Dissertations / Theses on the topic 'Tantric Buddhism in the West'
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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 textThis 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.
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 textChild, 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 textLi, 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 textTanemura, 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 textMori, 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 textEnglish, Elizabeth. "Vajrayogini : her visualisation, rituals, and forms." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313185.
Full textFoljambe, 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 textChen, 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 textKonik, 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 textTwist, Rebecca L. "Patronage, devotion and politics a Buddhological study of the Patola Sahi Dynasty's visual record /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1197663617.
Full textBraitstein, Lara 1971. "Saraha's Adamantine Songs : texts, contexts, translations and traditions of the Great Seal." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85132.
Full textThe first chapters of the dissertation explore the contexts of this song cycle, its author and traditions that relate to it, in particular the Karma Kagyu (karma bka' brgyud) school of Tibetan Buddhism. The first chapter is a discussion of the author, Saraha, the tales of whose many 'lives' pervade Tibetan Buddhist traditions to this day. Chapter 2 explores the broader context of South Asian siddha traditions, while Chapters 3 and 4 provide an analysis of the Great Seal both as it emerges through Saraba's work and as it exists as a living tradition in the Tibetan Buddhist context. As mentioned above, particular emphasis is given to the Karma Kagyu school. Finally, Chapter 5 provides an introduction to Tibetan poetics and the Sanskrit traditions that influence it.
Peng, J. "An exploration of Tibetan Tantric Buddhism and its art : a potential resource for contemporary spiritual and art practice." Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1417088/.
Full textGordon, Brandon Lee. "Development and Validation of a Tantric Sex Scale: Sexual-Mindfulness, Spiritual Purpose, and Genital/orgasm De-emphasis." Bowling Green State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu154203013060414.
Full textHuang, Huai-Hsuan. "Distinguishing Patterns of Utopia and Dystopia, East and West." Scholar Commons, 2017. http://scholarcommons.usf.edu/etd/7038.
Full textRestrepo, Mariana. "Transmission, Legitimation, and Adaptation: A Study of Western Lamas in the Construction of ‘American Tibetan Buddhism’." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/822.
Full textMcGuire, Robert. "The Madhyamaka speaks to the West : a philosophical analysis of śūnyatā as a universal truth." Thesis, University of Kent, 2015. https://kar.kent.ac.uk/54341/.
Full textBailey, Cameron. "A feast for scholars : the life and works of Sle lung Bzhad pa'i rdo rje." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:c8de47c2-98b2-4b3c-8bcb-3e93ca668722.
Full textSun, Chien-Yu. "The silence of the void exploring the visual language of the void from the East to the West /." Access electronically, 2004. http://www.library.uow.edu.au/adt-NWU/public/adt-NWU20050111.115826/index.html.
Full textClarke, Wesley S. "Return to P'ong Tuk: Preliminary Reconnaissance of a Seminal Dvaravati Site in West-central Thailand." Ohio University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1321396671.
Full textChoi, Glen S. "Lotus Pond, Bicultural Ripples: The Psychological Orientations of Korean-Canadian Practitioners of Buddhism." Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30977.
Full textBarros, Maria Theresa da Costa. "O despertar do budismo no ocidente no século XXI: contrbuição ao debate." Universidade do Estado do Rio de Janeiro, 2002. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=3622.
Full textThis thesis presents, as a fundamental aspect, the understanding of another culture, another version, another framework of values: of Indian thought, the foundation of Ahamkãra the individual consciousness, the Self and of the ascetic practices of pre-Arian and autochthonous origin. Our choice within this tradition fell upon the teachings of Buddha Shãkyamuni, due to the absolute originality of their conception of individuality, radically transforming the extant conceptions of subjectivity of the time. The aim of this search within a tradition that differs from ours in all respects, as we focus on that contrast, is to shed light in our own tradition, adding to the discussion about new subjectivity matrixes in our postmodern, global wessern society. This inquiry aims at contributing to the debate on the emergence of Wessern Buddhism in the 21st. century, by essablishing some lines of reflection that should help us to contextualise this phenomenon, on the one hand, and on the other, to widen the debate on issues that relate to the notion of subject as theoretical psychoanalysts use it, through the presentation of the Buddhist Self as another version. A transcultural, primary structuring force, which Harpham calls ascetic imperative, shall allow for the comparison between one form of individuality which comes from a traditional and holistic society, and the form of contemporary individuality, which comes from a secularised and individualist society. Along these lines, we see a relationship between the ascetic practices and the construction of the Self. According to Mauss, the Self also is a universal category, which all cultures present. Much as there are variations on the inventory of ascetic practices available in various cultures, there are variations on the form of subjectivity, in accordance with its cultural ground and its mental landscape. We essablish a connection between Indian ascetic practices and what we call mystic identification, and this allows us to infer the interrelation between asceticism and the construction and sacralisation of the Self in the primeval ages of Indian civilisation. A kind of de-centring occurs with Buddhism: sacralisation spreads through all the Cosmos, meditation practices syntonize with all beings, all animals, in order to eliminate the causes of suffering. Buddhism has risen with an universalist vocation, and took beyond the borders of India this Self built upon the concepts of Ãhimsa, of non-violence, and the notion of absence of inherent existence, which have been intrinsic to Buddhist thought for twenty-five hundred years, and calls the attention of the West after a long period of concealment.
Pearce, Laura Elizabeth Pearce. "Recording the West: Central Asia in Xuanzang’s Great Tang Dynasty Record of the Western Regions." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1515139237769597.
Full textSeevers, Kiel J. "A comparative look at karma and determinism." Kent State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=kent1414434790.
Full textNeishi, Miwa. "The Formless Self." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1461685555.
Full textTurek, Magdalena Maria. ""In this body and life"." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2013. http://dx.doi.org/10.18452/16694.
Full textTantric practices of meditation in retreat have been prevalent across the Tibetan Plateau since at least a millennium, yet their highly elitist and clandestine nature has hitherto prevented their exploration and analysis. This thesis defines the pre-modern structure of the hermitic tradition in Khams, codified by the nonsectarian Ris med movement, but devotes most attention to the examination of its revival in contemporary Khams under the Chinese communist rule through the case study of the ’Ba’ rom bKa’ brgyud “meditation school of La phyi” (La phyi sgom grwa), centered around the cotton-clad gtum mo-accomplisher Tshul khrims mthar phyin (b. 1947), eulogized as the contemporary embodiment of Mi la ras pa. The main claim of this dissertation is that the ritual and social power of the Tibetan hermit lies in the performance, embodiment and final reconciliation of paradox – generally attaining soteriological goals in mundane life and specifically, resolving the dilemmas of Tibetans during times of perceived crisis. Acts of renunciation become an affirmative strategy, activating networks that have sustained hermits, their lineages, practices, and training venues for centuries. The reason for social empowerment of hermits lies in the radical nature of their training, which by social agreement is not only bound to generate liberation and enlightenment, but is even able to yield fruit “in this very body and life,” in emulation of Mi la ras pa. Such transformation of the body through meditation is crucial to the hermit’s ability to reconcile contradictions and to establish hermitages as venues for effective identity construction and spheres of autonomy and power, extracted from local history and sacred geography. Especially in times of crisis, hermitages tend to form networks and evolve into a movement for counter-culture, which circumvents or speaks against the established power structures of the day, but at the same time, maintains its essentially religious character.
Andrei, Laurentiu. "Quel soi ? : une réflexion comparative sur l'idée de soi dans le stoïcisme et dans le bouddhisme zen." Thesis, Clermont-Ferrand 2, 2016. http://www.theses.fr/2016CLF20005.
Full textThis study in comparative philosophy offers a hermeneutics of the idea of self. It explores the ascetic dimension of the question “what self?” apparent across the various disciplines of liberation developed by the Stoic and Zen traditions. In its diverse guises, this question is the cornerstone of specific practices of the self within these traditions. As such, its main function is to guide the idea of self, with regard to the polarity self ↔ non-self, in order to achieve the status of the sage, which represents a kind of harmony with an original nature that is common to all individuals. Therefore, rather than simply designating an ontological foundation – real or alleged – the idea of self has the role of a vector, which, depending on its orientation, allows one to actualise (or not) this harmony. Through comparative analysis of the role of negation (detachment) of the self, this study seeks to broaden the spectrum of the processes of subjectification or practices of the self and, thus, to bring to light an aspect that has been somewhat neglected by the Western history of subjectivity. In doing so, this thesis enables better understanding of how the full-bodied (meta)physics of the Stoics is able to think the negation (detachment) of the self and, conversely, of how the Buddhist metaphysics of emptiness can develop an idea of moral subjectivity and responsibility
Capper, Daniel Stuart. "Why do Americans practice Tibetan Buddhism? /." 2000. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9965064.
Full textWilson, Melinda. "Buddhism east and west: Chinese Buddhism in Beijing and Houston." 2008. http://hdl.handle.net/1969.1/ETD-TAMU-3178.
Full textDark, 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.
Full textDoctor of Creative Arts (DCA)
eaa2143. "Tsongkhapa’s Coordination of Sūtra and Tantra: Ascetic Performance, Narrative, and Philosophy in the Creation of the Tibetan Buddhist Self." Thesis, 2021. https://doi.org/10.7916/d8-c3ht-bt53.
Full textDark, Jann. "Relationship in the field of desire." Thesis, 2006. http://handle.uws.edu.au:8081/1959.7/16867.
Full textZhang, Kai. "Archetype and allegory in "Journey to the West"." Thesis, 2008. http://hdl.handle.net/1828/1823.
Full textShieh, Spancer, and 謝孟錫. "The main idea of Lanuage and Truth of The Zen Buddhism ---- one way to understand through The West Philosophy." Thesis, 1993. http://ndltd.ncl.edu.tw/handle/20013834323227099271.
Full text文化大學
哲學研究所
81
In my thesis of Master of Philosophy " The main idea of Language and Truth of The Zen Buddhism ---- one way to understand through The West Philosophy " , first, by way of the research of the theory of Ferdinand de Saussure (1857-1913) and Ludwig Wittgenstein (1889-1951), I had disscussed the nature of Language in detail; and by way of the explanation and criticise of the theory of knowledge of David Hume (1711-1776), I had explained and cleared elementally the nature of Truth; finally, by way of West Philosophy, I made the nature of Language and of Truth as two supporting pillar to contribute to the understanding toward The Zen Buddhism . In my thesis, the research of the nature of Language stop finally at "Language, is one of the transmissive tool of meaning (sort of state of mind)". And in the process of the research of the nature of Truth, first, through Hume''s theory of perception, I built up a "Model of Mind", according to it, I gave a further underatanding and explanation to what people called "Understanding", "Reason", "Intuition" and "Experience"; second, on the basis of "Model of Mind", I separated "Truth" into two forms, and gave each of it clear and definite distinctions and explanations. By way of the research above, it is clear to find that, through these two different ways of trace ---- Language and Truth, finally, both of them reveal the same request ---- they ask further understanding about Mind, and such request can also be regarded as the request to research the nature of philosophy. Therefore, what I called "The new foundation of understanding" can be decided as : a brand-new foundation of understanding through the cognition toward the Mind.
Hernández, Sierra Adriana. "Erotismo, poema y budismo tántrico : Octavio Paz y los caminos del éxtasis." Thèse, 2011. http://hdl.handle.net/1866/7019.
Full textThis research studies a key subject in the work of the Mexican poet and essayist Octavio Paz (1914-1998): the analogies between eroticism, poetry and the sacred as three human ways of union, reconciliation, and liberation that are particularly reinforced in his work since his journey to and stay in the East –especially in India- between 1951 and 1968. During the period called Hindu cycle (‘ciclo hindu’), Paz was interested in different traditions of oriental thought such as Buddhism, especially in its tantric orientation. This study analyses the significant contributions of Buddhism to Paz’s work. The examination of concepts like vacuity, silence, another shore (‘otra orilla’), ecstatic transcendental union, and liberation proves that Paz studied the analogies between eroticism, poetry and the sacred in depth, broaching them not just as reconciliation experiences but taking them further (‘más allá’) to the transcendental level of ecstatic union in vacuity. Although a large number of Paz’s works are considered, from El arco y la lira (1956) to Vislumbres de la India (1995), particular attention is dedicated to two poetics texts which are the most representative of his encounter with the East - Ladera Este (1969) and El mono gramático (1974) - where we can observe the analogies that Paz established between eroticism, poetry and tantric Buddhism, through the experiences of ‘otherness’, which proposes to man the search of the ‘other’ to reconcile in unity, and dissipate in vacuity. The general conclusion of the study emphasizes that eroticism, poetry and tantric Buddhism are proposed in Octavio Paz’s work as three parallel ways of revelation from which human being can achieve plenitude, which is manifest in the ecstatic experience.
Esta investigación tiene como objetivo el estudio de un tema clave en la extensa obra del poeta y ensayista mexicano Octavio Paz (1914-1998): las analogías entre el erotismo, el poema y lo sagrado como caminos o vías de unión y reconciliación humana, ideas que se refuerzan particularmente en su obra a partir de los viajes y estancias en Oriente –especialmente en La India- entre 1951 y 1968. Durante el período denominado ‘ciclo hindú’, Paz se interesó en diferentes tradiciones de pensamiento oriental entre las que destacó el budismo, sobre todo en su orientación tántrica. Esta memoria analiza las significativas aportaciones del budismo a la obra de Paz y, a partir del estudio de los conceptos de vacuidad, silencio, otra orilla, unión extática trascendente y de liberación, se sostiene que Paz profundizó en las analogías entre el erotismo, la poesía y lo sagrado, no planteándolas sólo como experiencias de reconciliación sino llevándolas ‘más allá’, al plano trascendental, a partir de la unión extática en la vacuidad. Aunque se tiene en cuenta un buen número de obras de O. Paz desde El arco y la lira (1956) hasta Vislumbres de la India (1995), se dedica una atención particular a dos textos poéticos que son los más representativos del resultado de su encuentro con Oriente, Ladera este (1969) y El mono gramático (1974), donde se observan las analogías que Paz establece entre el erotismo, el poema y el budismo tántrico a partir de la experiencia de ‘otredad’, que propone al hombre una búsqueda de su ‘otro’ para reconciliarse en la unidad, y de la experiencia de disipación en la vacuidad. La conclusión general del estudio subraya que el erotismo, el poema y el budismo tántrico se plantean en la obra de Octavio Paz como tres caminos paralelos de revelación por los que el hombre puede acceder a su plenitud, estado manifiesto en la experiencia extática.