This roundtable discussion explores the role of spiritual esoterisms in religious reflection. Taking inspiration from Nathan Snaza’s recent Tendings: Feminist Esoterisms and the Abolition of Man, we understand esoterisms to include some of what is traditionally considered the “Western esoteric” tradition, but also modalities of worlding “in which more-than-human socialities and knowledge practices would be co-compositional” (2024, 10). In this case, we explore worlds where spiritual knowledges link humans and non-humans (including, potentially, departed ancestors and divinities) into socialities that are irreducibly material and spiritual, and where these socialities are bounded – inclusive of some but not all. The roundtable explores these questions with attention to Argentine gothic literature, the writing of James Baldwin, Lúkumi religious practices, and Hasidic prophylactic magic.
In-person November Annual Meeting 2025 Program Book
All time are listed in Eastern Time Zone.
Teaching about Palestine in religious studies and specifically Islamic studies carries a particular set of challenges that come from a pervasive tendency in public and political discourse and in scholarship to explain the origins of the “conflict” in Israel/Palestine as a century-old conflict between Jews and Muslims. This roundtable brings together scholars in Islamic studies who reflect on and share their experiences of incorporating Palestine into their teaching. Some of us have done so since long before the Hamas attack in October 2023 and Israel’s annihilation of Gaza and ethnic cleansing of the West Bank in response. We teach Palestine in a climate of institutional repression of pro-Palestinian solidarity activism. Participants in this roundtable offer their reflections on how they have navigated this landscape in their own institutional context and share both particular pedagogical tools/activities and questions that have arisen from their experiences.
Teaching about Palestine in religious studies and specifically Islamic studies carries a particular set of challenges that come from a pervasive tendency in public and political discourse and in scholarship to explain the origins of the “conflict” in Israel/Palestine as a century-old conflict between Jews and Muslims. This roundtable brings together scholars in Islamic studies who reflect on and share their experiences of incorporating Palestine into their teaching. Some of us have done so since long before the Hamas attack in October 2023 and Israel’s annihilation of Gaza and ethnic cleansing of the West Bank in response. We teach Palestine in a climate of institutional repression of pro-Palestinian solidarity activism. Participants in this roundtable offer their reflections on how they have navigated this landscape in their own institutional context and share both particular pedagogical tools/activities and questions that have arisen from their experiences.
Inspired by the 2025 AAR theme of “Freedom,” this panel examines shifting conceptions of political power and novel techniques for its enactment across the Tibetan and Himalayan regions from the period of Tibetan scholastic institutionalization (14th–16th centuries) to the mid-20th century geopolitical entanglements of the region. This politically fraught period, marked by conflict, nevertheless produced novel conceptions of religious authority and governance. The panel explores how the region’s religious elite articulated these shifting conceptions of the political sphere through philosophical treatises, biographies, artistic representations, monastic curricula and codes of conduct, and ritual technologies. Papers examine: How have Buddhist thinkers informed Tibetan and Himalayan attitudes toward authority and freedom across social, religious and political landscapes? How were artistic and literary media deployed in the articulation of power across the region? And how have communities across the region negotiated shifting and competing models of political power?
Papers
The second revival of Buddhism in Mongol regions, particularly the Geluk tradition, established a monastic network tied to central Tibet. However, religious authority in these regions was not solely dictated by Lhasa. The Qing court, as the dominant power in late imperial China, actively regulated Mongol Buddhism, overseeing reincarnation confirmations, restricting monastic mobility, and imposing administrative policies.
This dual-layered governance placed Mongol monasteries at the intersection of Tibetan religious leadership and Qing imperial control. While Tibetan hierarchs dictated doctrinal matters, Qing officials shaped monastic administration. Mongol monks and monasteries navigated these overlapping authorities, balancing religious tradition with political constraints.
This paper examines how Mongol religious institutions operated under—and at times negotiated—the competing influences of Lhasa and Beijing, highlighting specific cases to explore the impact of Qing policies and Tibetan authority on monastic governance in Mongol regions.
This paper explores the concept of Thakhob (mtha' 'khob) as a rhetorical tool that legitimized religio-political expansion in early modern Tibet. It examines how both Tibetan Buddhists and Bonpos invoked Thakhob—a designation for borderlands inhabited by “uncivilized” peoples and untouched by the rays of Dharma—to justify their civilizing missions. Through various methods, including the interpretation of dreams and prophecies or “discovery” of hidden lands and texts, they sought to propagate their respective religious traditions. Specifically, this paper traces how, beginning in the 15th century, early Geluk monks and scholars initiated efforts to proselytize the eastern Tibetan borderlands, particularly the Bon strongholds of Gyalrong. These missionary activities intensified in the 18th and 19th centuries under the Qing-Geluk alliance, with prominent Tibetan and Mongour Geluk lamas playing key roles. By examining Thakhob as a conceptual and discursive device, this paper highlights its role in framing expansionist projects as a civilizing endeavor.
In this paper, I consider the opposing Madhyamaka ('Middle Way') Buddhist philosophical positions of Tsongkhapa Losang Drakpa (1357-1419) and Karmapa VIII Mikyö Dorje (1507-1554) as contrasting visions for theoretically grounding political authority. By comparing Tsongkhapa's and Mikyö Dorje's divergent attitudes toward epistemology and gnoseology, I argue that we see differences emerge that helped or hindered their orders in consolidating extensive political control by a central authority. Specifically, while Mikyö Dorje takes pains to profess a Madhyamaka philosophical view reflecting the apophatic bent of the Madhyamaka progenitor, Nāgārjuna (2nd c. CE), as well as his preeminent commentator, Candrakīrti (7th c.), the interpretive liberties that Tsongkhapa takes with those Indian thinkers' texts help establish justification for the kind of intensified bureaucratic control over the Buddhist monastic clergy that marked the Gelukpa order and aid its rise to power.
By 1920, the Thirteenth Dalai Lama (1876-1933), had survived an assassination plot, two foreign invasions, and prolonged exile. Following his final return to Tibet in 1913, he sought to modernize and secure his territory through various reforms, both political and religious. Drawing on models of Buddhist kingship and Tibetan traditions of state protection, he employed the standard technologies of governance—temple renovation and monastic reform—but did so, remarkably, in a single project. Central to his undertaking was his illustrated commentary on the monastic code transformed into murals at two geomantically important sites: Ramoche and the Potala. In this paper, I consider the pictorial text and its murals within the circumstances of the Thirteenth Dalai Lama’s reign and the content of the historical record, contextualize them within his program of renovation and reform, and consider how the murals might have functioned more so as power objects than didactic diagrams.
The 13th Dalai Lama wrote forty-two guiding documents (bca’ yig) for monasteries throughout Tibet and Mongolia—more than double any known author before him. Scholars have speculated that this prolific output was an attempt to bring distant powers in Amdo and Kham under the control of the Ganden Phodrang. Through an analysis of the Dalai Lama’s guidelines for Kumbum Monastery’s Kalachakra college, I demonstrate how he sought to employ Buddhist practices of subjugation (‘dul ba) as bureaucratic tools of statecraft. By granting the college trainings and ritual dances aimed at subduing local spirits, the Dalai Lama gave the monks techniques to efficiently run their institution and defend themselves from threats, while simultaneously subsuming them into a larger state-sanctioned cosmology. This complicates the narrative of the 13th Dalai Lama as a modernist reformer, demonstrating his desire to use monastic technologies to forge a polity outside the mold of the nation-state.
Influenced by European Christian conceptions of divine power, the 20th century German legal theorist and Nazi apologist Carl Schmitt famously wrote that “Sovereign is he who decides on the exception” (Schmitt, 5). This paper approaches the problem of authoritarianism that Schmitt raises by focusing on a paradigmatic figure of power and exceptionality in Tibetan Buddhist political and religious thought, that of the bodhisattva. Examining how Tibetan Buddhist thinkers in three different time periods and political environments theorize bodhisattva power, intentionality, and action, this paper asks how these framings illuminate Tibetan debates regarding the moral dimensions of charisma and leadership, and the possibilities for freedom with respect to the state.
Tibet is often referenced in brief and passing notes in the literature on theocracy as the lone and somewhat anomalous Asian example of a premodern theocratic state. Focusing on the founding of the Drukpa theocracy of Shabdrung Ngawang Namgyel (1594-1651) known today as the Kingdom of Bhutan, my paper investigates what theocracy, as a descriptive and analytical category, might help elucidate about notions of governance in the Tibetan region during the seventeenth century, and vice versa, what the Tibetan experiment with the union of religious and temporal domains (chos srid zung ’brel) might contribute to our understanding of theocracy as an organizing principle for social and political life.
Respondent
This roundtable on the state of the field of comparative religious ethics invites participants to consider: what is the future of comparative religious ethics in the field of religious ethics, the field of religious studies, and the academy as a whole? The discussion will focus in particular on how debates regarding universalism and particularism have both pushed the field forward and enumerated new challenges to which comparative religious ethicists must respond. Representing a variety of standpoints within the field, the panelists will discuss their sense of these challenges as well as ways in which comparative religious ethics, when attentive to these issues, is well situated to respond to some of the most pressing moral and political questions of our day.
2025 marks the 40th anniversary of Lutheran theologian H. Paul Santmire’s pathbreaking The Travail of Nature: The Ambiguous Ecological Promise of Christian Theology (Fortress Press, 1985). There Santmire argued, “It seems clear that Christian theologians have a public responsibility to respond to [the environmental crisis] in terms of both a critical appropriation of their own tradition and a constructive exploration of the possibility of new ways of valuing nature, along with new ways of affirming the values of human history.” This ecumenical, global, and intergenerational panel of clergy and activists, biblical scholars and theologians takes up Santmire’s challenge by examining how the Lutheran theologian’s own canon has aided the emergence of ecotheologies and influenced the reformation of histories, liturgies, pastoral leadership, and spiritual practices. In the spirit of honoring his legacy this panel asks: how might Santmire’s work help us think alongside new global ecological problems and promises?
This roundtable explores South Asian conservatisms within the North American political discourse writ large. The contradictory entanglement of Asian American conservative groups with white politics and white supremacy while remaining concerned about racial animus and anti-immigrant sentiment requires such groups to construct their own grammar and ideological framework-a uniquely Asian-iterated conservatism (Mishra 2024). The panelists, who hail from both academic and social activism spaces, discuss how conservative orgs position themselves to advance particular religious or social aims, how such groups leverage supremacist discourses to advance nativist goals, the use of religious freedom to promote a particularized vision of cultural, religious, and identitarian aspects of Asian communities, and the shared bigotries with other conservative movements for political advancement. Together these reflections analyze how South Asian conservative organizations benefit from discussions of pluralism and diversity while seeking to advance culturally-curated hegemonic forms of conservative politics within North America.
The Special Session “The Women Who Made Malcolm” roundtable convenes Muslim women aligned to the Nation of Islam (NOI) and scholars of NOI engaging in critical discourse on the lived experiences of NOI women, and their quest for freedom inside NOI and in our larger society.
.
Papers
This project examines how neuroscience challenges traditional notions of free will and human agency. Several research, beginning with Libet’s 1983 study and subsequent experiments, demonstrate that unconscious neural processes initiate actions that precede our conscious decisions; what we perceive as conscious choice may be an endpoint of a complex preconscious build-up process. Philosopher Hillary Bok offers a compelling counterargument: although external prediction is determined, our internal deliberative processes remain uncertain until we actively choose. Bok’s argument resonates with Libet’s “veto” moment – a temporal gap in which individuals can consciously self-reflect to override a preconscious process. Christian perspective enriches this debate by highlighting self-reflection as a divine gift essential to authentic freedom, as presented by Augustine and Aquinas. These interdisciplinary insights can extend to practical applications, such as designing brain-machine interfaces that protect user autonomy and pastoral care to address unconscious and conscious dimensions of decision-making.
The debate over the epistemological reliability of religious experiences between Perennialism and Constructivism remains unresolved. Perennialism argues that religious experiences reveal a shared ultimate reality, supported by Robert K. C. Forman’s Pure Consciousness Event (PCE) and Richard Swinburne’s principle of credulity. However, critics challenge this view due to cultural inconsistencies and naturalistic explanations. Constructivism contends that religious experiences are shaped by cultural and cognitive frameworks, questioning the possibility of unmediated encounters with the transcendent. Nonetheless, it faces criticism for its reductionism, potentially overlooking the existential and transformative dimensions of religious experiences. To bridge this gap, this paper explores Carlos Miguel Rincon’s embodied cognitive approach, which interprets religious experiences as existential events that provide practical guidance rather than epistemological truths. This perspective reconciles Perennialism and Constructivism by emphasizing the lived, transformative impact of religious experiences while addressing the question of epistemic reliability.
Building upon a previously proposed model of comparative mysticism (Trivedi, 2024), this work proposes a newer method called nesting or the nesting method (NM). In recent work, I proposed a model of comparative mysticism that based its rationale for comparison in the dynamic interaction between three components: neurocognitive mechanisms and substrates, phenomenal experiences, and noetic accounts. While examining the phenomenon of ego-dissolution (EDn), I identified universal and contextual components of the ego-dissolution experiences of the contemporary Indian mystic Sadhguru (1957–Present) and the medieval Spanish mystic Teresa of Ávila (1515–1583), respectively. In nesting, I aim to present several accounts of Indian, Hindu mystics (Advaita Vedānta, Kāśmīrī Śaivism, etc.) experiencing what is deemed as non-dual, ego-dissolution at multiple levels (neuroscience, phenomenology, theology, sociology, etc.), that encourage interdisciplinary/multidisciplinary theories and methodologies. The former levels are "nested" within the latter levels, proposing a step-by-step dynamic interaction that presents the EDn experience as ultimately, holistic.
During the nineteenth century, spiritualist, Theosophical and psychological thinkers developed what I call “evolutionary theologies” to explain the human-animal relationship in light of Darwin and other biological theories. I apply both historical and comparative methodologies as well as conceptual metaphor theory to examine the development of these new theologies, which continue to be influential in spiritual but not religious and “New Age” communities. These thinkers used both the Bible and Asian myth to reimagine human transformation, with animal qualities playing a role in both our evolutionary futures as well as our pasts. Thinkers evaluated include the spiritualists Andrew Jackson Davis and Emma Hardinge Britten; Theosophists Helena Blavatsky and A.P. Sinnett; and psychologist Frederic W.H. Myers. They developed new threads of commonality with non-human animals while also finding new reasons to be wary of the body and its “animal” passions.
This session fosters a global dialogue exploring innovative pedagogical approaches, contextual applications, and interdisciplinary insights within the sub-fields of practical theology. The session includes contributions addressing: innovative and experimental teaching methods in practical theology, pedagogical creativity across diverse cultural and socio-political contexts, theoretical reflections on learning processes in practical theology, and collaborative and participatory models of teaching and learning. The session format includes brief presentations and extended interaction, discussion, and collaboration with authors.
Papers
Drawing on insights from a Scandinavian study on novice clergy, this paper presents an undergraduate course in urban practical ecclesiology designed to bridge the gap between seminary and ministry. This objective is pursued through the integration of interdisciplinary academic learning with field-based experiences, fostering what we term pastoral assembling, which both complements and challenges the notion of pastoral imagination. Students engage in lectures, field visits, and hands-on ethnographic research, collaboratively interpreting diverse socio-economic urban ministry contexts. This embodied learning approach enhances students’ capacity to integrate academic insights with pastoral praxis, thereby transcending a linear theory-to-practice model. Grounded in Aristotelian distinctions between episteme (theoretical knowledge), techne (practical skill), and phronesis (practical wisdom), we analyze the pedagogical design and learning outcomes of the course. The presentation will feature interactive examples from the course alongside student video reflections, illustrating the pedagogical impact of this approach.
The Overseas Ministries Study Center (OMSC) at Princeton Theological Seminary launched an online certificate program in lived theology and world Christianity in the 2022-23 academic year. This year-long academic course introduces scholars and church leaders from around the world to practical theology and qualitative research with a focus on applying these methods to their own unique contexts. This presentation will provide an evaluation and exposition of the program’s most recent innovation: the use of “learning hubs” based in specific geographic locations where select students can meet in person to discuss what they are learning and their application. In this way, the shared uniform content that learners engage in online is grounded in a local context and community.
This creative presentation of original qualitative research conducted at a divinity school at an R1 university offers insight and engagement with best practices for trauma-informed teaching and learning, with special attention to dynamics of race and socioeconomic status. This presentation by a multicultural and multigenerational team of practical theologians, including an experienced faculty member, a postdoctoral associate, and a doctoral student will model trauma-informed teaching practices while facilitating interactive case studies that demonstrate data-informed teaching practices. We will further engage attendees by helping them envision contextualizing such practices in their setting.
This paper introduces “Fabricandi Divina,” an innovative pedagogical method positioning the embodied practice of ceramics-making as a primary site for theological reflection and spiritual formation. Moving beyond traditional theological aesthetics (von Balthasar), hermeneutical analyses (Begbie, Morgan), and elite-oriented art theologies (Fujimura), this approach emphasizes accessible, democratic forms of creativity rooted in the theological anthropology of Dorothy Sayers and the aesthetic philosophy of Soetsu Yanagi. Structured around a ceramics-adapted lectio divina—formatio, conformatio, ornatum, contemplatio, traditio—this method uses embodied, communal creativity to overcome Cartesian subjectivity, fostering holistic spiritual integration. Especially transformative is the final act of ritualized offering, symbolically entrusting clay pieces to the kiln’s unpredictable firing process, embodying trust, surrender, and grace. Student reflections underscore profound spiritual insights, aligning human and divine creativity. Ultimately, this paper argues that embodied creativity offers practical theology classrooms a deeply formative pedagogical innovation, reconnecting mind, body, and spirit.
Neoliberalism, as a political theology and corresponding spirituality, shapes the white progressive church’s engagement with radical justice movements, often inhibiting action. Drawing on experiences from organizing progressive Christians to resist the 2017 Unite the Right Rally in Charlottesville, this paper examines how neoliberal ideologies—rooted in myths of peace, progress, and unity—foster a preference for decorum and charity over solidarity and risk. These formations weaken church people’s capacity for conflict, endurance, and deep relationality. To disrupt neoliberalism’s hold, we propose three moves: recognizing its presence, fostering disorientation, and cultivating alternative spiritual formations. Turning to the radical Black humanism of Ella Baker, we explore how her relational, power-conscious spiritual pedagogy denaturalizes neoliberal myths. The Christian tradition of Advent, particularly John the Baptist, offers a re-formation towards resilience and anticipation of a different world. Ultimately, we advocate for practices of vulnerability and mutuality to prepare the progressive church to encounter collective liberation.
Pastoral and ministerial leaders encounter new contexts and practices regularly in their pastoral responsibilities. While classical methods of theological reflection can be helpful, the rigorous monastic practice of lectio divina offers a centuries-tested method for "reading" a context or practice appreciatively and prayerfully. Participants will be invited to "read" a context or practice and reflect on it for transformative insights using a four-mode method expanding on the traditional lectio divina moments: read, meditate, pray, and contemplate. Approaching contexts and practices in this way avoids objectifying contexts and practices, missing their unfathomable riches. It invites the "reader" to experience an integration between immersive self-implication and scholarly investigation, invoking a stance of humility before all that we don't know, yet seek.
This paper addresses a central pedagogical conundrum confronting theological educators who seek to bring theology and religious studies to bear on the seemingly insurmountable challenges of climate change linked with predatory capitalism and white supremacy. The pedagogical conundrum stems from a paradox. On-the-one-hand, humans cannot address climate injustice without seeing “what is going on,” including the magnitude of climate disaster and the power structures and attendant worldviews that maintain “the way things are.” On-the-other-hand, the more one sees, the more powerless one may feel. The pedagogical challenge is to enable seeing reality for what it is and – despite that – instilling hope and agency. This paper offers insights on participatory teaching that empowers moral agency in relation to climate injustice and fosters social equity. The authors engage audience participation and discussion of case studies that embody the hope of communities embracing their moral-spiritual agency in collaborative work for transformative change.