Robert DeCaroli – författare

Early European histories of India frequently reflected colonialist agendas. The idea that Indian society had declined from an earlier Golden Age helped justify the colonial presence. It was said, for example, that modern Buddhism had fallen away from its original identity as a purely rational philosophy that arose in the mythical 5th-century BCE Golden Age unsullied by the religious and cultural practices that surrounded it. In this book Robert DeCaroli seeks to place the formation of Buddhism in its appropriate social and political contexts. It is necessary, he says, to acknowledge that the monks and nuns who embodied early Buddhist ideals shared many beliefs held by the communities in which they were raised. In becoming members of the monastic society these individuals did not abandon their beliefs in the efficacy and the dangers represented by minor deities and spirits of the dead. Their new faith, however, gave them revolutionary new mechanisms with which to engage those supernatural beings. Drawing on fieldwork, textual, and iconographic evidence, DeCaroli offers a comprehensive view of early Indian spirit-religions and their contributions to Buddhism-the first attempt at such a study since Ananda Coomaraswamy''s pioneering work was published in 1928. The result is an important contribution to our understanding of early Indian religion and society, and will be of interest to those in the fields of Buddhist studies, Asian history, art history, and anthropology.

Early European histories of India frequently reflected colonialist agendas. The idea that Indian society had declined from an earlier Golden Age helped justify the colonial presence. It was said, for example, that modern Buddhism had fallen away from its original identity as a purely rational philosophy that arose in the mythical 5th-century BCE Golden Age unsullied by the religious and cultural practices that surrounded it. In this book Robert DeCaroli seeks to place the formation of Buddhism in its appropriate social and political contexts. It is necessary, he says, to acknowledge that the monks and nuns who embodied early Buddhist ideals shared many beliefs held by the communities in which they were raised. In becoming members of the monastic society these individuals did not abandon their beliefs in the efficacy and the dangers represented by minor deities and spirits of the dead. Their new faith, however, gave them revolutionary new mechanisms with which to engage those supernatural beings. Drawing on fieldwork, textual, and iconographic evidence, DeCaroli offers a comprehensive view of early Indian spirit-religions and their contributions to Buddhism-the first attempt at such a study since Ananda Coomaraswamy's pioneering work was published in 1928. The result is an important contribution to our understanding of early Indian religion and society, and will be of interest to those in the fields of Buddhist studies, Asian history, art history, and anthropology.

Early European histories of India frequently reflected colonialist agendas. The idea that Indian society had declined from an earlier Golden Age helped justify the colonial presence. It was said, for example, that modern Buddhism had fallen away from its original identity as a purely rational philosophy that arose in the mythical 5th-century BCE Golden Age unsullied by the religious and cultural practices that surrounded it. In this book Robert DeCaroli seeks to place the formation of Buddhism in its appropriate social and political contexts. It is necessary, he says, to acknowledge that the monks and nuns who embodied early Buddhist ideals shared many beliefs held by the communities in which they were raised. In becoming members of the monastic society these individuals did not abandon their beliefs in the efficacy and the dangers represented by minor deities and spirits of the dead. Their new faith, however, gave them revolutionary new mechanisms with which to engage those supernatural beings. Drawing on fieldwork, textual, and iconographic evidence, DeCaroli offers a comprehensive view of early Indian spirit-religions and their contributions to Buddhism-the first attempt at such a study since Ananda Coomaraswamy''s pioneering work was published in 1928. The result is an important contribution to our understanding of early Indian religion and society, and will be of interest to those in the fields of Buddhist studies, Asian history, art history, and anthropology.

Across Buddhist traditions, the five senses—sight, sound, smell, taste, and touch—are perceived both positively and negatively. Share our eminent scholars’ fascination and deep insight into what makes a sensuous experience good or bad.Following on the exhibition Encountering the Buddha: Art and Practice across Asia at the National Museum of Asian Art, ten eminent scholars present their insights into Buddhism’s fascinating relation with the five senses (sight, sound, smell, taste, and touch), which careens between delight and disgust, rarely finding a middle way. While much of Buddhist literature is devoted to overcoming the attachment that dooms us to rebirth in samsara, primarily by deprecating sense experience and showing that whatever brings us sensual pleasure leads only to physical and mental pain, in texts such as the Lotus Sutra, sensory powers do not offer sensory pleasure but rather knowledge, clear observation, and ability to teach the Dharma. Considering such religiously and historically contingent ambiguity, this volume presents each of the five senses in two instantiations, the good and the bad, opening up the discourse on the senses across Buddhist traditions. Just as the museum departed from tradition to incorporate sensory experiences into the exhibition, this volume is a new direction in scholarship to humanize Buddhist studies by foregrounding sensory experience and practice, inviting the reader to think about the senses in a focused manner and shifting our understanding of Buddhism from the conceptual to the material or practical, from the idealized to the human, from the abstract to the grounded, from the mind to the body.