Relevant bibliographies by topics / Tantric Buddhism in the West

Academic literature on the topic 'Tantric Buddhism in the West'

Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Contents

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Tantric Buddhism in the West.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Tantric Buddhism in the West"

1

Gómez, Oscar R. "ANTONIO DE MONTSERRAT – LA RUTA DE LA SEDA Y LOS CAMINOS SECRETOS DEL TANTRA." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 1 (January 18, 2016): 5–20. http://dx.doi.org/10.32351/rca.v1.1.8.

Full text
Abstract:
En este artículo se presenta la biografía de Antonio de Monserrat con el objeto de insertar en el pensamiento crítico budista a quien se considera el primer occidental iniciado en la filosofía tántrica e impulsor de ésta en Occidente a través de la Compañía de Jesús. Para ello, primero se hace un recorrido histórico que pone en foco cómo el budismo es desplazado de la India y se refugia entre las poblaciones de Asia central como la etnia Uigur en la actual Turquestán, cómo es adoptado por los emperadores chinos y se expande a lo largo de toda la Ruta de la Seda. La combinación del budismo indio con influencias occidentales (grecobudismo) dio origen a diversas escuelas budistas en Asia Central y en China. Luego se caracteriza en forma sintética la versión esotérica que adquiere el budismo (el tantra) y que se consolida en el siglo VIII en el Tíbet como budismo vajrayana (tántrico).Ésta es la forma de budismo que toman los gobernantes, que promueve la igualdad completa de personas y género, la idea del sujeto como una construcción de la cultura y la noción de deidades metafóricas —útiles para modelar el carácter de las personas pero de absoluta inexistencia— además del postulado budista de verdad relativa. Esta visión no teísta —o transteísta, como Gómez la prefiere llamar— se reflejaba en la total tolerancia religiosa del imperio Chino, Uigur y Mongol, que garantizaba la seguridad y el libre intercambio por la Ruta de la Seda. Es esta visión de sujetos no divididos en castas ni diferenciados por sangre lo que maravilla a de Montserrat al decir que los tibetanos “no tienen reyes entre sí” e inflama la avidez de quienes viajaron especialmente (a partir de los escritos de éste) a iniciarse en el budismo tántrico tibetano como los jesuitas Antonio de Andrade y Juan de Brito. El tercer apartado se dedica de lleno a la biografía de Antonio de Monserrat y a precisar su contacto con el tantra.Abstract This article presents Antonio de Montserrat’s biography to insert him in Buddhist critical thinking as whom is considered the first Westerner initiated into tantric philosophy and who became a driver thereof in the West through the Society of Jesus. To do so, a historical review is first presented to focus on the way Buddhism was removed from India and found refuge among the peoples of Central Asia such as the Uyghurs in present-day Turkistan, how it was then adopted by Chinese emperors and spread throughout the Silk Road. The combination of Indian Buddhism and Western influences (Greco-Buddhism) gave rise to several Buddhist schools in Central Asia and China. Then, the esoteric form Buddhism took (tantra) is briefly described, which was consolidated as Vajrayana (tantric) Buddhism in Tibet in the eighth century. That is the Buddhist form rulers have adopted, which promotes full social and gender equality, the idea of the subject as a cultural construction and the notion of metaphorical deities —useful to model people’s character but completely non-existent— in addition to the Buddhist principle of relative truth (not absolute). This non theistic view —or transtheistic, as Gómez would rather call, was projected in the absolute religious tolerance within the Chinese, Uyghur, and Mongolian empires, which ensured safety and free exchange on the Silk Route. Such standpoint of people not divided into castes or differentiated by reason of bloodline is what amazes de Montserrat when saying Tibetans "have no kings among them" and what encourages those who made a journey (based on de Montserrat’s writings) especially to receive initiation into Tibetan Tantric Buddhism such as Jesuits Antonio de Andrade and John de Brito. Finally, the article jumps in Antonio de Montserrat’s biography and it shows its connection with tantrism.
APA, Harvard, Vancouver, ISO, and other styles
2

Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.

Full text
Abstract:
The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.
APA, Harvard, Vancouver, ISO, and other styles
3

GONKATSANG, TSERING, and MICHAEL WILLIS. "The Ra Mo Che Temple, Lhasa, and the Image of Mi bsKyod rDo rJe: The Narrative of Ri ‘Bur sPrul sKu." Journal of the Royal Asiatic Society of Great Britain & Ireland 19, no. 1 (January 2009): 41–57. http://dx.doi.org/10.1017/s1356186308009097.

Full text
Abstract:
Although practicing Buddhists and historians of Tibet are well aware of the Ra Mo Che Temple in Lhasa, very little about the building and its history has been published. Situated a short distance north-west of the more-famous Ra Sa gTsug Lag Khang or Jo Khang, the temple received, according to the dBa' bZhed, the Buddha image brought to Tibet in the time of the Tang princess Ong Jo. Early in the reign of Khri Srong lDe bTsan, while the king was still in his minority, anti-Buddhist factions led by Zhang Ma Zham Khrom Pa sKyes circumscribed royal power and murdered the pro-Buddhist minister Zhang sNa Nam Khri Thong rJe Thang la ‘Bar. They also arranged for the image at Ra Mo Che to be removed from the temple. The plan was to return the Buddha to China, along with the head priest and his entourage. The statue's great weight, however, thwarted the scheme. After being dragged a short distance, the Buddha was left half-buried in the earth. The state of affairs in those days is indicated by dBa' bZhed which reports that the Lhasa vihāra was turned into a workshop with sheep carcasses hung from the arms of the principal holy images and entrails wound round their necks! After Buddhism was reinstated, the Ra Mo Che was returned to worship. Subject to campaigns of refurbishment and additions through the centuries, it was the centre of a number of important developments, notably becoming the seat of the upper Tantric college (rGyud sTod) established by rJe bTsun Kun dGa' Don Drub in 1474.
APA, Harvard, Vancouver, ISO, and other styles
4

Nepal, Gopal. "Tantric Buddhism in Nepal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 122–26. http://dx.doi.org/10.3126/rnjds.v4i1.38043.

Full text
Abstract:
Tantrism is the science of practical spiritualism. Tantrism is the practical way out of enlightenment. It is the perfect mix of theoretical and empirical knowledge of liberation. Although there are different arguments for and against tantric Buddhism. To find out the basic overview of Tantric Buddhism the study has been conducted. It is a literature review of Tantric Buddhism in Nepal. In conclusion, the study found that there is a great contradiction between Buddhist philosophy with the law of cause and effect. It is difficult to make ritual action conform to such a law, as he demonstrated.
APA, Harvard, Vancouver, ISO, and other styles
5

Soedewo, Ery. "Beberapa Ikon Tantrayana dari Padang Lawas dan Cerminan Ritualnya." Berkala Arkeologi Sangkhakala 12, no. 24 (January 7, 2018): 150–59. http://dx.doi.org/10.24832/bas.v12i24.215.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

KIMURA, Toshihiko. "Dharmakirti's View on Tantric Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 415–11. http://dx.doi.org/10.4259/ibk.39.415.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Guenther, Herbert, and Miranda Shaw. "Passionate Enlightenment: Women in Tantric Buddhism." Journal of the American Oriental Society 115, no. 4 (October 1995): 693. http://dx.doi.org/10.2307/604743.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Lefebvre, Danielle. "The challenge of defining a woman's Tantric history." Studies in Religion/Sciences Religieuses 38, no. 2 (June 2009): 247–62. http://dx.doi.org/10.1177/000842980903800203.

Full text
Abstract:
In this paper I reflect on methodological problems that arise in the construction of women's religious history. I look to Miranda Shaw's Passionate Enlightenment, one of the first investigations into the lives of women in the early history of Tantric Buddhism, to initiate this discussion. Shaw introduces, in some instances for the first time, texts written by and about women in early Tantric communities in order to offer an authentic Tantric Buddhism where women occupied a high status as founders, teachers and practitioners. I suggest that such a history accepts the idealized constructions of gender, particularly as expressed through the category of experience, as evidence for the social reality of women. This reflects a larger trend in some feminist histories and I am interested in problematizing the search for authentic or "true". forms of religion.
APA, Harvard, Vancouver, ISO, and other styles
9

Killingley, Dermot. "Shaw, Miranda,Passionate Enlightenment: Women in Tantric Buddhism." Theology & Sexuality 1997, no. 6 (January 1997): 116–18. http://dx.doi.org/10.1177/135583589700300612.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Wilson, Liz. "Passionate Enlightenment: Women in Tantric Buddhism. Miranda Shaw." History of Religions 36, no. 1 (August 1996): 60–64. http://dx.doi.org/10.1086/463446.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Tantric Buddhism in the West"

1

Eddy, Glenys. "Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism." Arts, 2007. http://hdl.handle.net/2123/2227.

Full text
Abstract:
Doctor of Philosophy
This thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.
APA, Harvard, Vancouver, ISO, and other styles
2

Eddy, Glenys. "Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/2227.

Full text
Abstract:
This thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.
APA, Harvard, Vancouver, ISO, and other styles
3

Child, Alice Louise. "Transformative bodies : communication, emotions, and illumination, in tantric Buddhism." Thesis, University of Leeds, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396585.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Li, Gregory Kenneth, and 李群雄. "Tantric symbolism in Vajrayogini imagery." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45166225.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Tanemura, Ryugen. "A study of consecration ritual in Indian Buddhist Tantrism : a critical edition and annotated translation of selected sections of the Kriyasamgrahapanjika of Kuladatta." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249929.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Mori, Masahide. "The Vajravali of Abhayakaragupta : a critical study, Sanskrit edition of select chapters and complete Tibetan version." Thesis, SOAS, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285705.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

English, Elizabeth. "Vajrayogini : her visualisation, rituals, and forms." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313185.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Foljambe, Alan. "An intimate destruction: tantric Buddhism, desire and the body in surrealism and Georges Bataille." Thesis, University of Manchester, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491872.

Full text
Abstract:
The dissertation addresses the influence of Tantric Buddhism on Surrealism and the work of the French writer Georges Bataille. Specifically, it explores the approaches of the two fields to the concepts of desire, death, and the separate self, and examines how the treatment of these themes in Buddhism affected their role in early twentieth century France, particularly within Surrealism and the work of Georges Bataille.
APA, Harvard, Vancouver, ISO, and other styles
9

Chen, Jinhua. "The formation of early Esoteric Buddhism in Japan, a study of the three Japanese esoteric apocrypha." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30080.pdf.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Konik, Adrian. "Buddhism and transgression : the appropriation of Buddhism in the contemporary West /." Leiden : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004178755.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Tantric Buddhism in the West"

1

Mark, Allen. Tantra for the West: Everyday miracles and other steps for transformation. 2nd ed. San Rafael, Calif: New World Library, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Tantra im Westen: Eine religionswissenschaftliche Studie über "Weisses Tantra Yoga", "Kundalini Yoga" und "Sikh Dharma" in Yogi Bhajans "Healthy, Happy, Holy Organization" (3HO) unter besonderer Berücksichtigung der "3H Organisation Deutschland e. V.". Münster: LIT, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

1970-, Vose Kevin, ed. Tantric techniques. Ithaca, N.Y: Snow Lion Publications, 2009.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Bharati, Agehananda. Tantric traditions. Delhi: Hindustan Pub. Corp., 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Karl, Payne Richard, ed. Tantric Buddhism in East Asia. Boston, MA: Wisdom Publications, 2005.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Lenz, Frederick. Tantric Buddhism: Twenty-seven talks. Beverly Hills, Calif: Frederick P. Lenz Foundation for American Buddhism, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Sangharakshita. Creative symbols of Tantric Buddhism. Birmingham: Windhorse, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Dge-legs-dpal-bzaṅ-po, Mkhas-grub. Introduction to the Buddhist Tantric systems. Delhi: Motilal Banarsidass, 1998.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Wayman, Alex. The Buddhist Tantras: Light on Indo-Tibetan esotericism. London: Kegan Paul International, 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Mahayana tantra: An introduction. New Delhi: Penguin Books, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Tantric Buddhism in the West"

1

Krug, Adam C. "Tantric Epistemology and the Problem of Ineffability in the Seven Siddhi Texts." In Buddhism and Linguistics, 149–84. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-67413-1_8.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Gray, David B. "Tibetan Formulations of the Tantric Path." In The Wiley Blackwell Companion to East and Inner Asian Buddhism, 185–98. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118610398.ch9.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Borup, Jørn. "Buddhism in the West." In Encyclopedia of Sciences and Religions, 290–97. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_157.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

LaFleur, William R. "Abortion in Japan: Towards a ‘Middle Way’ for the West?" In Buddhism and Abortion, 67–92. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-14178-4_5.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Segall, Seth Zuihō. "The Fate of Traditional Enlightenment in the West." In Buddhism and Human Flourishing, 63–79. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37027-5_4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Verma, Koyal. "Buddhism in Asia: Mapping the Evolving Principles of Religiosity." In Religiosity in East and West, 205–19. Wiesbaden: Springer Fachmedien Wiesbaden, 2020. http://dx.doi.org/10.1007/978-3-658-31035-6_11.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Giraldi, Tullio. "The Spread of Buddhism from East to West." In Psychotherapy, Mindfulness and Buddhist Meditation, 37–59. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-29003-0_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Segall, Seth Zuihō, and Jean L. Kristeller. "Positive Psychology and Buddhism." In Handbook of Positive Psychology, Religion, and Spirituality, 211–25. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_14.

Full text
Abstract:
AbstractBuddhism is a historically and culturally diverse religious and philosophical tradition that offers a positive vision of the human potential for ending suffering and for leading lives that are happy and good. In recent years, ideas drawn from the Buddhist tradition have found their way into Western psychology, informing new ways of understanding and promoting human well-being. These insights and tools include Buddhist ideas (and Buddhist-informed interventions) focused on mindfulness, radical acceptance, loving-kindness and self-compassion, self-transcendence, and the ability to disengage from unwholesome thought processes. In this chapter, we describe the diversity of Buddhist belief and practice, both in Asia and in the West. The core concepts common to distinct Buddhist traditions are reviewed, followed by an analysis of how these concepts relate to key principles of positive psychology. Research on Buddhist insights and intervention is reviewed, and contemporary clinical applications are discussed.
APA, Harvard, Vancouver, ISO, and other styles
9

Lussier, Mark S. "Enlightenment East and West: An Introduction to Buddhism and Romanticism." In Romantic Dharma, 1–28. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119895_1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Snodgrass, Judith. "Publishing Eastern Buddhism: D. T. Suzuki’s Journey to the West." In Casting Faiths, 46–72. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230235458_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Tantric Buddhism in the West"

1

Fan, Wei-Hsuan, and Huann-Ming Chou. "The journey to the west metaphors: From the perspective of Yogacara buddhism and the path to buddhahood." In 2016 International Conference on Advanced Materials for Science and Engineering (ICAMSE). IEEE, 2016. http://dx.doi.org/10.1109/icamse.2016.7840321.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Yukongdi, Pakpadee. "Khao San Dam: The Archaeological Evidence of Burnt Rice Festival in Southern Thailand | ข้าวสารดำา: หลักฐานทางโบราณคดีเกี่ยวกับประเพณีการเผาข้าวในภาคใต้ของ ประเทศไทย." In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-08.

Full text
Abstract:
Recently in 2021the 11th office of the Fine Arts Department, Songkhla has reported their annual excavations in Trang Province that archaeologists have found some set of rice while excavation in process namely,1) Khao Kurum Archaeological Site, Huai Yod District and 2) Napala Archaeological Site, Muang District. The artifacts which were found associated with the rice grains on the habitation layer consisted of potsherds, animal bones, grindstone, beads, etc. The grains of rice are short and brown in colour which is examined as carbonized since the beginning at its first left. The primary examination by archaeologists has classified the rice of Napala Archaeological Site as short grain of probably Orysa sativa (Indica or Aus) rice. AMS Radiocarbon dating by Beta Analytic Testing Laboratory shows the AMS standard results and calibration dating of charred material measured radiocarbon age:1440±30BP. Because of their geographical location, both sites are incredibly located on one side of the hill slope, where they were suitable for habitat and plantation, especially tiny paddy fields and farms with sufficient water supply either small stream or well. The found rice, which now still grows uphill, probably called ‘Khao rai’ needs less water or no marsh. Comparative study of ethnographic “Atong” 1 of 12 sub-tribes of the “Garos” Tibeto-Burman in Meghalaya, India which originated slash-and-burnt socio-groups, have shown an interest in growing rice activity. According to their ritual ceremony for planting of paddy, other grain, and seeds takes place. There are many ritualistic offerings of rice such as (1) flattened rice by asking for permission to cultivate the land from the first harvested paddy in May. (2) After the harvesting in September or October, the 1st ceremony of the agricultural year is a thanksgiving ceremony to mark the end of a period of toil in the fields and harvesting of bumper crops, which is probably the most important festival of the Garos locally called “Maidan syla” meant to celebrate the after-harvested festival or burnt rice festival. Their 2nd ceremony is to revive the monsoon clouds. People throw cooked rice on the floor to symbolize hailstones. Noticing the rice, were probably the assemblage of “Khao San Dam” in many activities of these ceremonies, that is the archaeological evidence found in Khao Kurum and Napala Archaeological Sites. In the Southern part of Thailand, once the crops have already cultivated, people celebrate to welcome their outcrops most probably at the end of September to October and mark their end of plantation before the monsoon come. People prepare 4 main rice desserts put together with other necessity stuffs in the “hmrub” special large containers and donate to the ancestors through Buddhist ceremony. Though archaeological evidence shows that southern peninsular was where the migrants from the west especially India origins, who shared same habitat of hillslope, might brought their different traditions through both land trans-peninsular and sea routes then settled down inner western or eastern coast since prehistoric times. The beliefs in animism might belong to some other western migrants and with having “hmrub” is one of their unique cultural characteristic material and tradition remain. Once they settled down then converged to Buddhism, the ritual ceremony may be changed due to religion, but tradition remains the same today, that is, Bun Duean Sib on the 10th of the lunar month or September-October.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Tantric Buddhism in the West' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography