This pioneering study of the fate of Buddhism during the communist period in Cambodia puts a human face on a dark period in Cambodia’s history. It is the first sustained analysis of the widely held assumption that the Khmer Rouge under Pol Pot had a centralized plan to liquidate the entire monastic order. Based on a thorough analysis of interview transcripts and a large body of contemporary manuscript material, it offers a nuanced view that attempts to move beyond the horrific monastic death toll and fully evaluate the damage to the Buddhist sangha under Democratic Kampuchea. Compelling evidence exists to suggest that Khmer Rouge leaders were determined to hunt down senior members of the pre-1975 ecclesiastical hierarchy, but other factors also worked against the Buddhist order. Buddhism in a Dark Age outlines a three-phase process in the Khmer Rouge treatment of Buddhism: bureaucratic interference and obstruction, explicit harassment, and finally the elimination of the obdurate and those close to the previous Lon Nol regime. The establishment of a separate revolutionary form of sangha administration constituted the bureaucratic phase. The harassment of monks, both individually and en masse, was partially due to the uprooting of the traditional monastic economy in which lay people were discouraged from feeding economically unproductive monks. Younger members of the order were disrobed and forced into marriage or military service. The final act in the tragedy of Buddhism under the Khmer Rouge was the execution of those monks and senior ecclesiastics who resisted. It was difficult for institutional Buddhism to survive the conditions encountered during the decade under study here. Prince Sihanouk’s overthrow in 1970 marked the end of Buddhism as the central axis around which all other aspects of Cambodian existence revolved and made sense. And under Pol Pot the lay population was strongly discouraged from providing its necessary material support. The book concludes with a discussion of the slow re-establishment and official supervision of the Buddhist order during the People’s Republic of Kampuchea period.

Writing with a perspective that comes from more than twenty years of study and practice, Richard Hayes casts a critical eye over modern society and the teachings of Buddhism as they flow into the West.

Millions of people meditate daily but can meditative practices really make us ‘better’ people? In The Buddha Pill, pioneering psychologists Dr Miguel Farias and Catherine Wikholm put meditation and mindfulness under the microscope. Separating fact from fiction, they reveal what scientific research – including their groundbreaking study on yoga and meditation with prisoners – tells us about the benefits and limitations of these techniques for improving our lives. As well as illuminating the potential, the authors argue that these practices may have unexpected consequences, and that peace and happiness may not always be the end result. Offering a compelling examination of research on transcendental meditation to recent brain-imaging studies on the effects of mindfulness and yoga, and with fascinating contributions from spiritual teachers and therapists, Farias and Wikholm weave together a unique story about the science and the delusions of personal change.

A resonant call to explore the darkness in life, in nature, and in consciousness—including difficult emotions like uncertainty, grief, fear, and xenophobia—through teachings, embodied meditations, and mindful inquiry that provide us with a powerful path to healing. Darkness is deeply misunderstood in today’s world; yet it offers powerful medicine, serenity, strength, healing, and regeneration. All insight, vision, creativity, and revelation arise from darkness. It is through learning to stay present and meet the dark with curiosity rather than judgment that we connect to an unwavering light within. Welcoming darkness with curiosity, rather than fear or judgment, enables us to access our innate capacity for compassion and collective healing. Dharma teacher, shamanic practitioner, and deep ecologist Deborah Eden Tull addresses the spiritual, ecological, psychological, and interpersonal ramifications of our bias towards light. Tull explores the medicine of darkness for personal and collective healing, through topics such as: Befriending the Night: The Radiant Teachings of Darkness Honoring Our Pain for Our World Seeing in the Dark: The Quiet Power of Receptivity Dreams, Possibility, and Moral Imagination Releasing Fear—Embracing Emergence Tull shows us how the labeling of darkness as “negative” becomes a collective excuse to justify avoiding everything that makes us uncomfortable: racism, spiritual bypass, environmental destruction. We can only find the radical path to wholeness by learning to embrace the interplay of both darkness and light.

The Taming of the Demons examines mythic and ritual themes of violence, demon taming, and blood sacrifice in Tibetan Buddhism. Taking as its starting point Tibet's so-called age of fragmentation (842 to 986 C.E.), the book draws on previously unstudied manuscripts discovered in the "library cave" near Dunhuang, on the old Silk Road. These ancient documents, it argues, demonstrate how this purportedly inactive period in Tibetan history was in fact crucial to the Tibetan assimilation of Buddhism, and particularly to the spread of violent themes from tantric Buddhism into Tibet at the local and the popular levels. Having shed light on this "dark age" of Tibetan history, the second half of the book turns to how, from the late tenth century onward, the period came to play a vital symbolic role in Tibet, as a violent historical "other" against which the Tibetan Buddhist tradition defined itself. -- Georges Dreyfus

The study of Cambodian religion has long been hampered by a lack of easily accessible scholarship. This impressive new work by Ian Harris thus fills a major gap and offers English-language scholars a booklength, up-to-date treatment of the religious aspects of Cambodian culture. Beginning with a coherent history of the presence of religion in the country from its inception to the present day, the book goes on to furnish insights into the distinctive nature of Cambodia's important yet overlooked manifestation of Theravada Buddhist tradition and to show how it reestablished itself following almost total annihilation during the Pol Pot period. Historical sections cover the dominant role of tantric Mahayana concepts and rituals under the last great king of Angkor, Jayavarman VII (1181–c. 1220); the rise of Theravada traditions after the collapse of the Angkorian civilization; the impact of foreign influences on the development of the nineteenth-century monastic order; and politicized Buddhism and the Buddhist contribution to an emerging sense of Khmer nationhood. The Buddhism practiced in Cambodia has much in common with parallel traditions in Thailand and Sri Lanka, yet there are also significant differences. The book concentrates on these and illustrates how a distinctly Cambodian Theravada developed by accommodating itself to premodern Khmer modes of thought. Following the overthrow of Prince Sihanouk in 1970, Cambodia slid rapidly into disorder and violence. Later chapters chart the elimination of institutional Buddhism under the Khmer Rouge and its gradual reemergence after Pol Pot, the restoration of the monastic order's prerevolutionary institutional forms, and the emergence of contemporary Buddhist groupings.

A great deal of Buddhist literature and scholarly writing about Buddhism of the past 150 years reflects, and indeed constructs, a historically unique modern Buddhism, even while purporting to represent ancient tradition, timeless teaching, or the "essentials" of Buddhism. This literature, Asian as well as Western, weaves together the strands of different traditions to create a novel hybrid that brings Buddhism into alignment with many of the ideologies and sensibilities of the post-Enlightenment West. In this book, David McMahan charts the development of this "Buddhist modernism." McMahan examines and analyzes a wide range of popular and scholarly writings produced by Buddhists around the globe. He focuses on ideological and imaginative encounters between Buddhism and modernity, for example in the realms of science, mythology, literature, art, psychology, and religious pluralism. He shows how certain themes cut across cultural and geographical contexts, and how this form of Buddhism has been created by multiple agents in a variety of times and places. His position is critical but empathetic: while he presents Buddhist modernism as a construction of numerous parties with varying interests, he does not reduce it to a mistake, a misrepresentation, or fabrication. Rather, he presents it as a complex historical process constituted by a variety of responses -- sometimes trivial, often profound -- to some of the most important concerns of the modern era.