Academic literature on the topic 'Buddhist cosmogony'
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Journal articles on the topic "Buddhist cosmogony":
1
Warrell, Lindy. "Historicising the Cosmogony: Naming the Asala Perahara in Buddhist Sri Lanka." Australian Journal of Anthropology 1, no. 1 (April 1990): 3–17. http://dx.doi.org/10.1111/j.1835-9310.1990.tb00003.x.
2
Porath, Or. "The Cosmology of Male-Male Love in Medieval Japan." Journal of Religion in Japan 4, no. 2-3 (2015): 241–71. http://dx.doi.org/10.1163/22118349-00402007.
Abstract:
Scholars have investigated the Japanese tradition of male-male love that arose in the context of the secular and commercial culture of the early modern era. Less often noted is the role of male-male sexuality within a religious framework. This article sheds light on the unexplored religious dimension of medieval Japanese male-male sexuality through an analysis of Ijiri Matakurō Tadasuke’s Nyakudō no kanjinchō (1482) and its Muromachi variant. Both works glorify male-male sexual acts and endorse their proper practice. I suggest that Kanjinchō attempts to perpetuate power relations that maintain the superiority of adult monks over young acolytes. Kanjinchō achieves this through constructing its own cosmology, built on a Buddhist cosmogony, soteriology, a pantheon of divinities and ethical norms, which, in effect, endows homoeroticism with sacrality. My analysis of Kanjinchō provides a nuanced understanding of male-male sexuality in Japanese Buddhism and the ideological context in which the text is embedded.
3
Brier, Søren. "Pragmaticism, Science, and Theology or How to Answer the Riddle of the Sphinx?" American Journal of Semiotics 34, no. 1 (2018): 131–61. http://dx.doi.org/10.5840/ajs20186637.
Abstract:
This text is written in the honor of my scholarly friend John Deely, discussing the claims regarding the relation of modern science and religion put forth in Ashley and Deely, How Science Enriches Theology. I view it as the confrontation of a Peircean and a Thomist philosophical view of modern science and its relation to religion. I argue that the book demonstrates the problems inherent in the dialogue between a Thomist theist and a Peircean panentheist process view. Furthermore, that they are central to the contemporary philosophy of science discussion of the relation between the types of knowledge produced in the sciences and in theology. The important choice seems to be whether the link between science and religion should be based on a panentheist process concept of the divine as arising from a pure zero or on a theology with a personal god as the absolute and eternal source. I argue that Peirce’s triadic semiotic process philosophy is a unique form of panentheism in the way it draws on a combination of Schelling, Unitarianism, plus Emerson, and the transcendentalist’s spiritual ecumenical reading of Buddhist emptiness ontology and non-dualist Advaita Vedanta. This and Peirce’s synechism produce a non-confessional theological process philosophy. The surprising conclusion is that, because of its extended process philosophical grounding in emptiness, this panentheism does not assume any supernatural quality about the divine force of reasoning that drives Cosmogony. Rather Peirce’s pragmaticist formulation stands out as a true non-reductionist alternative to logical positivism’s reductionist unity science, especially in its form of mechanicism based on a concept of transcendental absolute law. The panentheism process view is also an alternative to the many forms of radical constructivism and postmodernism on the other hand. This is one of the reasons why Deely insightfully named Peirce the first true postmodernist.
4
Petrushko, Vitalii. "Cosmogonic views in the mythology of the Korean people." Ethnic History of European Nations, no. 67 (2022): 123–27. http://dx.doi.org/10.17721/2518-1270.2022.67.16.
Abstract:
The traditional culture of the Korean people is not considerably studied in Ukrainian historiography, compared to Chinese or Japanese mythologies. While Korean traditional culture has much in common with the nations of the East Asia region, it also has many unique socio-cultural phenomena that are very perspective for research. The mythology of the Korean people has come down to our time thanks to traditional Korean shamanism, which was greatly influenced by Buddhism and Taoism. This unical confluence of religious systems deserves attention from researchers. Korean mythology does not have a strict hierarchy of gods, as is the case in Western mythologies. Despite this, it is full of original plots and characters, which can have many different versions. Cosmogonic legends in Korean mythology are represented in many variations of sacred shamanic stories, recorded from the mouths of Korean shamans Mu. After the partition of the Korean Peninsula in 1945, ethnographic science suffered greatly. While traditional Korean shamanism still exists legally in South Korea, it is outlawed in the North, and many shamans – important carriers of ethnographic material – have been subjected to political repression. Most of the stories studied in this article were written before the partition of Korea in the 1920–1930s. Some of the stories were also recorded in South Korea in the 1970–1980s. The article analyzes in detail the cosmogony narratives in Korean sacred shamanic stories; classifies, explores and compares various legends about the creation of the universe and highlights the main features of traditional Korean cosmogony. Also, the article reveals the chronological and geographical boundaries of ethnographic research in Korea, during which stories were recorded that contain traditional cosmogonic plots.
5
Dugarov, Bair S. "Индо-буддийские заимствования в бурятской Гэсэриаде." Монголоведение (Монгол судлал) 14, no. 3 (December 27, 2022): 608–19. http://dx.doi.org/10.22162/2500-1523-2022-3-608-619.
Abstract:
Introduction. The article examines an understudied issue of how and to what extent Buddhism had influenced the Buryat epic of Geser. Over the past two millennia, the Buddhist factor — starting from the Xiongnu era — has been to a certain degree reflected in various areas of spiritual life of Turko-Mongolian nomads and their descendants. Goals. So, the work aims to study impacts of Buddhism on such a significant monument of the Buryat oral poetic tradition as Geseriad. Results. The method of comparative analysis proves instrumental in identifying terms and concepts of Indo-Buddhist origin that constitute an ancient dimension in narrative structures of the uliger (epic). Those constants include as follows: hумбэр уула ‘Mount Sumeru’ associated with the world Mount Meru that serves to mark a center of the earth and universe in ancient Indian mythology; hун далай ‘milk sea’ that has an ancient Indian prototype in the Samudra Manthana episode. Similarly, some other cosmogonic concepts of ancient India — such as замби (Sanskr. Jambudvīpa ‘Jambu mainland’) and галаб (Sanskr. kalpa ‘aeon’) — had penetrated the Buryat folk mythological tradition through Buddhism to get completely absorbed and adapted. The Buryat Geseriad also contains traces of Indo-Buddhist mythology at the level of zoomorphic images, especially notable in the case of Khan Kherdig ‘king of birds and devourer of serpents’. Conclusions. The southern borrowings had become organically integral to the epic of Geser — its plot and images — so that nowadays tend to be perceived as quite ‘autochthonous’ and indigenous elements of the narrative. This circumstance attests to that Buddhist vestiges in the Buryat epic have a long history.
6
Pyysiainen, Ilkka. "Somewhere Over the Rainbow? Cosmogony and Mystical Decreation." Method & Theory in the Study of Religion 10, no. 2 (1998): 157–86. http://dx.doi.org/10.1163/157006898x00033.
Abstract:
AbstractReligious answers to the question of how the world has come into being fall roughly into two categories: mythical narratives and doctrinal formulations based on cosmogonical mythology. In explaining how the world has come into being, such myths and doctrines also tell us something about the conditions before the world was created. David Herbst's "co-genetic" logic is used to explain why we are prone to think that if the world is a spatio-temporal entity, there has to be a "not-world" before and beyond it. Within Christianity and Buddhism, for example, the so-called introvertive mystical experience is believed to liberate mystics from what is created or what has come into being and thus to lead them to some kind of "not-world". Various representations of "not-world", like 'God' and 'nirv' na', are here interpreted as conceptual postulates necessitated by "co-genetic logic". It is argued that certain aspects of cosmogony and mysticism can be best explained as following directly from the nature of human cognition.
7
Hubbard, Jamie. "A Tale of Two Times: Preaching in the Latter Age of the Dharma." Numen 46, no. 2 (1999): 186–210. http://dx.doi.org/10.1163/1568527991517941.
Abstract:
AbstractSharing a cyclical cosmogony with other Indian worldviews, Buddhism is ordinarily thought to be unconcerned with specific historical events, looking instead towards the individual transcendence of temporal becoming as the goal of religious practice. One counterpoint to this prevailing attitude is the tradition of the decline of the dharma, premised upon the historical uniqueness or specificity of Śākyamuni's teachings and an attendant eschatological consciousness of temporal distance from the time of the teacher and his teachings. Interestingly, the Lotus Sutra presents both a transcendent and historically unique interpretation of Śākyamuni's lifetime. Nichiren, among others, attached importance to the historical specificity of Śākyamuni and his teachings, and hence understood the Lotus Sutra to demand attention to the preaching or evangelical spread of the true teachings.
8
Jawłowski, Albert. "Buddyjscy lamowie w nieoficjalnym życiu społeczności lokalnych Zabajkala perspektywa antropologiczna." Azja Centralna. In memoriam Stanisław Zapaśnik 2, no. 32 (December 20, 2022): 231–54. http://dx.doi.org/10.55226/uw.s-c.2021.32.2.7.
Abstract:
After Joseph Stalins death only about 600 repressed Buryat lamas was able to return to their family villages. Some of them secretly continued their ritual and medical activities. They were called various names: starik, diedushka, akhay. According to the holistic perception of reality in Tibetan Buddhism, it is im-possible to separate the sphere of belief, cosmology, from prosperity, health, norms and values, social structure, hierarchy, power, and identity, etc. In this case, the identity would be created by a specific system of practices and procedures of behaviour consistent with the symbolic and social order, embedded the cosmogonic order that originally related to it. The unofficial role of the lamas was to maintain the traditional foundations of the social order and its relationship with the wider cosmogonic foundations.
9
Razauskas, Dainius. "„PASAULIO SUTVĖRIMO“ VAIZDINIAI – KONCEPTUALAUS MĄSTYMO MITINIS PAMATAS." Religija ir kultūra 5, no. 1 (January 1, 2008): 74–87. http://dx.doi.org/10.15388/relig.2008.1.2790.
Abstract:
Straipsnio objektas – tradiciniai pasaulio sukūrimo vaizdiniai kaip žmogaus psichinės raidos, jo sąmonėjimo figūratyviniai modeliai. Pirmiausia tai pasakytina apie patį populiariausią iš tokių vaizdinių – kosmogoniją kaip pasaulio sutvirtinimą, būtent sutvėrimą, iš skysto chaoso; jį galima laikyti atspindint pažinimą kaip sąmoningos tvarkos įvedimą suvokime. Tačiau kosmogonija kartais pavaizduojama ir kaip pasaulio aptvėrimas, jo sutvėrimas tvora, įsisavintos teritorijos, „kosmoso“ atitvėrimas nuo nepažįstamo, svetimo chaoso, o tokie vaizdiniai vėlgi eina būdingomis kognityvinės veiklos metaforomis. Pagaliau mitinis Kūrėjas pasaulį gali tiesiog sutverti ranka, pagniaužydamas ir suspausdamas, ir kaip tik tokie vaizdiniai daugelyje tradicijų grindžia koncepcijos, konceptualumo, konceptualaus mąstymo sampratą. Kita vertus, konceptuali pasaulėvoka, mistinių tradicijų požiūriu, stingdo, tvardo mąstymą ir yra kliūtis gyvam pažinimui, atviram sąmoningumui, tiesioginiam Būties patyrimui, o tokiai kliūčiai pašalinti skirtos dvasinės praktikos savo ruožtu pasitelkia vaizdinius, artimus eschatologiniams, t. y. vaizdiniams apie pasaulio galą.Pagrindiniai žodžiai: mitologija, kosmogonija, sutvėrimas, koncepcija (konceptualumas), eschatologija.IMAGES OF WORLD CREATION AS MYTHOLOGICAL FOUNDATION OF CONCEPTUAL THINKINGDainius Razauskas SummaryThe paper aims at the psychological connotations of mythological images of the world creation. One of the most popular ones, for instance, that is, the image of creation as consolidation, solidifying, fastening of some liquid, watery primal matter amounts to the conscious ordering of the psychical data thus making a solid “cosmos” out of the “chaos” of unconscious perception. Sometimes the world creation is imagined also as fencing it around, enclosing from the surrounding chaos (cf. the Northern mið-garðr, Old English middan-geard etc.), in other words, as de-termining or de-fining it, that is, making a de-finition of it. Again, the world creation can be imagined as seizing and squeezing it by hand (out of clay, in particular), and namely this image constitutes the idea of “concept” and “conception” (Latin con-ceptio < con-cipio, capio “seize”, similarly in many languages) and, therefore, grounds conceptual thinking as such. On the other hand, mysticism refers “to the use of concepts as filters to screen us from a direct perception of what is. The concepts are taken too seriously; they are used as tools to solidify our world and ourselves” (as expressed by Chögyam Trungpa, the representative of the Vajrayāna Buddhism). In its turn, the spiritual enlightenment and liberation are often representend figuratively by images akin to these of eschatology.Keywords: mythology, cosmogony, creation, concept (conceptual thinking), eschatology.
10
Цыбикова, Бадма-Ханда Бадмадоржиевна. "THE IMAGE OF GENGHIS KHAN IN THE FOLKLORE OF THE BURYATS." Tomsk Journal of Linguistics and Anthropology, no. 3(37) (December 30, 2022): 149–59. http://dx.doi.org/10.23951/2307-6119-2022-3-149-159.
Abstract:
Для выявления уровня сохранности и утраты мифологической и исторической составляющих в фольклоре рассмотрен образ Чингисхана в устных рассказах, легендах, преданиях и песнях бурят. Выявлено, что историческое лицо под воздействием фольклорного сознания носителей традиции наделяется чертами мифологического героя. Сюжеты о появлении мальчика, наречение его именем Чингис связаны с антропогоническими и космогоническими мифами бурят. Привлеченный для анализа материал показал, что статусному персонажу отводится роль культурного героя, творца и изобретателя, приписываются черты эпического героя, проводятся параллели с Буддой грядущего. В топонимических легендах происхождение некоторых названий местности связывают с пребыванием в тех местах Чингисхана. Сделан вывод о том, что миф и история в фольклоре бурят находятся в неравных пропорциях, в сюжетах о хане наблюдается не попытка изобразить образ исторической личности и его деяний, напротив, характеристика данного персонажа актуализируется в трех аспектах: мифологическом, фольклорно-эпическом и буддийском. Если в записях, произведенных в Иркутской области, фольклорному персонажу Чингисхану отводится роль инициатора установления отдельных элементов ритуалов свадебной церемонии, то в текстах, зафиксированных в Бурятии и Агинском Бурятском округе Забайкальского края, превалируют мотивы изображения его как культурного героя, автора своеобразного свода морально-этических правил. В рассмотренных текстах, бытующих у бурят Монголии и Китая, являющихся привезенными с исторической родины вариантами сюжетов о легендарной исторической личности, восхваляются неизменные спутники великого хана – его скакуны. Кроме того, наряду с объяснением происхождения географических названий присутствует мотив рыжей лисы, отсылающий к сюжету о лисах-оборотнях, подчеркивающему вредоносную сущность этого мифологического персонажа. The article discusses the image of Genghis Khan in Buryat folklore, including oral stories, legends, and songs. The aim of the study is to understand the level of preservation or loss of mythological and historical elements in Buryat folklore. Through analysis of the available material, it is revealed that Genghis Khan is depicted as a mythological hero, endowed with the features of an epic hero and connected to the anthropogonic and cosmogonic myths of the Buryats. He is also portrayed as a cultural hero, creator and inventor, with parallels drawn to the future Buddha. In toponymic legends, some areas are associated with Genghis Khan's presence in those places. It is concluded that the myth and history in Buryat folklore are represented unequally, with Genghis Khan being characterized in three aspects: mythological, folklore-epic, and Buddhist. In some versions of the folklore, he is depicted as the initiator of certain wedding ceremony rituals, while in others he is portrayed as a cultural hero and the creator of a set of moral and ethical rules. The article also discusses the portrayal of Genghis Khan's horses as his unchanging companions and the inclusion of the motif of a red fox, which refers to the plot of were foxes and emphasizes the harmful nature of this mythological character.
Dissertations / Theses on the topic "Buddhist cosmogony":
1
Dark, Jann, University of Western Sydney, College of Arts, and School of Communication Arts. "Relationship in the field of desire." 2006. http://handle.uws.edu.au:8081/1959.7/16867.
Abstract:
This thesis is divided into two parts. Part One, entitle “Working Through Condensation” describes a type of practice, Part Two, entitled “The Tourist and the Tourist Tout”, unravels and explores what was discovered through that practice. The intersection of two personal discoveries have been formative in my art practice. The first relates to the Indian Hindu and Buddhist concept of formlessness found in certain Tantric cosmogonies. This began, for me, an interest in the phenomenon of emptiness as an ontological awareness of how “art” or “creativity” happens. The second event was the hearing of a phrase, which I call a found phrase. The phrase, “working through condensation”, suggested a metaphoric tool for conceptualising my practice, through an analogous use of the process of condensation. I was struck by a similarity between my conception of the above found phrase and Tantric cosmogeny. In Part One of this thesis, I develop a link between elements in Tanta cosmogony, the found phrase and the Situationist Internationalist practice of derive as a basis for practice. This thesis has been largely constituted by three research journeys to India, where the conception and results of this practice unfolded.Doctor of Creative Arts (DCA)
2
Dark, Jann. "Relationship in the field of desire." Thesis, 2006. http://handle.uws.edu.au:8081/1959.7/16867.
Abstract:
This thesis is divided into two parts. Part One, entitle “Working Through Condensation” describes a type of practice, Part Two, entitled “The Tourist and the Tourist Tout”, unravels and explores what was discovered through that practice. The intersection of two personal discoveries have been formative in my art practice. The first relates to the Indian Hindu and Buddhist concept of formlessness found in certain Tantric cosmogonies. This began, for me, an interest in the phenomenon of emptiness as an ontological awareness of how “art” or “creativity” happens. The second event was the hearing of a phrase, which I call a found phrase. The phrase, “working through condensation”, suggested a metaphoric tool for conceptualising my practice, through an analogous use of the process of condensation. I was struck by a similarity between my conception of the above found phrase and Tantric cosmogeny. In Part One of this thesis, I develop a link between elements in Tanta cosmogony, the found phrase and the Situationist Internationalist practice of derive as a basis for practice. This thesis has been largely constituted by three research journeys to India, where the conception and results of this practice unfolded.
Books on the topic "Buddhist cosmogony":
1
Tsering, Tashi. Cosmogony and the origins. Dharamshala (H.P.), India: Amnye Machen Institute, 2004.
2
Ostrovskai͡a, E. P. Kategorii buddiĭskoĭ kulʹtury. Sankt-Peterburg: "Peterburgskoe Vostokovedenie", 2000.
3
Dan, Martin. Mandala cosmogony: Human Body Good Thought and the revelation of the secret Mother Tantras of Bon. Wiesbaden: Harrassowitz, 1994.
4
cent, Buddhayaśas 5th, Chen Yongge, and Zhufonian 4th cent, eds. Chang A han jing. 8th ed. Taibei Shi: Fo guang wen hua shi ye you xian gong si, 1997.
5
Griffiths, Bede. A new vision of reality: Western science, eastern mysticism and Christian faith. London: Collins, 1989.
6
Martin, Dan. Mandala cosmogony: Human body good thought and the revelation of the secret Mother Tantras of Bon (Asiatische Forschungen). Harrassowitz, 1994.
7
Pathamamūnlamūlī =: Pathommamūnmūlī : tamnān khamphī Lānnā = Paṭhamamūlamūlī, lorigine du Monde selon la tradition du Lan Na = Paṭhamamūlamūlī, the origin of the World in the Lan Na tradition. Chīang Mai: Čhatčhamnāi dōi Suriwong Buk Sēntœ̄, 1991.
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Griffiths, Bede. "A New Vision of Reality : Western Science, Eastern Mysticism and Christian Faith". Templegate Publishers, 1990.
9
Griffiths, Bede. A New Vision of Reality. Fount, 1989.
Book chapters on the topic "Buddhist cosmogony":
1
Peleggi, Maurizio. "The Place of the Other in Temple Art." In Monastery, Monument, Museum. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866068.003.0004.
Abstract:
Chapter 3 examines the “Othering” of Europeans (farang) and Indian/Middle Easterners (khaek) in temple murals and illuminated manuscripts as a reflection of two divergent sources of knowledge: the premodern geography rooted in Indo-Buddhist cosmogony, and the commercial and diplomatic exchanges of the early modern age. The chapter examines several specific depictions of foreigners in pictorial illustrations of the Buddhist cosmology of the Three World and in mural cycles of the Buddha’s legendary previous lives (jatakas).