Making Sense of Tantric Buddhism: History, Semiology, and Transgression in the Indian Traditions (South Asia Across the Disciplines)

Pretty heavy reading. The first part dealing with the history and origin theories of Tantric Buddhism is not analysed in much depth. Wedemeyer picks his fights with the older and some now less accepted theories; but doesn't adequately argue for or against some of the more prominent origin theories. Those that look at homologies of mantra, doctrine, deity iconography to identify a inheritance to or from Tantric Buddhism and other traditions.He does cite some scholars I was previous familiar with, so I immediately picked up a very shallow argument in his analysis of their work; good example was Alexis Sanderson. If you read this book, within the first part and you come across this argument of Shaivism and Tantric Buddhism, it would be worthwhile to google Sanderson and read the articles Wedemeyer cites (they are free to access). He spends a couple of paragraphs dealing with this rather complex issue, most of it is superficial and then goes to slam Sharma and Bhattacharya (for a few pages) - who even a lay reader would read and raise an eyebrow.The second part is very well written. For those who are heavily interested in Buddhist Tantras - this constitutes essential reading. Wedemeyer makes a fair attempt to give different layers of interpretation and historical theories that all collectively go to explaining the plausible context of the behaviour of the early Buddhist Tantrikas. There is a pretty good study of the Guhyasamaja (in brief).Overall I was largely impressed by the book, it was at times difficult for me to understand as the language is quite complex. But that is my own personal quibble. I really did appreciate and enjoy reading the second section of the book, although my primary interested was in reading about Buddhist History. This, I am afraid was neither explained well nor reasoned with any degree of evidence or depth that would make what he is saying compelling. Overall the bibliography of the section in itself is an excellent study - thats what I largely appreciated, as the first part does serve as a decent summary of previous authors on the subject of Tantric history.

This is a brilliant book. Well-researched, brilliantly structured, easy to follow, and not a word wasted. Concise, precise, and lucid, the book is not only a fantastic work on Buddhism - it is one of the best books on history and historiography. One cannot but feel immensely impressed by the work Wedemeyer put into this little volume. It not only challenges a person's perceptions of esoteric Buddhism; it will change your perspective on history.That being said, I do have one minor critique. Mr. Wedemeyer seems to enjoy using the words "clear" and "clearly." One of the first lessons I have learned from law school is when such words are used, the subject matter is always unclear. When using such words, though supported by authoritative evidence and ample analysis, one cannot help but wonder - is he hiding something? Is the conclusion really so "clear?" As a word, "clear" does not have a very definitive meaning. I certainly hope that Wedemeyer will be able to replace word with more suitable alternatives.But still, amazing book.

This is an extremely well approached study of an important question in Tantric Buddhism: how to reconcile the transgressive elements of tantra in the light of tantra's underlying spiritual and higher religious goals. What are the main factors and origins that has led to tantra becoming a major field of meditation practice throughout Asia, both for Buddhism and also Hinduism? Christian Wedemeyer, applying a vast first hand knowledge of the subject, has written what is undoubtedly the best study of the subject so far written. His thesis is thoughtful, constructive, learned and informative. Janet Gyatso has called the book a milestone in the field, and I heartily agree. Every Western student of tantra wishing to understand the tantric approach to life and religion, should read this book as a matter of course.

This is an academic work for sure, but clever practicing Buddhists should read this as well. It corrects some serious misunderstandings that remain within the popular practice as much as it corrects some academic assertions. So what is being made sense of? Well, the practices that are well known to scholars but perhaps only marginally so to practitioners: the practices of unexcelled yoga tantra which call for an overthrown of normal morality. These are critically important to the academic study of Indo-Tibetan Buddhism, and it is important for non-academics to be aware of this too. So Wedemeyer, a scholar of religion at Chicago and former student of Robert Thurman, takes no prisoners in determining who got what wrong and how to rethink - this means academics and Western practitioners and their teachers. Over successive chapters Wedemeyer makes the case that a straightforward, noncontextual reading of the unexcelled yoga tantras is mistaken: the talk of sex is neither strictly about sex nor strictly about something else - it is both and more. Specifically, sex and consumption of impure substances is about ritual impurity and the performance of nondual awareness. Wedemeyer discusses the linguistic theory behind this interpretation, and it is compelling. He shows just how situated within Indian norms Tantric Buddhism is, and just how situated within monastic Buddhism it is - a crucial rejoinder to the common assumption that the tantras must have come from outside the monastery, as blasphemous as they are. Well, no - it is more complex than that, and even though a full reconstruction is not possible, Wedemeyer makes a provocative case for his conclusions. I'm not going to give any spoilers, so buy the book - it is worth the price and at least two readings. It is the most important book on Buddhism you will read this year, and it will remind you to think beyond just the words of Buddhist scriptures to what may be intended.