Tantras of the Reverse Current: 27 Hindu Texts Abstracted
This presentation will look at the spatial distribution of bones in Gandharan stupa deposits, and attempt to discuss reasons of the absence of bones in some stupas. One of the main arguments for the absence of the bones concerns the attitudes towards body remains. Apart from Buddhists, Gandhara was also inhabited by Zoroastrians and Hindus, to whom dead body is considered impure.
The co-inhabiting of the Buddhists with the Zoroastrians and Hindus may have prompted the exclusion of bones in stupa deposits. In the early modern period since the seventeenth century, after contact between East and West became vigorous, Indian religious thought was introduced to the West and attracted the attention of Western intellectuals. One of these intellectuals was the Lutheran theologian Rudolf Otto — In his works on Indian religious thought, Otto focused on Vedanta philosophy, represented by Sankara and Ramanuja, and on Vaisnava faith in Hindu religious tradition. The Mexican poet and essayist Octavio Paz is largely thought of as a Latin American writer, but both his roots as a writer and his fields of interest extended around the world, and Indic traditions held a particular fascination for him.
During his years in India, Paz took a special interest in Tantra, and Tantric thought and imagery figures in many of his finest works, from Sunstone through the poems of East Slope and beyond. He also wrote several essays on India and its traditions. This talk will focus on how Paz incorporated Tantric elements into his poetic vision, which not only sustains a delicate balance between the One and the many but also returns repeatedly to questions of subjectivity and consciousness.wmemsf.mediebruket.no/hydroxychloroquine-et-prvention-des-coronavirus.php
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Hindus in Britain are undergoing an interesting shift in their understanding of place within society at large. From multicultural parodies of ghettos, to the current appreciable cosmopolitan ethos within many Hindu communities in Britain, this paper shall evaluate some key elements that could explain why homeland inclinations may be evolving in the next generation. Cosmopolitanism is now increasingly being raised to avoid the drawbacks of essentialism or some kind of zero-sum, all-or-nothing understanding of identity issues within a nation-state framework Clifford It is amongst the backdrop of an emerging cosmopolitan that we can attempt to find ways in which Hindus have been negotiating the public, private, and religious spaces within which identity creation has been occurring.
By using the framework of cosmopolitanism, we can attempt to understand the emerging new rhetoric of identity creation, and how these identities have been evolving over the course of multiple generations Amin Temple building has served as one pillar, amongst many, that have served in performing this renegotiation of identities. This paper seeks to investigate this hybrid space between the West and East in the minds and lived realities of the Hindus in Britain. In the 19th century, led by their desire to convert the Shans of Upper Burma and ultimately reach China, missionaries from the American Baptist Missionary Union ended up in the plains of Assam in Northeast India and from there embarked on a dangerous evangelising mission among the 'wild' and 'uncivilised' Naga tribes inhabiting the hills bordering Assam.
What proved to be a slow and difficult beginning resulted in the mass conversion of the Naga to Christianity which gave them reason to proudly proclaim by the end of the 20th century that they were the most Christian state in the world. Building up on the example of the American missionaries, Naga Christianity nowadays is characterised by a distinct evangelical zeal which has led Naga missionaries all over the world. The paper will seek to elucidate the ideology and some of the challenges which underpin this contemporary missionary endeavour.
Arising from research towards a history of Indian philanthropy, the lecture examines the influence of Swami Vivekananda. Briefly, the argument is that Indian philanthropy was transformed from its focus on temples and priests with occasional charity to the poor , to take in "modern" concerns such as schools, hospitals, orphanages and other areas of public interest; and that Swami Vivekananda's impact prepared the way for the expansion of the ambit of Indian philanthropy to national and international concerns.
In his final decade, the poet William Butler Yeats embarked on several years of study and collaboration with Shri Purohit Swami, an Indian monk. Just as he once wrote that Nietzsche completed Blake, Yeats found that Tantra completed Nietzsche, offering a vision of the cosmos that divinized the full range of human experience. Hindu Theology is an emerging field of academic inquiry. These two seminars seek to examine the boundaries and possibilities for such inquiry.
Is there a Hindu Theology or simply a proliferation of multiple theologies? Is faith seeking understanding simply apologetics or can the understanding come from an external discipline such as philosophy, psychology, sociology, or neurology? If disciplines are defined by their method and object, what is the object of Hindu theology?
If God is unknowable can there be an inquiry into her?
Towards a Theory of Tantra-Ecology - SAND
These questions and others will be explored during these two seminars. Active participation is expected. This paper will look at the representation of female sexuality in the "women's newspaper" sections of the Urdu language newspaper Medinah, published in Bijnaur district of Uttar Pradesh, India. In , Maulana Majid Hasan started a new publication named Medinah, named for both the holy city of Islam and the boat that carried George V to his coronation darbar in Delhi. Medinah grew into a significant voice for Muslims, loyal to the British Empire but nevertheless critical of the West.
As social and political realities rapidly transformed society, the editors and contributors in Medinah sought not merely to report on the diverse attitudes of Muslims toward these changes, but more importantly it sought to shape discourse on what it meant to be Muslim in the first half of the twentieth century. This paper aims to examine the processes by which the collective migrant identity of the Nanakpathi the followers of Guru Nanak traders is inhibited even though these traders regularly get together in the Sikh Temple.
I will explain this process through an ethnographic study conducted in the Sikh Temple at the Shaoxing county of Zhejiang province in China. Shaoxing is now the largest fabrics wholesale market in Asia, in which over 10, Nanakpathi middleman traders are based. These Nanakpathis are mostly Sikhs or Sindhis, specializing in the transnational trades of fabrics and having lived in China for some years. These Sikhs and Sindhis often visit the Sikh Temple for their individual religious needs.
Based on my long-term observation in the Temple, I found these traders rarely interact with each other despite their public religious engagement in the temple.
Tantras Of The Reverse Current 27 Hindu Texts Abstracted
In other words, neither collective migrant identity nor substantial form of social organization has been formed among these young Nanakpathis. Drawing light from their business practices in China, I argue that these traders indeed have legitimate reasons not to make local Indian friends in the Temple, thereby enabling their middleman business to thrive. The theoretical framework of Hindi literature today is still defined by the almost century-old History of Hindi Literature of Ramchand Shukla. This History , written at the time of the Indian freedom struggle, created the image of a national literature extended in time and space.
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Rejecting claims for a — year old history, my talk examines the emergence of vernacular literature in the Gangetic Plain in the fourteenth century,and argues for continuity in poetic genres, forms and language between the Jain-inspired Maru Gurjar literature and the poetic idioms of Avadhi and Brajbhasha. Using reliably dated literary material, it documents the spread of Maru Gurjar literature beyond Gujarat and Rajasthan into Central North India Madhyadesha and presents how non-Jains used this trans-regional literary idiom to develop it into more localised ones that in modern times came to be considered literary dialects of Hindi.
Bangha is a Lecturer in Hindi. His research has focused on early modern Hindi poetry and he has produced editions and translations of early modern Hindi texts. His research interests include the emergence of Hindi as a literary dialect in various scripts, textual transmission and Hindi manuscript culture, riti poetry and the continuity of classical Sanskrit aesthetics in court literature and individual poets such as Vishnudas, Kabir, Tulsidas, and others. He publishes his work in both English and Hungarian.
Greskovits ed. This series of seminars will provide a lively and thought-provoking forum for graduate students from across the disciplines to present their latest work on any of the Indic religions, creating an opportunity for regular discussion and cross-fertilisation among students in this area. It will be held fortnightly in Hilary term weeks 2, 4, 6, 8 on Fridays from 4pm—5pm, with a chance for informal discussion afterwards over refreshments.
Each seminar will feature two papers on related themes or subjects, of about 20 minutes each, with a chance for questions after each paper.
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Any graduate students working on, or otherwise interested in, Indic religions, are warmly invited to attend. Theism is a later occurrence in the system.
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Auroville is an International township in South India; the only place of its kind in the world. It is a community inspired by the texts of Sri Aurobindo; an Indian thinker who aimed to integrate the philosophies of the East and West, Idealism and Materialism, the Individual and his Society. This talk questions the inter-relationship between the textual, political, psychological and spiritual dimensions that make up the Auroville project.
In doing so it reconsiders the constructs used to theoretically access and conceive textual and social aggregates. The Atharvaveda Samhita, more than any other Vedic text, is an irreplaceable source of data on the Indian society and its non-ritualistic aspects. With regard to animals, the numerous Atharvanic hymns witness a deep conditioning, either positive or negative, of them on the psyche of the Vedic social structure at that stage. Images, metaphors, descriptions of wild and domestic animals abound through the 20 books of this Samhita, together with terrific and theriomorfic descriptions of demons in the act of killing children, women and Brahmans or destroying human bodies, health and peace.
Tantras Of The Reverse Current 27 Hindu Texts Abstracted
The temple of Alvar Tirunagari in the deep south of India is a unique archive of hereditary performance traditions in India. Whereas the seismic shift in patronage that occurred in the post-Independence period ensured the rapid erosion of temple-centered performance cultures, the insularity of Alvar Tirunagari ensured the preservation of multiple hereditary performance traditions—liturgical recitation, gestural interpretation, and ritual singing are just three examples—into the present century.
But the performers of Alvar Tirunagari have not been untouched because of the shift in patronage, from local, elite landowners to State supported funding. Many performers have left temple service for more lucrative employment, while others supplement their meager temple income with white-collar jobs in major cities. She is currently working, with Prof. Francis X. Clooney Harvard , on a translation of the Tiruvaymoli, one of the most important collections of Tamil devotional poetry. A prevailing idea from the Enlightenment, still with us today, is that the light of reason would dispel the darkness of religion and reveal the universe to us.
While the desire for enlightenment and the attendant aspiration for a better human future are commendable, the identification of religion with darkness and ignorance is problematic. Religion has not gone away and is a topic of deep concern both because of its destructive capacity and for its constructive capacity as a resource that gives people truth, beauty, and goodness. These lectures are within the broad claim that the importance of religion is existential: religions provide significant meaning to life and guide people in their choices and practices. The idea of affliction klesa in the Yogasutra of Patanjali Ramesh Pattni.
What is the nature of affliction in the Yogasutra and how does it fit in within the aim and practice of Yoga? Patanjali's Yogasutra deals with the practical means of Yogic disciplines leading to the soteriological goal of liberation from the cycles of birth and death. The normal subjective identity and experience is afflicted with the klesas and the Yogasutra describe the nature of these with prescriptions of removing them from consciousness.