĀJA-TANTRA.” Annals of the Bhandarkar Oriental Research Institute 48/49 (1968): 99–110. http://www.jstor.org/stable/41694230.; Payne, Richard K. Language in the Buddhist Tantra of Japan : Indic Roots of Mantra. London, UK ;: Bloomsbury Academic, 2018.; Ghosh, Sanchita. “BUDDHIST DEITIES AND ‘MANTRAS' IN THE HINDU TANTRAS (TANTRASARASAMGRAHA AND ISANASIVA GURUDEVA PADDHATI).” Proceedings of the Indian History Congress 74 (2013): 110–14. http://www.jstor.org/stable/44158805.; Wayman, Alex. “Totemic Beliefs in the Buddhist Tantras.” History of Religions 1, no. 1 (1961): 81–94. http://www.jstor.org/stable/1061971.; Abé, Ryūichi. The Weaving of Mantra: Kukai and the Construction of Esoteric Buddhist Discourse. Columbia University Press, 2000.; Esoteric Buddhism and the Tantras in East Asia. Brill, 2010. https://brill.com/view/title/14740.; Tantra in Practice, ed. David Gordon White (Princeton University Press, 2000), 119–30, https://doi.org/10.2307/j.ctv3hh53v.14. Do you have a question about Buddhism that you'd like us to discuss? Let us know by finding us on email or social media! https://linktr.ee/brightonbuddhism Credits: Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-Host Proven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host --- Send in a voice message: https://podcasters.spotify.com/pod/show/brightonbuddhism/message

John Bernardy and John Thorne are gifted writers with a talent for analysis, intuition, and originality. We had a great time discussing their theories (https://bit.ly/3JDQ38W | http://tiny.cc/d270vz), their research & writing processes, and the world of Twin Peaks in general. Highlights include: 1:07 - What is that Twin Peaks show about? 2:53 - Is any of the supernatural stuff . . . real? 8:15 - Hinduism and Esoteric Buddhism 17:00 - Interesting titles: "Ominous Whoosh" and "Navigating Between Worlds" 27:37 - How to corral such a big text into a coherent analysis 44:35 - Being stuck -- in Twin Peaks and in life 49:44 - Could Cooper have just "gone out now"? 53:59 - Fruitful entry-points into Twin Peaks (other than plot) 58:43 - Game time: Cowboy statue ("Windswept") 1:04:20 - Game time: Bosomy woman (a "key" perhaps?) 1:12:53 - Game time: Cooper in the security monitor 1:17:47 - Starting from cool and making it work 1:20:19 - Lynch's unique creativity 1:22:13 - What's with the backwards talk in Twin Peaks? 1:28:00 - What's a tulpa? 1:32:17 - Twin Peaks as an open, participatory text 1:37:57 - An unsolicited recommendation 1:43:14 - Advice for young writers 1:47:23 - Speed round: Laura & Diane 1:49:50 - Speed round: Best TP ending (S1, S2, FWWM, TR?) 1:50:52 - Twin Peaks events and get-togethers This was a real treat for me -- thanks John and John! Resources & References: John T's latest book: http://tiny.cc/d270vz John T's social media: http://tiny.cc/p270vz John T's podcast: http://tiny.cc/q270vz John B's podcast: https://bit.ly/3l2PGuj John B's social media: http://tiny.cc/0cz3vz / http://tiny.cc/zbz3vz John B's writing: https://bit.ly/3JDQ38W My grammar course: http://tiny.cc/l270vz

Here we conclude our series on Mahayana Buddhism, focusing finally now on the specific meaning of its Messianic Prophecy of Maitreya, the Buddha-to-come.website: www.alexsachon.comarticle link: thewisdomtradition.substack.com

We continue our series on Mahayana Buddhism.website: www.alexsachon.comarticle link: thewisdomtradition.substack.com

I'm very excited to be presenting the newest chapter in my ongoing series, which is actually a book I'm publishing serially titled "Philosophy: Its Origin, Purpose, and Destiny." This present chapter, the sixth overall is titled "Maitreya, the Buddha to Come." It features an in-depth exploration of the philosophy of the religious philosophy of Mahayana Buddhism, focusing particularly on its emanationist doctrine of Buddha manifesting itself, through mind, into a Divine Being or Divine Self (Vajrasattva in their language). As a result of the sheer volume of material we'll be covering on this topic, I decided to break its content into three parts. This is Part 1 of 3; the other 2 are available now.Make sure to check out the actual article for this one, as there are lots of visuals and charts. You can find it on my Substack (which is like a blog). The video version features visuals of the article alongside me on audio (see my YouTube via my site)Thank you, - AlexWebsite: www.alexsachon.com

This presentation briefly introduces the Japanese Vajrayana tradition of Shingon Buddhism and a few of its fundamental breathing techniques. It then summarizes some of the ways such meditative practices in the tradition have been used historically and in contemporary times. This presentation is part of the Buddhism and Breath Summit, which took place online in 2021, with a group of researchers exploring Buddhist practices of working with the breath or the “winds” of the body. The event was co-hosted by Frances Garrett and Pierce Salguero, and co-sponsored by the Robert H.N. Ho Family Foundation Centre for Buddhist Studies at the University of Toronto and Jivaka.net. You can watch the video of this talk and find other resources from the Buddhism and Breath Summit at Jivaka.net

Meet podcast guest | S. Lee Wright | www.sleewright.com | Holistic Interior Designer, Feng Shui Specialist, and author, S. Lee Wright is presenting a new workshop to help you design using the ancient art and science of Feng Shui mindfully with the skills, tools, and experience she has gained over the last three decades as a professional Designer and Feng Shui consultant in New York City and in Europe, PRESS RELEASE, here.Who is  Grandmaster Professor Thomas Lin-Yun? (source)His Holiness Grandmaster Professor Thomas Lin-Yun is the founder and supreme leader of the contemporary Black Sect Tantric Buddhism at its fourth stage. His teachings are comprehensive, philosophical, and spiritual. It incorporates the essence of Confucianism, Taoism, Yin-Yang philosophy, Eclecticism, Exoteric Buddhism, Esoteric Buddhism, I-Ching, Theory of Ch'i, holistic healing, feng shui, and folkloric studies. Professor Lin-Yun is a native of Taichung, Taiwan. His parents, Mr. Lin, Tzu-chin and Mrs. Lin, Ah-chiao, were both descendents of the well-respected Lin Family in Taiwan. Mr. and Mrs. Lin both participated in the anti-Japanese invasion activities of the Taiwan Cultural Association, and because of this, they moved their family to Beijing. Therefore, Grandmaster Lin-Yun was born and raised in Beijing, and began studying Black Sect Tantric Buddhism with his first guru, Lama Da-De at Yong-He Palace when he was six years of age. At age seventeen Professor Lin-Yun left China and returned to Taiwan where he continued his studies under other gurus of Black Sect Tantric Buddhism, such as Master Hui, Chieh-fu and Master Cheng, Kuei-ying. He also studied with many other distinguished philosophers, artists, and Buddhist masters and scholars, such as Professor Cheng, Ti-hsuan. After years of study and meditation, Professor Lin-Yun has achieved profound spiritual insight and abilities, while helping numerous people solve their problems using "transcendental solutions." For more than three decades, Professor Lin-Yun has introduced his profound and insightful teachings, especially Feng Shui, to the West by lecturing at universities and institutions all over the world. His Black Sect Tantric Buddhist Feng Shui School has been practiced widely received wide acclaim and created a trend in America, Europe, and Asia. In 1997, Northern California Graduate University presented Professor Lin-Yun with an honorary doctorate degree in the study of humane psychology. This is to affirm Professor Lin-Yun's commitment to bridge Eastern and Western cultures, as well as the spiritual and mundane guidance Professor Lin has contributed and bestowed to mankind. In 1998, His Holiness Lungtok Tenpai Nyima Rinpoche, the supreme leader of the Bon religion, which is recognized by the Dalai Lama as one of the five Tantric traditions in Tibet, personally led four high lamas to the United States from India. Their purpose was to conduct enthronement ceremonies, one in Yun Lin Temple in Berkeley, California, and the other in Lin Yun Monastery in Long Island, New York, to officially present Professor Lin Yun the title of "His Holiness" of Black Sect Tantric Buddhism Fourth Stage. This is the first time in the history of Tibetan Bon religion to present such an honor to a Chinese. As a distinguished philosopher and foremost authority on feng shui, Professor Lin-Yun lectures extensively at the invitation of academic institutions and religious communities all over the world. His audience includes the Parapsychology Society of the United Nations, the Library of Congress, the American Institute of Architects, and leading academic institutions such as Harvard, Yale, Princeton, MIT, Stanford, UC

In his recent book, Chinese Esoteric Buddhism: Amoghavajra, the Ruling Elite, and the Emergence of a Tradition (Columbia University Press, 2019), Geoffrey Goble examines the emergence and early history of esoteric Buddhism in China. In contrast to earlier scholarship, Goble contends that it was really Amoghavajra (rather than the two patriarchs preceding him in the lineage) who systematized esoteric Buddhism into a somewhat internally coherent collection of texts and practices. Goble looks at why the Tang-period elite found Amoghavajra's system so attractive (which was in part due to esoteric Buddhism's military applications). He also explores the way in which esoteric Buddhism managed to neatly fit into a larger system that Goble calls imperial religion, and examines the reasons why there was some confusion after Amoghavajra's death as to whether or not his teachings constituted a distinct tradition. This book delves into political, military, and intellectual history to give us an account of the period that will be fascinating for anyone interested in Tang-period Buddhism, and for anyone interested more broadly in the relationships between religious traditions and elite patronage systems. I hope that you enjoy the interview.

In his recent book, Chinese Esoteric Buddhism: Amoghavajra, the Ruling Elite, and the Emergence of a Tradition (Columbia University Press, 2019), Geoffrey Goble examines the emergence and early history of esoteric Buddhism in China. In contrast to earlier scholarship, Goble contends that it was really Amoghavajra (rather than the two patriarchs preceding him in the lineage) who systematized esoteric Buddhism into a somewhat internally coherent collection of texts and practices. Goble looks at why the Tang-period elite found Amoghavajra’s system so attractive (which was in part due to esoteric Buddhism’s military applications). He also explores the way in which esoteric Buddhism managed to neatly fit into a larger system that Goble calls imperial religion, and examines the reasons why there was some confusion after Amoghavajra’s death as to whether or not his teachings constituted a distinct tradition. This book delves into political, military, and intellectual history to give us an account of the period that will be fascinating for anyone interested in Tang-period Buddhism, and for anyone interested more broadly in the relationships between religious traditions and elite patronage systems. I hope that you enjoy the interview. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Chinese Esoteric Buddhism: Amoghavajra, the Ruling Elite, and the Emergence of a Tradition (Columbia University Press, 2019), Geoffrey Goble examines the emergence and early history of esoteric Buddhism in China. In contrast to earlier scholarship, Goble contends that it was really Amoghavajra (rather than the two patriarchs preceding him in the lineage) who systematized esoteric Buddhism into a somewhat internally coherent collection of texts and practices. Goble looks at why the Tang-period elite found Amoghavajra’s system so attractive (which was in part due to esoteric Buddhism’s military applications). He also explores the way in which esoteric Buddhism managed to neatly fit into a larger system that Goble calls imperial religion, and examines the reasons why there was some confusion after Amoghavajra’s death as to whether or not his teachings constituted a distinct tradition. This book delves into political, military, and intellectual history to give us an account of the period that will be fascinating for anyone interested in Tang-period Buddhism, and for anyone interested more broadly in the relationships between religious traditions and elite patronage systems. I hope that you enjoy the interview. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

In his recent book, Chinese Esoteric Buddhism: Amoghavajra, the Ruling Elite, and the Emergence of a Tradition (Columbia University Press, 2019), Geoffrey Goble examines the emergence and early history of esoteric Buddhism in China. In contrast to earlier scholarship, Goble contends that it was really Amoghavajra (rather than the two patriarchs preceding him in the lineage) who systematized esoteric Buddhism into a somewhat internally coherent collection of texts and practices. Goble looks at why the Tang-period elite found Amoghavajra’s system so attractive (which was in part due to esoteric Buddhism’s military applications). He also explores the way in which esoteric Buddhism managed to neatly fit into a larger system that Goble calls imperial religion, and examines the reasons why there was some confusion after Amoghavajra’s death as to whether or not his teachings constituted a distinct tradition. This book delves into political, military, and intellectual history to give us an account of the period that will be fascinating for anyone interested in Tang-period Buddhism, and for anyone interested more broadly in the relationships between religious traditions and elite patronage systems. I hope that you enjoy the interview. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Chinese Esoteric Buddhism: Amoghavajra, the Ruling Elite, and the Emergence of a Tradition (Columbia University Press, 2019), Geoffrey Goble examines the emergence and early history of esoteric Buddhism in China. In contrast to earlier scholarship, Goble contends that it was really Amoghavajra (rather than the two patriarchs preceding him in the lineage) who systematized esoteric Buddhism into a somewhat internally coherent collection of texts and practices. Goble looks at why the Tang-period elite found Amoghavajra’s system so attractive (which was in part due to esoteric Buddhism’s military applications). He also explores the way in which esoteric Buddhism managed to neatly fit into a larger system that Goble calls imperial religion, and examines the reasons why there was some confusion after Amoghavajra’s death as to whether or not his teachings constituted a distinct tradition. This book delves into political, military, and intellectual history to give us an account of the period that will be fascinating for anyone interested in Tang-period Buddhism, and for anyone interested more broadly in the relationships between religious traditions and elite patronage systems. I hope that you enjoy the interview. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Chinese Esoteric Buddhism: Amoghavajra, the Ruling Elite, and the Emergence of a Tradition (Columbia University Press, 2019), Geoffrey Goble examines the emergence and early history of esoteric Buddhism in China. In contrast to earlier scholarship, Goble contends that it was really Amoghavajra (rather than the two patriarchs preceding him in the lineage) who systematized esoteric Buddhism into a somewhat internally coherent collection of texts and practices. Goble looks at why the Tang-period elite found Amoghavajra's system so attractive (which was in part due to esoteric Buddhism's military applications). He also explores the way in which esoteric Buddhism managed to neatly fit into a larger system that Goble calls imperial religion, and examines the reasons why there was some confusion after Amoghavajra's death as to whether or not his teachings constituted a distinct tradition. This book delves into political, military, and intellectual history to give us an account of the period that will be fascinating for anyone interested in Tang-period Buddhism, and for anyone interested more broadly in the relationships between religious traditions and elite patronage systems. I hope that you enjoy the interview. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A monk from Tibet is sent to Hong Kong by his master. He is to recover a magical bottle to which he has the cap from a lawyer. When these items were united long ago they protected Tibet from invasion by the evil Black Section of Esoteric Buddhism. The monk meets and protects a woman who is acting as the agent for the lawyer, and the Black Section fight to gain the magical bottle for themselves.

Video: What On Earth Is Happening - Episode #211 Date: 2019-06-02 Topics: A Discussion On Right Livelihood, Buddhist Philosophy, Esoteric Buddhism, The Four Noble Truths, Misconceptions and misinterpretations of Buddhist tenets, Self-Inflicted Suffering, Conquering suffering through changes in behavior, Knowing what we cannot change and what we should change, the Eight-Fold Path to end Self-Inflicted Suffering, What is Right Livelihood Knowing which occupations constitute Right Livelihood because they do NOT cause harm to others, Knowing which occupations do NOT constitute Right Livelihood because they DO cause harm to others, Right Livelihood’s inseparable connection to Natural Law, the Real Law of Attraction, How the universe supports you when you choose to take Right Action, Examples of Right Livelihood and Wrong Livelihood, ALL Government jobs are Wrong Livelihood, Government is Slavery, Government jobs of any type are Immoral, ALL Police jobs are Wrong Livelihood and Immoral, ALL Military jobs are Wrong Livelihood and Immoral, Order-followers of any kind are Immoral, a Militia as a true fighting force for the cause of Freedom, Occult Mockery of Police and Military, Police and Military are the Strong-Arm of Slavery, Order-Following is the antithesis of Exercising Conscience, Judges are in Wrong Livelihood and are Psychopaths who think they are God, Lawyers are in Wrong Livelihood by supporting and giving credibility to the Slavery system called Government, Most Bankers are in Wrong Livelihood, Most Wall Street Financiers are in Wrong Livelihood, the Oil Industry and most Energy companies represent Wrong Livelihood, the Suppression of Free Energy technologies, Members of the Mainstream Media are paid propagandists and are in Wrong Livelihood, Most members of the Alternative Media are in Right Livelihood, Religious leaders are in Wrong Livelihood, Dark Occultist and those in positions of worldly power world behind the auspices of Exoteric Religion, Allopathic Medical Practitioners and those in the Pharmaceutical Industry are in Wrong Livelihood, Naturopathic Health Care Practitioners are in Right Livelihood, Animal Farming is Wrong Livelihood, Sustainable Plant-Based Farmers are in Right Livelihood, First Principles must always be applied to Work Ethos, Modern Outcome-Based “Educators” are in Wrong Livelihood, Science used in support of the Control/Slavery system is Wrong Livelihood, Scientific pursuits aimed at the betterment of Humanity is Right Livelihood, Inventors with the goal of the betterment of Humanity are in Right Livelihood, Stan Meyer’s Water Fuel Cell, Stan Meyer’s poisoning, Plumbing and Sanitation jobs are Right Livelihood, Plumbing and Sanitation has done more to promote human health than anything else in Human history, the Solution to Wrong Livelihood is to Quit your harmful occupation regardless of short-term suffering that may be invoked by doing so, Human beings continue endlessly to lie to themselves, Stop Lying To Yourself as the First Step of Occult Initiation, Impromptu call-in by Vinny Eastwood, Persistence in doing the Great Work of truly educating the masses of human beings through work in the Alternative Media. Related Images: Download (zip archive)

Michelle C. Wang’s new book Mandalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang (Brill, 2018) joins a growing body of scholarship on esoteric Buddhism in China. Her work is an important contribution for the way in which she draws together murals, portable paintings, ritual manuscripts, and diagrams connected to the Mandala of Eight Great Bodhisattvas. Wang traces how the use of this maṇḍala changed over time, and how it was shaped by the distinct cultural and linguistic milieu at Dunhuang, a key Buddhist site on the Silk Road.  This book will reshape scholarly understanding both of maṇḍalas in China, and also of Dunhuang as a Buddhist site. Natasha Heller is an Associate Professor in the Department of Religious Studies at the University of Virginia. You can find her on Twitter @nheller or email her at nheller@virginia.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Michelle C. Wang’s new book Mandalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang (Brill, 2018) joins a growing body of scholarship on esoteric Buddhism in China. Her work is an important contribution for the way in which she draws together murals, portable paintings, ritual manuscripts, and diagrams connected to the Mandala of Eight Great Bodhisattvas. Wang traces how the use of this maṇḍala changed over time, and how it was shaped by the distinct cultural and linguistic milieu at Dunhuang, a key Buddhist site on the Silk Road.  This book will reshape scholarly understanding both of maṇḍalas in China, and also of Dunhuang as a Buddhist site. Natasha Heller is an Associate Professor in the Department of Religious Studies at the University of Virginia. You can find her on Twitter @nheller or email her at nheller@virginia.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Michelle C. Wang’s new book Mandalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang (Brill, 2018) joins a growing body of scholarship on esoteric Buddhism in China. Her work is an important contribution for the way in which she draws together murals, portable paintings, ritual manuscripts, and diagrams connected to the Mandala of Eight Great Bodhisattvas. Wang traces how the use of this maṇḍala changed over time, and how it was shaped by the distinct cultural and linguistic milieu at Dunhuang, a key Buddhist site on the Silk Road.  This book will reshape scholarly understanding both of maṇḍalas in China, and also of Dunhuang as a Buddhist site. Natasha Heller is an Associate Professor in the Department of Religious Studies at the University of Virginia. You can find her on Twitter @nheller or email her at nheller@virginia.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Michelle C. Wang’s new book Mandalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang (Brill, 2018) joins a growing body of scholarship on esoteric Buddhism in China. Her work is an important contribution for the way in which she draws together murals, portable paintings, ritual manuscripts, and diagrams connected to the Mandala of Eight Great Bodhisattvas. Wang traces how the use of this maṇḍala changed over time, and how it was shaped by the distinct cultural and linguistic milieu at Dunhuang, a key Buddhist site on the Silk Road.  This book will reshape scholarly understanding both of maṇḍalas in China, and also of Dunhuang as a Buddhist site. Natasha Heller is an Associate Professor in the Department of Religious Studies at the University of Virginia. You can find her on Twitter @nheller or email her at nheller@virginia.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Michelle C. Wang’s new book Mandalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang (Brill, 2018) joins a growing body of scholarship on esoteric Buddhism in China. Her work is an important contribution for the way in which she draws together murals, portable paintings, ritual manuscripts, and diagrams connected to the Mandala of Eight Great Bodhisattvas. Wang traces how the use of this maṇḍala changed over time, and how it was shaped by the distinct cultural and linguistic milieu at Dunhuang, a key Buddhist site on the Silk Road.  This book will reshape scholarly understanding both of maṇḍalas in China, and also of Dunhuang as a Buddhist site. Natasha Heller is an Associate Professor in the Department of Religious Studies at the University of Virginia. You can find her on Twitter @nheller or email her at nheller@virginia.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Michelle C. Wang’s new book Mandalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang (Brill, 2018) joins a growing body of scholarship on esoteric Buddhism in China. Her work is an important contribution for the way in which she draws together murals, portable paintings, ritual manuscripts, and... Learn more about your ad choices. Visit megaphone.fm/adchoices

Michelle C. Wang's new book Mandalas in the Making: The Visual Culture of Esoteric Buddhism at Dunhuang (Brill, 2018) joins a growing body of scholarship on esoteric Buddhism in China. Her work is an important contribution for the way in which she draws together murals, portable paintings, ritual manuscripts, and diagrams connected to the Mandala of Eight Great Bodhisattvas. Wang traces how the use of this maṇḍala changed over time, and how it was shaped by the distinct cultural and linguistic milieu at Dunhuang, a key Buddhist site on the Silk Road. This book will reshape scholarly understanding both of maṇḍalas in China, and also of Dunhuang as a Buddhist site. Natasha Heller is an Associate Professor in the Department of Religious Studies at the University of Virginia. You can find her on Twitter @nheller or email her at nheller@virginia.edu.  

Paul Copp‘s new book, The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism (Columbia University Press, 2014), focuses on Chinese interpretations and uses of two written dharani during the last few centuries of the first millennium. Based on extensive research on the material forms that these dharani took, Copp departs from a tradition of scholarship that focuses on the sonic quality and spoken uses of these spells, drawing our attention instead to how written and inscribed dharani were used to adorn and anoint the body. A central theme is Copp's assertion that the diffuse dharani practices that appeared centuries prior to the flowering of a high Esoteric Buddhism in the eighth century were not simply a crude precursor to the later development of a fully systematized Esoteric Buddhism, but rather were a set of loosely related practices and ideas that continued to develop alongside Esoteric Buddhism. Through rich descriptions of dharani use and interpretation, and liberal use of Dunhuang materials, he shows that dharani were ubiquitous in all sectors of Chinese Buddhism: before, during, and after the eighth century. In this way Copp challenges the teleological view of early dharani-based practices as being but one stage leading to the eventual triumph of a comprehensive Chinese Esoteric Buddhism. In addition, Copp demonstrates how material dharani practices were a product of both Chinese and Indic input. Drawing on archeological evidence, he notes that the way in which dharani were actually worn reflects Indian precedents, while on the other hand Chinese textual records describe and prescribe the wearing of dharani in terms borrowed from Chinese practices of wearing amulets, seals, medicines, and talismans. The book contains thirty-two illustrations of amulets, written dharani, dharani stamps, dharani pillars, and funerary jars that help the reader to better visualize and understand the material practices at the center of Copp's work. This book will be of particular interest to those researching or wishing to learn more about the history of scholarship on dharani, Chinese practices of wearing enchanted objects, Chinese interpretations and uses of dharani (particularly outside of a systematized, ritual-philosophical Esoteric Buddhism), theories about the role of writing and inscription in religious practice, and Chinese Buddhist material culture.

Paul Copp‘s new book, The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism (Columbia University Press, 2014), focuses on Chinese interpretations and uses of two written dharani during the last few centuries of the first millennium. Based on extensive research on the material forms that these dharani took, Copp departs from a tradition of scholarship that focuses on the sonic quality and spoken uses of these spells, drawing our attention instead to how written and inscribed dharani were used to adorn and anoint the body. A central theme is Copp's assertion that the diffuse dharani practices that appeared centuries prior to the flowering of a high Esoteric Buddhism in the eighth century were not simply a crude precursor to the later development of a fully systematized Esoteric Buddhism, but rather were a set of loosely related practices and ideas that continued to develop alongside Esoteric Buddhism. Through rich descriptions of dharani use and interpretation, and liberal use of Dunhuang materials, he shows that dharani were ubiquitous in all sectors of Chinese Buddhism: before, during, and after the eighth century. In this way Copp challenges the teleological view of early dharani-based practices as being but one stage leading to the eventual triumph of a comprehensive Chinese Esoteric Buddhism. In addition, Copp demonstrates how material dharani practices were a product of both Chinese and Indic input. Drawing on archeological evidence, he notes that the way in which dharani were actually worn reflects Indian precedents, while on the other hand Chinese textual records describe and prescribe the wearing of dharani in terms borrowed from Chinese practices of wearing amulets, seals, medicines, and talismans. The book contains thirty-two illustrations of amulets, written dharani, dharani stamps, dharani pillars, and funerary jars that help the reader to better visualize and understand the material practices at the center of Copp's work. This book will be of particular interest to those researching or wishing to learn more about the history of scholarship on dharani, Chinese practices of wearing enchanted objects, Chinese interpretations and uses of dharani (particularly outside of a systematized, ritual-philosophical Esoteric Buddhism), theories about the role of writing and inscription in religious practice, and Chinese Buddhist material culture. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul Copp‘s new book, The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism (Columbia University Press, 2014), focuses on Chinese interpretations and uses of two written dharani during the last few centuries of the first millennium. Based on extensive research on the material forms that these dharani took, Copp departs from a tradition of scholarship that focuses on the sonic quality and spoken uses of these spells, drawing our attention instead to how written and inscribed dharani were used to adorn and anoint the body. A central theme is Copp’s assertion that the diffuse dharani practices that appeared centuries prior to the flowering of a high Esoteric Buddhism in the eighth century were not simply a crude precursor to the later development of a fully systematized Esoteric Buddhism, but rather were a set of loosely related practices and ideas that continued to develop alongside Esoteric Buddhism. Through rich descriptions of dharani use and interpretation, and liberal use of Dunhuang materials, he shows that dharani were ubiquitous in all sectors of Chinese Buddhism: before, during, and after the eighth century. In this way Copp challenges the teleological view of early dharani-based practices as being but one stage leading to the eventual triumph of a comprehensive Chinese Esoteric Buddhism. In addition, Copp demonstrates how material dharani practices were a product of both Chinese and Indic input. Drawing on archeological evidence, he notes that the way in which dharani were actually worn reflects Indian precedents, while on the other hand Chinese textual records describe and prescribe the wearing of dharani in terms borrowed from Chinese practices of wearing amulets, seals, medicines, and talismans. The book contains thirty-two illustrations of amulets, written dharani, dharani stamps, dharani pillars, and funerary jars that help the reader to better visualize and understand the material practices at the center of Copp’s work. This book will be of particular interest to those researching or wishing to learn more about the history of scholarship on dharani, Chinese practices of wearing enchanted objects, Chinese interpretations and uses of dharani (particularly outside of a systematized, ritual-philosophical Esoteric Buddhism), theories about the role of writing and inscription in religious practice, and Chinese Buddhist material culture. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul Copp‘s new book, The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism (Columbia University Press, 2014), focuses on Chinese interpretations and uses of two written dharani during the last few centuries of the first millennium. Based on extensive research on the material forms that these dharani took, Copp departs from a tradition of scholarship that focuses on the sonic quality and spoken uses of these spells, drawing our attention instead to how written and inscribed dharani were used to adorn and anoint the body. A central theme is Copp’s assertion that the diffuse dharani practices that appeared centuries prior to the flowering of a high Esoteric Buddhism in the eighth century were not simply a crude precursor to the later development of a fully systematized Esoteric Buddhism, but rather were a set of loosely related practices and ideas that continued to develop alongside Esoteric Buddhism. Through rich descriptions of dharani use and interpretation, and liberal use of Dunhuang materials, he shows that dharani were ubiquitous in all sectors of Chinese Buddhism: before, during, and after the eighth century. In this way Copp challenges the teleological view of early dharani-based practices as being but one stage leading to the eventual triumph of a comprehensive Chinese Esoteric Buddhism. In addition, Copp demonstrates how material dharani practices were a product of both Chinese and Indic input. Drawing on archeological evidence, he notes that the way in which dharani were actually worn reflects Indian precedents, while on the other hand Chinese textual records describe and prescribe the wearing of dharani in terms borrowed from Chinese practices of wearing amulets, seals, medicines, and talismans. The book contains thirty-two illustrations of amulets, written dharani, dharani stamps, dharani pillars, and funerary jars that help the reader to better visualize and understand the material practices at the center of Copp’s work. This book will be of particular interest to those researching or wishing to learn more about the history of scholarship on dharani, Chinese practices of wearing enchanted objects, Chinese interpretations and uses of dharani (particularly outside of a systematized, ritual-philosophical Esoteric Buddhism), theories about the role of writing and inscription in religious practice, and Chinese Buddhist material culture. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul Copp‘s new book, The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism (Columbia University Press, 2014), focuses on Chinese interpretations and uses of two written dharani during the last few centuries of the first millennium. Based on extensive research on the material forms that these dharani took, Copp departs from a tradition of scholarship that focuses on the sonic quality and spoken uses of these spells, drawing our attention instead to how written and inscribed dharani were used to adorn and anoint the body. A central theme is Copp’s assertion that the diffuse dharani practices that appeared centuries prior to the flowering of a high Esoteric Buddhism in the eighth century were not simply a crude precursor to the later development of a fully systematized Esoteric Buddhism, but rather were a set of loosely related practices and ideas that continued to develop alongside Esoteric Buddhism. Through rich descriptions of dharani use and interpretation, and liberal use of Dunhuang materials, he shows that dharani were ubiquitous in all sectors of Chinese Buddhism: before, during, and after the eighth century. In this way Copp challenges the teleological view of early dharani-based practices as being but one stage leading to the eventual triumph of a comprehensive Chinese Esoteric Buddhism. In addition, Copp demonstrates how material dharani practices were a product of both Chinese and Indic input. Drawing on archeological evidence, he notes that the way in which dharani were actually worn reflects Indian precedents, while on the other hand Chinese textual records describe and prescribe the wearing of dharani in terms borrowed from Chinese practices of wearing amulets, seals, medicines, and talismans. The book contains thirty-two illustrations of amulets, written dharani, dharani stamps, dharani pillars, and funerary jars that help the reader to better visualize and understand the material practices at the center of Copp’s work. This book will be of particular interest to those researching or wishing to learn more about the history of scholarship on dharani, Chinese practices of wearing enchanted objects, Chinese interpretations and uses of dharani (particularly outside of a systematized, ritual-philosophical Esoteric Buddhism), theories about the role of writing and inscription in religious practice, and Chinese Buddhist material culture. Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul Copp‘s new book, The Body Incantatory: Spells and the Ritual Imagination in Medieval Chinese Buddhism (Columbia University Press, 2014), focuses on Chinese interpretations and uses of two written dharani during the last few centuries of the first millennium. Based on extensive research on the material forms that these dharani took, Copp departs from a tradition of scholarship that focuses on the sonic quality and spoken uses of these spells, drawing our attention instead to how written and inscribed dharani were used to adorn and anoint the body. A central theme is Copp’s assertion that the diffuse dharani practices that appeared centuries prior to the flowering of a high Esoteric Buddhism in the eighth century were not simply a crude precursor to the later development of a fully systematized Esoteric Buddhism, but rather were a set of loosely related practices and ideas that continued to develop alongside Esoteric Buddhism. Through rich descriptions of dharani use and interpretation, and liberal use of Dunhuang materials, he shows that dharani were ubiquitous in all sectors of Chinese Buddhism: before, during, and after the eighth century. In this way Copp challenges the teleological view of early dharani-based practices as being but one stage leading to the eventual triumph of a comprehensive Chinese Esoteric Buddhism. In addition, Copp demonstrates how material dharani practices were a product of both Chinese and Indic input. Drawing on archeological evidence, he notes that the way in which dharani were actually worn reflects Indian precedents, while on the other hand Chinese textual records describe and prescribe the wearing of dharani in terms borrowed from Chinese practices of wearing amulets, seals, medicines, and talismans. The book contains thirty-two illustrations of amulets, written dharani, dharani stamps, dharani pillars, and funerary jars that help the reader to better visualize and understand the material practices at the center of Copp’s work. This book will be of particular interest to those researching or wishing to learn more about the history of scholarship on dharani, Chinese practices of wearing enchanted objects, Chinese interpretations and uses of dharani (particularly outside of a systematized, ritual-philosophical Esoteric Buddhism), theories about the role of writing and inscription in religious practice, and Chinese Buddhist material culture. Learn more about your ad choices. Visit megaphone.fm/adchoices