Buddhism Research Papers - Academia.edu (original) (raw)

2025, Educational Theory

Its two major divisions are Theravadin and Bodhisattva. I will be discussing the salient features that apply to them both. EDUCATIONAL THEORY / Winter 2002 / Volume 52 / Number 1

2025, Studies in Conservation

This work presents the results of the study of a fragment of architectural terracruda sculpture from the Buddhist archaeological site of Tepe Narenj (Kabul, Afghanistan, 5 th -9 th centuries) through X-ray microtomographic analysis. This technique offers great potential for the study of artworks that, due to their nature, state of conservation or relevance, do not allow for destructive analysis. The results have provided useful data

2025, Studies in Religion/Sciences Religieuses

analyzes in this book the wonderful experiences of coming-of-age ceremonies with reference to the believers of different religions in the United States. The book is an account on the evolution of rites of passage in five major religions like Jewish bar and bat mitzvah, Christian confirmations, Muslim shahadas, Hindu sacred thread ceremonies and Zen jukai ceremonies in Buddhism by explaining the theological concepts associated with these ceremonies in a practical way. Magida interviewed well-known and influential persons coming from different spheres of life belonging to different religions to recall the experiences of their comingof-age ceremonies to find out if these ceremonies had some impact on their lives. Before starting the oral narratives, he provides biographical notes about the persons with some highlights about the ceremonies of the corresponding faith. To gather recollections from Christian faith, he interrogated TV anchor Bob Abernethy, African novelist Chinua Achebe, explorer of different religions Huston Smith, comedian Julia Sweeney and founder of the Arab-American Institute Jim Zogby. A college president Leon Botstein, New Yorker cartoonist Roz Chast, rabbi Harold Kushner, writer Letty and her daughter Abigail Pogrebin, psychedelic pioneer Ram Dass, rabbi Jeffrey Salkin and Nobel Laureate Eli Wiesel have shared their feelings about Jewish rites of passage. Internationally renowned holistic guru Deepak and his son Gotham Chopra uncover the underlying meanings of the life passage rituals in Hinduism. Zen roshi John Daido Loori and leading expert on Tibetan Buddhism in the West Robert Thurman elucidate the Buddhist rituals. Coleman Barks, who translated Rumi, Dr. Yusaf Islam (former rock star Cat Stevens), and a writer and Jewish convert to Islam Michael Wolfe discuss their experiences of Islamic rituals. Only few out of these eighteen participants recognized these ceremonies as walk towards their faith or skepticism afterwards. Magida argues that life initiation ceremonies do not necessarily link the human with divine or transfer knowledge. Instead they try to transfer the possibility of knowledge, and most of the experiences explored in this book are without any spiritual reveal because these ceremonies, except in Islam where there is no as such ceremony to mark the initiation, are performed at initiation into adulthood or into faith when a child has no consciousness and deliberation into the religion due to her/his very young age. Magida says that American youth do not have such rites of passage as aboriginals perform in primal cultures. Instead their growth is marked by getting a driver's license, as men's movement leader Robert Bly thinks, or by involving in some social service project like aiding migrant workers, volunteering at food banks or building homes for the needy in Reform Judaism and Catholics. He points to certain new rituals like the Quinceanera among Hispanics and a Quaker-influenced foot-washing ceremony at Guilford College. The personalities interviewed by Magida mostly relate themselves to more than one religion or no religion at all, therefore, their views about the rites of passage in one religion as participants is an issue that needs a lot of discussion. The book does cover a lot on cultural meanings of the rites of passage ceremonies. In this sense, it could be helpful in studying the efficaciousness of rites of passage and the evolution of faith or skepticism in an individual's life. The book not only provides an essential understanding of the rites of passage in human life but also provides an opportunity to understand beliefs and practices of the religion of others and so contributes to inter-faith harmony in its own style.

2025, Molung educational frontier

This article argues that literatureof Buddha's philosophy has cosmopolitan nature. Buddhists do not believe in a personal creator God. In this sense, Buddhism is more than a religion; it is not centered only on the relationship between humans and a high God. Buddhism is a philosophical tradition that believes and centers on personal spiritual development. It is a humanistic way of life which can be understood as motivated to lead a moral life; it is also conscious of one's thoughts and actions as well as in developing wisdom and compassion. Both Buddhism and cosmopolitanism assert the dignity of every human being; these ideals aim at improving the condition of life. Philanthropy, empathy, and compassion can be considered as synonyms for Buddhism and cosmopolitanism. Service to fellow human beings is at the center for a cosmopolitan. When humans ascend the material concerns like pleasure and material desire, they are free to fulfill responsibilities to fellow human beings so that they can go up and beyond the close family members to all human beings, which is the philosophy of both Buddhism and cosmopolitanism. In both the Buddhist and cosmopolitan philosophy there is basic consideration of humanity. Buddhist social thought offers something to cosmopolitan ethics that cosmopolitanism's desire to enhance 'human interconnectedness' is truly helpful to minimize the human sufferings. In this article, my goal is to explore and show Buddhism as a cosmopolitan philosophy.

2025, Indo-Iranian Journal

Richard H. Davis, Religions of Early India. A Cultural History. Princeton & Oxford: Princeton University Press, 2024. xviii, 587 pp. $ 39.95. isbn 978-0-691-19926-9.

2025, University of British Columbia eBooks

In presenting this thesis in partial fulfilment 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 department or by his or her representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission.

2025, Hamro Idea Pvt. Ltd.

‘Kirat Mundhum: Of Earth and Ancestors’ tracks Kirat people, an indigenous Himalayan civilization that existed even before Vedic civilization and whose culture forms identities today. The book relates the spiritual and cultural... more

2025

An English Translation of Kataoka, Kei 2003e: “Keiken to naisei: Henjū kankei no haaku hōhō o meguru giron no hensen.” Nanto Bukkyō, 83, 1-32.

2025, Proceedings of the Aristotelian Society

Many of our practices presuppose moral responsibility. Arguably, agents can only be morally responsible if they are able to act other than they do. Compatibilists and incompatibilists traditionally disagree about whether determinism precludes the ability to do otherwise, often reaching an impasse because they endorse different readings of 'able to do otherwise'. I argue that the correct reading of 'able to do otherwise' depends on the purposes of our responsibility-entailing practices. Practices serving different purposes may warrant different readings. Consequently, there may be no single independently ascertainable definition of freedom to do otherwise that justifies our responsibilityentailing practices wholesale.

2025, International Journal of Old Uyghur Studies

Old Uyghur bäliŋ täg behaves in a peculiar way. In the published Old Uyghur texts, it never appears without the postposition täg, yet denominal verbs are formed by means of the usual suffixes. What is more, bäliŋ and täg are often spelled as one word. They were clearly perceived as inseparable by some scribes. The divergent semantics of the adjective ('terrifying, dreadful') and the adverb ('suddenly, all at once') are remarkable as well. The article examines the uses of bäliŋ täg in Old Uyghur and cites several examples. It becomes apparent that the adjective and the adverb are sometimes easy to confuse. Only by analyzing several examples in context is it possible to determine the exact meaning. Nearly all instances suggest the interpretation as an adverb. Cognates in modern Turkic languages are being adduced, too. Finally, a new etymology is being proposed.

2025, Arts asiatiques

Registered by the National Museum of Cambodia in 1933 and still unpublished, the inscription K. 943, engraved on a bronze end-piece, provides interesting information about the date of the object as well as the religious history of the Khmer country and, more specifically, Buddhism. Although it is difficult to understand, this unusually long inscription for a metal Khmer object mentions a single deity, the Kamrateṅ Jagat Chpār Ransī, who appears in a dozen Khmer inscriptions, suggesting that he was an important deity during the Angkor period. Several elements of the text indicate a late Angkorian date, as opposed to a hasty analysis of the object which could lead one to believe otherwise, and thus supply the most recent evidence of this renowned Buddhist deity. Moreover, by virtue of the deity it bears — a Vajrasattva — this finial links the Kamrateṅ Jagat Chpār Ransī with Tantric Buddhism and, by doing so, raises some new questions about the development of this specific way of Buddh...

2025, International Journal of Interreligious and Intercultural Studies

Religious views of a community group are very influential in determining their attitudes and behavior towards nature and the environment. On the one hand, there is a worldview correlation that affects attitudes that are less friendly to nature as well as human superiority among other creatures that makes it feel entitled to exploit nature. On the other hand, religious views are also a motivation for caring for and loving nature, as is the will of Buddhists to create happiness for all living things. Reflections on choosing a moderate way of life prevent greed that can cause damage to nature so that sustainable development can be realized. The media, especially digital media, represents the implementation of Buddhist environmental ethics in a variety of writing frames. This study aims to look at Fangshen (放生) ritual in critical discourse on environmental ethics perspective as represented in Indonesian Buddhist media such as Buddhazine, Kompasiana, Tionghoa.info, and etcetera. This res...

2025, Khazanah Theologia

Using the self-study of teaching practice (S-STP), this research examines the process of inter-religious learning at Kertarajasa Buddhist College. The S-STP applied to this study is a potential alternative to answer many teaching challenges that were left out by other educational research approaches. Due to the Covid-19 Pandemic, the courses of inter-religious learning were offered online. These courses were designed and taught by the first author who is a non-Buddhist teacher-educator works in a Buddhist teaching institution. The courses were delivered using various online learning tools, assisted with scaffold learning, and included guest lectures. In the learning process, students were given opportunity to interact with the instructor and guest lectures. The guest lectures are liyan (the others) and subject-matter experts. The interactions mean to develop students’ awareness of other religious communities and the room for them to experience the religious moderation. This study r...

2025, Journal of Contemplative Studies

Buddhist amulets have been a topic of academic research for decades. But scholarly presuppositions that amulets have circulated primarily in popular Buddhist milieus, related only tangentially to the pursuits of elite practitioners, has limited our appreciation of how amulets have inflected philosophical and contemplative concerns. This article aims to challenge this lopsided perspective by showing how Buddhists in Tibet integrated analytic contemplation into the practice of writing down, wearing, and putting into practice short tantric scriptures that claim to liberate through wearing. The discussion argues that carving out a place for analysis in amulet-tantra use can be traced to the revelations of the thirteenth century visionary scholar Guru Chöwang's commentarial glosses on the phrase "liberation-through-wearing." This discussion contextualizes the change of emphasizing analysis in amulet-tantra practice as a transition between the earlier Heart Essence of Vimalamitra revelations and the later Heart Essence of the Ḍākinī revelations in response to ongoing criticisms of the Great Perfection. This article concludes that the Heart Essence of the Ḍākinī's tantra-amulets drew from Guru Chöwang's revelation to harmonize analytic inquiry with the earlier Vimalamitra dispensation in ways that blur the boundaries between embodied tantric practice and discursive philosophical inquiry. This blurring of boundaries has ramifications for how we study Buddhist Tantra and philosophy.

2025

Взяв за основу понятие «пост-Европа» чешского феноменолога Яна Паточки, первым предположившего, что после Второй мировой войны Европа перестала быть центрообразующей силой, в своей новой работе гонконгский философ Юк Хуэй обращается к проблеме «преодоления модерна», вокруг которой сто лет назад в Японии сформировалась Киотская школа. Нисида Китаро, Ниситани Кэйдзи, а также представитель нового конфуцианства Моу Цзунсань не отвергали западную философию, но искали новые пути для мышления в условиях кризиса, охватившего Европу. Вместо мечты о невозможном преодолении хайдеггеровской Heimatlosigkeit «Пост-Европа» предлагает набросок мышления, которое, осознав свою «безродность», стремится обрести новую форму, но не путем нейтрализации различий, а через индивидуацию, направленную на преодоление оппозиций между logos и technē, Востоком и Западом, домом и бездомностью.

2025, Journal of Social Issues in Southeast Asia

Comparison of four biographies of Confucius, published between 1897 and 1957, and a drama depicting his birth, performed in 2011, demonstrates the introduction of Confucius and his construction as a prophet in the Dutch East Indies and, later, in Indonesia. Supernatural and mystical elements serve as indispensable markers of religion and status as a prophet. The authors exercised agency in selecting and appropriating narratives of Confucius for their own purposes. The rationalist approach to the interpretation of Confucianism and the role of Confucius treats him as an historical figure, sage and teacher, while the spiritualist approach perceives him as a divine messenger, saviour and prophet. The two have long been in competition. The social and political struggles of Confucian communities since the Dutch colonial period have shaped literary and visual descriptions of Confucius.

2025, Ranah: Jurnal Kajian Bahasa

Penelitian ini dilatarbelakangi oleh keingintahuan praktik pemberian nama diri di masyarakat adat Kasepuhan Ciptagelar. Dalam untaian nama itu umumnya menyiratkan keyakinan dan kebijaksanaan (wisdom) serta dapat merefleksikan doa, cita-cita (expectation). Artinya bahwa nama yang diberikan (disandangnya) tersebut akan sesuai dengan tuntutan (harapan) masyarakat pada masa dibuatnya. Tujuan penelitian ini adalah untuk memotret praktik pemberian nama diri dalam masyarakat adat Kasepuhan Ciptagelar dan akan mengkaji faktor-faktor dan nilai-nilai apa saja yang melatarbelakangi praktik tersebut. Penelitian ini menggunakan pendekatan metodologi kualitatif yakni metode deskriptif analitis. Sumber data dalam penelitian ini adalah masyarakat adat Kasepuhan Ciptagelar dalam tiga generasi. Teknik pengumpulan data dalam penelitian ini adalah observasi partisipan serta teknik simak dan catat. Teknik analisis data dimulai dengan mengumpulkan data, mereduksi data, melakukan analisis berdasarkan klasifikasi. Hasil dari penelitian ini bahwa pola pemberian maupun pergantian nama disebabkan oleh beberapa alasan. Pertama, didorong karena alasan psikologis, berupa harapan seperti demi kejayaan, ketenaran, keuntungan dan terhindar dari malapetaka serta kepuasan batiniah. Kedua, yaitu berkaitan dengan nilai sosiokultural yang mempunyai akar ke masa silam. Dari kajian secara diakronis pola pemberian nama masyarakat adat Kasepuhan Ciptagelar telah mengalami pergeseran, walaupun pergeseran atau perubahan itu relatif tidak begitu masif. Hal ini dikarenakan masyarakat adat Kasepuhan Ciptagelar masih pengkuh (kuat) memegang tradisi dan adat istiadat yang sudah diwariskan secara turun-temurun. Kata-kata kunci: nama diri, praktik pemberian nama, masyarakat adat, Kasepuhan Ciptagelar.

2025

The basic position of radical constructivism is fundamentally incommensurate with that of realism. Von Glasersfeld (1999a, [13]) puts forth the essential difference: What differentiates radical constructivism from the tradition, is the... more

2025, Economic and Political Weekly

Considering the multipletranslations of the word dukkha in Mukta Salve’s 1855 essay titled “Mang Maharanchya Dukkhavishayi Nibandh,” this article makes the claim that the term dukkha ought to be translated as “suffering.”Translating “dukkha” as “suffering” allows us to revisit the genealogy of Salve’s essay. By focusing on this genealogy, one can recognise this essay as a pivotal point within an ongoing intellectual tradition that traces its inspiration back to the Buddha and beyond.

2025, AI and Society

We endorse policymakers' efforts to address the negative consequences of the attention economy's technology but add that these approaches are often limited in their criticism of the systemic context of human attention. Starting from Buddhist philosophy, we advocate a broader approach: an 'ecology of attending' that centers on conceptualizing, designing, and using attention (1) in an embedded way and (2) focused on the alleviating of suffering. With 'embedded' we mean that attention is not a neutral, isolated mechanism but a meaning-engendering part of an 'ecology' of bodily, sociotechnical and moral frameworks. With 'focused on the alleviation of suffering' we mean that we explicitly move away from the (often implicit) conception of attention as a tool for gratifying desires. We analyze existing inquiries in these directions and urge them to be intensified and integrated. As to the design and function of our technological environment, we propose three questions for further research: How can technology help to acknowledge us as 'ecological' beings, rather than as self-sufficient individuals? How can technology help to raise awareness of our moral framework? And how can technology increase the conditions for 'attending' to the alleviation of suffering, by substituting our covert self-driven moral framework with an ecologically attending one? We believe in the urgency of transforming the inhumane attention economy sociotechnical system into a humane ecology of attending, and in our ability to contribute to it.

2025, Veer Seva Mandi

यह लेख आचार्य यशःकीर्ति की रचना प्रबोधसार के बारे में है, जिसकी रचना उन्होंने अ से ण तक के सभी वर्णों को छोड़कर मात्र शेष 18 वर्णों से की है | लेख का विषय जैन श्रावकों की चर्या का वर्णन है |

2025, arXiv (Cornell University)

Knot theory is the Mathematical study of knots. In this paper we have studied the Composition of two knots. Knot theory belongs to Mathematical field of Topology, where the topological concepts such as topological spaces, homeomorphisms, and homology are considered. We have studied the basics of knot theory, with special focus on Composition of knots, and knot determinants using Alexander Polynomials. And we have introduced the techniques to generalize the solution of composition of knots to present how knot determinants behave when we compose two knots.

2025

The author has agreed that the Library, University of Saskatche wan, may make this theslsfreely available for inspection. Moreover, the author has agreed th:tt permission for extensive copying of this thesis for scholarly purposes may be granted by the professor or professors who supervised the thesis work recorded herein or, in their absence, by the Head of the Department or the Dean of the College in which the thesis work was done. It is understood that due recognition will be given to the author of this thesis and to the University of Saskatchewan in -3.ny use of the material i.n this thesis. Copying or publication or any other use of the thesis for financial gain without approval by the University of Saskatchewan and the authorts written permission is prohibited.

2025, The Occult Review

The Tibetan Book of the Dead, or Bardo Thodol, offers detailed instructions on the science of death, particularly the process of consciousness transference. While the book is of great interest to occultists and spiritualists, its... more

2025, The Occult Review

A new book, “The Light of the Soul: its Science and Effect,” is a paraphrase of the Yoga Sutras of Patanjali with commentary by Alice Bailey. The book, dictated and paraphrased by a Tibetan Brother, offers a comprehensive analysis of the Sutras, which are considered the basic teaching of the Trans-Himalayan School. It is particularly valuable for students of Raja Yoga and those interested in Eastern philosophy.

2025, Encyclopedia of Psychology and Religion

An ancient religion which should not be mistaken with the Sabaeanims of Saba ´(or Sheba), nor with the Sabianism (with ''i'' in English rather than with ''e'') originated from the group of followers of John the Baptist who did not accept Jesus as the Christ. The confusion of the three is a constant through the literature and it is primarly, due to a translation mistake of the Koran by Marmeduke Pickthall -the term mentioned in the Koran refers to the religious group and it is written with the Arabic letter sad and Saba ´is written with sin and is referred to the people of Saba ´, Yemen. Other cause of confusion results from the fact that the Ansar tribe of Saba ´adopted the Koranic Sabeanism as a religion. A third cause can be pointed in the fact that the followers of John the Baptist, being persecuted and expelled from Palestine, have settled down in the city of Harran, where Sabeanism was the dominant religion and also, after the conquest of Alexander, the center of religious and intellectual activity. Finally, a historical cause is in the fact that the first commentarists of the Koran, the historians and the jurists of Islam, not seeing a Sabean, concluded that all the peoples of the world that were not Christian, Jews or Muslims, living from India to Spain, were Sabeans. Only on tenth century, it was known that there were two different groups: the ones living at the area of the Euphrates -the Mandaeans, followers of John the Baptistand the descendents of the city of Harran -the Harranians (Mehrabkha ´nı ´, 1995). In this period, the Mandaeans lived among the Sabeans in Harran, probably, copying some of their cosmology, and later in Babylon, where assimilated local beliefs; posterior to the arrival of Muslims in Iraq (636 AD), they moved to the swampy lands of meridian Iraq (Ca ´rdenas, n.d.).

2025, Advances in Health Sciences Education

Mindfulness-based interventions have been applied in diverse populations and achieved mental health benefits. This study examined the effects of a brief mindfulness program for emotional regulation and levels of mindfulness on senior students in Brazil. The intervention consisted of six weekly meetings attended by 30 participants. It is a pre-experimental research, with pre-and post-test comparative and correlation measurements. The preliminary results, which relied on parametrical and non-parametrical tests, revealed a reduction in total emotional regulation difficulties (p = 0.0001; r = -0.55). Also, there was an increase in the levels of mindfulness in the subtests for both dimensions under evaluation: "Awareness" (p = 0.0001; d = 0.77) and "Acceptance" (p = 0.048; d = 0.37). By associating the amount of meditative practices performed by students with the variables, a significant positive correlation was found with the mindfulness dimension "Awareness" (r P = 0.422; p = 0.020), and there was a significant negative correlation with Difficulties in emotion regulation (r S = -0.478; p = 0.008) and with its respective subscales "Nonacceptance" (r S = -0.654; p = 0.0001) and "Clarity" (r S = -0.463; p = 0.010). In conclusion, the application of a brief mindfulness-based intervention is promising in Brazilian university contexts; moreover, it can bring benefits to students, e.g., an increase in emotion regulation as well as in levels of mindfulness. We suggest that further research should use an experimental design and follow-up.

2025

This article discusses the style and iconography of the statues from Candi Jago, consisting of Amoghapāśa and his attendants, and their later copies. It departs from the notion that the new transmission of esoteric Buddhism in the thirteenth century from Northeast India to Java brought along iconographic programs as well as artistic elements. However, the problem of whether such artistic influence can be attested remains disputed among scholars. Using both formal and comparative analysis of the statues' photographic reproduction, this paper reexamines the style of the Amoghapāśa maṇḍala assembly to unravel the problem of locating the Pāla influence. It begins by tracing the development of the cult of Amoghapāśa and its eight-armed form, following the notion of the movement of Buddhist masters seeking refuge to explain its re-emergence in the thirteenth-century Java. Finally, it elaborates on the theories concerning the style of Candi Jago statues and their later copies related to the presence of Pāla style elements. It concludes that the so-called Pāla elements on the statues reflect the creative force of Javanese artisans in incorporating these new elements into their artworks.

2025, Orientalistische Literaturzeitung 38, no. 1-6

Partial translation: pages 401-402 only. I was unable to get the remaining pages. The interpretation of Mādhyamika philosophy as radical nihilism is challenged by the view that it posits an absolute entity, śūnyatā, as the ultimate... more

2025, International Journal of Recent Technology and Engineering (IJRTE)

Language attitude is the attitude of the people for a particular language. Assam is a place where many ethnic and indigenous groups are living harmoniously. The Khamti is an indigenous group and a branch of Tai tribe origin at Burma(today Myanmar) having cultural and linguistic identity. They have their own script. The Khamti is a small ethnic group of Assam and their population is very few. Although they have their own language maximum of them use Assamese language for communication. Due the domination of Assamese language Khamti’s are become bilingual. As a result a threatening arises for their language. In such a situation the Khamti’s language attitude to their language is becoming an important issue for preservation and development of Khamti language. This paper primarily tries to analyze the language attitude of Khamti people to their language. Secondly, it tries to discuss the significance of Khamti’s language attitude for preservation and development of their language based ...

2025

Questa Upanishad fa parte del Kata Shaaka (ramo) del Krishna Yajur Veda. Per questo motivo, è chiamata Kato-Upanishad. L'argomento trattato in questa Upanishad, ovvero il Naciketa Upaagyaana, trova posto anche nel Taittriya Braahmana. Questa Upanishad si compone di due parti principali, ulteriormente suddivise in sei capitoli. La divisione in due parti è piuttosto scontata, poiché alla fine del terzo capitolo si trovano le consuete note conclusive di un'Upanishad. Si ritiene quindi che originariamente questa Upanishad consistesse di una sola parte e che l'altra sarebbe stata aggiunta in un secondo momento. Tuttavia, Sri Sankara ha scritto un commentario per entrambe le parti, il che ci fa supporre che la seconda parte (anche se si trattasse di un'aggiunta) sia stata aggiunta molto prima, dell'epoca di Sri Sankara. Questa Upanishad trova posto anche nell'Atharvana Veda. Lì, le due parti di questa Upanishad potrebbero essere considerate due Upanishad diverse. Come accennato in precedenza, questa Upanishad si compone di due parti, ciascuna delle quali è composta da tre capitoli. Nel primo capitolo, si trova la storia di Naciketas e i doni che chiese a Yama, il Signore della Morte; il secondo capitolo menziona le caratteristiche richieste a un aspirante alla liberazione e il cammino verso la liberazione; il terzo capitolo tratta la relazione tra il Jivatma e il Paramatma e il modo in cui il Jiva può superare con successo la morte; il quarto, il quinto e il sesto capitolo ripropongono i contenuti dei capitoli precedenti in modo molto autorevole e trattano anche della rinascita, del modo in cui uno yogi dovrebbe abbandonare il corpo, ecc. OM! Che Brahman ci protegga entrambi (il Guru e Sishya)! Che ci dia entrambi (abbastanza) per gioire! Che entrambi possiamo raggiungere l'efficienza! Che il nostro studio si dimostri efficace! Che non ci odiamo affatto!

2025, Sphatika: Jurnal Teologi

Spirit dolls are dolls that are intentionally made to be infiltrated by the spirits of people who have died. These dolls are then marketed by agents to be adopted and treated like living humans. The culture of adopting this spirit doll started in Thailand around 2014, which then spread to Indonesia. The spirit doll reminds us of the essence of every belief in the world, namely the belief in animism and dynamism. Hinduism has the concept of reviving the spirit of statues or buildings which is similar to filling the spirits of spirit dolls but essentially has a difference in the procedures and objectives. Spirit dolls are filled with the spirits of people who have died, while in Hinduism the ceremony is aimed at purifying statues and buildings to make them habitable and worthy of worshiping God. Hindus should not adopt the spirit doll because there is no study of Hindu law that legalizes the adoption, besides the purpose of this adoption is contradiction to the catur purusa artha.

2025, John Thomas - Cum să ne redobândim tinereţea Un ghid al tinereţii fără bătrâneţe sau Cum poate fi inversat procesul de îmbătrânire

Când John Thomas şi-a început studiile despre tinereţea fără bătrâneţe, vârsta sa calendaristică era de numai 27 de ani, în timp ce vârsta reală, adică cea bioelectrică, era de 39 de ani. Astăzi, el are 53 de ani, conform calendarului, DAR vârsta sa bioelectrică s-a redus la numai 19 ani! Thomas este el însuşi cea mai bună dovadă a posibilităţii inversării procesului de îmbătrânire, pentru toţi cei care doresc să experimenteze personal acest lucru. John a fost puternic influenţat de vieţile exemplare trăite de Paul C. Bragg şi Jack LaLanne. Şi-a petrecut 26 de ani studiind fiecare aspect al procesului de îmbătrânire, refuzând dogmele unanim acceptate la ora actuală, deopotrivă ale medicinii convenţionale şi alternative. Thomas a descoperit faptul că "ştiinţa medicală" nu pune întrebările corecte, motiv pentru care nu găseşte răspunsurile cele mai bune, în timp ce "medicina alternativă" porneşte de la jumătăţi de adevăruri şi de la premise complet greşite, care nu conduc la rezultate pe termen lung.

2025, Dini-Kültürel Etkileşimler Etkinlikleri I Religious-Cultural Interactions Events (1. Etkinlik | 1st Event: Çalıştay | Workshop)

The objective of this study is to analyze the historical development of Islam in Japan and the syncretic forms of religious interpretation that emerged in this process. The Japanese religious structure is characterized by its multi-layered, flexible, and open nature with respect to simultaneous affiliations. In this framework, the research focuses on the question of how Islam is received and reshaped in the Japanese cultural context. The present study provides a comparative analysis between Mahayana Buddhism and Islam in terms of fundamental theological elements, including the conception of God, the understanding of the holy person, the doctrine of salvation, and worldview. In this context, the approach conceptualized as "Mahayana Islam" is examined, and unique interpretations of Islam that emerged as a result of interaction with Japanese cultural and spiritual values are explored. The historical development of Japanese religions can be understood through the lens of syncretic structures that have emerged over time from the intermingling of Shintoism and Buddhism within the shinbutsushūgō tradition. This historical backdrop has facilitated the development of a religious mindset; wherein diverse religious traditions can coexist. In a classic metaphor employed to describe Japanese religious life, Shintoism is likened to the roots of a tree and the foundation of national identity, while Confucianism is analogous to the trunk and branches, and Buddhism is akin to the flowers. The metaphor posits that religious traditions constitute a unified whole that functions in a cohesive manner, devoid of any interference from external factors. Despite the apparent intertwinement of Shintoism, Buddhism, and Confucianism within the moral and spiritual fabric of Japanese society, these traditions have not coalesced to form a singular syncretic religion. The institutional framework encompassed these teachings within distinct structures. However, at the individual level, these teachings were experienced in a unified manner, devoid of discernible boundaries. The Japanese individual, on average, displays a natural flexibility in embracing diverse faith practices at various stages of life. In the late 19th century, a number of Japanese intellectuals, including Tanaka Ippei and Ariga Amado, advanced the concept of reinterpreting Islam in a manner compatible with Japanese belief systems. This reinterpretation was based on the establishment of conceptual parallels with Mahāyāna Buddhism and Shintoism. This was predicated on the belief that the integration of Islam with established Japanese beliefs would engender greater levels of acceptance. Consequently, the harmonization of Islam with other religions, such as Shintoism, Buddhism, and Confucianism, would facilitate its comprehension and enhance its integration into society. Since the 1970s, the institutional representation of Islam has been strengthened by the activities of institutions such as the Japanese Islamic Congress (JIC) and Nihon Isurāmu Kyodan. Concurrently, the understanding of "Mahayana Islam," which establishes theoretical ties with Mahayana Buddhism, has emerged as an internal and integrative interpretation of religion. Consequently, this study explores the historical, intellectual, and institutional dimensions of the interpretation of Islam in Japan. The analysis examines the manner in which Islam has adapted to Japanese society and the social and cultural factors that have contributed to the development of religious synthesis in this context. This phenomenon underscores the role of religious diversity and the flexibility of belief systems in Japan in fostering the emergence of novel interpretations of Islam.

2025, world archaeology conference ,2025 Darvin, Australia

Buddhist Art of Kuda Caves and Karle Caves: A Comparative Study
The rock-cut caves of Kuda, located in Maharashtra’s Konkan region, exhibit distinct sculptural and architectural features. Among these, Cave No. 6 is particularly notable for its depictions of Mithuna (embracing couples) and a richly adorned female figure, offering insights into contemporary clothing and ornamentation. The Karle Caves, one of the most significant Buddhist rock-cut sites in western India, are known for their grand chaitya hall and intricate reliefs. The sculptures at Karle, including donor figures and decorative motifs, serve as key references for stylistic comparisons.
This study presents a comparative analysis of the sculptures at Kuda and Karle, focusing on stylistic elements, carving techniques, and artistic influences. By examining iconographic similarities and variations, the research establishes chronological and aesthetic connections between the two sites. It highlights patterns in craftsmanship, the geographical setting of the caves, and the purpose behind their carvings. The analysis is based on sculptural details and artistic execution, without speculating on cultural interpretations.
The methodology includes direct observation, stylistic assessment, and comparative analysis of reliefs at both sites. The study aims to provide a clearer understanding of the artistic traditions and technical aspects that shaped the sculptures of Kuda and Karle within the broader context of Buddhist rock-cut architecture.

2025, Dr. Anura Tillakaratne felicitation volume

The Ajanta Caves, a UNESCO World Heritage site in Maharashtra, India, are among the finest expressions of early Buddhist art and architecture in South Asia. Dating from the 2nd century BCE to the 6th century CE, these rock-cut caves are adorned with vibrant murals and sculptures that narrate scenes from the Buddha's life, Jataka tales, and pivotal historical episodes. One of the most compelling representations within this artistic corpus is found in Cave 17, where a mural depicts the legendary "Coming of Sinhala"-the arrival of Prince Vijaya in Sri Lanka. This scene, rooted in the origin myth of the Sinhalese people as recorded in the Mahavamsa, signifies more than a historical narrative; it illustrates the cultural and religious continuum between India and Sri Lanka during the formative periods of Buddhist history. The murals at Ajanta reflect a confluence of regional styles and influences, including those from the Satavahana, Vakataka, Gupta, and Chalukya periods, as well as artistic traditions from Sri Lanka and Central Asia. The depiction of Prince Vijaya amidst elephants and riders in Cave 17 highlights the integration of political myth into Buddhist visual storytelling, serving both religious and cultural functions. Furthermore, striking parallels exist between the paintings of Ajanta and those of Sigiriya in Sri Lanka. Both sites, known for their refined aesthetic, dynamic figures, and use of mineral pigments, suggest a shared artistic dialogue across the Bay of Bengal. These similarities reinforce the idea of an interconnected Buddhist world in the early medieval period. Thus, the Ajanta murals-especially the "Coming of Sinhala"-offer not only a glimpse into ancient Indian artistry but also into the enduring Indo-Sri Lankan cultural and historical relationship. They remain invaluable to understanding how myth, migration, and Buddhism interwove to shape civilizational identities across South Asia.

2025

Discusses accessibility of enhanced situational awareness and PSI/biofield sensorium sensitivity in relation to hair. Describes how native Indians were recruited for Vietnam and allowed to keep their hair long and on comparing... more

2025, Harvard Journal of Asiatic Studies

2025

กษิติครรภโพธิสัตวปูรวปณิธานสูตร มหายานสูตรว่าด้วยประวัติพระกษิติครรภโพธิสัตว์

2025, Religions

In discussions of whether Nāgārjuna was an ontological realist or a nihilist, one key concept is omitted from most discussion: the "that-ness" (tattva) of phenomenal reality that is revealed once our conceptual overlay is removed. Once his notion of tattva is understood as a central element in his ontology, the idea that he was a full-blown nihilist disappears.

2025, Review of Ecumenical Studies Sibiu

Christianity arrived on the island of Shikoku, Japan, from the neighboring island of Kyushu in the mid-sixteenth century, an event commemorated by a signboard and gravesite where some of the early converts to the faith were buried. The sancti"ed area exhibits what might be expected of Hidden Christian spatiality: a quasi-Buddhist nature, syncretistic Shinto elements, and o#ertory tools; each of which would be quite out of place in any other “Christian” context. What may the sacrality of this ground have entailed? What signi"cance did its objects contain for those who created them and visited them? Moreover, how “ecumenical” could worship there have been if one half (the Christian) was for political reasons forcibly kept hidden while the other half (Buddhist/Shinto) was open? These are the questions we pursue, although our conclusions can perhaps do no more than indicate a direction.

2025, IIH

The PRALAYA and the disasters at Borobudur

2025

There is agreement among scholars that at some point in time in the early history of Buddhism, there came to be a lingua franca, but also a perception that what constitutes Pali is a ‘translation’, or a ‘normalization’ of this, but post-Canonically. In Part I, this paper argues that Pali was no translation, but indeed the very ‘lingua franca’ (see later for change of label) in which the Canon was transmitted, and that it comes to be shaped at the hands of the Buddha himself, making him the ‘Progenitor’. The ‘critical other’ for this to happen is Ananda, ‘foremost’ in several language related skills, this suggesting the emergence of Pali to be around twenty years post-Enlightenment. However, Pali was no parole, i.e., not used for speaking, but a langue (in the Saussurean distinction), with only the inner circle of pupils privy to it initially, and over time, only the ordained Sangha, both male and female. As such, it comes to be used exclusively as the linguistic medium of the Dhamma...

2025, Journal of Indian and Buddhist Studies, Indogaku Bukkyōgaku kenkyū 印度學佛教學硏究

The Kern-Nanjio Edition (KN) is the first edition of the Saddharmapuṇḍarīka (SP) manuscripts and is the standard and reference text for SP studies. However, several problems have been pointed out concerning its compiling method: (1) the imperfection of its footnotes and (2) the collation of manuscripts from different copying dates and findspots without differentiation. Problem (1) may be brought to resolution by (I) supplementing the KN footnotes, and problem (2) by (II) examining the similarities among the SP manuscripts of the KN.
Together with an information engineer, we developed PC language analysis programs that applied the Levenshtein distance to efficiently find the variant readings among the manuscripts used for the KN.
This PC program made it possible to find the manuscripts with the highest similarity between the KN and the manuscripts used for it, and to generate a collection of texts, thus facilitating the finding of variant readings among manuscripts. Examining the similarities of the SP manuscripts used for the KN will lead to a systematic classification of SP manuscripts.
This paper will provide an example of variant readings obtained by applying the Levenshtein distance during the process (I) above. Developing this further with the inclusion of (II) above, I systematically classified 31 SP manuscripts of Chapter 2, verses 1-70.

2025, Society

Historical understanding does not fit neatly into the categories of knowledge recognized by "analytic" philosophy. As a form of study, it is empirical and evidence-based, but does not issue in explanations that aim to be universal or law-like. It does not work with controlled experiments and has at most an indirect relation to the goals of prediction or control. In addition, it is guided by an effort to capture the outlook of a particular period and the historical subjects in it, while at the same time recognizing that the historian stands outside that outlook and must retain a critical relation to it. The relative absence of attention to the specificities of historical understanding in contemporary philosophy finds expression in philosophical methodology as well, particularly in the increasing role of thought-experiments and the refinement of case descriptions under the pressure of counterexamples. Here, the contrast of such thinking with historical understanding is stark. No one has the authority to stipulate what shall count as the relevant description, or what counts as mere "noise" versus what counts as the heart of the matter. A good part of the work of historical writing is finding and articulating the right level of description, the right vocabulary, one that does justice to both the contending parties at the time, and the heterogenous mix of relevant factors involved. Historical consciousness involves a sensitivity to how much is already presumed in the form of description of events, forces, and relations, well before any explicit presentation of an explanation of those events. These forms of thought and the questions they raise do not get much explicit attention in contemporary philosophy and it would benefit philosophical practice if they did.

2025

18 papers in celebration of the work of Gregory Schopen, co-edited with Dan Boucher. Table of Contents from publisher's website.

2025, Metoda de respirație Tai Chi Chuan

Metoda de respirație Tai Chi Chuan

2025, In R.M Rabie (Eds), Mindfulness and Social-Emotional Learning (SEL) in Education: Cultivating Resilient and Compassionate Learners. ISBN 978-91-41001-67-1

Mindfulness practices in education have traditionally been used as tools
for stress reduction during high-pressure moments, such as exams, or as
strategies to improve focus and academic performance. However, their
potential to foster a deeper sense of belonging among students—a
critical factor for well-being and engagement—remains underexplored.
This chapter examines the transformative role of mindfulness in
cultivating social-emotional connections within classroom and school
settings. By shifting the emphasis from individual achievement to
collective well-being, we assert that mindfulness can nurture empathy,
compassion, and a sense of shared humanity among students. These
qualities are essential for creating inclusive, supportive learning
environments where students feel valued and connected. More
specifically, drawing on research of mindfulness, social-emotional
learning (SEL), and educational psychology, this chapter explores how
mindfulness practices can be integrated into school curricula not only
to relieve stress or enhance academic outcomes but also to educate and
nourish the student’s whole being. We also offer practical strategies for
educators to adapt mindfulness-based interventions to promote
interdependence while addressing concerns about incorporating
Buddhist wisdom-based practices in schools. Ultimately, this chapter
argues that mindfulness, when applied with a focus on community and
relationships, can transform educational spaces into nurturing
environments that support both academic success and holistic wellbeing.

2025

This is a draft of my first major project in advancing the analytical psychology of C.G. Jung. My viewpoint takes Dr. John Beebe's model of typology ('the eight function-attitude, eight archetype' model) as a point of departure, while substantively analyzing, elaborating, and contributing to his model. Simultaneously, the paper manages to express a consistent interpretation of many difficult topics in Jung's body of work, and, for that reason, the paper offers such a diversity of analyses that it is suitable for anyone interested in any area of Jungian psychology.

2025, Culture, Medicine, and Psychiatry

Although tukdam-a meditative state entered through various practices resting in extremely subtle consciousness while dying-is seen to only be achieved by adept practitioners, the philosophy and psychology that underpin tukdam inform Tibetan communities beyond just accomplished adepts and frame the very way death and dying is conceived. Based on an 18-month ethnographic study, this article explores the significance of death as a Tibetan Buddhist cultural-reference that offers a moral heuristic ground for adaptive methods in transforming orientations to self and others and in cultivating compassion and resilience. Tibetan Buddhist practitioners emphasize a strong correlation between a true understanding of self and sustained happiness. This article thus asks a dual conceptual question: (1) Why do Tibetans believe that meditating on death is the key to experiences of well-being in their day-today life? (2) What is the relation between the temporalities of the meditated death and that of the day-today life? Furthermore, the article proposes that Tibetan Buddhist practices that culminate in tukdam symbolize the way death and dying is assumed to be approached more broadly beyond advanced practitioners, and thereby, provides a cultural model for an "ideal" death that guides approaches to dying for oneself and others.