Podcasts about thai buddhism

Greg interviews Phra Pandit about Buddhist monks and politics.  Greg begins by framing the issue around the recent tumultuous nature of politics around the world. Could Buddhist calmness provide an answer?  Well, Phra Pandit begins by making clear that under the rules of the Sangha as interpreted in Thailand, monks are definitely not permitted to become politicians or really work for the government in any capacity.  In fact, Thai monks in general are not supposed to even express opinions about politics as monks are seen as above the worldly nature of politics. Phra Pandit does note however that not every country is the same. In Sri Lanka, monks are notoriously political, forming their own parties, and participating in marches and protests. Phra Pandit explains that different cultures have resulted in the rules governing monks being interpreted in different ways.  In Thailand, technically the King is the head of Thai Buddhism, and the King of course is above politics.  Perhaps this role model helps to explain the Thai interpretation of the rules. Phra Pandit does explain, however, that famous politicians have become monks upon leaving politics, as a symbolic way of atoning for their sins. The two continue with more examples of how monks interact with the government without getting directly involved in political affairs.

Alexander Polinsky began his showbiz career on stage, at seven, and soon landed a role on one of the 80s' biggest sitcoms, Charles in Charge. From there, Alex followed his imagination into working as a toy maker, a magician, a chef, a clown, a musician and a voice actor. Alex joins us to share stories about his Universal backlot adventures, his spiritual healing journey and his new album!Alex comes from an acting lineage. His parents, grandparents, aunts and uncles were performers and by age ten, he had acquired more fame than anyone yet in the Polinsky acting dynasty. But the pathway to happiness has been more circuitous. Alex played Adam Powell (who had Charles in Charge of him from ages 10 to 16.) Not the best supervision. Alex stepped forward during the #MeToo movement, along with his co-star, Nicole Eggert, to allege that he was persistently bullied, tormented and sexually harassed by the star of the show. Charles in Charge was not a safe set for children but Universal had recently turned their backlot into a theme park and Alex enjoyed the run of it… to the point where his adventuring through attractions triggered lasers that awakened floods and giant apes! He had the opportunity to learn from veteran actors and special effects masters. Lessons and wisdom that informed his future endeavors.Alex transitioned from actor to toymaker, designing the molds that shaped icons of creative play… Polly Pocket and the talking Pee Wee Herman doll. But he dreamed of becoming an action figure and his voice over work has shrink wrapped exactly that! He voices Control Freak in Teen Titans, Argit in Ben 10 and Darington in Blaze and the Monster Machines. All now action figures!Alex's parents valued spirituality, and when he was ready to begin his healing journey he turned to Buddhism and its tenets of mindfulness and self-discovery. His fascination with the Theravada school of Thai Buddhism recently brought him to a monastery in Chiang Mai where he studied its history and is planning on recording the audiobook version of the biography of influential monk Ācariya Mun Bhūridatta Thera!Alex's band with Johnny Vallone is called Make Magic. Their new album is Before Your Very Eyes and they describe their music as evocative, emotional, impressionistic, alt rock/pop with a theatrical flair. All that plus a rousing round of IMDB Roulette!In recommendations --Fritz: The movie Conclave, Streaming on Several PlatformsWeezy: The PBS Series Funny WomanPath Points of Interest:Alexander PolinskyAlexander Polinsky on IMDBAlexander Polinsky on WikipediaMake MagicMake Magic on SpotifyMake Magic on Apple MusicĀcariya Mun Bhūridatta Thera biographyAlexander Polinksy on InstagramAlexander Polinksy on TiktokAlexander Polinksy on XConclave (2024)Funny Woman - PBSMedia Path Podcast

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. 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

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

**Warning: This episode contains potentially disturbing content!** On this episode of the Black Beryl, I sit down with Justin McDaniel, a scholar of Theravada Buddhist literature and art. Together we explore the darker side of Thai Buddhism, including meditation on decomposing bodies, fetus spirits, corpse oil, and the spectrum of white and black magic. We discuss the logics of rituals, their role in Thai communities, and how a misfit Catholic punk from Philly found himself in a rural Thai monastery. If you want to hear scholars and practitioners engaging in deep conversations about the dark side of Asian religions and medicines, then subscribe to Black Beryl wherever you get your podcasts. You can also check out our members-only benefits on Substack.com. Enjoy the show! Resources mentioned in this episode: Thai movie Necromancer (2005) Justin McDaniel, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (2011) Justin McDaniel, Architects of Buddhist Leisure: Socially Disengaged Buddhism in Asia's Museums, Monuments, and Amusement Parks (2018) Justin McDaniel, Wayward Distractions: Ornament, Emotion, Zombies and the Study of Buddhism in Thailand (2021) Justin McDaniel, Cosmologies and Biologies: Illuminated Siamese Manuscripts of Death, Time and the Body (2024) Press coverage of monasticism course Press coverage of existential despair course Pierce Salguero is a transdisciplinary scholar of health humanities who is fascinated by historical and contemporary intersections between Buddhism, medicine, and crosscultural exchange. He has a Ph.D. in History of Medicine from the Johns Hopkins School of Medicine (2010), and teaches Asian history, medicine, and religion at Penn State University's Abington College, located near Philadelphia. www.piercesalguero.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Scholars of religion have mostly abandoned the concept of "syncretism" in which certain apparent deviations from "standard" practice are believed to be the result of a mixture of religions. This is particularly relevant to Thailand, in which ordinary religious practice was seen by an earlier generation of scholars as a mixture of three religions: local spirit religion, Hinduism, and Buddhism. In part, the perception that Thai Buddhism is syncretistic is due to a misunderstanding of traditional Buddhism, which has always accepted the existence of local spirits and gods. Nevertheless, there are aspects of Thai Buddhist practice that still stubbornly appear syncretistic. Moreover, Thai Buddhists themselves are increasingly adopting the language of syncretism, referring to traditional Thai religion as a mixture of local, Hindu, and Buddhist practices. This raises the question: If syncretism is so wrong, then why does it seem so right? In Holy Things: The Genealogy of the Sacred in Thai Religion (Oxford UP, 2024), Nathan McGovern answers this question through an in-depth study of the worship of spirits, gods, and Buddha images--all known as sing saksit, or "holy things"--in Thailand. He takes the reader on a historical and genealogical journey, showing how the category saksit began as a term to describe a power that is inherent to gods and spirits and accessible to Brahmans. Only later, when it was used in the nineteenth century to translate the Western concept of the "holy" did it become associated with Buddhist practice. McGovern shows that what appears to be syncretism is actually an illusion. The worship of "holy things" is not a mixture of different religions, but the category of "holy things" is a mixture of different ways of talking about religion. 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

Scholars of religion have mostly abandoned the concept of "syncretism" in which certain apparent deviations from "standard" practice are believed to be the result of a mixture of religions. This is particularly relevant to Thailand, in which ordinary religious practice was seen by an earlier generation of scholars as a mixture of three religions: local spirit religion, Hinduism, and Buddhism. In part, the perception that Thai Buddhism is syncretistic is due to a misunderstanding of traditional Buddhism, which has always accepted the existence of local spirits and gods. Nevertheless, there are aspects of Thai Buddhist practice that still stubbornly appear syncretistic. Moreover, Thai Buddhists themselves are increasingly adopting the language of syncretism, referring to traditional Thai religion as a mixture of local, Hindu, and Buddhist practices. This raises the question: If syncretism is so wrong, then why does it seem so right? In Holy Things: The Genealogy of the Sacred in Thai Religion (Oxford UP, 2024), Nathan McGovern answers this question through an in-depth study of the worship of spirits, gods, and Buddha images--all known as sing saksit, or "holy things"--in Thailand. He takes the reader on a historical and genealogical journey, showing how the category saksit began as a term to describe a power that is inherent to gods and spirits and accessible to Brahmans. Only later, when it was used in the nineteenth century to translate the Western concept of the "holy" did it become associated with Buddhist practice. McGovern shows that what appears to be syncretism is actually an illusion. The worship of "holy things" is not a mixture of different religions, but the category of "holy things" is a mixture of different ways of talking about religion. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

Scholars of religion have mostly abandoned the concept of "syncretism" in which certain apparent deviations from "standard" practice are believed to be the result of a mixture of religions. This is particularly relevant to Thailand, in which ordinary religious practice was seen by an earlier generation of scholars as a mixture of three religions: local spirit religion, Hinduism, and Buddhism. In part, the perception that Thai Buddhism is syncretistic is due to a misunderstanding of traditional Buddhism, which has always accepted the existence of local spirits and gods. Nevertheless, there are aspects of Thai Buddhist practice that still stubbornly appear syncretistic. Moreover, Thai Buddhists themselves are increasingly adopting the language of syncretism, referring to traditional Thai religion as a mixture of local, Hindu, and Buddhist practices. This raises the question: If syncretism is so wrong, then why does it seem so right? In Holy Things: The Genealogy of the Sacred in Thai Religion (Oxford UP, 2024), Nathan McGovern answers this question through an in-depth study of the worship of spirits, gods, and Buddha images--all known as sing saksit, or "holy things"--in Thailand. He takes the reader on a historical and genealogical journey, showing how the category saksit began as a term to describe a power that is inherent to gods and spirits and accessible to Brahmans. Only later, when it was used in the nineteenth century to translate the Western concept of the "holy" did it become associated with Buddhist practice. McGovern shows that what appears to be syncretism is actually an illusion. The worship of "holy things" is not a mixture of different religions, but the category of "holy things" is a mixture of different ways of talking about religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Scholars of religion have mostly abandoned the concept of "syncretism" in which certain apparent deviations from "standard" practice are believed to be the result of a mixture of religions. This is particularly relevant to Thailand, in which ordinary religious practice was seen by an earlier generation of scholars as a mixture of three religions: local spirit religion, Hinduism, and Buddhism. In part, the perception that Thai Buddhism is syncretistic is due to a misunderstanding of traditional Buddhism, which has always accepted the existence of local spirits and gods. Nevertheless, there are aspects of Thai Buddhist practice that still stubbornly appear syncretistic. Moreover, Thai Buddhists themselves are increasingly adopting the language of syncretism, referring to traditional Thai religion as a mixture of local, Hindu, and Buddhist practices. This raises the question: If syncretism is so wrong, then why does it seem so right? In Holy Things: The Genealogy of the Sacred in Thai Religion (Oxford UP, 2024), Nathan McGovern answers this question through an in-depth study of the worship of spirits, gods, and Buddha images--all known as sing saksit, or "holy things"--in Thailand. He takes the reader on a historical and genealogical journey, showing how the category saksit began as a term to describe a power that is inherent to gods and spirits and accessible to Brahmans. Only later, when it was used in the nineteenth century to translate the Western concept of the "holy" did it become associated with Buddhist practice. McGovern shows that what appears to be syncretism is actually an illusion. The worship of "holy things" is not a mixture of different religions, but the category of "holy things" is a mixture of different ways of talking about religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Scholars of religion have mostly abandoned the concept of "syncretism" in which certain apparent deviations from "standard" practice are believed to be the result of a mixture of religions. This is particularly relevant to Thailand, in which ordinary religious practice was seen by an earlier generation of scholars as a mixture of three religions: local spirit religion, Hinduism, and Buddhism. In part, the perception that Thai Buddhism is syncretistic is due to a misunderstanding of traditional Buddhism, which has always accepted the existence of local spirits and gods. Nevertheless, there are aspects of Thai Buddhist practice that still stubbornly appear syncretistic. Moreover, Thai Buddhists themselves are increasingly adopting the language of syncretism, referring to traditional Thai religion as a mixture of local, Hindu, and Buddhist practices. This raises the question: If syncretism is so wrong, then why does it seem so right? In Holy Things: The Genealogy of the Sacred in Thai Religion (Oxford UP, 2024), Nathan McGovern answers this question through an in-depth study of the worship of spirits, gods, and Buddha images--all known as sing saksit, or "holy things"--in Thailand. He takes the reader on a historical and genealogical journey, showing how the category saksit began as a term to describe a power that is inherent to gods and spirits and accessible to Brahmans. Only later, when it was used in the nineteenth century to translate the Western concept of the "holy" did it become associated with Buddhist practice. McGovern shows that what appears to be syncretism is actually an illusion. The worship of "holy things" is not a mixture of different religions, but the category of "holy things" is a mixture of different ways of talking about religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Scholars of religion have mostly abandoned the concept of "syncretism" in which certain apparent deviations from "standard" practice are believed to be the result of a mixture of religions. This is particularly relevant to Thailand, in which ordinary religious practice was seen by an earlier generation of scholars as a mixture of three religions: local spirit religion, Hinduism, and Buddhism. In part, the perception that Thai Buddhism is syncretistic is due to a misunderstanding of traditional Buddhism, which has always accepted the existence of local spirits and gods. Nevertheless, there are aspects of Thai Buddhist practice that still stubbornly appear syncretistic. Moreover, Thai Buddhists themselves are increasingly adopting the language of syncretism, referring to traditional Thai religion as a mixture of local, Hindu, and Buddhist practices. This raises the question: If syncretism is so wrong, then why does it seem so right? In Holy Things: The Genealogy of the Sacred in Thai Religion (Oxford UP, 2024), Nathan McGovern answers this question through an in-depth study of the worship of spirits, gods, and Buddha images--all known as sing saksit, or "holy things"--in Thailand. He takes the reader on a historical and genealogical journey, showing how the category saksit began as a term to describe a power that is inherent to gods and spirits and accessible to Brahmans. Only later, when it was used in the nineteenth century to translate the Western concept of the "holy" did it become associated with Buddhist practice. McGovern shows that what appears to be syncretism is actually an illusion. The worship of "holy things" is not a mixture of different religions, but the category of "holy things" is a mixture of different ways of talking about religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Scholars of religion have mostly abandoned the concept of "syncretism" in which certain apparent deviations from "standard" practice are believed to be the result of a mixture of religions. This is particularly relevant to Thailand, in which ordinary religious practice was seen by an earlier generation of scholars as a mixture of three religions: local spirit religion, Hinduism, and Buddhism. In part, the perception that Thai Buddhism is syncretistic is due to a misunderstanding of traditional Buddhism, which has always accepted the existence of local spirits and gods. Nevertheless, there are aspects of Thai Buddhist practice that still stubbornly appear syncretistic. Moreover, Thai Buddhists themselves are increasingly adopting the language of syncretism, referring to traditional Thai religion as a mixture of local, Hindu, and Buddhist practices. This raises the question: If syncretism is so wrong, then why does it seem so right? In Holy Things: The Genealogy of the Sacred in Thai Religion (Oxford UP, 2024), Nathan McGovern answers this question through an in-depth study of the worship of spirits, gods, and Buddha images--all known as sing saksit, or "holy things"--in Thailand. He takes the reader on a historical and genealogical journey, showing how the category saksit began as a term to describe a power that is inherent to gods and spirits and accessible to Brahmans. Only later, when it was used in the nineteenth century to translate the Western concept of the "holy" did it become associated with Buddhist practice. McGovern shows that what appears to be syncretism is actually an illusion. The worship of "holy things" is not a mixture of different religions, but the category of "holy things" is a mixture of different ways of talking about religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Scholars of religion have mostly abandoned the concept of "syncretism" in which certain apparent deviations from "standard" practice are believed to be the result of a mixture of religions. This is particularly relevant to Thailand, in which ordinary religious practice was seen by an earlier generation of scholars as a mixture of three religions: local spirit religion, Hinduism, and Buddhism. In part, the perception that Thai Buddhism is syncretistic is due to a misunderstanding of traditional Buddhism, which has always accepted the existence of local spirits and gods. Nevertheless, there are aspects of Thai Buddhist practice that still stubbornly appear syncretistic. Moreover, Thai Buddhists themselves are increasingly adopting the language of syncretism, referring to traditional Thai religion as a mixture of local, Hindu, and Buddhist practices. This raises the question: If syncretism is so wrong, then why does it seem so right? In Holy Things: The Genealogy of the Sacred in Thai Religion (Oxford UP, 2024), Nathan McGovern answers this question through an in-depth study of the worship of spirits, gods, and Buddha images--all known as sing saksit, or "holy things"--in Thailand. He takes the reader on a historical and genealogical journey, showing how the category saksit began as a term to describe a power that is inherent to gods and spirits and accessible to Brahmans. Only later, when it was used in the nineteenth century to translate the Western concept of the "holy" did it become associated with Buddhist practice. McGovern shows that what appears to be syncretism is actually an illusion. The worship of "holy things" is not a mixture of different religions, but the category of "holy things" is a mixture of different ways of talking about religion.

Bright on Buddhism Episode 75 -Does Buddhism regard human nature as inherently good or bad? Do other religions adjacent to Buddhism regard human nature as inherently good or bad? What does this mean in practice? Resources: Alarid, Leanne Fiftal; Wang, Hsiao-Ming (2001), "Mercy and Punishment: Buddhism and the Death Penalty", Social Justice, 28 (1 (83)): 231–47, JSTOR 29768067; Benn, James A. (2005), "Buddhism, Alcohol, and Tea in Medieval China" (PDF), in Sterckx, R. (ed.), Of Tripod and Palate: Food, Politics, and Religion in Traditional China, Springer Nature, pp. 213–36, ISBN 978-1-4039-7927-8, archived from the original (PDF) on 2018-11-28, retrieved 2018-11-29; Edelglass, William (2013), "Buddhist Ethics and Western Moral Philosophy" (PDF); Harvey, Peter (2000), An Introduction to Buddhist Ethics: Foundations, Values and Issues (PDF), Cambridge University Press, ISBN 978-0-511-07584-1, archived from the original (PDF) on 2019-04-12, retrieved 2018-11-29; Horigan, D.P. (1996), "Of Compassion and Capital Punishment: A Buddhist Perspective on the Death Penalty", American Journal of Jurisprudence, 41: 271–288, doi:10.1093/ajj/41.1.271; Kaza, Stephanie (2000), "Overcoming the Grip of Consumerism", Buddhist-Christian Studies, 20: 23–42, doi:10.1353/bcs.2000.0013, JSTOR 1390317, S2CID 1625439; Keown, Damien (2012), "Are There Human Rights in Buddhism?", in Husted, Wayne R.; Keown, Damien; Prebish, Charles S. (eds.), Buddhism and Human Rights, Routledge, pp. 15–42, ISBN 978-1-136-60310-5; Keown, Damien (2013), "Buddhism and Biomedical Issues" (PDF), in Emmanuel, Steven M. (ed.), A Companion to Buddhist Philosophy (1st ed.), Wiley-Blackwell, pp. 613–30, ISBN 978-0-470-65877-2, archived from the original (PDF) on March 16, 2015; Keown, Damien (2016a), "Buddhism and Abortion: Is There a 'Middle Way'?", in Keown, Damien (ed.), Buddhism and Abortion, Macmillan Press, pp. 199–218, doi:10.1007/978-1-349-14178-4, ISBN 978-1-349-14178-4; Keown, Damien (2016b), Buddhism and Bioethics, Springer Nature, ISBN 978-1-349-23981-8; Perrett, Roy W. (July 2000), "Buddhism, Abortion and the Middle Way", Asian Philosophy, 10 (2): 101–14, doi:10.1080/713650898, S2CID 143808199; Ratanakul, P. (2007), "The Dynamics of Tradition and Change in Theravada Buddhism", The Journal of Religion and Culture, 1 (1): 233–57, CiteSeerX 10.1.1.505.2366, ISSN 1905-8144; Seeger, M. (2010), "Theravāda Buddhism and Human Rights. Perspectives from Thai Buddhism" (PDF), in Meinert, Carmen; Zöllner, Hans-Bernd (eds.), Buddhist Approaches to Human Rights: Dissonances and Resonances, Transcript Verlag, pp. 63–92, ISBN 978-3-8376-1263-9; Terwiel, Barend Jan (2012), Monks and Magic: Revisiting a Classic Study of Religious Ceremonies in Thailand (PDF), Nordic Institute of Asian Studies, ISBN 9788776941017, archived (PDF) from the original on 19 August 2018; Wijayaratna, Mohan (1990), Buddhist monastic life: According to the Texts of the Theravāda Tradition (PDF), Cambridge University Press, ISBN 978-0-521-36428-7, archived from the original (PDF) on 15 December 2017, retrieved 29 November 2018 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

The city of Chiang Mai in northern Thailand has become the destination for a growing segment of the international tourism market: religious tourism. International tourists visit Buddhist temples, volunteer as English teachers, discuss Buddhism with student monks, and experiment with meditation. In her new book, Religious Tourism in Northern Thailand: Encounters with Buddhist Monks (University of Washington Press, 2021), Brooke Schedneck examines this growing phenomenon. While such interactions may constitute yet another case of the commodification of Buddhism, religious tourism in Buddhist Chiang Mai can also be seen as another way in which Thai Buddhism is adapting to a more globalized, market-oriented society. It may even constitute a new opportunity for Buddhist missionary work. Religious Tourism in Northern Thailand has been shortlisted for the EuroSEAS Humanities Book Prize for 2022. Patrick Jory teaches Southeast Asian History in the School of Historical and Philosophical Inquiry at the University of Queensland. He can be reached at: p.jory@uq.edu.au. 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

The city of Chiang Mai in northern Thailand has become the destination for a growing segment of the international tourism market: religious tourism. International tourists visit Buddhist temples, volunteer as English teachers, discuss Buddhism with student monks, and experiment with meditation. In her new book, Religious Tourism in Northern Thailand: Encounters with Buddhist Monks (University of Washington Press, 2021), Brooke Schedneck examines this growing phenomenon. While such interactions may constitute yet another case of the commodification of Buddhism, religious tourism in Buddhist Chiang Mai can also be seen as another way in which Thai Buddhism is adapting to a more globalized, market-oriented society. It may even constitute a new opportunity for Buddhist missionary work. Religious Tourism in Northern Thailand has been shortlisted for the EuroSEAS Humanities Book Prize for 2022. Patrick Jory teaches Southeast Asian History in the School of Historical and Philosophical Inquiry at the University of Queensland. He can be reached at: p.jory@uq.edu.au. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

The city of Chiang Mai in northern Thailand has become the destination for a growing segment of the international tourism market: religious tourism. International tourists visit Buddhist temples, volunteer as English teachers, discuss Buddhism with student monks, and experiment with meditation. In her new book, Religious Tourism in Northern Thailand: Encounters with Buddhist Monks (University of Washington Press, 2021), Brooke Schedneck examines this growing phenomenon. While such interactions may constitute yet another case of the commodification of Buddhism, religious tourism in Buddhist Chiang Mai can also be seen as another way in which Thai Buddhism is adapting to a more globalized, market-oriented society. It may even constitute a new opportunity for Buddhist missionary work. Religious Tourism in Northern Thailand has been shortlisted for the EuroSEAS Humanities Book Prize for 2022. Patrick Jory teaches Southeast Asian History in the School of Historical and Philosophical Inquiry at the University of Queensland. He can be reached at: p.jory@uq.edu.au. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

The city of Chiang Mai in northern Thailand has become the destination for a growing segment of the international tourism market: religious tourism. International tourists visit Buddhist temples, volunteer as English teachers, discuss Buddhism with student monks, and experiment with meditation. In her new book, Religious Tourism in Northern Thailand: Encounters with Buddhist Monks (University of Washington Press, 2021), Brooke Schedneck examines this growing phenomenon. While such interactions may constitute yet another case of the commodification of Buddhism, religious tourism in Buddhist Chiang Mai can also be seen as another way in which Thai Buddhism is adapting to a more globalized, market-oriented society. It may even constitute a new opportunity for Buddhist missionary work. Religious Tourism in Northern Thailand has been shortlisted for the EuroSEAS Humanities Book Prize for 2022. Patrick Jory teaches Southeast Asian History in the School of Historical and Philosophical Inquiry at the University of Queensland. He can be reached at: p.jory@uq.edu.au. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

The city of Chiang Mai in northern Thailand has become the destination for a growing segment of the international tourism market: religious tourism. International tourists visit Buddhist temples, volunteer as English teachers, discuss Buddhism with student monks, and experiment with meditation. In her new book, Religious Tourism in Northern Thailand: Encounters with Buddhist Monks (University of Washington Press, 2021), Brooke Schedneck examines this growing phenomenon. While such interactions may constitute yet another case of the commodification of Buddhism, religious tourism in Buddhist Chiang Mai can also be seen as another way in which Thai Buddhism is adapting to a more globalized, market-oriented society. It may even constitute a new opportunity for Buddhist missionary work. Religious Tourism in Northern Thailand has been shortlisted for the EuroSEAS Humanities Book Prize for 2022. Patrick Jory teaches Southeast Asian History in the School of Historical and Philosophical Inquiry at the University of Queensland. He can be reached at: p.jory@uq.edu.au. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

The city of Chiang Mai in northern Thailand has become the destination for a growing segment of the international tourism market: religious tourism. International tourists visit Buddhist temples, volunteer as English teachers, discuss Buddhism with student monks, and experiment with meditation. In her new book, Religious Tourism in Northern Thailand: Encounters with Buddhist Monks (University of Washington Press, 2021), Brooke Schedneck examines this growing phenomenon. While such interactions may constitute yet another case of the commodification of Buddhism, religious tourism in Buddhist Chiang Mai can also be seen as another way in which Thai Buddhism is adapting to a more globalized, market-oriented society. It may even constitute a new opportunity for Buddhist missionary work. Religious Tourism in Northern Thailand has been shortlisted for the EuroSEAS Humanities Book Prize for 2022. Patrick Jory teaches Southeast Asian History in the School of Historical and Philosophical Inquiry at the University of Queensland. He can be reached at: p.jory@uq.edu.au. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The Sangha discuss a variety of topics around the themes of example, repetition, and confidence. #repetition #peergroup #confidence See the video version of this call on YouTube. ►YouTube Video - https://www.youtube.com/watch?v=u8ylRXzBXXg Weekly Sangha calls, everyone is welcome.  ►The Sangha US - https://join.skype.com/uyYzUwJ3e3TO ►The Sangha UK - https://join.skype.com/w6nFHnra6vdh To meet Dhamma friends, hang out, or volunteer—join our Discord Sangha. Everyone is welcome. ►Discord - https://discord.gg/epphTGY These videos are also available in Podcast form on Spotify, Apple Podcasts, and more. ►Podbean - https://dhammaratodhamma.podbean.com/ 00:00:00 Being around nobles; visit to a wat in British Columbia 00:15:12 Shinzo Abe; outbreaks of shocking violence in Japan; other cultural/social problems 00:33:06 The value of sangha; the “secret” of repetition 00:35:33 Aesthetic practice in the Zen and Tibetan traditions compared to Theravada 00:41:22 Thai Buddhism; Thai culture; uncomfortable austerities; wholesome austerities 00:57:08 Practicing being alone and being together; needing to win an argument; diminishing yourself 01:21:00 Heroic attitude of a recovered addict; confidence

Ways of Being Wild EP6 พาย้อนรอยความเชื่อของศาสนาผีและศาสนาพุทธในประเทศไทย เหตุใดความเชื่อเรื่องศาสนาผีจึงสอดแทรกอยู่ในคติความเชื่อของศาสนาพุทธได้อย่างแนบเนียนมายาวนานหลายร้อยปี

Greg interviews our old friend and recurring guest Phra Pandit, about public speaking as a Buddhist monk. Beginning with some public speaking basics, such as the three things that really matter when you give a speech: what you have to say, who you are, and how you deliver, our venerable friend emphasizes that how you deliver a speech is what you have the most control over and is also completely separate from the content. Using Trump as an example, he explains that Trump's public speaking technique was excellent, even though he was turned off by the message.  Next, Phra Pandit discusses the different types of speeches in Thai Buddhism, from the informal to the more formal. Interestingly, the more formal the speech, the more robotic the delivery is supposed to be, given that the content is supposed to be pure Buddhism as opposed to your own views or personality. But even in informal talks, humor and laughter is supposed to be avoided as can be seen in the recent hullabaloo over two Thai monks doing a stand up comedy routine.  Phra Pandit continues with some more great advice for speakers of all types and concludes with some very funny stories about trying to teach Asian monks, who are almost guaranteed to be shy, the secret to overcoming the fear of talking in front of a crowd.  Don't forget that Patrons get the ad-free version of the show as well as swag and other perks. And we'll keep our Facebook, Twitter, and LINE accounts active so you can send us comments, questions, or whatever you want to share.

History of Thai Buddhism as the linage of Bhikkhu Buddhadasa was deeply tied to the royalty and upper ranges of the that sangha. Also breathing as a needed part of practice. Also a topic was Modern psychology's depth was already known by the Buddhas. See the video version of this call on YouTube. ►YouTube Video - https://www.youtube.com/watch?v=toDI-0gdFBU Find the full video chats on the Dhammarato Dhamma YouTube channel. ►YouTube - https://www.youtube.com/c/DhammaratoDhamma Weekly Sangha calls, everyone is welcome! ►The Sangha US - https://join.skype.com/uyYzUwJ3e3TO ►The Sangha UK - https://join.skype.com/w6nFHnra6vdh To meet Dhamma friends or volunteer to help spread the Dhamma, join our discord. ►Discord - https://discord.gg/epphTGY To unite the growing interest in Buddhism with the hundreds of Buddhist wats in the West, we are in the process of starting the Open Sangha Foundation. If you want to learn more or volunteer to help, join the discord link above and navigate to the "open-sangha" text channel. We are in the process of timestamping and organizing the 1000+ Dhammarato skype calls on this channel. If you would like to help with the process, find more information here - https://bit.ly/3H1EWSA What do the numbers in the title mean? The number by the name of the student indicates the total amount of recorded calls with Dhammarato. The date in the title indicates the date the call was recorded.

In the internet age, the traditional way Thailand's monks reach out to young followers is under threat. With nearly three quarters of Thailand's population on Facebook, a move by two monks to broadcast their teachings live has created controversy, and exposed a growing schism within the religion. It ultimately leads one of the men to turn his back on the temple. Thai reporter Chaiyot Yongcharoenchai hears from 30-year-old monk Phra Maha Paivan Worawono, from Bangkok who landed himself in trouble after he appeared in his sermons to laugh and joke, as he poked fun at current affairs and politics. The Buddhist authorities did not find the sessions amusing after more than 200,000 people had logged on to watch and lead to an investigation by the National Office for Buddhism. As more monks turn to social media in a bid to revolutionise how the Dharrma is taught, is the resignation of Thailand's most popular internet monk a sign that traditional Buddhism must modernise, or face becoming irrelevant to the country's young population? (Photo: Thai monk Sompong. Credit: Thai News Pics)

What is going on in the mind of advanced meditators? How does someone who spent years as a nun see the world? Let's listen in...Buddhism, especially the Therevadha tradition which we cover a lot on this podcast, has always had female practitioners and leaders but they have historically been sidelined. So in this new series, we talk to female practitioners about their paths, starting with Willa Tania who is a former Buddhist nun in the Ajahn Chah tradition and is currently a counsellor living in New ZealandShow NotesFist spiritual experience in natureDiet and spiritual practiceRelationship between psychotherapy and BuddhismThe heart practices of Buddhism (Brahmavihara)The usefulness of guided meditations“Buddhist practices are holographic”Social Justice and anger energyWhat is Nibbana?"Joy and happiness are primary"

2020-21 ‘Fabrication' Fellows, Adin Lears, assistant professor of English at Virginia Commonwealth University, and Anthony Lovenheim Irwin, scholar of Asian religions, engage in a conversation that ranges from creatures and creaturehood in Piers Plowman to craft and construction in Thai Buddhism, finding common ground in questions of spirituality and belief, language and craft, as they consider the ethics and poetics of ‘Fabrication.'

Venerable Sander is a Buddhist monk of 16 years. He was born in the Netherlands and has a masters in organizational pyschology. At University he began to study Buddhism and eventually found himself at Wat Phra Dhammakaya in Thailand, considered by some to be a controversial sect of Thai Buddhism. Ven. Sander shares his journey into the dharma and what drew him to a life of practice and monasticism.

In this episode of Bangkok Podcast Metaphysics, Greg interviews our favorite guest, Phra Pandit, about notions of heaven and hell in Thai Buddhism. Phra Pandit begins by explaining the difference between reincarnation and rebirth. In Theravada Buddhism, there is not a belief in a constant, steady soul. Instead, life force, for lack of a better term, passes from one lifetime to another, like a flame from one candle to the next. In general, a person cannot remember his or her past lives, but a few, enlightened individuals can.  Phra Pandit continues by explaining that a person can be reborn in this world, but may very well be reborn into a layer of heaven or hell, all determined by one’s build up of karmic merit or sin. He outlines what specific behaviors will result in someone moving ‘down’ or moving ‘up’ in the afterlife. Next, he discusses the role of angels or ‘devas’ in the system. The guys also touch on the topic of enlightenment, and Phra Pandit explains that an ‘Arahant’ is someone who has stepped out of the cycle of rebirth completely and is simply not reborn at all. We all have something to look forward to! And just for our patrons, the worst selfie ever taken by Greg with Phra Pandit at his temple. Double chins FTW! Don’t forget that Patrons get the ad-free version of the show as well as swag and other perks. And we’ll keep our Facebook, Twitter, and LINE accounts active so you can send us comments, questions, or whatever you want to share.

Thai Buddhism, traditions and respect.

Tasshin is currently the Assistant Director at the Monastic Academy.  Saying those words to 23 year old Tasshin would have made him laugh and he would have wrote them off.  His journey and his transformation is truly fascinating.  He talks from a place of experience about the foundational elements of what it means to be a human and speaks about them from a place of wisdom.  He admits that by no means is he a perfect person and that he still has a lot to learn but I was blown away by the depth by which he understands life after only being at the Monastic Academy for 4 years. We chat about:  How he was introduced to meditation growing up as a unitarian universalist How going on a week long retreat made him decide to dedicate his life to these practices How he decided to dedicate his life to a meditation practice  Finding that Thai Buddhism wasn’t for him and how this led to the decision to join the Monastic Academy Difference in the Monastic Academy and a traditional monastery Tasshin’s desire to have more people learn from monastic teachings What Shinzen Young’s Unified Mindfulness is Peace Pilgrim and the 13 different characteristics cultivated through spiritual practice His experience with taking the bodhisattva vows How lessons are learned What a day in the life looks like at the Monastic Academy The idea of perception and behavior and how meditation helps with these areas Much more! Tasshin's website Tasshin's Twitter Monastic Academy Website https://www.peacepilgrim.org/  

Whether she’s serving as a cultural ambassador in Thailand, studying traditional Indian Classical Music in India, leading a song circle, or reading Zen Tarot cards at Earth Magick downtown, Meredith’s path is one that embraces wholeness and cultivates divination in the present moment. In this interview, we weave our way through a myriad of topics that permeate the human condition and invoke the truth about the sweet creature that is our body and the role of the mind as a hurricane like receptor of information that can sometimes dull the voice of the heart. In this open-ended conversation that occasionally morphs into song, we dive into our cultural devaluation of the body and deconstruct our conditioning about what it means to be a diviner and how a Zen Tarot reading can be another example of opening a portal to our wholeness. Meredith shares what it means to work with the cards in the present, inviting us to be the question, rather than ask a question about our future. In this way, we are transported back home to ourselves while being held in Meredith’s nurturing poetic aura. Meredith has worked intuitively with the Osho Zen Tarot Deck for 13 years. She is deeply influenced by the teachings of Non-Violent Communication, Tantra Yoga, Thai Buddhism, and Nature Herself. You can bask in her glow most days from 2-7 at Earth Magick at 80 N. Lexington Ave in downtown Asheville. We discuss: 1. What Osho Zen Tarot Cards are and how you work with them. 2. Being the question vs. asking the question. 3. The joy of song and coming back to our wholeness. 4. The healing power of the parasympathetic nervous system. 5. Being still in order to know love. Connect with Meredith at: http://earth-magick.com/tarot-astrology-asheville/ OR https://www.facebook.com/aphiemezentarot/

As a special treat to those of you who stay subscribe to our podcast, we’ll be releasing some special, long form audio over the coming weeks as we travel to Cambodia, China, Japan, and Korea before landing back in America.Today, you’ll hear a long-form ambient audio recording of one of the most bizarre -- at least by western standards -- religious events in Thailand. It’s called the Sak Yant Wai Kru. It takes place every year at a temple called Wat Bang Pra, which is about 50 km NW of Thailand. Each year in early March, more than 10,000 afficiantos of the sak yant tattoos gather at the temple and well… go a little crazy. The reason for the gathering is to get the tattoos recharged. In the strange amalgamation of religion and mysticism that is Thai Buddhism, sak yant tattoos imbue their owner with special protective powers. And just like it’s a good idea to reboot your computer or update the apps on your phone once and awhile, the tattos need a little recharging.Or a lot, as you’ll hear.What follows is just over 2 and half hours of un-cut audio I recorded at the 2018 event, my third time attending. Sheila took a bunch of pictures and has them on Flickr. She also has a great video from the 2017 event on YouTube. In the audio, you’ll heave me interacting with some of our favorite people that we’re going to miss a lot when we leave Thailand in just a few days. Ric, Jack, Karina, Ian… and a bunch more. You’ll also hear me clearing my throat a lot, as I was just getting over a cold. And from time to time, you’ll hear my reactions and Sheila’s reactions to the quite literal insanity of the event.If you can’t make it through all 2 and a half hours, I understand. The first three minutes of the audioclip gives a fairly good representation of the rest of the audio. Of course you might be sucked in after that. IT happens.So here we go. Thanks for listening. We’ll be back from time to time with more audio. And eventually, season five of our podcast will start up again. Whatever we decide to call it. Cheers!

This week we talk with Bangkok-based Buddhist monk Phra Pandit about abortions, birth control, and how Buddhism defines evil. And you'll likely think Evo an idiot for his dangerous flirtation with Thailand's terrible traffic fatalities statistics, but what's a farang to do? All of that and more on this episode of the Bangkok Podcast. Evo’s decided to rent a motorbike for the next month. Let’s hope he doesn’t get killed as he foregoes safety for convenience. Favorite quote: It’s like having a cheat code to Bangkok’s traffic. But that’s not what we’re talking about today. Instead, we’re chatting with one of our favorite repeat guests, Phra Pandit. The topic? Abortions, birth control, and how Thai Buddhism defines evil. All of this started when we learned that Planned Parenthood has moved its Asia-Pacific headquarters to Bangkok. Which, given what we know about Buddhism and things like birth control or abortion, there’s a conflict. Or maybe we don’t really know what we think we know. To find out, we brought back one of our favorite  guests, Phra Pandit, to give us the official Buddhist party line on the topic of abortion and birth control. What he has to say will likely surprise you, especially if you’re not all that informed of the differences between Buddhism and other religions. Listen to this episode to become a little more enlightened on the concepts of evil, irredeemable sin, hell, and random soul-searing insults anti-abortion protesters like to shout about when they protest Planned Parenthood clinics in the West. Love Loathe or Leave Many of our fellow Bangkokians aren’t big on queueing. Nor are a lot of other Asian tourists who show up in the City of Angels. Just how tolerant are the two of us Westerners who have a pretty healthy respect for the “social contract” of just waiting your turn in line? Not very, as you could probably guess. What you probably won’t guess was Greg’s reaction when it happened to him (again) the night we recorded this episode. Want more? If it’s your first time experiencing The Bangkok Podcast, you really should get our show downloading to your phone automatically every week. If you use iOS, it’s a breeze to listen via Apple Podcasts. Android users are be able get the show any number of ways. And for bonus points, leave us a review on those platforms or however you listen to the show. We’d love to hear from you, either on the contact form on our website or through a comment or message on our Facebook page. You can Tweet to the show @bangkokpodcast or follow Greg’s tweets for snarky Bangkok goodness. Evo chronicles his Bangkok adventures on Instagram from time to time, if that’s your thing. See you next time on The Bangkok Podcast! (Direct download .mp3)

An unholy spat is stirring the Sangha, Thailand's top Buddhist authority – who will become the next Supreme Patriarch, Thailand's most senior monk? Meanwhile, allegations of ‘cheque-book Buddhism', cronyism and corruption abound – including allegations about tax-evasion on an imported vintage Mercedes car. In Thailand, where the majority of the population profess Buddhism, seeking ordination isn't unusual. But salacious stories about monks who commit serious crimes – everything from sex offences to wildlife trafficking – continue to shock. Watching quietly from the side-lines is the Venerable Dhammananda – female, and a Buddhist monk since 2003. Although the Sangha bars women from ordination, there are now around 100 bhikkhunis, as female monastics are known, in Thailand. And their growing acceptance by some Buddhist believers might partly be explained by a widespread disillusionment with the behaviour of some male monks. Linda Pressly explores the rifts and sexual politics challenging Thai Buddhism and its devotees.

An unholy spat is stirring the Sangha, Thailand's top Buddhist authority - who will become the next Supreme Patriarch, Thailand's most senior monk? Meanwhile, allegations of 'cheque-book Buddhism', cronyism and corruption abound - including allegations about tax-evasion on an imported vintage Mercedes car. In Thailand, where the majority of the population profess Buddhism, seeking ordination isn't unusual. But salacious stories about monks who commit serious crimes - everything from sex offences to wildlife trafficking - continue to shock. Watching quietly from the side-lines is the Venerable Dhammananda - female, and a Buddhist monk since 2003. Although the Sangha bars women from ordination, there are now around 100 bhikkhunis, as female monastics are known, in Thailand. And their growing acceptance by some Buddhist believers might partly be explained by a widespread disillusionment with the behaviour of some male monks. For Crossing Continents, Linda Pressly explores the rifts and sexual politics challenging Thai Buddhism and its devotees.

When most people think of Buddhism they begin to imagine a lone monk in the forest or a serene rock garden. The world of ghosts, amulets, and magic are usually from their mind. They may even feel some aversion to the notion that the meditative calm of monks from the East could have anything to do with these superstitious ideas and practices. Justin Thomas McDaniel, associate professor in the Department of Religious Studies at the University of Pennsylvania, challenges many of theses preconceived ideas about what constitutes the substance of modern Buddhism in Thailand. In his new book, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (Columbia University Press, 2011), McDaniel begins his journey of contemporary Buddhism at one of the regular funerals for our lovelorn ghost (Mae Nak). Despite the compelling nature of this scene, as a skilled linguist and practicing scholar-monk for many years, McDaniel never imagined that he would be examining the supernatural world of ghost stories. However, after living in Thailand for several years as an academic and practitioner he realized that the specter of modern Thai Buddhist practices and believes would not leave him alone. McDaniel has catalogued much of hat he has found about Thai Buddhism on his wonderful project in digital humanities, the Thai Digital Monastery. Instead of looking for Buddhism, he let Buddhists tell, show, describe and recount what they do, chant, hold, and value. McDaniel uses the story of the lovelorn ghost and the magical monk, who we find out, is the infamous Somdet To, as an opening to explore the various aspects of contemporary religious Buddhist practices and how they shape Thai society. The six degrees of separation (from Somdet To) takes us through an erudite analysis of biographies, hagiographies, film, statues, amulets, murals, texts, magic, chants, and photographs, in the coproduction of religious knowledge. While McDaniel's book is a key contribution to Thai, Theravada, and modern Buddhism, it is also valuable in the study of religion more generally. His approach provides a template for the “pragmatic sociological study of cultural repertoires,” which examines what a particular person carries, recites, and respects, how they do something, how they say they do something, and the material and social contexts they do it in. This allows us as researchers to unshackle our study from the expectations of certain terminology. He also problematizes a number of other categories, such as, magic, cult, localization, folk, popular, local, syncretism, synergy, domestication, hybridity, and vernacularization, by demonstrating their limited usefulness when attempting to describe a Thai monastery, shrine, liturgy, or ritual. These innovative moves in methodology should be motivational to others in the field more generally. Overall, McDaniel produced a highly readable and enjoyable portrait of Buddhism in contemporary Thailand.

When most people think of Buddhism they begin to imagine a lone monk in the forest or a serene rock garden. The world of ghosts, amulets, and magic are usually from their mind. They may even feel some aversion to the notion that the meditative calm of monks from the East could have anything to do with these superstitious ideas and practices. Justin Thomas McDaniel, associate professor in the Department of Religious Studies at the University of Pennsylvania, challenges many of theses preconceived ideas about what constitutes the substance of modern Buddhism in Thailand. In his new book, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (Columbia University Press, 2011), McDaniel begins his journey of contemporary Buddhism at one of the regular funerals for our lovelorn ghost (Mae Nak). Despite the compelling nature of this scene, as a skilled linguist and practicing scholar-monk for many years, McDaniel never imagined that he would be examining the supernatural world of ghost stories. However, after living in Thailand for several years as an academic and practitioner he realized that the specter of modern Thai Buddhist practices and believes would not leave him alone. McDaniel has catalogued much of hat he has found about Thai Buddhism on his wonderful project in digital humanities, the Thai Digital Monastery. Instead of looking for Buddhism, he let Buddhists tell, show, describe and recount what they do, chant, hold, and value. McDaniel uses the story of the lovelorn ghost and the magical monk, who we find out, is the infamous Somdet To, as an opening to explore the various aspects of contemporary religious Buddhist practices and how they shape Thai society. The six degrees of separation (from Somdet To) takes us through an erudite analysis of biographies, hagiographies, film, statues, amulets, murals, texts, magic, chants, and photographs, in the coproduction of religious knowledge. While McDaniel’s book is a key contribution to Thai, Theravada, and modern Buddhism, it is also valuable in the study of religion more generally. His approach provides a template for the “pragmatic sociological study of cultural repertoires,” which examines what a particular person carries, recites, and respects, how they do something, how they say they do something, and the material and social contexts they do it in. This allows us as researchers to unshackle our study from the expectations of certain terminology. He also problematizes a number of other categories, such as, magic, cult, localization, folk, popular, local, syncretism, synergy, domestication, hybridity, and vernacularization, by demonstrating their limited usefulness when attempting to describe a Thai monastery, shrine, liturgy, or ritual. These innovative moves in methodology should be motivational to others in the field more generally. Overall, McDaniel produced a highly readable and enjoyable portrait of Buddhism in contemporary Thailand. Learn more about your ad choices. Visit megaphone.fm/adchoices

When most people think of Buddhism they begin to imagine a lone monk in the forest or a serene rock garden. The world of ghosts, amulets, and magic are usually from their mind. They may even feel some aversion to the notion that the meditative calm of monks from the East could have anything to do with these superstitious ideas and practices. Justin Thomas McDaniel, associate professor in the Department of Religious Studies at the University of Pennsylvania, challenges many of theses preconceived ideas about what constitutes the substance of modern Buddhism in Thailand. In his new book, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (Columbia University Press, 2011), McDaniel begins his journey of contemporary Buddhism at one of the regular funerals for our lovelorn ghost (Mae Nak). Despite the compelling nature of this scene, as a skilled linguist and practicing scholar-monk for many years, McDaniel never imagined that he would be examining the supernatural world of ghost stories. However, after living in Thailand for several years as an academic and practitioner he realized that the specter of modern Thai Buddhist practices and believes would not leave him alone. McDaniel has catalogued much of hat he has found about Thai Buddhism on his wonderful project in digital humanities, the Thai Digital Monastery. Instead of looking for Buddhism, he let Buddhists tell, show, describe and recount what they do, chant, hold, and value. McDaniel uses the story of the lovelorn ghost and the magical monk, who we find out, is the infamous Somdet To, as an opening to explore the various aspects of contemporary religious Buddhist practices and how they shape Thai society. The six degrees of separation (from Somdet To) takes us through an erudite analysis of biographies, hagiographies, film, statues, amulets, murals, texts, magic, chants, and photographs, in the coproduction of religious knowledge. While McDaniel’s book is a key contribution to Thai, Theravada, and modern Buddhism, it is also valuable in the study of religion more generally. His approach provides a template for the “pragmatic sociological study of cultural repertoires,” which examines what a particular person carries, recites, and respects, how they do something, how they say they do something, and the material and social contexts they do it in. This allows us as researchers to unshackle our study from the expectations of certain terminology. He also problematizes a number of other categories, such as, magic, cult, localization, folk, popular, local, syncretism, synergy, domestication, hybridity, and vernacularization, by demonstrating their limited usefulness when attempting to describe a Thai monastery, shrine, liturgy, or ritual. These innovative moves in methodology should be motivational to others in the field more generally. Overall, McDaniel produced a highly readable and enjoyable portrait of Buddhism in contemporary Thailand. Learn more about your ad choices. Visit megaphone.fm/adchoices

When most people think of Buddhism they begin to imagine a lone monk in the forest or a serene rock garden. The world of ghosts, amulets, and magic are usually from their mind. They may even feel some aversion to the notion that the meditative calm of monks from the East could have anything to do with these superstitious ideas and practices. Justin Thomas McDaniel, associate professor in the Department of Religious Studies at the University of Pennsylvania, challenges many of theses preconceived ideas about what constitutes the substance of modern Buddhism in Thailand. In his new book, The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand (Columbia University Press, 2011), McDaniel begins his journey of contemporary Buddhism at one of the regular funerals for our lovelorn ghost (Mae Nak). Despite the compelling nature of this scene, as a skilled linguist and practicing scholar-monk for many years, McDaniel never imagined that he would be examining the supernatural world of ghost stories. However, after living in Thailand for several years as an academic and practitioner he realized that the specter of modern Thai Buddhist practices and believes would not leave him alone. McDaniel has catalogued much of hat he has found about Thai Buddhism on his wonderful project in digital humanities, the Thai Digital Monastery. Instead of looking for Buddhism, he let Buddhists tell, show, describe and recount what they do, chant, hold, and value. McDaniel uses the story of the lovelorn ghost and the magical monk, who we find out, is the infamous Somdet To, as an opening to explore the various aspects of contemporary religious Buddhist practices and how they shape Thai society. The six degrees of separation (from Somdet To) takes us through an erudite analysis of biographies, hagiographies, film, statues, amulets, murals, texts, magic, chants, and photographs, in the coproduction of religious knowledge. While McDaniel’s book is a key contribution to Thai, Theravada, and modern Buddhism, it is also valuable in the study of religion more generally. His approach provides a template for the “pragmatic sociological study of cultural repertoires,” which examines what a particular person carries, recites, and respects, how they do something, how they say they do something, and the material and social contexts they do it in. This allows us as researchers to unshackle our study from the expectations of certain terminology. He also problematizes a number of other categories, such as, magic, cult, localization, folk, popular, local, syncretism, synergy, domestication, hybridity, and vernacularization, by demonstrating their limited usefulness when attempting to describe a Thai monastery, shrine, liturgy, or ritual. These innovative moves in methodology should be motivational to others in the field more generally. Overall, McDaniel produced a highly readable and enjoyable portrait of Buddhism in contemporary Thailand. Learn more about your ad choices. Visit megaphone.fm/adchoices