SUNY series in Religious Studies

Examines the key role of a hagiographer within a charismatic religious movement. In this biographical study, Antonio Rigopoulos explores the fundamental role of a hagiographer within a charismatic religious movement: in this case, the postsectarian, cosmopolitan community of the Indian guru Sathya Sai Baba. The guru's hagiographer, Narayan Kasturi, was already a distinguished litterateur by the time he first met Sathya Sai Baba in 1948. The two lived together at the guru's hermitage more or less continuously from 1954 up until Kasturi's death, in 1987. Despite Kasturi's influential hagiography, Sathyam Sivam Sundaram, little scholarly attention has been paid to the hagiographer himself and his importance to the movement. In detailing Kasturi's relationship to Sathya Sai Baba, Rigopoulos emphasizes that the hagiographer's work was not subordinate to the guru's definition of himself. Rather, his discourses with the holy man had a reciprocal and reinforcing influence, resulting in the construction of a unified canon. Furthermore, Kasturi's ability to perform a variety of functions as a hagiographer successfully mediated the relationship between the guru and his followers. Drawing on years of research on the movement as well as interviews with Kasturi himself, this book deepens our understanding of this important pan-Indian figure and his charismatic religious movement. Antonio Rigopoulos is Professor of Sanskrit Language and Literature at the Ca' Foscari University of Venice, Italy. His previous books include The Life and Teachings of Sai Baba of Shirdi and Dattātreya: The Immortal Guru, Yogin, and Avatāra: A Study of the Transformative and Inclusive Character of a Multi-faceted Hindu Deity, both published by SUNY Press.

A wide-ranging, readable account of the Theravada Buddhist thought and practice in the Southeast Asian societies of Thailand, Myanmar (Burma), Laos, Cambodia, and Sri Lanka. An unparalleled portrait, Donald K. Swearer's Buddhist World of Southeast Asia has been a key source for all those interested in the Theravada homelands since the work's publication in 1995. Expanded and updated, the second edition offers this wide ranging account for readers at the beginning of the twenty-first century. Swearer shows Theravada Buddhism in Southeast Asia to be a dynamic, complex system of thought and practice embedded in the cultures, societies, and histories of Thailand, Myanmar (Burma), Laos, Cambodia, and Sri Lanka. The work focuses on three distinct yet interrelated aspects of this milieu. The first is the popular tradition of life models personified in myths and legends, rites of passage, festival celebrations, and ritual occasions. The second deals with Buddhism and the state, illustrating how King Asoka serves as the paradigmatic Buddhist monarch, discussing the relationship of cosmology and kingship, and detailing the rise of charismatic Buddhist political leaders in the postcolonial period. The third is the modern transformation of Buddhism: the changing roles of monks and laity, modern reform movements, the role of women, and Buddhism in the West. Donald K. Swearer is Distinguished Visiting Professor of Buddhist Studies and Director of the Center for the Study of World Religions at the Harvard Divinity School. He is the author or editor of several books, including Becoming the Buddha: The Ritual of Image Consecration in Thailand.

Thorough exploration of the distinct culture of the Mappila Muslims of Kerala, India. This book provides a comprehensive account of the distinct culture of the Mappila Muslims, a large community from the southern Indian state of Kerala. Although they were the first Muslim community in South Asia, the Mappilas are little-known in the West. Roland E. Miller explores the Mappilas' fourteen-century-long history of social adaptation and their current status as a successful example of Muslim interaction with modernity. Once feared, now admired, Kerala's Mappilas have produced an intellectual renaissance and renewed their ancient status as a model of social harmony. Miller provides an account of Mappila history and looks at the formation of Mappila culture, which has developed through the interaction of Islamic and Malayali influences. Descriptions of current day life cycles, religion, ritual, work life, education, and leadership are included. Roland E. Miller is Professor Emeritus of Islam and World Religions at Luther College, University of Regina, and Professor Emeritus at Luther Seminary, Minnesota. He is the author of Muslims and the Gospel: Bridging the Gap: A Reflection on Christian Sharing and Mappila Muslims of Kerala: A Study in Islamic Trends.

This translation of a twelfth-century Sanskrit text is the most comprehensive presentation of Hindu ascetic practices available in English. It is also the clearest. Rules and Regulations of Brahmanical Asceticism is the critical edition and translation of a twelfth-century Sanskrit text written by Yadava Prakasaa, whose life and activities are of historical interest because, according to tradition, he was the teacher of the great Vais'n'ava theologian Ramanuja. This text is the oldest and most comprehensive example of medieval Sanskrit literature devoted to examining the duties of ascetics. Yadava Prakasaa is the only one who explicitly examines the thorny question of whether asceticism is a legitimate way of life for Brahmins. His topics include the people qualified to become ascetics; the rite for becoming an ascetic; the clothes and belongings of an ascetic; techniques of meditation; daily routines such as bathing, divine worship, and begging; proper conduct and etiquette; the manner of wandering; residence during the rains; expiatory penances; and the funeral. In his introduction, Patrick Olivelle examines the place of Yadava's text within the literary and institutional history of Brahman'ical asceticism. He discusses the origins of asceticism in India; its incorporation into the Brahman'ical mainstream; and its variations within Hindu sects, as well as in Buddhist and Jain traditions.

An accessible introduction to the centrality of word, chant, and song in the Hindu, Buddhist, Islamic, and Sikh traditions. In academic religious studies and musicology, little attention has been given to chanted word, hymns, and songs, yet these are often the key spiritual practices for lay devotees. To address this gap in knowledge, Harold Coward presents a thematic study of sacred sound as it functions in word, chant, and song for devotees in the Hindu, Buddhist, Islamic, and Sikh traditions. Each chapter begins with a brief introduction of a particular tradition's word/scripture, followed by case studies showcasing the diversity of understanding and the range of chant and song in devotee practice, and concludes with a brief illustration of new trends in music and chant within the tradition. Written in a style that will appeal to both scholars and lay readers, technical terms are clearly explained and case studies explicitly include devotees' personal experiences of songs and chants in public and private religious ritual.

A ground-breaking book on using meditation in education and how it can enhance teaching and learning. Meditation and the Classroom inventively articulates how educators can use meditation to educate the whole student. Notably, a number of universities have initiated contemplative studies options and others have opened contemplative spaces. This represents an attempt to address the inner life. It is also a sign of a new era, one in which the United States is more spiritually diverse than ever before. Examples from university classrooms and statements by students indicate benefits include increased self-awareness, creativity, and compassion. The religious studies scholars who have contributed to this book often teach about meditation, but here they include reflections on how meditation has affected them and their teaching. Until recently, though, even many religious studies professors would find sharing meditation experiences, let alone teaching meditation techniques, a breach of disciplinary and academic protocols. The value of teaching meditation and teaching about meditation is discussed. Ethical issues such as pluralism, respect, qualifications, power and coercion, and avoiding actual or perceived proselytization are also examined. While methods for religious studies are emphasized, the book provides valuable guidance for all those interested in this endeavor. Judith Simmer-Brown is Professor of Religious Studies at Naropa University and the author of Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism. Fran Grace is Professor of Religious Studies at the University of Redlands and the author of Carry A. Nation: Retelling the Life.

Explores the music of the Tibetan Chöd tradition. The Sound of Vultures' Wings offers the first in-depth exploration of the music of the Tibetan Chöd tradition, which is based on the liturgical song-poems of the twelfth-century Tibetan female ascetic Machik Labdrön (1055-1153). Chöd is a musical/meditative Vajrayāna method for cutting off the root of suffering, namely, egoic identification with the body, or the belief that the "I" is the locus of the "self." Chöd is regarded by many Tibetan Lamas as one of the most effective Buddhist practices for spiritual and social transformation. Jeffrey W. Cupchik details the significance of the complex, interwoven performative aspects of this meditative ritual and explains how its practice can bring about experiences of insight and inner transformation. In doing so, he undoes the notion of meditation as exclusively an experience of silence and stillness.

Explores how religious understandings of death are experienced in hospice care. In the 1960s, English physician and committed Christian Cicely Saunders introduced a new way of treating the terminally ill that she called "hospice care." Emphasizing a holistic and compassionate approach, her model led to the rapid growth of a worldwide hospice movement. Aspects of the early hospice model that stressed attention to the religious dimensions of death and dying, while still recognized and practiced, have developed outside the purview of academic inquiry and consideration. Meanwhile, global migration and multicultural diversification in the West have dramatically altered the profile of contemporary hospice care. In response to these developments, this volume is the first to critically explore how religious understandings of death are manifested and experienced in palliative care settings. Contributors discuss how a "good death" is conceived within the major religious traditions of Christianity, Islam, Hinduism, Judaism, Buddhism, Chinese religion, and Aboriginal spirituality. A variety of real-world examples are presented in case studies of a Buddhist hospice center in Thailand, Ugandan approaches to dying with HIV/AIDS, Punjabi extended-family hospice care, and pediatric palliative care. The work sheds new light on the significance of religious belief and practice at the end of life, at the many forms religious understanding can take, and at the spiritual pain that so often accompanies the physical pain of the dying person.

Explores the end-of-life spiritual needs of people who do not identify with traditional religions. This groundbreaking book addresses the spiritual aspect of hospice care for those who do not fit easily within traditional religious beliefs and categories. A companion volume to Religious Understandings of a Good Death in Hospice Palliative Care, this work also advocates for renewed attention to the spiritual, the often overlooked element of hospice care. Drawing on data from clinical case studies, new sociological research, and the perspectives of agnostics, atheists, those who emphasize the spiritual rather than institutional dimensions of a traditional religion, and the rapidly growing cohort of those who describe themselves as spiritual-but-not-religious, the contributors to this volume interpret the shift from predominantly Christian-based pastoral services to a new approach to "the spiritual" shaped by the increasing diversity of Western societies and new understandings of the nature of secular society. How do we speak of this "spirituality?" How do we use it in a way that enables caregivers to assist patients? Clinicians and policy makers will appreciate the book's practical recommendations regarding staff roles, training, and resource allocation. General readers will be moved by the persuasive call for greater religious and spiritual literacy at every level of health care in order to respond to the full spectrum of human needs in life and in death.

For generations, religion and music have been regarded as "universals," yet despite the fact that they have been frequently linked throughout history and topography, and despite the importance of music in the early stages of religious studies, their combined presence has not until now been considered a separate area of study and research. While there are well-developed fields of anthropology of religion, psychology of religion, and philosophy of religion, the widely recognized connections between religion and sound, chant, and music warrant comparable study. Drawing upon theories and methods in the study of both religion and music, referencing examples from world religious traditions, and addressing challenges posed by critics, this book envisions a unified field for religion and music: musicology of religion. Grounded in the scope and methods of phenomenology and comparative analysis, musicology of religion represents an innovative direction in interdisciplinary study, enriched by the social sciences, ethnomusicology, philosophy, theology, liturgical studies, and cognitive studies. As conceived, musicology of religion will spearhead new and creative paths in the study of religion.

Classical Buddhism lacked an understanding of systemic injustice and its contribution to collective suffering. Despite the teaching of impermanence, classical Buddhist schools viewed social institutions as given and offered no path to social transformation. Today, Buddhists are shaped by multiple religious and secular traditions, including those stemming from the Hebrew prophets. The prophetic tradition offers a socially and religiously powerful concept-the concept of justice-that reconfigures the Buddhist dharma. In a time of unparalleled peril, Buddhists are challenged as never before to turn wisdom into strategic action to foster systemic social change. Compassion is not enough. Prophetic Wisdom shows how Engaged Buddhists can expand their understanding of the causes of collective suffering and develop nonviolent means for social transformation through a dialectic of love, power, and justice. It concludes by confronting the poison of racism in the American body politic.