Product Description

"The Shaolin Monastery" charts, for the first time in any language, the history of the Shaolin Temple and the evolution of its world-renowned martial arts. In this meticulously researched and eminently readable study, Meir Shahar considers the economic, political, and religious factors that led Shaolin monks to disregard the Buddhist prohibition against violence and instead create fighting techniques that by the twenty-first century have spread throughout the world. He reveals the intimate connection between monastic violence and the veneration of the violent divinities of Buddhism and analyzes the Shaolin association of martial discipline and the search for spiritual enlightenment.

Product Details

• Amazon Sales Rank: #177039 in Books
• Published on: 2008-11
• Original language: English
• Number of items: 1
• Binding: Paperback
• 281 pages

Features

• ISBN13: 9780824833497
• Condition: NEW
• Notes: Brand New from Publisher. No Remainder Mark.
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Review
"A real gift to martial arts enthusiasts and historians alike. Combining scholarly caution and respectful appreciation, Shahar shows how much and how little can be learned about the origins of the monastery in the fifth century, its close relationship with the Tang emperors (618-907), its flowering as a religious and military institution in the Ming dynasty (1368-1644), and the suspicion with which it was regarded by the Qing state (1644-1911)....This refreshingly original study is indispensable for understanding both the history and the hype." -Choice "A long-awaited, in-depth look into the complex political, military, and hygienic factors surrounding the monastery's involvement in martial arts....This is clearly a pioneering book, and Shahar, a qualified scholar, has documented his material in a manner that will allow others to pursue the provocative questions he raises." -Journal of Asian Martial Arts"

From the Publisher
"Written in clear and lucid style and ambitious both in scope and methodology, this book offers a fascinating window into Chinese culture, religion, and history. Ranging from historical and ethnographic documents to a wide variety of literary sources, it weaves them all into a compelling narrative. In this fashion, Shahar is uniquely able to bring together social, historical, and mythological elements, providing a demythologized account of martial Chinese traditions such as Shaolin Boxing. This is sinology at its best."--Bernard Faure, Columbia University

"The book clearly belongs in a new group of books challenging conventional understandings of Buddhism and violence. Meir Shahar documents with meticulous accuracy and mellifluous prose the fighting monks of Shaolin monastery in China, who appear first in the Tang dynasty (618-907) and continue to the present. Scholars of Buddhism and Chinese history will learn much from the author's scrupulous analysis of the historical record--particularly the texts on stone steles at the monastery--that documents the monastery's traditions of fighting. Anyone interested in martial arts or Bruce Lee films will find it fascinating to learn about the actual history of the monastery's fighting techniques. I found the book a powerful and compelling read." --Valerie Hansen, Yale University

"Meir Shahar's book will assure that the martial arts of Shaolin take a prominent place in the history of Chinese Buddhism. Shahar has mastered a prodigious amount of secondary scholarship, pored over a wealth of primary documents, and brought a critical rigor to the study of these materials that is unprecedented in any language. Throughout, his analysis is cogent and clear. The result is a delightful tour of one of the most enigmatic and compelling stories of Chinese religion: the emergence and development of martial arts at Shaolin Si. Entertaining as the book is, it delivers as well a meditation on the sources of Chinese religion, and how fiction and scripture, myth and history combine to produce novel traditions. The Shaolin Monastery will appeal not only to scholars of Chinese religion, but to those interested in military history, self-cultivation, martial arts, and popular culture."--John Kieschnick, University of Bristol

The Shaolin Monastery charts, for the first time in any language, the history of the Shaolin Temple and the evolution of its world-renowned martial arts. In this meticulously researched and eminently readable study, Meir Shahar considers the economic, political, and religious factors that led Shaolin monks to disregard the Buddhist prohibition against violence and instead create fighting techniques that by the twenty-first century have spread throughout the world. He examines the monks' relations with successive Chinese regimes, beginning with the assistance they lent to the seventh-century Emperor Li Shimin and culminating more than a millennium later with their complex relations with Qing rulers, who suspected them of rebellion. He reveals the intimate connection between monastic violence and the veneration of the violent divinities of Buddhism and analyzes the Shaolin association of martial discipline and the search for spiritual enlightenment.

Shahar's exploration of the evolution of Shaolin fighting techniques serves as a prism through which to consider martial-art history in general. He correlates the emergence of the famous bare-handed techniques of Taiji Quan, Xingyi Quan, and Shaolin Quan in the sixteenth and seventeenth centuries to the social, political, and religious trends of that age. He then goes on to argue that these techniques were created not only for fighting, but also for religious and therapeutic purposes. Thus his work fills an important gap in the understanding of Chinese religion and medicine as well as the martial arts.

The Shaolin Monastery is the most exhaustive study to date on the topic and the most systematic introduction to the history and the religious context of the Chinese martial arts tradition. It will engage those interested in Chinese religion and history and martial arts, illuminating for specialists, martial artists, and general readers alike the history and nature of a martial tradition that continues to grow in popularity in its native land and abroad.

About the Author
Meir Shahar is associate professor in the Department of East Asian Studies, Tel Aviv University.

Customer Reviews

Academically rigourous and thoroughly readable
I came to this work as both an academic and a practitioner of a Shaolin style of pushing hands. The evolution of the Shaolin arts from staff fighting to unarmed styles is explored in great detail from a variety of sources (many of which are primary and have been translated here for the first time).

This is one of the first books I've read that makes a scholarly attempt at explaining how the Buddhist monks of Shaolin successfully negotiated the cognitive dissonance caused by commitment to Buddhist principles of non-violence on one hand and mastery of martial arts on the other.

The book also succeeds in recognising and clarifying the role of Daoist thought and cultivation practices (namely the Dao Yin) in the development of Shaolin Gung Fu.

Some of the conclusions (especially in relation to the unarmed styles) lend some support to Nathan Johnson's (2000) thesis 'Barefoot Zen'. After long and careful study of the forms of Shaolin Gung Fu and Karate Kata, Johnson contended that these arts were never intended for fighting (whereas Shahar would likely contend that fighting was not their sole purpose, p.180 and p.200).

Slayer of martial arts myth
Here are some of the more interesting points covered, including the slaying of commonly held martial arts myth:

1) Although he is not sure when the monks began to learn how to wield weapons, Shahar states they were practicing the use of military weapons (sword, spear, bow, etc.) as early as the Tang Dynasty (618-907). The monks chosen to learn these skills protected the monastery from mountain bandits that regularly laid siege to the complex. However, these monks were not apart of the religiously devout vegetarian body that lived within the monastery proper. They lived in small clusters located outside of the monastery and regularly broke the Buddhist precepts against eating meat, drinking alcohol, and killing. They were allowed to do this because of their distance from the monastery and the protection they provided. The allowances for killing were also connected to their religious beliefs.

2) The martial monks worshiped a Buddhist guardian deity called "Vajrapani," one of the Buddha's body guards. Legends tell how he regularly killed demons and other evil creatures that threatened the Buddha or Buddhism in general. Hence, this was all the justification the military monks needed to kill. This deity was always portrayed in Indian art with a club, but the Chinese eventually changed it to a staff (contemporary stelae located on the Monastery grounds attests to this). Vajrapani figures in Shaolin legend as the progenitor of their legendary staff method. Hence, he was connected to Shaolin arts CENTURIES before Bodhidharma.

3) Chinese fiction had a great influence on Shaolin legends. For instance, the Monkey King from the tale Journey to the West influenced the aforementioned staff legend. The legend takes place during the Red Turban Rebellion of the Yuan Dynasty. Bandits lay siege to the monastery, but it is saved by a lowly kitchen worker wielding a long fire poker as a makeshift staff. He leaps into the oven and emerges as a monstrous giant big enough to stand astride both Mount Song and the imperial fort atop Mount Shaoshi (which are five miles apart). The bandits flee when they behold this staff-wielding titan. The Shaolin monks later realize that the kitchen worker was none other than Vajrapani in disguise. Shahar compares the worker's transformation in the stove with Sun's time in Laozi's crucible, their use of the staff, and the fact that Sun and his weapon can both grow to gigantic proportions

4) Empty-handed boxing did not develop at Shaolin until the late Ming Dynasty. Before then, they were only known for their staff and spear methods. Because the Ming Dynasty revered the "Three religions" (Buddhism, Taoism, and Confucianism) as one universal teaching, during this time, Shaolin also studied Taoist gymnastics (stretching and breathing exorcises). These exercises were eventually combined with fist arts (in and outside the monastery) to create a new form of cultivation consisting of gymnastics, religious rituals, and combative techniques.

5) Bodhidharma was not connected with Shaolin fighting arts until the 17th century. Prior to this, he was only considered the progenitor of Chan Buddhism. The first published source that mentions Bodhidharma in connection with Shaolin arts is the Sinew Changing Classic, which was written by a Taoist in 1624. This is the source for all current legends that state he taught monks exercises to strengthen their bodies. However, as originally conceived, these exercises ultimately ended in immortality. Practitioners of the 17th century "internal school," which predates the creation of Taiji, and eventually died out, combined the Wu Dang priest Zhang Sanfeng with a Taoist God (The Dark Warrior) to create a Taoist equivalent of Bodhidharma. Hence, Bodhi became the legendary progenitor of the "External" or "Northern school" and Zhang the "internal" or "Southern school."

6) Shaolin's fame from the Tang till today was derived solely from their expertise in choosing the correct side to fight for in struggles between warring factions. For instance, Shaolin fought for the New Tang emperor, guaranteeing their future for centuries. Had they fought for the other side, they would have been exterminated. During the Tang, Buddhism was targeted because of it's foreign origins. Monks were sent home to lay life (or killed) and their monasteries where destroyed. But Shaolin was allowed to stay open ONLY because of its help to the Tang founder. Shahar gives an example of the reverse (a bad political choice). The Shaolin Temple was burnt in 1928 because they chose a side and lost.

Readable, definative, fascinating
A much more readable book than the previous review suggests, desoite its thoroughness, and a welcome antedote to the self-serving mythology that passes for history in most book about Shaolin. Meir's discussion of the roots of some of the most familiar Shaolin-based styles of will be especially absorbing for fans of kung fu movies.