Buddhist violence is not a well-known concept. In fact, it is generally considered an oxymoron. An image of a Buddhist monk holding a handgun or the idea of a militarized Buddhist monastery tends to stretch the imagination; yet these sights exist throughout southern Thailand. Michael Jerryson offers an extensive examination of one of the least known but longest-running conflicts of Southeast Asia. Part of this conflict, based primarily in Thailand's southernmost provinces, is fueled by religious divisions. Thailand's total population is over 92 percent Buddhist, but over 85 percent of the people in the southernmost provinces are Muslim. Since 2004, the Thai government has imposed martial law over the territory and combatted a grass-roots militant Malay Muslim insurgency. Buddhist Fury reveals the Buddhist parameters of the conflict within a global context. Through fieldwork in the conflict area, Jerryson chronicles the habits of Buddhist monks in the militarized zone. Many Buddhist practices remain unchanged. Buddhist monks continue to chant, counsel the laity, and accrue merit. Yet at the same time, monks zealously advocate Buddhist nationalism, act as covert military officers, and equip themselves with guns. Buddhist Fury displays the methods by which religion alters the nature of the conflict and shows the dangers of this transformation.

Buddhist violence is not a well-known concept. In fact, it is generally considered an oxymoron. An image of a Buddhist monk holding a handgun or the idea of a militarized Buddhist monastery tends to stretch the imagination; yet these sights exist throughout southern Thailand.Michael Jerryson offers an extensive examination of one of the least known but longest-running conflicts of Southeast Asia. Part of this conflict, based primarily in Thailand's southernmost provinces, is fueled by religious divisions. Thailand's total population is over 92 percent Buddhist, but over 85 percent of the people in the southernmost provinces are Muslim. Since 2004, the Thai government has imposed martial law over the territory and combatted a grass-roots militant Malay Muslim insurgency.Buddhist Fury reveals the Buddhist parameters of the conflict within a global context. Through fieldwork in the conflict area, Jerryson chronicles the habits of Buddhist monks in the militarized zone. Many Buddhist practices remain unchanged. Buddhist monks continue to chant, counsel the laity, and accrue merit. Yet at the same time, monks zealously advocate Buddhist nationalism, act as covert military officers, and equip themselves with guns. Buddhist Fury displays the methods by which religion alters the nature of the conflict and shows the dangers of this transformation.

From ISIS attacks to the conflict between Israel and Palestine, Sacred Fury explores the connections between faith and violence in world religions. Author Charles Selengut looks at religion as both a force for peace and for violence, and he asks key questions such as how “religious” is this violence and what drives the faithful to attack in the names of their beliefs? Revised throughout, the third edition features new material on violence in Buddhism and Hinduism, the rise of ISIS, “lone wolf terrorists,” and more. This up-to-date edition draws on a variety of disciplines to comprehend forms of religious violence both historically and in the present day. The third edition of Sacred Fury is an essential resource for understanding the connections between faith and violence.

It is said that the famous ninth century Chinese Buddhist monk Linji Yixuan told his disciples, "If you meet the Buddha on the road, kill him." The deliberately confounding statement is meant to shock people out of complacent ways of thinking. But beyond the purposeful jolt from complacency there is another intention. This axiom suggests that, for liberation, one should seek the Buddha nature that resides within, rather than a mere Buddha exterior. The metaphor of killing the Buddha dislodges a person from the illusion that enlightenment lies outside the body. The proclamation also highlights the power of violence, even on a symbolic level. Violence abounds in Buddhist thoughts, doctrine, and actions, however unacknowledged or misunderstood. If You Meet the Buddha on the Road addresses an important absence in the study of religion and violence: the religious treatment of violence. In order to pursue an understanding of the relationship between Buddhism and violence, it is important to first consider how Buddhist scriptures and followers understand violence. Drawing on Buddhist treatments of violence, Michael Jerryson explores the ways in which Buddhists invoke, support, or justify war, conflict, state violence, and gender discrimination. In addition, the book examines the ways in which Buddhists address violence as military chaplains, cope with violence in a conflict zone, and serve as witnesses of blasphemy to Buddhist doctrine and Buddha images.

Kiera Van Gelder's first suicide attempt at the age of twelve marked the onset of her struggles with drug addiction, depression, post-traumatic stress, self-harm, and chaotic romantic relationships-all of which eventually led to doctors' belated diagnosis of borderline personality disorder twenty years later. The Buddha and the Borderline is a window into this mysterious and debilitating condition, an unblinking portrayal of one woman's fight against the emotional devastation of borderline personality disorder. This haunting, intimate memoir chronicles both the devastating period that led to Kiera's eventual diagnosis and her inspirational recovery through therapy, Buddhist spirituality, and a few online dates gone wrong. Kiera's story sheds light on the private struggle to transform suffering into compassion for herself and others, and is essential reading for all seeking to understand what it truly means to recover and reclaim the desire to live.

This book offers eight essays examining the dark side of a tradition often regarded as the religion of peace. The authors note the conflict between the Buddhist norms of non-violence and the prohibition of the killing of sentient beings and acts of state violence supported by the Buddhist community (sangha), acts of civil violence in which monks participate, and Buddhist intersectarian violence.

Science has long treated religion as a set of personal beliefs that have little to do with a rational understanding of the mind and the universe. This work attempts to bridge this gap by launching an unbiased investigation into the history and practices of science and Buddhist contemplative disciplines.