113 © the Author(S), Under Exclusive License to Springer Nature

Total Page:16

File Type:pdf, Size:1020Kb

113 © the Author(S), Under Exclusive License to Springer Nature INDEX1 A Amygdala, 73 Abraham ibn Ezra, 10, 97 Ancient Greece/Greek, 12, 30, 31 Abulafa, Abraham, 97 Ancient Israel, 87 Adam, 75 Anger, 28, 41, 43 Adas Israel Congregation of Anti-Defamation League (ADL), 21 Washington D.C., 4 Antidepressants, 77 Addiction, 24, 27, 39, 42, 46, 72, 73, Antinomian, 19 93, 101n24 Antisemite/antisemitic, 16, 18, 21, Airline emergency landing, 47 29, 38, 43 Aish HaTorah, 32 Antisemitism, 16, 17, 21, 22, Aitken, Robert Baker, 17 41, 42, 98 Alcohol, 16, 72, 73, 75 Anxiety, viii, 2, 16, 25, 27, 30, 37, Alcohol abuse, 16, 38, 73, 101n24 42–44, 72, 73, 76, 80, 85, 95 Aleichem, Sholem, 95 Anxious, 5, 37, 43 Allegro, John Marco, 87 Archaeology, 87 Alma d’shikra, 72 Arizona State University Hillel, 5 Amanita muscaria, 75 Art, 14, 47, 96 American Buddhists, viiin12, ix, Artist, 14, 43 12, 17, 69 Atheists, 21, 92 American Conference of Cantors, 34 Attention span, 24, 46 Amoral, 19 Auschwitz-Birkenau, 6, 30 1 Note: Page numbers followed by ‘n’ refer to notes. © The Author(s), under exclusive license to Springer Nature 113 Switzerland AG 2021 C. L. Schilling, Zen Judaism, https://doi.org/10.1007/978-3-030-71506-9 114 INDEX Australia, 70 Buber, Martin, 10, 52n62, 79, Authoritarianism, 69 83, 106n86 Ayahuasca, 69, 70, 74, 75, 82, Buddha, 10, 18, 19, 21–23, 28, 44, 86, 88, 94 57n135, 111n165 Buddha statues, 12 Buddhist Modernism, 16 B Bujus, see Jubus Baal Shem Tov, 28, 85 Burma, 20 Babylonian mythology, 12 Burnout, 43 Backpacking, 93 Bushido, 18, 19 Bad trip, 74 Businesses, 45 Baker, Richard, 38 Butler, Katy, 39, 65n236 Bakst, Joel David (Rabbi), 81, 106n79 Buttigieg, Pete, 30 Banks, 24 Bar mitzvahs, 4, 94, 95, 98 Bat mitzvahs, 4, 95, 98 C Beer Ya’akov Mental Hospital, 73 Califano, Joseph, 45 Behrman, Yaacov (Rabbi), 83 California, 6, 25, 70 Bell, Sandra, 37, 39, 63n218 Canada, 32, 70, 75 Bellevue Hospital in New York, 85 Cannabis, 82, 87, 91 Benjamin, Walter, 91, 109n134 Carhart-Harris, Robin, 77 Berakhot 32b, 9 Carlebach, Shlomo (Rabbi), 92 Biblical Jacob, 78 Caro, Susan, 34 Birthright Israel, 6 Catholic, viii, ixn4, 21, 38 Bodhicitta, 38 Cederström, Carl, 16, 54n99 Bodhisattva, 22 Chabad-Lubavitch movement, 4, 35, Bodyguard, 22 81, 83, 106n84 Body pain, 28 Chán, vii Bokuseki, 14 Chanukah, 6 Bonny-Noach, Hagit, 93, 110n148, Chigaku, Tanaka, 17 110n151, 110n155, 110n156 China/Chinese, vii, viiin1, 19, 21, Brain, 6, 7, 24, 26, 51n45, 68, 73, 74, 56n108, 56n122 76–79, 87, 90, 91 Christian/Christianity, 13, 16, 20, 21, Brassard, Francis, 40, 65n237 23, 34, 69, 76, 79, 85, 87, Brayer, Menachem M., 83–85, 92, 89, 95, 98 106n87, 106n90, Christian mysticism, 12 106n93, 109n145 Clan, 21 Brendel, David, 26, 60n164 Coaches, 16 Briñol, Pablo, 26, 60n161 Cocaine, 72, 101n24 Britton, Willoughby, 27, 29, Cognitive and developmental 60n167, 60n176 psychologists, 86 Brown University’s Hillel, 5 Cognitive fexibility, 73 INDEX 115 Cohen, Danny, 44 Dimethyltryptamine (DMT), 69, 70, Colorado, 70, 81 75, 79, 81, 88, 90, 91, 98, Commercialization, 13 99n11, 100n12 Companies, 24, 41, 42 Dina d’malakhuta dina, 83 Compassion, 4, 18, 30, 38, 44, Disembodiment, 27 45, 55n104 Disorganized speech, 25 Competitiveness, 39 Disorientation, 27 Computer scientists, 86 Dissociation, 25, 27 Congregation Beth HaTephila, Dissociative identity disorder, 87 4, 49n14 D-lysergic acid diethylamide (LSD), Conservative, 81 69, 72, 74, 81, 82, 85, 92–95 Conservative Judaism, 4, 6, 14 DNA, 72, 80 Consultants, 16, 39 Doblin, Rick, 76, 94 Cooper, David A. (Rabbi), 15, 35, Do-it-yourself Judaism, vii, 1, 44 54n96, 62n203, 62n204 Dreams, 3, 33, 72, 80, 96 Corruption, 42 Drug Abuse Warning Network Cortisol, 23 (DAWN), 74, 103n40 Crick, Francis, 72 Dürkheim, Karlfried, 18 Cult of personality, 30 Dying, 90, 91, 95 Cults, 26 Dylan, Bob, 92 Cultural appropriation, 13 Cultural norm, 46 E Eastern spiritualties, 12 D Ecclesiastes, 8, 78 Dancing, 15, 34 Economy, 15, 41, 45 Darwin, C., 46 Ego dissolution, 68, 69, 77 Dass, Ram, 70, 94, 100n20, Egolessness, 38 110n157 Ego loss, 68, 77, 78 Davidson, Richard, 44 Ego transcendence, 77 Death, xn5, 18, 74, 77, 95 Ehrenreich, Barbara, 46 Death, cult of, 16–19 Emotional instability, 27 Decriminalize, 70 Emotion regulation, 23 Default-mode network of the brain, 77 Employees, 2, 24, 41, 45, 59n150 Demonstrations, 43 Engaged Buddhism, 25 Denver, 70 Epstein, Ben, 8, 52n55 Depersonalization, 25 Epstein, Mark, 38, 64n232 Depression, 2, 16, 25, 27, 30, 43, Eruvin 54a, 83 63n212, 69, 73, 74, 85, European Jews, 15 99n10, 101n24 European Monitoring Centre for The dharma, 44 Drugs and Drug Addiction Dholakia, Utpal M., 24, 58n149 (EMCDDA), 93 Dhyāna, vii Exodus 3:2, 88 116 INDEX F Goma fre ritual, 34 Faith in Mind (poem), 19 Google, 2, 42 False memories, 25, 26 Government, 45 Farias, Miguel, 25 Greek, 30, 31 Fascism, 70 Greek philosophy, 12 Fatigue, 38, 43 Green, Arthur (Rabbi), 85, Fear, 15, 27, 28, 30, 32, 72, 74, 95 86, 107n97 Feinstein, Moshe (Rabbi), 91 Greenstein, Brad (Rabbi), 34 Feldman, Menachem (Rabbi), 35, Griffths, Roland R., 76, 103n38, 36, 62n209 104n51, 104n52, 104n58 Fields, Rick, 38, 64n230 Guided breathing exercise, 7, Fifth Dalai Lama of Tibet, 21 25, 41, 91 Finkel, Dan, 5 Guilt, 27, 98, 100n19 First-person science, 22 Guilty, 37, 42 Flashbacks, 27, 74 Gurus, 16, 39 fMRI scans, 77 Ford, Henry, 43 Freelance workers, 44 H Friedman, Joel, 6 Haffkine, Mordechai, 85 Frith, Chris, 68, 99n5 Haiku poetry, 14 Halakhic, 34, 83 Hallucinations, 25, 68, 77, 96 G Hallucinogen persisting perception Gallimore, Andrew R., 73, 103n37 disorder (HPPD), 74, 103n41 Gefen, Nan Fink, 2 Hamakir et mekomo, 92 Genesis 1–6, 10, 96 Happiness, 2, 3, 7, 17, 32, 33, Genesis 2:18, 36 43, 44, 47 Genesis 3, 71 Happy, 16, 20, 31, 32 Genesis 18:25, 9 Harris, Dan, 30, 61n179 Genesis 28:17, 78 Harris, Elizabeth J., 22, 57n133 Genetic psychology, 80 Harris, Sam, 22, 58n138, 92 Gen Z generation, 34 Hashanah, Rosh, 10 German/Germany, 18 Hashish, 93 German people, 17, 18, 74 Hasid/Hasidic, 11, 14, 82, 92, 98 Gesher Jewish Day School in Fairfax, Hasidim, Breslover, 11, 82, 92 Virginia, 5 Hassidism, 13 Gigi, Daniel (Rabbi), 6 ha-Tseruf, Hokhmath, 97 Ginsberg, Allen, 92 Healing, 72, 74, 85, 95 Gold, Shefa (Rabbi), 90 Health care, 24, 67, 71, 95 Goldfsh, 24, 46 Health gurus, 16 Goldman, Shalom, 92 Hebrew Bible, 9, 32, 36, 47, 71, 75, Goldstein, Joseph, 27 87, 89–91, 97 INDEX 117 Hebrew letters, 11, 13, 96, 97 Inequality, 3, 42 Hebrew scripture, 13 Innovation, 16, 96 Hechalot, Jay, 86 Inquisition, 20 Heller, Dov (Rabbi), 32, Insecure work status, 44 61n188, 61n189 Insight Meditation Center in Hemmingway, E., 4 Massachusetts, 27 Hercules, 89 Insomnia, 25, 27 Hermle, Leo, 74, 103n41 Institute for Jewish Spirituality (IJS), Herrigel, Eugen, 18 5, 14, 66n260 Heschel Jewish High School, 6 Intense fear of death, 74 Hezeika derabbim, 84 Interreligious dialogue, 22 Hidden memories, 25 Isabella Freedman Jewish Retreat The Hillel Organization, 5 Center, 5 Himmler, Heinrich, 18 Islam, 16, 20 Hindu/Hinduism, 18, 38, 39, 69 Isolationism, 35 Hitbodedut or hisbodedus, 11 Israel/Israeli/Israelis, 5, 6, 73, 74, 82, Hitler, Adolf, 18, 30 83, 87, 93, 94, 110n154 Hitsuzendō, 14 Israeli Anti-Drug Authority Hiyah, Rav, 83 (IADA), 93 Hoffman, Donald, 68, 99n2, 99n7 Israeli Foreign Ministry, 93 Holocaust, 20, 30, 74 Israeli newspapers, 5 Holocaust Memorial in Berlin Israeli Warm Home, 93 (Memorial to the Murdered Jews of Europe), 30 Honkyoku music, 14 J Hood, Bruce, 68, 99n6 Jacob, Walter (Rabbi), 83, 88, Huxley, Aldous, 52n62, 83, 95, 96, 101n23, 106n83 106n86, 110n163, 111n169 Japan/Japanese, vii, viiin1, ixn3, ixn4, Hyper-arousal, 27 14, 16–19, 21, 22, 34, 38, 73 Hypercompetitive, 45 imperialism, 17 Hyper-connectivity, 36 militarism during World War II, 16 Hypo-arousal, 27 samurai ethics, viiin1, 18, 19 tea ceremony, 14 Jātaka, 22 I Jerryson, Michael K., 21, 56n122, Ibn Ezra, Abraham, 10, 97 57n132, 57n135, 66n256 Idel, Moshe, 10, 52n64, 97, 111n174 Jesus, 76, 87, 89 Idolatry (avodah zarah), 12, 52n61 Jew-hating history, 16 Illegal, 67, 70–72, 82, 83, 92 Jewish Buddhists, 12, 30 Imperial College London, 73, 74 Jewish Community Centre London, 6 India/Indian, vii, 19, 21, 43, Jewish historical experience, 20 57n135, 84, 93 Jewish humor, 10 118 INDEX Jewish law, 3, 82 Kabbalists, 81, 97 Jewish Life and Learning for Hillel at Kabuki, 14 Stanford University, 5 Kamakura period, 19 Jewish Meditation Advanced Training Kaplan, Aryeh (Rabbi), 81, (JMAT), 31 105n73, 105n74 Jewish Meditation Center of Kaplan, Dana Evan, 2, 48n2, 48n3 Brooklyn, 4 Kapleau, Philip, 16, 29 Jewish Meditation Center of Karma, 20 Montclair, New Jersey, 5 Kashrut, 10, 40 Jewish Mindfulness Network Katz, Steven T., 52n63, 80, 105n72, (JMN), 5 110n160, 111n172 Jewish mindfulness teacher Kfar Izun, 93 certifcate, 5 Khmer Rouge, 21 Jewish Renewal movement, 3, 13, Killings, 16, 17, 19, 55n104 15, 81, 97 Kim Il-sung, 30 Jewish Social Service Agency Kinesthetic sensations, 27 (JSSA), 36 Kippah, 42 Jewish suffering, 20 Knesset, 93 Jewish summer camps, 4 Korean, 21 Jewish Yoga, 70 Korean War, 21 Jhana meditation, 13 Kornfeld, Jack, 27, 38, 64n229 Jobs, Steve, 72, 79 Kotler, Moshe, 73 Johns Hopkins University, 73, 76, 96 Ktoret, 88 Joiner, Thomas, 28, 30, 51n48, Kungye, 21 61n181, 61n182, 65n239 Joshu Sasaki, 38 Jubus, 12, 13, 16 L Judge/Judgment, 3, 9, 10, 40, 68, 74 Laichter, Alison, 4 Judgment-free awareness and Landau, Samuel, 8, 52n54 acceptance, 25 Laplace, Pierre-Simon, 91 Jung, C. G., 29 Law of the land is the law, 83 Jünger, Ernst, 74, 104n44 Leah, 88 JW3, 6 Leary, Timothy, 70, 96, 100n20, 111n166 Legalization, 73 K Lester,
Recommended publications
  • Asahi Falls —Mendicant Shakuhachi Monks and the Izu Pennisula— Christopher Yohmei Blasdel
    Asahi Falls —Mendicant Shakuhachi Monks and the Izu Pennisula— Christopher Yohmei Blasdel Asahi Falls, Ōdaira, Izu. Photograph by the author. 1 The anfractuous road from Shūzen-ji to the Amagi Pass winds through the middle of the mountainous Izu Peninsula. It cuts across small villages, traverses deep rivers filled with fresh, running waters and traces hairpin curves that straddle exquisitely terraced rice paddies. Every turn offers a stunning vista of towering mountains and verdant slopes. These views are juxtaposed with glimpses of local daily life as village residents make their way back and forth from school, shopping or their work in the fields and forests. One of the small communities the road passes along the way is Ōdaira. From the center of this settlement, a small lane leaves the road and makes its way up westward to the edge of the mountain, where is situated the remains of an old temple, a shrine and a magnificent waterfall that cascades from on high out of the forested hillside. This eastward-facing waterfall is named Asahi Daki (“Morning-sun waterfall”), and the name of temple—or the empty space where it once stood—is Rōgen-ji (literally, “origin of the waterfall”). A sign at the entrance to the area tells the visitor that Rōgen-ji was a ko- musō temple. Komusō, the sign informs us, were a band of itinerant monks who covered their heads with deep basket hats, called tengai, and wandered the Japanese countryside playing the shakuhachi bamboo flute and begging for alms. These monks belonged to the Fuke Sect, which was loosely connected to the Rinzai sect of Zen Buddhism, and Rōgen-ji was an affiliate temple of Rei- hō-ji Temple in Ōme, now a municipality of Tokyo in western mountainous re- gion.
    [Show full text]
  • A POPULAR DICTIONARY of Shinto
    A POPULAR DICTIONARY OF Shinto A POPULAR DICTIONARY OF Shinto BRIAN BOCKING Curzon First published by Curzon Press 15 The Quadrant, Richmond Surrey, TW9 1BP This edition published in the Taylor & Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to http://www.ebookstore.tandf.co.uk/.” Copyright © 1995 by Brian Bocking Revised edition 1997 Cover photograph by Sharon Hoogstraten Cover design by Kim Bartko All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN 0-203-98627-X Master e-book ISBN ISBN 0-7007-1051-5 (Print Edition) To Shelagh INTRODUCTION How to use this dictionary A Popular Dictionary of Shintō lists in alphabetical order more than a thousand terms relating to Shintō. Almost all are Japanese terms. The dictionary can be used in the ordinary way if the Shintō term you want to look up is already in Japanese (e.g. kami rather than ‘deity’) and has a main entry in the dictionary. If, as is very likely, the concept or word you want is in English such as ‘pollution’, ‘children’, ‘shrine’, etc., or perhaps a place-name like ‘Kyōto’ or ‘Akita’ which does not have a main entry, then consult the comprehensive Thematic Index of English and Japanese terms at the end of the Dictionary first.
    [Show full text]
  • Full Volume 22
    Ethnomusicology Review 22(1) From the Editors Samuel Lamontagne and Tyler Yamin Welcome to Volume 22, issue 1 of Ethnomusicology Review! This issue features an invited essay along with three peer-reviewed articles that cover a wide range of topics, geographical areas, methodological and theoretical approaches. As it seems to be a characteristic of ethnomusicology at large, this variety, even if it has become an object of critical inquiry itself (Rice, 1987, 2007; Laborde, 1997), has allowed the discipline, by grounding itself in reference to the context of study, to not take “music” for granted. It is in this perspective that we’d like to present this volume, and the variety of its contributions. In his invited essay, Jim Sykes asks what ramifications of the Anthropocece, understood as a socio-ecological crisis, hold for the field of music studies and the politics of its internal disciplinary divisions. Drawing upon scholars who assert that the Anthropocene demands not only concern about our planet’s future but also critical attention towards the particular, historically situated ontological commitments that engendered this crisis, Sykes argues that music studies both depends on and reproduces a normative model of the world in which music itself occupies an unproblematized metaphysical status—one that, furthermore, occludes the possibility of “reframe[ing] music history as a tale about the maintenance of the Earth system” (14, this issue) urgently necessary as anthropogenic climate change threatens the continuation of life as usual. By taking seriously the material and discursive aspects of musical practice often encountered ethnographically, yet either explained away by “the worldview embedded in our disciplinary divisions or .
    [Show full text]
  • Here Is More to This Instrument and Its Music Than Learning a Repertoire Or a Technique
    1 Le shakuhachi japonais, une tradition réinventée (The Japanese Shakuhachi, A Reinvented Tradition) Bruno Chikushin Deschênes, Paris, Éditions L’Harmattan, 2017. In French. May be ordered at : http://www.editions-harmattan.fr (site in French). This book is the first work in French entirely dedicated to the shakuhachi. A good number of books and thesis are available in English, but none in French. The subtitle refers to the fact that this flute is not played, made and understood as it was during the Edo era (1603-1868). Following the banishment of the Fuke sect in the Fall of 1871 by the Meiji government, the shakuhachi started to be ‘reinvented’ to take it into the modern era, a reinvention that was subsequently heightened following WWII, in particular since the 1970s with the growing interests of non- Japanese about this flute all around the World. My aim with this article is to give an overview of the content of this book by providing the non-French speaking reader a summary of each of the chapters. Although my objective was to present the shakuhachi in a historical as well as from an ethnomusicological perspectives, the viewpoint of the musician guided my discussions, not the scholarly one. As well, I did not want solely to present the shakuhachi, its history, its technique or its repertoire, as many books and articles have already done, I wanted to discuss aspects of it that are rarely discussed, in particular the self-discipline it requires from everyone to learn, its ritualistic aspects in its transmission, as well as the aesthetics of honkyoku music, in particular in regards to the notion of ma 間.
    [Show full text]
  • "San Koten Honkyoku" Op the Kinko-Ryu: a Study of Traditional Solo Music for the Japanese Vertical End-Blown Flute— the Shakuhachi
    THE "SAN KOTEN HONKYOKU" OP THE KINKO-RYU: A STUDY OF TRADITIONAL SOLO MUSIC FOR THE JAPANESE VERTICAL END-BLOWN FLUTE— THE SHAKUHACHI by NORMAN ALLEN STANFIELD B.Musi, University of British Columbia, 1970 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF MUSIC in THE FACULTY OF GRADUATE STUDIES (Department of Music) We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA October, 1977 © Norman Allen Stanfield, 1977 In presenting this thesis in partial fulfillment of the requirements for an advanced degree at The University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Depart• ment or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Music The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 October, 1977 ABSTRACT The "San Koten Honkyoku" are three ("san") traditional ("hon") compositions ("kyoku") which are distinguished and venerated for their archetypical ("koten") characteristics. Of the many "schools" ("ryu") of musicians who claim proprie• torship or proprietary control of versions of these melodies, the Kinko-ryu has the strongest claim to historicity. Their medium of performance is the "shakuhachi"—a bamboo, end- blown, vertical flute—and their aesthetics is founded on Zen Buddhism. The progenitor of the shakuhachi most likely originates from the Mesopotamian civilizations of the fourth millennium B.C.
    [Show full text]
  • T I the Systemisation of the Musical Language
    Ti TheSystemisation of the Musical Language of the Fukezen SfzakufzacfziHonkyoku VlastislavMatoušek 1. Su1zEN - 'BLOWINCZEN': SPIRITUALITY AS Mus1c, AND Mus1c AS SPIRITUAL PRACTICE Until the middle of the 19th century theshakuhachi bamboo flute,nowadays something of a symbol of the Japanese musical tradition, functioned not as a musical instrument (gakki)but primarily as a religious tool (hóki) exclusive to the Zen Buddhist Fuke sect. Whilst the secť s komusó - or "monks of nothingness" - spent most of their time playing, they did not regard themselves as musicians, for the musical activity which they engaged in, and which the uninitiated observer would surely term "playing the flute", was actually just a form of Zen meditation in which esoteri­ cally transmitted pieces of music now referred to collectively as honkyoku (lit. "basic pieces"), were performedon the instrument. This manner of playing the shakuhachi (known as the fakestyle), as has come down to us primarily through the traditions of the Myóanji ('Light and Dark­ ness') Temple in Kyoto, is first and foremost a manifestation of the Zen, of its emphasis on the real and true, its focus on the essence, its rejection of that which is external and superficial. Its ideal in sound is 'the murmuring of the wind through the bamboo grove', and its basic princip al is that of ichi on jobutsu, or one-sound Buddhahood. Kurosawa Kinko I (1710-1771), the founder of the KinkoRyú is said to have verbalised the concept of suizen with such laconic kóan­ like pronouncements.1 ("The members ofthe Fuke sect have le.ftus with very little writ­ ten materialelucidating the philosophy which underlaytheir playingshakuhachi as suiz.en, the blowing Zen, the honkyokupresumably speakingfor themselves".
    [Show full text]
  • EARLY MODERN JAPAN SPRING, 2002 Tokugawa Intellectual History
    EARLY MODERN JAPAN SPRING, 2002 others see man as the bearer of values Tokugawa Intellectual History: largely determined by or responsive to State of the Field economic, social and political influences; others, as a being in quest of spiritual goals; yet others, as the decentered ©James McMullen, Oxford University participant in a linguistically constructed world with which their own relationship is I at best problematic. This diversity means that scholars have tended not infrequently Tokugawa intellectual history has been either to talk past each other, or to write called “one of the liveliest and most virulently partisan, indeed sectarian, interesting” branches of the study of Japan reviews of each others’ work. in America. 1 The claim was made by The strength of Yamashita’s survey lies Samuel Yamashita in a spirited and precisely in his attempt to encompass a accessible article, “Reading the New very heterogeneous body of work within a Tokugawa Intellectual Histories”. broad overview. He set his subject, Yamashita’s essay surveyed publications moreover, in the wider context of recent between 1979 and 1992. In this sense, European and American thinking on much of the ground for the present essay intellectual history. He has, one might say, has already been covered. Yet even a attempted an intellectual history of modest attempt to update a survey of Tokugawa intellectual history. Yamashita Tokugawa intellectual history remains a found that the field was indeed burgeoning, challenge. Of all fields, intellectual history for reasons that apply a fortiori to the seems to exhibit the broadest range of present. He noted the revival of interest methods and approaches.
    [Show full text]
  • Komusě and “Shakuhachi-Zen”
    Max DEEG * KomusØ and “Shakuhachi-Zen” From Historical Legitimation to the Spiritualisation of a Buddhist denomination in the Edo Period** 1. Introduction The history of Zen-Buddhism in the West is well-known for its uncon- ventional tales of monks chopping off their arms, of their burning of Buddha statues, and their suggestions that one kill the Buddha if one meets him – these images having been spread through such propagators of Zen 禪 in the West, like Daisetsu TeitarØ Suzuki 大拙諦太朗鈴木 (1870-1966). As a result Zen in the West is mainly conceived as an iconoclastic, anti-literal, anti-formal and highly mystico- spiritual form of Buddhism. The fact that Zen in the West was mainly received in its Japanese form has also led to the conception that it is a typical expression of ‘Japaneseness’, a reflection of Yamato-damashii 大和魂. Modern scholars such as Bernard Faure (1991 and 1993) have shown, in fascinating depth, that there is a gap between Zen rhetoric in the texts and the historical reality of Zen. Early Chinese Chan 禪 did have a degree of conformity with its social environ- ment as, without this, it could not have survived and developed into a strong religious movement in the centuries to follow. It was, then, by no means the anti- and a-social “freak” of Chinese Buddhism as is reflected in some East-Asian sources and their modern epigones. An indication of this is that the relatively early historiographical tradition of Chan (cf. Schmidt-Glintzer 1982) did not suffer a setback when it was transferred to Japan (mainly in the Song period).
    [Show full text]
  • Native American Flute Meditation: Musical Instrument Design
    University of Rhode Island DigitalCommons@URI Senior Honors Projects Honors Program at the University of Rhode Island 2008 Native American Flute Meditation: Musical Instrument Design, Construction and Playing as Contemplative Practice Daniel Cummings University of Rhode Island, [email protected] Follow this and additional works at: http://digitalcommons.uri.edu/srhonorsprog Part of the Mental and Social Health Commons, and the Music Commons Recommended Citation Cummings, Daniel, "Native American Flute Meditation: Musical Instrument Design, Construction and Playing as Contemplative Practice" (2008). Senior Honors Projects. Paper 104. http://digitalcommons.uri.edu/srhonorsprog/104http://digitalcommons.uri.edu/srhonorsprog/104 This Article is brought to you for free and open access by the Honors Program at the University of Rhode Island at DigitalCommons@URI. It has been accepted for inclusion in Senior Honors Projects by an authorized administrator of DigitalCommons@URI. For more information, please contact [email protected]. Native American Flute Meditation: musical instrument design, construction and playing as contemplative practice by Dan Cummings © 2008 1 Introduction The two images on the preceding cover page represent the two traditions which have most significantly informed and inspired my personal flute journey, each in its own way contributing to an ongoing exploration of the design, construction and playing of Native American style flutes, as complementary aspects of a musically-oriented meditation practice. The first image is a typical artist’s rendition of Kokopelli, the flute-playing fertility deity who originated in the art and folklore of several Native North American cultures, particularly in the Southwestern region of the United States. Said to be representative of the spirit of music, today Kokopelli has become a ubiquitous symbol and quickly recognizable commercial icon associated with the Native American flute, or Native music and culture in general.
    [Show full text]
  • I the Shakuhachi Is, at Least in Its Appearance, a Simple Musical Instrument: a Piece of Bamboo (Traditionally, the Species Madake, Lt
    73} Shakuhachi in Transition: a Transcultural Perspective, James Franklin I The shakuhachi is, at least in its appearance, a simple musical instrument: a piece of bamboo (traditionally, the species madake, lt. phyllostachys bambusoides) with (in its modern form) a standardised length of about 54 cm, in which the nodes have been bored through in order to create a continuous tube, five finger holes have been drilled and a slanted blowing edge cut at the upper end. The visual simplicity of this traditional Japanese flute belies the complexity of the musical traditions which have arisen around it in the course of centuries. The oldest of these to survive in the modern world is that of the honkyoku (“original pieces”), solo works which, according to historical sources, were developed not as concert music but as a form of meditation by the Fuke sect of Zen Buddhism in Japan. Briefly summarised, one can identify six main phases in the development and transmis­ sion of the instrument:1 1) origins on the Asian mainland (pre­7th century AD); 2) early shakuhachi in Japan (c. 7th to 11th centuries AD); 3) shakuhachi as folk instrument (c. 11th to 16th centuries AD); 4) shakuhachi of the Edo period (17th to 19th centuries AD); 5) modern shakuhachi in Japan (mid­19th century to the present); 6) shakuhachi outside of Japan (mid­20th century to the present). The last of these phases is the least documented, and in terms of contemporary cultu­ ral studies the most interesting. Generally, the shakuhachi is considered to be a development of a Chinese end­blown flute, which arrived in Japan presumably in the 7th century AD via Korea as part of the imperial court orchestra (Lee 1993:62ff.).
    [Show full text]
  • Library of Congress Classification
    BL RELIGIONS. MYTHOLOGY. RATIONALISM BL Religions. Mythology. Rationalism Religion Periodicals. Serials 1.A1 International or polyglot 1.A2-Z English and American 2 Dutch 3 French 4 German 5 Italian 6 Scandinavian 7 Spanish and Portuguese 9.A-Z Other languages, A-Z (10) Yearbooks see BL1+ Societies 11.A1 General works 11.A2-Z English and American 12 Dutch 13 French 14 German 15 Italian 16 Scandinavian 17 Spanish and Portuguese 19.A-Z Other, A-Z 21 Congresses Collected works Including monographs, papers, essays, etc. 25 Several authors 27 Individual authors 29 Selections 31 Dictionaries. Encyclopedias 35 Directories 37 Computer network resources Including the Internet 41 Study of comparative religion. Historiography. Methodology Religious education 42 General works 42.5.A-Z By region or country, A-Z 43.A-Z Biography of students and historians, A-Z Museums. Exhibitions 45 General works 46.A-Z Individual, A-Z Subarrange by place or name 48 General works 50 Addresses, essays, lectures 51 Philosophy of religion. Philosophy and religion Including general works on faith and reason Cf. BD573 Teleology Psychology of religion. Religious experience Cf. BP175 Islam Cf. BR110+ Christianity Cf. HQ61 Religious emotion and eroticism 53.A1 Periodicals. Societies. Serials 53.A2-Z General works 53.5 Fanaticism. Religious addiction. Religious neurosis 54 Glossolalia. Gift of tongues Cf. BT122.5 Glossolalia or tongues as one of the gifts of the Holy Spirit 1 BL RELIGIONS. MYTHOLOGY. RATIONALISM BL Religion -- Continued 55 Religion and civilization Religion and ethics see BJ47 Religion and literature see PN49; PN1077; PR145; PR830.R5; etc.
    [Show full text]
  • Schism, Orthodoxy and Heresy in the History of Tenrikyo: Three Case Studies
    UNIVERSITY OF HAWAI'I LIBRARY SCHISM, ORTHODOXY AND HERESY IN THE HISTORY OF TENRIKYO: THREE CASE STUDIES A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN RELIGION (ASIAN) MAY 2005 By Roy Tetsuo Forbes Thesis Committee: Helen J. Baroni, Chairperson George J. Tanabe Jr. Robert N. Huey Copyright © 2005 by Roy Tetsuo Forbes All rights reserved. III This thesis is dedicated to my mother Sumako, my late father Robert and the late Reverend Nakata Kaname. iv - Acknowledgements - Although there were numerous individuals who helped me in various tangible and intangible ways throughout the span of my research, I would like to name and express my appreciation to a select few. First of all, I wish to thank the professors of my thesis committee-Dr. Helen Baroni, Dr. George Tanabe and Dr. Robert Huey-for their advice and assistance throughout the course of my research. Next, I would like to voice my appreciation toward Bishop Hamada Michihito of the Tenrikyo Mission Headquarters of Hawaii (Dendocho) for helping jumpstart my studies on Tenrikyo by introducing me to various sources that proved indispensable in the writing of this thesis. I also thank Mr. Tabayashi Hiroaki of the Tenrikyo Overseas Department for being my main contact in Tenri City who helped arrange an informal, introductory tour at Tenri Central Library. I further appreciate Mr. Tabayashi for driving me to Sukezo's residence in Harigabessho and to Oyamato Jinja on his precious days off. Last but not least, I thank the patient staff members at Tenri Central Library, Tenri Bunko in Nu'uanu, and of Hawaii Dendocho for allowing me to raid their respective collections on more than one occasion.
    [Show full text]