Dissertations / Theses on the topic 'Advaita'

Texte remanié de: Thèse de doctorat--Philosophie--Paris 4, 2005. Titre de soutenance : Dieu personnel et impersonnalité de l'absolu selon Çankara et dans le Tawhīd.
Bibliogr. p. 211-214. Glossaire. Index.

The teaching tradition of Advaita Vedanta is one of the most widely represented forms of Indian religion both outside of India and on the subcontinent itself. The reasons for this popularity are complex and an understanding of it involves an analysis of colonial discourse and the ongoing interest in the tradition by Orientalists and Indian nationalists, as well as an understanding of pre-colonial practices of Brahminization. The academic study of Advaita Vedanta has been continuous since the origins of Indology and the comparative study of religion. In spite of this interest, the tradition has often been represented simplistically as a type of mysticism and as the essence of Hinduism. With this, little attention has been paid to the teaching methodologies (prakriyas) presented in the Upanisads or the traditional understanding of words as a means of knowledge (sabda pramana). One result of the new understanding of ‘birth of language’ and modern trends of secularization has been the discrediting of scriptural authority and the revelatory dimension of religion. More recently, the discipline of religious studies has become involved in debates of method and theory which attempt to move beyond the study of ‘origins’ and towards an understanding of power-knowledge relations and the privatization of religion. Nevertheless, the approach of Indology, while currently conducted across a range of area studies, is still largely limited to philological and textual analysis. This study takes an Indo-critical and structuralist approach to the discourse of Advaita in an attempt to understand Vedanta as an indigenous epistemic tradition, or form of Indian constructivism, while at the same time widening the scope of postcolonial theory and semiotic studies of religion. The Upanisads provide a variety of generic attributes, paradigmatic elements which I delineate, but it is their institutionalization as epistemic and mystic genres of traditional and neo-colonial discourse that l primarily analyze. The broad methodological stance of this study stems from an attempt to come to terms with ethnographic observation of the actual event whereby Swami Dayananda Saraswati (1930-) teaching in India and the West assumed the role of a guru, as he had discerned it in the Upanisads. It also began with the attempt to provide theoretical hypotheses for the cultural and ideological context within which this event took place.

Thesis (honors)--Georgia State University, 2007, c2005.
Kathryn McClymond, thesis director. Electronic text (62 p.) : digital, PDF file. Description based on contents viewed July 10, 2007. Includes bibliographical references (p. 62).

A tese tem por objetivo efetivar a análise e demonstração das estratégias discursivas através das quais Çaìkara, o célebre pensador do Hinduísmo medieval (circa 788-820 d.C.), formulou a doutrina monista do Advaita-ved Tnta, construindo para isso um discurso dialógico com relação às principais doutrinas dualistas e ritualísticas adversárias de seu tempo, dentre elas, respectivamente, o S TRkhya-Yoga-darçana e o Mémäàsä-darçana. A análise dos textos sânscritos de Çaìkara dedicados a interpretar as escrituras védicas segue os pressupostos da teoria do discurso, da semiótica de nivel fundamental e dos estudos de intertextualidade, e radica em dois eixos: (1) - o estudo da construção de um discurso monista, apesar das exigências irredutíveis das categorias binárias às quais se curvam a linguagem e o raciocínio humanos; e (2) - o exame dos mecanismos diversos de persuasão e argumentação constantes nos escritos do pensador, os quais constroem uma interpretação específica dos textos védicos ao mesmo tempo em que refutam pontos de vista outrora válidos na tradição sânscrita. A primeira parte da tese, intitulada \"A revelação do Um\", apresenta uma síntese da herança cultural que é pressuposta na leitura dos textos do pensador e uma análise semiótica da articulação, no nível fundamental, do conceito de Absoluto ou \"um-sem-segundo\", Brahman, conforme descrito nas Upaniñad e interpretado por Çaìkara. A segunda parte, intitulada \"Os percursos do dois\", investiga as estratégias discursivas e intertextuais por meio das quais o pensador consegue ressignificar e assimilar em sua doutrina monista o universo relativo e as categorias binárias e ternárias afirmadas em outras doutrinas de sua herança cultural. A tese visa a contribuir para a demonstração de que as teorias do discurso constituem instrumentos que auxiliam a elucidar os mecanismos com os quais a linguagem verbal consegue criar e expressar conceitos abstratos não apreensíveis no mundo dos fenômenos. O trabalho representa também um esforço para suprir uma lacuna da bibliografia brasileira, apresentando sob enfoque inédito fontes textuais relativos a uma vertente nuclear da cultura sânscrita.
The main purpose of this thesis is to analyse and demonstrate those discursive strategies through which Çaìkara, the famous philosopher of medieval Hinduism (circa 788-820 a.C.), has formulated the monistic doctrine of Advaita-vedänta, to which purpose he has elaborated a dialogical discourse in relation to some of the main dualistic and ritualistic opposing doctrines of his time: the Säàkhya-Yoga-darçana and the Mémäàsä-darçana, respectively. Our analysis of the sanskrit texts in which Çaìkara interprets the vedic scriptures is based on the theories of discourse, on the principles of the French school of Semiotics and also on studies of intertextuality. This inedit analysis intends to: (1) - analyse the inter-relation of concepts in the fundamental level of significance that can build a monistic discourse, in spite of those irreductible binary categories that govern human language and reasoning; (2) - examine those mechanisms of persuasion and argumentation which are constant in Çaìkara\'s writings and which help to build specific interpretations of the vedic scriptures, refuting at the same time the points of view of other doctrines. The first part of the thesis, entitled \"The revelation of One\", gives a synthesis of the cultural heritage which is pressuposed in the reading of Çaìkara\'s writings, and afterwards makes a semiotic analysis, on the fundamental level, of the concept of Absolute or \"one-without-a-second\", Brahman, according to the way it\'s given by the Upaniñad texts and interpreted by Çaìkara. In the second part of the thesis, entitled \"Paths of the Two\", are analysed some of those discoursive and intertextual mechanisms through which the thinker can re-signify and assimilate into his monistic doctrine the relative universe and those binary and ternary categories according to what was postulated by other doctrines of his cultural heritage. The thesis contributes to demonstrate that the theories of discourse are valid instruments in the process of analysis of those mechanisms through which verbal language can create and express abstract concepts which, at first, are not aprehensible in the world of phenomenae. The work has also the purpose of adding to brazilian bibliography, under an inedit approach, texts belonging to an important aspect of sanskrit culture.

This dissertation is an interpretive inquiry of the conception of self in the Hindu Advaita (non-dual) school. I focus on the original works of Sankara (8th-9th CE) and Abhinavagupta (10th-11th CE), both of whom played a significant role in developing the Advaita philosophy within the Hindu tradition. I offer an innovative analysis of the Advaita thought, drawing upon the fields of religious studies, philosophy, psychology, and history and philosophy of science. This multidisciplinary exploration focuses on the structure of human consciousness and its relation to the existential dimensions of human experience. On the basis of non-dualism, I examine the subject-object relationships in the contexts of cognitive activity, aesthetic experience and interpersonal relationships. I argue that certain structures of self-object or self-other relations, which I characterize as the sacred, point to experiences of depth which do not merely reduce to cultural phenomena or socio-political dynamics, though their expression often take specific cultural forms. Such structures play a crucial role in developing authentic dynamics with the other, in enhancing creativity and enriching aesthetic activities. Thus the sacred create the possibility for a vital and caring relationship with one's environment. Because my investigation focuses extensively on subjective awareness, it will add important dimensions to questions concerning the nature of cognition.

The Ocean of Inquiry is a vernacular compendium of Advaita Vedānta, one of the most influential traditions of South Asian religion and philosophy, especially in modern times. Its author, Niścaldās (ca. 1791 – 1863), was a classically trained pandit and a sādhu of the Dādū Panth. His work was widely read in the nineteenth and early twentieth centuries, both in its Hindi original and in regional translations: Vivekananda once referred to it as the most influential book in India. Surprisingly, however, The Ocean of Inquiry remains virtually unknown to Western scholars; even specialists in Hinduism have rarely heard of it. This dissertation aims to draw attention both to Niścaldās’s work and to the broader genre of vernacular Vedānta; it also calls into question the notion that late Advaita Vedānta represents a period of intellectual decline. Part I provides a historical and textual overview of The Ocean of Inquiry, arguing that Niścaldās’s work should be situated within what might be termed "Greater Advaita Vedānta," or Advaita Vedānta as it was disseminated outside the received canon of Sanskrit philosophical works. This part of the dissertation also offers the first comprehensive biography of Niścaldās in English, and it analyzes the significance of his choice to write in the vernacular. Part II investigates the relationship of philosophy and religious practice in Niścaldās’s work. Taking as its starting point the question "What does it mean for knowledge to liberate?" this part of the dissertation argues that for Niścaldās, the key distinction is not between theoretical knowledge and liberating knowledge but between doubtful and doubt-free awareness. For those who are properly qualified, the central practice on the path to liberation is the practice of inquiry (vicāra), interpreted as a dialectical process of raising and removing doubts. This interpretation is supported with three "case studies" of characters in The Ocean of Inquiry who reach liberation. The conclusion is that for Niścaldās, philosophical inquiry is not a purely theoretical undertaking; under the right conditions, it can become a concrete religious practice.

" Dieu personnel et impersonnalité de l'Absolu chez Çankara et selon le Tawhīd " se présente comme une étude comparée entre une doctrine philosophique qui se fonde sur les textes de la Révélation et qui vise la délivrance _l'Advaita Vedānta de Çankara_ et une voie philosophique, spirituelle et religieuse, celle du Tawhīd (druze). La comparaison tourne autour de trois axes principaux : le brahman et/ou Dieu, la relation du monde à l'Absolu et la délivrance. Cette étude s'efforce de dégager les points communs, ainsi que les points de divergence entre ces deux doctrines. Celles-ci ressortissent toutes deux au non-dualisme, bien que l'école de Çankara soit celle du non-dualisme pur (Advaita Vedānta), tandis que ce non-dualisme contient de la dualité dans le Tawhīd
" Personal God and impersonality of the Absolute according to Çankara and the Tawhīd " is a comparative study between a philosophical doctrine which is based on the text of the Revelation and which aims for liberation _the Advaita Vedānta of Çankara_ and a philosophical, spiritual and religious path of the (druze) Tawhīd. The comparison turns around three principal axes : the brahman and/or God, the relation of the world to the Absolute and liberation. This study tries to identify the common ground and the points of divergence between these two doctrines. Both of them come under non-dualism, even if this non-dualism contains duality in the Tawhīd

PhD
Bodhasāra, previously untranslated into English, is a Sanskrit treasure. Written by Narahari in eighteenth century India, it consists of charming Sanskrit verse of the highest order. Full of metaphors and word puns, it is a clever piece of literature that stimulates the intellect and imagination. By carefully following the traditional protocols, Bodhasāra remains acceptable to orthodox Advaita Vedāntins. However, although superficially it appears to be merely another presentation of the Advaita Vedānta tradition, in-depth reading reveals a refreshingly new style. The Hindu tradition is poetically presented as invaluable to awaken discernment between the real and unreal, but the import of Bodhasāra is that, ultimately, liberation requires a maturity that is not bound by anything, including the tradition itself; it comes through an awakening discernment. Narahari is celebrating jīvanmukti, not as liberation from the world, but as liberation while living. Bodhasāra is stylishly poetic, but not poetry for poetry’s sake, nor bhakti (religious devotion); rather it exemplifies the potency of rasa (aesthetic flavour) and dhvani (aesthetic suggestion). Narahari understands the correspondence between words and truth and uses his poetic style to facilitate union of the individual and universal. Few eighteenth century Sanskrit works have even been read, let alone translated into English, so this translation of Bodhasāra is a valuable example of Indian thought immediately before Colonialism. It shows what modernity, defined here as a moving away from entrenched traditional beliefs to an empowerment of the individual living in the present moment, in an Indian context could have been like if Colonialism had not intervened. The implications of Bodhasāra to scholars of Indian history, Advaita Vedānta and Yoga need to be considered. Bodhasāra extends the project ‘Sanskrit knowledge systems on the eve of colonialism’ being a work on mokṣa written in the late eighteenth century. It revitalises academic research into Advaita Vedānta, presents a fresh view of Yoga, and fits well the notion of an Indian modernity or renaissance during the sixteenth to eighteenth centuries.

Thesis (M.A.)--Georgia State University, 2006.
Kathryn McClymond, committee chair; Jonathan Herman, Christopher White, committee members. Electronic text (70 p.) : digital, PDF file. Description based on contents viewed Apr. 20, 2007; title from title screen. Includes bibliographical references (p. 60-61).

Thesis (Ph. D.)--University of Sydney, 2008.
Title from title screen (viewed March 11, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Indian Sub-Continental Studies. Includes bibliographical references.

Le présent travail met en évidence l’existence, à partir de la fin du 10e siècle, d’un courant autonome de réflexion sur le langage au sein de la tendance « non dualiste » (Advaita) du Vedānta, en définit les principales caractéristiques et cherche à en dégager la cohérence doctrinale et les évolutions. Il prend pour point de départ le Śābdanirṇaya de Prakāśātman (950-1000), dont une nouvelle édition est proposée, ainsi qu’une première traduction française intégrale et un commentaire suivi, accompagnés d’une nouvelle édition de son unique commentaire sanskrit connu, la Nyāyadīpikā d’Ānandabodha (11e/12e s. ). Ce traité, œuvre d’une figure majeure de l’Advaita Vedānta après Śaṅkara, est aussi le premier (et peut-être le seul) texte de cette école à être intégralement consacré à une réflexion sur la parole, considérée comme un moyen de connaissance à part entière. La parole est envisagée par son auteur sous ses aspects profane et sacré (la Révélation védique), à ses différents niveaux (le son, le mot, la phrase, le texte) et eu égard à ses divers effets (la connaissance, l’action, l’expérience salvifique). Une étude préliminaire situe d’abord le texte dans l’histoire de la tradition non dualiste et examine son influence, sensible au moins jusqu’au 14e siècle. Elle montre ensuite comment Prakāśātman, puisant abondamment dans la tradition exégétique antérieure (Maṇḍana Miśra, Śālikanātha), la renouvelle en profondeur et élabore une philosophie du langage sans précédent dont le fil directeur est l'hypothèse d’une connaissance verbale immédiate, qui constitue une justification d’ordre épistémologique à la place centrale accordée à la parole dans l’édifice théorique de l'Advaita
The present work identifies an autonomous trend of thought on language within the “non-dualist” (Advaita) branch of Vedānta from the end of the 10th century onwards, defines its main characteristics and tries to highlight its doctrinal coherence and evolutions. Its point of departure is a study of the Śābdanirṇaya of Prakāśātman (950-1000), a new edition of which is proposed, followed by a first complete translation into French, by a running commentary and by a new edition of its only known Sanskrit commentary, Ānandabodha’s Nyāyadīpikā (11th/12th century). Authored by one of post-Śaṅkara Vedānta’s foremost thinkers, the Śābdanirṇaya is the first (and perhaps the only) Advaita text to be fully devoted to a reflection on speech, considered a means of knowledge in its own right. In this work, speech is dealt with in its sacred as well as secular aspects (in the first case, in the form of Vedic Revelation), on different linguistic levels (sounds, words, sentences, texts) and according to its different possible effects (knowledge, action, salvific experience). A preliminary study first situates the text in the history of Advaita Vedānta and investigates the extent of its influence on later authors, perceivable at least until the end of the 14th century. Secondly, it shows how Prakāśātman, drawing abundantly from previous exegetical sources (Maṇḍana Miśra, Śālikanātha), deeply reinterprets this heritage and elaborates an unprecedented philosophy of language, centred on the hypothesis of an immediate verbal knowledge, which serves as an epistemological justification for the importance devoted to speech in the theoretical building of non-dualism

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O presente trabalho tem por objetivo promover uma leitura dos Poemas Escritos na Índia (1953), de Cecília Meireles, por meio dos princípios filosóficos da nãodualidade (advaita). A não-dualidade explicitada no Advaita Vedānta (não-dois) está diretamente ligada à literatura dos Upaniṣads. A outra tradição promotora da ideia de não-dualidade, e que será assunto neste trabalho, é a tradição do budismo Mahāyāna e em especial sua noção de interdependência ou cooriginação entre todas as coisas. Por meio da leitura dos Poemas Escritos na Índia pretendemos, portanto, mostrar que a poesia de Cecília Meireles está comprometida com o processo de transformação e autoconhecimento e, que esse processo se enriquece, consideravelmente, por meio da parceria com a Índia.
The present work aims to promote a reading of Cecilia Meireles’ Written Poems in India (1953) through the philosophical principles of non-duality (advaita). The non-duality made explicit in the Advaita Vedānta (non-two) is directly linked to the Upaniṣads literature. The other tradition promoting the idea of non-duality is the tradition of Mahāyāna Buddhism and especially its notion of interdependence or co-origination between all things. Through the reading of the Written Poems in India we intend to show that the poetry of Cecilia Meireles is committed to the process of transformation and self-knowledge. The process of transformation through poetry is enriched through partnership with India.

La mia tesi riguarda lo stato di sogno nel panorama letterario e dottrinale indiano, dall’antichità più remota fino alla letteratura medica e astrologica, focalizzandosi poi sulla trattatistica e in particolare sull’orizzonte speculativo dell’Advaita Vedānta. Il primo capitolo è appunto uno sguardo d’insieme sulle origini dell’esame onirologico nell’India più arcaica, partendo dai Veda stessi e passando attraverso la letteratura medica e astrologica. Il secondo capitolo rappresenta un survey sulla trattatistica filosofica ortodossa, premesso da alcune considerezioni dottrinali generali. Dal terzo capitolo in poi si entra nel vivo dell’Advaita, focalizzandosi in primis su una serie di concetti fondamentali al fine di comprendere l’intero panorama dottrinale che funge da retroterra alle speculazioni sulla condizione onirica. Il quarto e il quinto capitolo, poi, si focalizzano sulle Upaniṣad e il Brahmasūtra, privilegiando come lettura ermeneutica i commenti di Śakara e dei suoi successori.
This doctoral dissertation concerns the concept of dream in Advaita Vedānta. I started from an analytical survey of the vedic literature, passing through the vedic ancillary literature. The next chapter deals with the views on dream in other systems of philosophy. The third chapter focuses on some of the most recurrent concepts connected with the central theme of dream epistemology: the three ranks of ontological reality of the Advaitin-s, the theories of perceptual error, the concept of falsity, the concept of witness and some others. The next two chapters treat dream and the knowledge arising from it according to the Advaita system. The first part is devoted to the investigation of the dream experience in Śaṅkara’s commentaries on the Upaniṣad-s. Consequently, having explained and briefly dealt with them, I look at the Brahmasūtra and its interpretations.

In The Theology of Râmânuja, John Braisted Carman carefully examines the south Asian philosopher Râmânuja’s concepts of the Supreme Person, and the relational dynamics between the Supreme Person and the devotee. Carman sees in Râmânuja’s discussion of the master (úesî)/servant (úesa) relationship the most important understandings concerning the hierarchy between the Supreme Person and the devotee. Carmen argues that in this devotional relationship there is a point at which the distinction between the master and the servant is dissolved, and mutual dependence is revealed. This paper focuses on the point where the roles in the relationship between the divine and the devotee are reversed. In this reversal the master takes on the role of the servant and the servant the master. It is argued here that this role reversal is the action that illuminates the ultimate dissolution of the hierarchy that Râmânuja recognizes and results in spiritual empowerment for the devotee.

A El ritme de l’Ésser, Panikkar sintetitza l’esforç de tota la seva trajectòria per significar l’experiència humana, especialment des de la vessant espiritual, en l’estat de la cultura del seu temps. Un dels temes recurrents de l’obra és l’advaita, mot manllevat del sànscrit que l’autor tradueix de manera original per “adualitat”. De l’estudi d’aquesta noció en l’obra se’n desprèn que Panikkar la incorpora al seu plantejament tot relacionant-la amb altres constants del seu pensament (hermenèutica diatòpica, pisteuma, teologia cristiana) i en proposa un ús polisèmic. La intuïció de fons de l’adualitat consisteix a constatar que hom participa plenament de la realitat quan no la redueix completament al pensament, és a dir, a qualsevol extrem teòric ni al seu oposat. A la segona part, s’exploren les possibilitats que ofereix aquesta noció per contribuir a fonamentar l’assistència espiritual en entorns sanitaris: el “moment advaita” de què parla l’autor troba un clar reflex en alguns dels reptes plantejats des de la pràctica assistencial, com a mínim en el marc hispànic. En diàleg amb la literatura sobre aquest tema, el vocabulari panikkarià es mostra fecund a l’hora d’emparaular l’experiència espiritual. La intuïció de l’adualitat, d’altra banda, ha permès traçar punts de referència, si més no provisionals, vers els quals orientar la relació de l’acompanyament. Com una de les principals aportacions en aquest camp, en el treball es concreta un model de comprensió de la dimensió espiritual a partir de dotze elements antropològics, els quals poden ser tractats tant des de d’una visió carencial de la persona (necessitats espirituals) com apoderadora (capacitats espirituals). Aquest model, que té en compte el factor temps, el paper de l’observador, el context de la persona atesa i l’equip interdisciplinar, es fa ressò també d’altres aspectes apuntats per l’adualitat panikkariana.
En El ritmo del ser, Panikkar sintetiza el esfuerzo de toda su trayectoria para significar la experiencia humana, especialmente desde la vertiente espiritual, en el estado de la cultura de su tiempo. Uno de los temas recurrentes de la obra es advaita, palabra adoptada del sánscrito que el autor traduce de forma original por “adualidad”. Del estudio de esta noción en la obra se desprende que Panikkar la incorpora a su propuesta relacionándola con otras constates de su pensamiento (hermenéutica diatópica, pisteuma, teología cristiana) y plantea un uso polisémico de la misma. La intuición de fondo de la adualidad consiste en constatar que uno participa plenamente de la realidad cuando no la reduce completamente al pensamiento, es decir, a cualquier extremo teórico ni a su opuesto. En la segunda parte, se exploran las posibilidades que ofrece esta noción para contribuir a fundamentar la asistencia espiritual en entornos sanitarios: el “momento advaita” del que habla el autor encuentra un claro reflejo en algunos de los retos planteados desde la práctica asistencial, como mínimo en el marco hispánico. En diálogo con la literatura sobre este tema, el vocabulario panikkariano se muestra fecundo a la hora de apalabrar la experiencia espiritual. La intuición de la adualidad, por otra parte, ha permitido trazar puntos de referencia, cuando menos provisionales, hacia los cuales orientar la relación de acompañamiento. Como una de las principales aportaciones en este campo, en el trabajo se concreta un modelo de comprensión de la dimensión espiritual a partir de doce elementos antropológicos, los cuales pueden ser tratados desde una visión carencial de la persona (necesidades espirituales) como también empoderadora (capacidades espirituales). Este modelo, que tiene en cuenta el factor tiempo, el papel del observador, el contexto de la persona atendida y el equipo interdisciplinar, se hace eco también de otros aspectos apuntados por la adualidad panikkariana.
In The Rhythm of Being, Panikkar synthesizes the effort of his entire career to signify the human experience, especially from a spiritual standpoint, in the state of the culture of his time. One of the recurring topics of this work is advaita, a word borrowed from Sanskrit that the author originally translates into "aduality". From the study of this concept in his work it is noticeable that Panikkar incorporates it into his proposal by relating it with other constants of his thought (diatopical hermeneutics, pisteuma, Christian theology), and he aims for its polysemous use. The main intuition of aduality is to recognize that one fully participates in reality when one does not reduce it completely to thought, that is, to any theoretical end or to its opposite. In the second part, the potential that this concept offers to help ground spiritual care in healthcare settings has been explored: the "advaita moment", which the author often refers to, clearly reflects some of the challenges posed by healthcare practice, at least in the Spanish context. In dialogue with the literature on this subject, Panikkarian vocabulary has been fruitful when it comes to speaking of spiritual experience. The intuition of aduality, on the other hand, has allowed us to draw reference points, at least temporarily, to guide the spiritual counselling relationship. As one of the main contributions in this field, I have concretized a guide for the understanding of the spiritual dimension in twelve anthropological items, which can be treated from a lacking perspective of the person (spiritual needs) and also as an empowerment perspective (spiritual resources). This model, which also takes into account time, the role of the observer, the context of the person receiving the spiritual care and the interdisciplinary team, echoes other aspects pointed out by Panikkarian aduality.

Uppsatsens syfte var att undersöka området personlig utveckling samt personlig avveckling utifrån Sri Nisargadatta Maharajs lära och Abraham Maslows idéer. Frågeställningarna på området var: Är personlig utveckling och personlig avveckling motsatta eller identiska företeelser? Vilka likheter och skillnader finns hos Maharaj och hos Maslow? Vad har språket och dess användning för roll vid en jämförelse av dessa personers texter? De avgränsningar som gjordes för att undersöka området var att välja rörelserna humanistisk psykologi och advaita vedanta eftersom de upplevdes representera detta område på ett centralt sätt. Vidare avgränsades undersökningens metodval till diskursanalys med fokus på hur självförverkligande framställs diskursivt hos Abraham Maslow och Sri Nisargadatta Maharaj. Metoden var diskursanalys med stöd av metodboken Diskursanalys, och materialet koncentrerades till att omfatta Sri Nisargadatta Maharajs verk I am that: talks with Sri Nisargadatta Maharaj samt Abraham Maslows två verk Motivation and personality samt Toward a psychology of being. Den teori som anlades var fenomenologiskt perspektiv. Undersökningen visade att personliga omständigheter, tradition, olika perspektiv men även språkanvändning kan påverka hur man ser på och talar om kategorierna personlig utveckling respektive personlig avveckling. Slutsatsen efter undersökningen är att oavsett vilka termer man använder kommer både personlig utveckling och personlig avveckling vara aktuellt överallt där de grundläggande behoven för människan är tryggade: hur är upp till henne själv.

Raimon Panikkar est l’un des plus grands penseurs actuels du dialogue interculturel. Ses origines familiales – son père était un indien hindou et sa mère une espagnole catholique – ont prédestiné son parcours intellectuel. Après des études de chimie, de philosophie (Barcelone, Bonn, Madrid) et ensuite en théologie (Madrid et Rome), il est parti en Inde, où il est devenu l’un des protagonistes du dialogue de la pensée chrétienne avec l‘orient, en particulier avec la culture indienne. Il a poursuivi son activité, comme professeur dans différentes prestigieuses universités américaines. Nous étudions d’abord l’environnement théologique et philosophique de la pensée panikkarienne. Panikkar a progressivement développé dans ses travaux, l’idée de la nécessité d’une complémentarité entre l’Occident et l’Orient. Il a commencé par comparer les concepts religieux et philosophiques en utilisant l’analogie fonctionnelle (comparaison de la perception de la réalité, de Dieu, des concepts métaphysiques tels que la transcendance, l’immanence, etc. ). Très vite, il est passé au plan existentiel, qui abouti à la conviction de la relativité de toute la réalité et à l’établissement de la relation comme élément constitutif de l’être. Pour l’exprimer, Panikkar va utiliser le terme « non-dualité » (plus tard « a-dualité ») dont le concept est inspiré par la philosophie indienne d’Advaita Vedanta en relation avec la doctrine chrétienne de la Trinité. La « non-dualité », ou la conscience de la relativité radicale, nous la présenterons ensuite comme la référence de base de la pensée dialogique de Panikkar. Son concept de « dialogue dialogal » reflète l’expérience existentielle de la réalité pluraliste, définie par la relation et postule la même idée que la philosophie du dialogue : être le seul moyen de la rencontre véritable et de la connaissance de l’autre. Mais Panikkar remplace la dualité relationnelle, qui est le fondement de l’altérité de la philosophie dialogique, par la polarité, où le tu et le je n’existent que comme relation. Enfin, nous concentrons l’attention sur la manière dont la relation à l’ »autre » est développée dans la « philosophie interculturelle ». Cette nouvelle méthode de « philosopher » reconnaît, d’une certaine façon, le pluralisme philosophique et d’autres formes de penser que la rationalité occidentale. Dans le cas de Panikkar, nous assimilons la réflexion interculturelle à une conscience critique de l’incompatibilité des différents systèmes humains et de l’impossibilité de réduire la réalité à un seul centre d’intelligibilité. Cela exclut la validité universelle de tout système, mais suivant le principe de l’ontologie relationnelle de Panikkar, leur unicité reste inséparable de leur conditionnement mutuel
Raimon Panikkar is one of the most famous thinker’s current intercultural dialogue. Family background – his father was an Indian Hindu and his mother a Spanish Catholic – destined the direction of Panikkar’s intellectual activity. After studying chemistry, philosophy (Barcelona, Bonn, Madrid) and, consequently, theology (Madrid and Rome), he worked in India, where he became one of the protagonists of dialogue with the Christian Orient thinking, in particular the Indian Culture. In his efforts continued as a professor at prestigious American universities. Labor is initially pursuing theological and philosophical background Panikkar’s thinking. In his work, gradually, Panikkar developed the idea of the need for complementarity between, East and West. He began by comparing the basic religious and philosophical concepts using functional analogies (comparing the perception of reality, of Go, of metaphysical’s concepts such a transcendence, immanence, etc. ). Very quickly switched to an existential plane, which culminated in the conviction of relativity of the all reality and the provisions of the relation as constitutive element of being. For the expression Panikkar used the term “non-duality” (later “a-duality”), the concept is inspired by Indian philosophy, Advaita-Vedanta together with the Christina doctrine of Trinity. “Non-duality”, or a radical, consciousness of relativity, is presented as a basic reference of Panikkar’s dialogical thinking. His concept of “dialogical dialogue” reflects the existential experience of pluralist fact, and defends the same idea as a philosophy of dialogue: to be the only means of meeting a real knowledge of another. Duality, which is a constitutional element of alterity in dialogical philosophy, however, Panikkar replaced by polarity, where you and I exist only as a relation. Finally, attention should focus on how it is Panikkar’s relation to the “second” and “other” concrete developed in the “intercultural philosophy”. This new method of “philosophing” recognized a certain extent philosophical pluralism and other forms of thinking than is the Western rationality. In the case of Panikar, the intercultural reflection corresponds with the critical mind, the incompatibility of various human systems and radical inability to reduce reality to one single centre of intelligibility, which excludes the universal validity of any system. But their uniqueness is accompanied by a cross-conditionality, based on the Panikkar’s ontology of relation

Le thème de la « non dualité » (advaïta vedanta) ouvre sur des questions liées à un vécu au-delà de nos identifications, dont celles à notre corps et à un « moi » séparé. Nous nous appuyons sur la rencontre avec des personnes témoignant d’un vécu « non duel », dans une approche phénoménologique. Cette recherche aspire à donner un nouvel ancrage à la psychologie, dans le terreau de la philosophie. D’autres questions sont abordées, telles que celles de l’identité, de nos représentations, de la réalité, de la pensée et de sa distinction d’avec la conscience, notre rapport à la souffrance, au temps, et l’intensité du vécu lorsqu’il se situe dans le présent, l’appréhension de ce qu’est la réalité pour nos témoins dans ce présent et sans la saisie par la pensée, et la disparition de la distinction sujet/objet au niveau de l’Être. Nous tentons aussi d’aborder la quête d’un absolu, en rendant compte de l’accueil de la vie telle que celle-ci nous apparaît, dans sa singularité et dans son immanence.Nous pointons aussi la difficulté de nos témoins de dire avec des mots la teneur de leur vécu, ce qui aboutit souvent à des paradoxes, mais nous tentons aussi de montrer que la rencontre est vivante et que ce n’est pas tant ce qui se dit, que ce qui sous-tend ce qui est dit, qui a valeur de vérité et d’authenticité. Le vécu « non duel » nous permet ainsi d'envisager une écoute libre de la pensée limitante, ancrée dans une résonance corporelle et émotionnelle. Enfin, il donne à la Conscience une dimension essentielle, à la fois de respect de ce qui se donne à voir et à entendre, et de réponse possible à la quête de l’Être qui sommeille en tout être humain
The theme of "non duality" (advaïta vedanta) raises questions regarding living beyond our identifications, such as identifications with our body and with a separate “me". We build on meetings with people testifying of a non-dual living, and we do so with a phenomenological approach. This research aspires to give psychology a new anchorage in philosophy’s fertile ground.Other questions are approached, such as those of identity, of our representations, of reality, of thought and its distinction from consciousness, also raised are questions on our relation with suffering, with time, with the intensity of living when this living is situated in the present, with the apprehension of what reality is for our witnesses in this present without the grasp of thought, and with the end of the distinction subject/object at the level of the Being. We also try to tackle the topic of the quest for the absolute, while reflecting on the way we can welcome life as it appears to us, in its uniqueness and its immanence.We also point out the difficulty for our witnesses to put into words the content of their living, a situation which often leads to paradoxes. On the other hand, we also try to show that the meeting is full of life, and that it is not so much what is said than what underlies what is said - including the silence and the presence –that bears truth.Non-duality thus allows us to consider a listening free from limiting thought, anchored in a physical and emotional resonance. Lastly, it gives Consciousness an essential dimension, that of respect for what is given to be seen and to be heard, and that of a possible answer for the quest of Being which lies dormant in every human being
El tema de la « no dualidad » (advaita vedanta) nos lleva a entender que las vivencias van másallá de nuestras identificaciones, incluso aquellas relacionadas con nuestro cuerpo y con un« yo » diferenciado.Nos apoyamos en el encuentro con personas que comparten su testimonio sobre vivencias« no duales » desde una perspectiva fenomenológica. Intentamos así apropiarnos lo másíntimamente posible de la capacidad de interpelación de estas vivencias evitando cualquierinterpretación. Esta investigación aspira a ofrecer un nuevo arraigo en la psicología dentro delámbito de la filosofía y a su capacidad de iniciar el proceso de descubrimiento del ser y delsujeto « conocedor ».También profundizo en otras cuestiones como aquellas relacionadas con la identidad, nuestrasrepresentaciones, de la realidad, del pensamiento y su diferenciación con la conciencia. Asímismo, nuestra relación con el sufrimiento, con el tiempo y la intensidad de lo vivido cuandoéste se hace presente. Abordamos igualmente la aprehensión de lo que es la realidad para laspersonas que compartieron su testimonio de este presente sin ser captado por el pensamientoy finalmente, la desaparición de la diferenciación entre sujeto y objeto a nivel del Ser.Intentamos igualmente plantearnos el deseo de búsqueda de un absoluto, relatando la acogidade la vida tal cómo se nos presenta en su singularidad e inmanencia.Consideramos importante señalar la dificultad para nuestros entrevistados de nombrar elcontenido de sus vivencias, lo que nos lleva a menudo a paradojas y, como una vez esaspalabras son dichas, pueden atraparnos en la cárcel de las certezas del saber. Sin embargointentamos también demostrar que el encuentro tiene vida y que no es tanto lo dicho como losobreentendido que tiene valor de verdad y autenticidad, incluso el silencio y el peso de unapresencia.La vivencia « adual » nos permite contemplar una escucha libre del pensamiento limitadorenraizado en una resonancia corporal y emocional. En conclusión, es la vivencia « adual » laque da a la Consciencia una dimensión esencial a la vez de respeto de lo que se ofrece a ver ya entender y de respuesta posible a la búsqueda del Ser latente en todo ser humano
Il tema della « non dualità », advaïta vedanta, apre su delle domande legate ad un vissuto al dilà delle nostre identificazioni di cui queste al nostro corpo ed a un « io » diviso.Ci appogiamo sull’incontro con le personne che manifestano di un vissuto « non duello », in unapproccio fénomenologico. Tentiamo di afferare questo vissuto al più vicino a ciò che puòvenire ad interrogarci, evitando le interpretazione. Questa ricerca aspira a dare un nuovoancorraggio alla psicologia, nel concime della filosofia, ed in ciò che questa ultima porta in essodi messa in moto un movimento d’un processo di scoperta dell’essere e del « soggettoconoscente ».Altre temi sono abbordate, come queste dell’identità, delle nostre rappresentazioni, della realtà,del pensièro e della sua distinzione della coscienza, il nostro rapporto alla sofferenza, al tempo,e l’intensita del vissuto quando si trova nel presente, l’apprensione di ciò che è la realta per inostri testimoni in questo presente e senza inserimento del pensiero, e la scomparsa delladistinzione soggetto/oggeto al livello dell’essere. Tentiamo anche di abbordare la ricerca di unassoluto en che rende conto dell’accoglienza della vita come questa c’appare, nella suasingolarità e nella sua immanenza.Puntiamo anche la difficoltà dei nostri testimoni di dire con le parole il contenuto della loroesperienza, ciò che spesso porta ai paradossi e anche come una volta affermati le parolepossono richiudersi come una trappola, quello del sapere. Ma tentiamo anche di monstrare chel’incontro è vivente e che ha valore di verità, non tanto ciò che se dice che ciò che sottende ciòche è detto, e di autenticità, compreso il silenzio ed il contenuto di una presenza.Il vissuto « non duello » ci permette cosi di considerare un ascolto libero del pensiero limitativo,radicato in una risonanza corporea ed emotiva. Finalmente dà alla coscienza una dimenzioneessenziale, al tempo stesso di rispetto di ciò che si da a vedere ed a sentire, e di rispostapossibile alla missione dell’essere che sta dormendo in ogni essere umano
U tema di a « non dualità », advaïta vedanta, cunduci à quistioni ligati à un campà aldilà d'inostri idintificazioni, trà i quali quilli à u nostru corpu è à un mè stessu staccatu.Ci appughjemu à nant'à u scontru cù parsoni testimuniendu d'un campà "non-duali" in un’avvicinera fenumenulogica. Pruvemu à pighjà stu campà u più strettu di ciò ch'ellu pò venaintarrugà trà mezu à no, evitendu l'intarpretazioni. Sta ricerca brama di dà un zocculu novu à apsiculugia, in u tarricciu di a filusuffia, chì porta in pettu a missa in baddu d'un prucessu discuparta di l'Essaru è di u sughjettu cunniscenti.D'altri quistioni sò avvicinati, com’è quilli di l'idintità, d'i nostri raprisintazioni, di a rialità, di upinsà è di a so distinzioni da incù a cuscenza, u nostru rapportu cù u patimentu, u tempu,l'intinsità di u campà quand'ellu si poni ind'u prisenti, circà di piddà ciò chì hè a rialità pà i nostritestimoni ind’è stu prisenti è senza essa chjappu da u pinsà, è a disparizioni di a distinzionisughjettu/ughjettu à u livellu di l'Essaru. Pruvemu dinò à evucà a cerca di un assulutu,rendendu contu di l'accogliu di a vita tali ch’ella ci si figura, in a so singularità è in a soimmanenza.Puntemu dinò a difficultà d'i nostri testimoni di dì incù parolli u cuntinutu di u so campà, ciò chìsbocca cunduci à spessu à paradossi è dinò comu una volta cacciati ditti i parolli si ponirichjoda com’è una trappula, quilla di u sapè, ma pruvemu dinò à mustrà chì u scontru hè vivu èchì ùn hè tantu ciò chì si dici, chì susteni ciò chì hè dittu, chì t'hà un valori di verità è disputichezza, includendu u silenziu è l’esistenza u tenidori d'una prisenza.U campà "non duali" ci parmetti cusì di pruspettà un ascoltu libaru di u pinsà limitanti, ancuratuin un ribombu curpurali è emuziunali. Insomma, dà à a Cuscenza una diminsioni essenziali,attempu di rispettu di ciò chì si dà à veda è à senta, è di risposta pussibuli à a cerca di l'Essaruchì durmiciulighja in ogni umanu

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Esta tese objetiva apresentar duas tradições não dualistas surgidas na Índia antiga: a tradição vedantina não dualista e a tradição do budismo mahāyana, valorizando suas diferentes perspectivas ontológicas, epistemológicas, éticas e soteriológicas, além de sublinhar o caráter iminentemente dialógico e racional dos referidos processos.
This thesis aims at presenting two non-dualistic traditions from ancient India, advaita vedānta and mahāyāna Buddhism, highlighting their different ontological, epistemological, ethical and soteriological perspectives, with a special emphasis on their dialogical and rational methodology.

I begin this thesis with a brief account of my meetings with popular South Indian guru Sathya Sai Baba (1926- ) and very brief a discussion of recent fraud and sexual abuse allegations that have been made against him. I note that one of the key factors involved in this, also accountable for his extraordinary popularity, is his divine persona-especially his self-proclaimed identity as "the avatar"-and I review previous academic studies pertaining to this. In contrast to most previous studies of Sathya Sai Baba, which align him primarily with Śaiva traditions and with the "Sai Baba movement", I note a strong (and long running) affinity in his ideas for Vaiṣṇava traditions (especially the Bhagavad-Gītā and the Bhāgavata-Purāṇa), and I add that his background as a member of a traditionally highly regarded bardic caste may have contributed to his divine persona. I further investigate this persona via a history of potentially parallel traditional and modern avatar ideas. I show something of the manner in which many of the avatar concepts and myths to which Sathya Sai Baba refers originated and developed, especially invoking the episteme of "resemblance", posited by Brian Smith, the idea of "inclusivism"-which I adapt from the work of Paul Hacker and Wilhelm Halbfass-and traditional (Sāṁkhya) processes of "distinction", "categorization", and "enumeration". In addition to these, I much refer to Max Weber's analysis of "pure types" of authority-traditional, charismatic, and rational-showing that Sathya Sai Baba draws upon all of these in legitimating his claim to be "the avatar". I also show that his divine persona draws upon a strong affinity that he exhibits for advaita ("non-dualism"), especially that of Śaṅkara, and that his personal history of intense devotional and ecstatic/yogic spiritual practices was likely important in the formative stages of this persona. I further suggest that the history of his geographic locale, in which there are strong themes of sacred kingship and ecstatic/advaitic/poetic/devotional sainthood, may have contributed to the production and reception of his persona. On top of this, I note that the influence of a number of modern avatar figures, especially Ramakrishna, Vivekananda, and Aurobindo, is patent in his avatar teachings, and I compare and contrast him with a number of other significant modern figures. Based upon all of this, I consider the question of whether Sathya Sai Baba ought to be regarded as a "traditionalist", both vis-à-vis modernity ("Neo-Hinduism", as defined especially by Paul Hacker) and "innovation". I conclude that, in contrast to most previous scholarly characterizations, he is certainly innovative, but that he ought not to be considered a "Neo-Hindu"-most appearances to the contrary being due to his borrowing or extrapolating ideas in a very traditional manner from typical Neo-Hindu thinkers (especially Vivekananda), as if these ideas, and those that framed them, were thoroughly traditional. Finally, I outline a couple of major themes in his avatar teachings: an ambivalent attitude to his role as an exemplar, which I note to accord with earlier and parallel avatar ideas; and strong docetic tendencies, which similarly, in contrast to some scholarly characterizations, find parallels in popular portrayals of other avatar figures.

Syftet med föreliggande religionsvetenskapliga studie är att synliggöra hur betydande aspekter av livsåskådningskaraktär återspeglas i den populära tv-serien True Detective 1 – och med särskilt fokus på ateism undersöka och kartlägga en av tv-seriens karismatiska huvudkaraktärers perspektiv och positioneringar. I centrum står Rustin ”Rust” Cohle och dennes hållning, handlingar och tal. Undersökningen utgår från tre frågeställningar: Vilka olika livssynspositioneringar och tematiker av existentiell livsåskådningskaraktär är utmärkande för karaktären Rust? Hur kan dessa närmare beskrivas och förstås på ett övergripande plan? Och i vilken utsträckning har Rust lösgjort sig från en äldre form av ateism, till förmån för en senmodern och mindre polariserande variant? Runt karaktärskomplexet Rust – som en prototyp för en sorts förtrollande ateism – exponeras följande fyra kategorier: 1) Scientisten: En position präglad av en scientistisk och naturvetenskaplig, ateistisk hållning. 2) Zenbuddisten: En position präglad av asketism, kontemplation och en fascination av jaget som en illusion. 3) Terapeuten: En position karaktäriserad av den terapeutiska diskursen, vars psykologiserande förklaringar går ut på att legitimera individens lycka eller lidande – och därigenom tar över den äldre religiösa berättelsens funktion.4) Messiasgestalten: En position med markant messianska förtecken av både hög- och lågkristologisk natur och som i någon mening här inkorporerar övriga kategorier. Serien avspeglar således genom den messiasliknande karaktären Rust både starka ateistiska och scientistiska strömningar i vår tid, präglade av både naturvetenskap men också ett – till vissa delar – österländskt synsätt bortom den judisk-kristna traditionens epistem, hand i hand med ett semi-sekulärt och terapeutiskt trevande efter reflexivitet, mening och en större sakral och kanske rentav metafysisk öppning. Det är möjligen något av ett paradigmskifte – för att tala med Thomas Kuhn – som karaktären Rust föregriper och förkroppsligar. En både-och-människa som både vill ha det sakrala och profana som en möjlighet – inte som ett akademiskt motsatspar!
Enchanting atheism?: A study of atheism pictured in popular culture. True Detective as an example. The purpose of this study of religious science is to visualize how significant aspects of a characteristic philosophy and views of life are reflected in the popular TV series True Detective 1 – and with particular focus on atheism, explore and map the perspective and positioning of one of the charismatic main characters of the TV series. In the center stands Rustin “Rust” Cohle and his attitude, actions and speech. The study is based on three questions: What different views of life and themes of existential views are characteristic of the character Rust? How can these be more fully described and understood on an overall level? And to what extent has Rust broken himself away from an older form of atheism in favor of a late modern andless polarizing kind? Around the complex of character that is Rust - as a prototype for a kind of enchanting atheism - the following four categories are exposed: 1) The Scientist: A position characterized by a scientific and atheistic stance. 2) The Zen Buddhist: A position characterized by asceticism, contemplation and a fascination of the self as an illusion.3) The Therapist: A position characterized by the therapeutic discourse whose therapeutic narrative is based on legitimizing the happiness or suffering of the individual - thus adopting the function of the old religious narrative. 4) The Messiah character: A position with striking Messianic overtones of Christology of both high and low nature and which in some sense incorporates the other categories. Through the Messiah-like character Rust the series thus reflects both strong atheistic and scientific currents of our time, characterized by not only science but also – to some extent – by an Eastern view of life that goes beyond the episteme of the Jewish-Christian tradition, hand in hand with a semi-secular and therapeutic grasping for reflexivity, meaning and a greater sacred and perhaps even metaphysical opening. It is possibly somewhat of a paradigm shift – to some extent plead Thomas Kuhn – that the character Rust anticipates and embodies. A both-kind-person who wants to have the sacred as well as the profane as an opportunity - not as an academicopposing pair!

Mirakelkursen är ett verk som definierar orsaken till projektion som skulden över tron att man har separerat sig från Gud eller Ettheten. Det ingår i Etthetens karaktär att detta är omöjligt att göra. Helandet av denna skuld tar bort orsaken till projektionerna och den verkliga världen uppenbarar sig. Projektionen är till sin karaktär en psykologisk lögn och är enligt Jung orsaken till emotionella affekter. Frågeställningarna är följande: Hur beskrivs psykets projektionsmekanism i Mirakelkursen? Är Mirakelkursens beskrivning av projektion förenlig med Jungs beskrivning av den? Är den en avvikelse från Jungs definition eller en naturlig följd av den? Vad är implikationerna av förståelsen av projektion, för vårt sätt att betrakta världen?

This work consists of (a) a translation of the Sanskrit text Advaitamoda and (b) my own supplementary comments to the discussion contained in the text. The work is divided into four chapters, corresponding to the Anandasrama publication of the text. The Sanskrit text has been further divided into sections with the translation following directly under each section in double spacing. My comments upon the text are in 1.5 spacing and have been placed under the translation of the relevant section. The first chapter: "the teaching of Advaita" (Advaitamatam) gives a detailed overview of the philosophy of the Advaita Vedanta. The second chapter: "the teaching of Visistadvaita" (Visistadvaitamatam) outlines the philosophical view of the Visistadvaita Vedanta. At the conclusion of the second chapter, the author summarizes what he considers to be the fundamental differences between Advaita and Visistadvaita. The third chapter: "the logical untenability of the Visistadvai ta teaching" (Visistadvaitamatanupapatti) and chapter four: "the logical tenability of Ignorance" (avidyopapattih) constitute the major part of the text. These chapters consist of a detailed reply to Ramanuja's critique of Advaita in the Laghusiddhanta and the Mahasiddhanta portions of his Sribhasya 1.1.1. The procedure followed in these chapters is that the author firstly cites the Sribhasya passage and then takes up that passage for discussion. In this manner, the major part of the above sections of the Sribhasya are systematically discussed.

Among Advaita Vedāntins there is a tension between those who believe texts are the ultimate authority and primary soteriological method for gaining liberation and those who advocate an independent process of meditation and self-inquiry leading to religious experience. This dissertation examines the role of Advaita's contemplation (nididhyāsana) as a method in which text and practice intersect. I focus on Śaṅkara, the seventh-century Advaitin, whose interpretations of Advaita have been authoritative within the tradition. This investigation examines how Śaṅkara strove to exclude contemplation from a discourse of practice while maintaining it as a part of textual study, and explores the intersections of text, contemplative practice, and liberating experience in Advaita's soteriological program. I argue that sacred texts possess a receding horizon for Śaṅkara. At first there appears to be a clean distinction between texts and contemplative practice. However, if one enters the methodology prescribed by Śaṅkara, the notion of text expands and continues to grow the deeper one studies. Sacred texts stretch beyond conventional boundaries of words, not only to encompass contemplation, but knowledge of non-duality and liberation as well. One never catches the boundary of the boundless text. This dissertation will be of benefit to religious studies scholars seeking to understand the relationships of textual study, contemplation, and religious experience in the Indian context.
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This dissertation applies the principles of Worldview apologetics to engage Advaita Vedanta Hinduism with the biblical responses of Christianity. Chapter 1 introduces the biblical mandate for apologetics, reviewing the contemporary apologetic scene. It highlights methodological principles in Worldview apologetics. Chapter 2 introduces Vedanta Hinduism through the teachings of Sankara, Ramanuja, and Madhva. Chapter 3 examines Christian rapprochement and antithesis with Vedanta Hinduism. The apologist applies Worldview apologetics in understanding the access points and biblical dividing lines. Chapter 4 commences the apologetic engagement with proof. The Advaitin presents the monistic worldview and the ultimate reality, otherwise known as Brahman. The foundational Christian worldview is represented with the scriptures, God, man, and his salvation in Jesus Christ. Chapter 5 addresses the offense part of apologetics. The adherents of each worldview contrast their viewpoints against the viewpoint of the other system. Vedanta's monism, impersonal reality, inclusivity, and rationality are contrasted with Christianity's historic self-revelation of God to man. Chapter 6 handles apologetic defense through the lens of experience, epistemology, and correspondence with reality. The Hindu worldview has transcending experience, supra-rational epistemology, and deep coherence. The Christian admits a transitory universe, which has no existence as a contingent creation, apart from God. Chapter 7 reviews Worldview apologetic practice under metaphysics, epistemology, and ethics. These deal with the ontology of reality in its manifestations and our understanding of the truth. It concludes with how we live out this knowledge today. Chapter 8 addresses the personal, rather than technical tone of apologetics. Kierkegaard's engagement of the stubborn will helps us understand the radical nature of convictions. After presenting the Gospel worldview, the Vedanta position is shown to be impossible from those very paths that the Hindu trusts. Chapter 9 culminates the study of Gospel-centered apologetics. The Gospel forms the core of the apologetic encounter, in content and methodology. This dissertation opens the venue for more sound arguments to be built around the Gospel and to tear down false worldviews. Chapter 10 makes final recommendations on practical Christian apologetics to Hindus. A biblically self-aware approach is commended to honor God in the defense of the faith.

The work undertakes an examination of Indian metaphysical theories and their relationship to ethical ideas and moral conduct, as these operate in Indian thought. Special account is taken of the samkhya, advaita and visistadvaita systems, the metaphysical conceptions presupposed in these systems, and the ethical theories proposed by them. The peculiarities characteristic of each system in terms of both metaphysics and ethics are set out and examined in terms of the vital concepts of dharma, karma and mok~a. It is demonstrated that, in the case of each system the original classical formulations, as supported by a relatively consistent dialectic through the centuries down to modern times, in fact accentuate and harden the distinctions among the systems . se fuat 1he three systems appear to be supporting distinctly differing patterns of ethical behaviours. The safukhya is seen to be supporting a somewhat simplistic model of life-denying ethics as flowing from its metaphysical premises, while the visistadvaita, with its clear accent on theism, gives the impression of a more positive attitude in ethical thought and practice. Its ethical concerns, however, are seen to be markedly individualistic in character and operation. The advaita system, with its singular peculiarity of a splitlevel theoretic orientation, is seen to vac~te between a negative withdrawal from life, and a mor-e positive concern towards life in the world. The complex character of advaita metaphysical constructs, in their relation to the more ~ractical aspects of life, are seen to be related to the operation of some stresses and tensions reflected at the individual and social levels.
Thesis (M.A.)-University of Durban-Westville, 1988.

Vers la fin du 19ème siècle, le moine et réformateur hindou Swami Vivekananda affirma que la science moderne convergeait vers l'Advaita Vedanta, un important courant philosophique et religieux de l'hindouisme. Au cours des décennies suivantes, suite aux apports scientifiques révolutionnaires de la théorie de la relativité d'Einstein et de la physique quantique, un nombre croissant d'auteurs soutenaient que d'importants "parallèles" pouvaient être tracés entre l'Advaita Vedanta et la physique moderne. Encore aujourd'hui, de tels rapprochements sont faits, particulièrement en relation avec la physique quantique. Cette thèse examine de manière critique ces rapprochements à travers l'étude comparative détaillée de deux concepts: le concept d'akasa dans l'Advaita Vedanta et celui de vide en physique quantique. L'énoncé examiné est celui selon lequel ces deux concepts pointeraient vers une même réalité: un substratum omniprésent et subtil duquel émergent et auquel retournent ultimement les divers constituants de l'univers. Sur la base de cette étude comparative, la thèse argumente que des comparaisons de nature conceptuelle favorisent rarement la mise en place d'un véritable dialogue entre l'Advaita Vedanta et la physique moderne. Une autre voie d'approche serait de prendre en considération les limites épistémologiques respectivement rencontrées par ces disciplines dans leur approche du "réel-en-soi" ou de la "réalité ultime." Une attention particulière sera portée sur l'épistémologie et le problème de la nature de la réalité dans l'Advaita Vedanta, ainsi que sur le réalisme scientifique et les implications philosophiques de la non-séparabilité en physique quantique.
Toward the end of the 19th century, the Hindu monk and reformer Swami Vivekananda claimed that modern science was inevitably converging towards Advaita Vedanta, an important philosophico-religious system in Hinduism. In the decades that followed, in the midst of the revolution occasioned by the emergence of Einstein's relativity and quantum physics, a growing number of authors claimed to discover striking "parallels" between Advaita Vedanta and modern physics. Such claims of convergence have continued to the present day, especially in relation to quantum physics. In this dissertation, an attempt is made to critically examine such claims by engaging a detailed comparative analysis of two concepts: akasa in Advaita Vedanta and vacuum in quantum physics. What is examined is the claim that both concepts would refer to the same reality — an enduring, subtle and all-pervading physical substratum out of which the constituents of the world come into existence and to which they ultimately return. Based on this study, the dissertation argues that comparisons relying on conceptual affinities alone generally fall short of establishing a productive dialogue between Advaita Vedanta and modern physics. Another approach is to bring into focus the epistemological limits respectively encountered by these systems when attempting to define the content of "reality-in-itself" or "ultimate reality." Emphasis is given to epistemology and the problem of reality in Advaita Vedanta, and scientific realism and philosophical implications of nonseparability in quantum physics.

The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy. this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action. ontology and theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa Maharshi and Gnanananda, both of whom influenced Abbishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyiisa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or power of Shiva. He compares .fakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience sahaja sam&lhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C. G. Jung.
Religious Studies
Thesis (D.Litt. et Phil.)

Ce mémoire a pour objectif de favoriser non seulement une relecture de la philosophie de l'absurde telle qu'élaborée par Albert Camus à la lumière de l'Advaita-Vedanta, mais également de pouvoir mieux saisir l'engouement de certains auteurs hindous pour cet écrivain. En effet, après avoir constaté que Camus se référait à Jean Grenier et à l'hindouisme dans Le Mythe de Sisyphe, nous avons décidé de pousser plus loin nos recherches afin de savoir dans quelle mesure l'écriture et la pensée de Camus pouvait se rapprocher de celles des penseurs hindous puisque ces derniers avaient eux-mêmes entrepris un exercice équivalent en sens inverse. Pour ce faire nous avons choisi de faire appel aux propos de Nisargadatta Maharaj afin de mieux faire ressortir les analogies et les différences entre les deux pensées. C'est par l'interprétation de la notion d'indifférence clairvoyante de Camus et par celle du détachement affectueux prônée par Nisargadatta Maharaj, qu'il nous a été possible d'établir un lien entre eux. En effet, dans Le Mythe de Sisyphe, l'indifférence « clairvoyante » représente la position idéale à adopter pour appréhender le monde de façon sereine. Synonyme de juste mesure, elle constitue une certaine forme de détachement afin de mieux aborder la question existentielle dans son ensemble. À cet égard, le détachement « affectueux », de Nisargadatta Maharaj englobe cette définition mais donne à l'expression une connotation précise qui implique également une forme d'amour inconditionnel qui est sans attente et sans peur. Cette recherche a donc pour but de nous livrer à une exploration heuristique à partir de l'œuvre d'Albert Camus afin de déterminer dans quelle mesure sa conception de l'indifférence clairvoyante pourrait s'apparenter ou se distinguer de celle du concept de détachement dans l'Advaita-Vedanta. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Camus, Absurde, Indifférence clairvoyante, Nisargadatta Maharaj, Advaita-Vedanta, Détachement affectueux

This work deals with a phenomenon of New Age movement and summarizes its fundamental visions. Afterwards these visions are interpreted in context of spiritual teaching and practicing of Advaita Vedanta. This approach enables studying of New Age spirituality from existential point of view and one gains an idea about its position not only in terms of eternal contemporary selfsearching but also more complex in terms of specific situation of modern man and his culture due to culturologic perspective. New Age within the scope of such approach appears as an environment where one can live more spiritually and which can be good base on a journey of deep spiritual understanding due to emphasis on individual selfsearching, freedom, internal responsibility and idea of Unity. However, for this seems to be necessary to step out of limited and comfortable New Age category - if it is comfortable mainly for ego and its needs, valuables and interrelated category of limited individual thinking. It is a level on the journey of understanding which has to be leaved as well as "searching" itself provided that the understanding would be fully realized. Such conclusion challenges deeper culturologic reflection of category or more likely of manifestations or statuses of odd principle of conscious existence and their relation to the...

This analysis examines Jonathan Harvey’s seminal electroacoustic work, Advaya, for cello, electronic keyboard, and electronics. The paper is divided into three sections: a survey of Harvey’s writing for cello; a harmonic analysis; and a performance-based analysis. In the first section, I discuss his unique style of cello writing and certain techniques he uses to expand the available palate of colors that can be obtained from the instrument. For the second section I examine the various ways in which Harvey builds musical constructs based on the spectrum of the cello’s A string (220 Hz), and the overarching harmonic structures of the work. In the final section, I discuss issues that arise from the point of view of a musician preparing the piece for performance along with a pedagogical discussion of the extended techniques used, accompanied by companion videos. This paper is intended for cellists, musicians, and non-musicians alike as a springboard for further investigation into the incredible and underrated music of Jonathan Harvey.