Academic literature on the topic 'Architecture, Tantric'

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Journal articles on the topic "Architecture, Tantric"

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Ajaykumar. "Toward Other Epistemologies of Interface Culture: Dependent Origination, Tantra and Relational Being in an Age of Digital Reproduction." Leonardo 40, no. 5 (October 2007): 475–81. http://dx.doi.org/10.1162/leon.2007.40.5.475.

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The author formally and thematically reconsiders the Buddhist philosophical concept of dependent origination in the context of technological practice. In this context, he discusses historical attempts in Tantric art to develop an integrated practice and conceive a dynamic “entity” of the body (that of the artist or the spectator), science, technology, art, architecture, philosophy, space-time and nature; and the veracity of such concepts in the context of particular new scientific insights. Furthermore, he reconsiders notions of relational being and nonanthropocentric being, and a polyphonic “I.” The article aims to interrogate new ways of evolving current practice and thinking on themes related to the socialization and mediatization of “difference.”
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Suyoga, I. Putu Gede. "RUANG IDEAL BALI DALAM TEKANAN GLOBALISASI." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 17, no. 1 (April 1, 2017): 24–30. http://dx.doi.org/10.32795/ds.v16i01.70.

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The development of space understanding in the Balinese architecture is deeply influenced by the theology, philosophy, and concepts of the Hinduism. Therefore, the real existence of the Balinese spatial layout is the grounding of the Hindu ideology. The Hindu teachings such as tat twam asi, bhuana agung - bhuana alit, panca maha bhuta, tri hita karana, tri bhuwana, purusha-pradhana, and others have been instilled in the practical principle of the Balinese architecture such as tri mandala, sanga mandala, tri angga, sukat ‘measurement’, natah, decoration, color, texture, and others. The Hindu spir- ituality in the Balinese and spatial architecture is manifested by: (1) Arrangement of the physical structure, building, landscape, anthropometry, topography, geography, and local climate, and aesthet- ics (form of yoga). (2) Various meanings and symbols on the spatial and physical layout of the building (form of yantra and tantra). (3) Procedures for building, accompanying rituals during pre-construc- tion, construction, and post-construction periods symbolize the ‘living building figures’ (mantra and mudra forms).
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Downing, Keith L. "Tantrix: A Minute to Learn, 100 (Genetic Algorithm) Generations to Master." Genetic Programming and Evolvable Machines 6, no. 4 (December 2005): 381–406. http://dx.doi.org/10.1007/s10710-005-4803-x.

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Suyoga, I. Putu Gede. "Praktik Yoga Arsitek Bade: Membaca Praktik Yoga Penglukunan Dasa Aksara Undagi Bade." JURNAL YOGA DAN KESEHATAN 1, no. 2 (July 3, 2020): 97. http://dx.doi.org/10.25078/jyk.v1i2.1574.

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Every profession has the realm of yoga applications that are relevant to the practice of their profession. An undagi “architect” in addition to equipping himself with design skills and technical skills for “artifacts”, is also obliged to master the mind (yoga), one of which is the literacy technique “union of ten scripts / holy letters”. This study aims to uncover the phenomenon of undagi bade which is able to capture the knowledge behind the script as a practice of yoga for spiritual practice, and manifested in the form of bade architectural artifacts. This study is a qualitative study with a descriptive analytical approach. Collecting data by observation and documentation. Determination of informants is done by purposive sampling. Data analysis was based on Michel Foucault’s knowledge power relations theory. The results of the study showed that the architecture of the bade was composed of pepalihan (parts) that compose parts of the body and roof. The shape varies there are those who are not overlapping called a container and whose roof is overlapped is called a bade, some even have no roof (open) called padma. This roof variant is the result of a deep contemplation of “yoga” literacy. Knowledge of the dasa aksukan capturing was captured by undagi bade to be developed as power in the practice of his profession. This power of knowledge practice applies in the realm of Balinese society whose bodies have been disciplined, obedient and useful in carrying out ceremonial cultural practices of death. Personally the meaning of yoga in literacy is the practice of training the undagi self-discipline in seeking authenticity on the path of Tantra.
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Kogou, Sotiria, Golnaz Shahtahmassebi, Andrei Lucian, Haida Liang, Biwen Shui, Wenyuan Zhang, Bomin Su, and Sam van Schaik. "From remote sensing and machine learning to the history of the Silk Road: large scale material identification on wall paintings." Scientific Reports 10, no. 1 (November 9, 2020). http://dx.doi.org/10.1038/s41598-020-76457-9.

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Abstract Automatic remote reflectance spectral imaging of large painted areas in high resolution, from distances of tens of meters, has made the imaging of entire architectural interior feasible. However, it has significantly increased the volume of data. Here we present a machine learning based method to automatically detect ‘hidden’ writings and map material variations. Clustering of reflectance spectra allowed materials at inaccessible heights to be properly identified by performing non-invasive analysis on regions in the same cluster at accessible heights using a range of complementary spectroscopic techniques. The world heritage site of the Mogao caves, along the ancient Silk Road, consists of 492 richly painted Buddhist cave temples dating from the fourth to fourteenth century. Cave 465 at the northern end of the site is unique in its Indo-Tibetan tantric Buddhist style, and like many other caves, the date of its construction is still under debate. This study demonstrates the powers of an interdisciplinary approach that combines material identification, palaeographic analysis of the revealed Sanskrit writings and archaeological evidence for the dating of the cave temple paintings, narrowing it down to the late twelfth century to thirteenth century.
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Dissertations / Theses on the topic "Architecture, Tantric"

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Masteller, Kimberly Adora. "Temple Construction, Iconography, and Royal Identity In the Eastern Kalacuri Dynasty." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1494172899685935.

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Watanabe, Shinya. "El reino de Cuismancu: orígenes y transformación en el Tawantinsuyu." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113385.

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The Cuismanco Kingdom: Origins and Transformation in the TawantinsuyuThis paper presents the data of excavation data from Tantarica site, in the northern highland of Peru, also examines the extent interpretations about the Cuismancu Kingdom based on the documents. Up to now the opinion prevents that the Cuismancu Kingdom existed before the arrival of the Incas and was incorporated into the Inca dominion. This interpretation contradicts the archaeological data. The material culture of Tantarica is closer to the north coast than with the Cajamarca Basin, which indicates heterogeneity within the domain of the Cuismancu Kingdom. Thus, it is probable that the political unit as seven warangas of the Cuismancu Kingdom was formed under the Inca domain and is not of preincaic origin.
En este artículo se presentan los resultados de excavaciones llevadas a cabo en el sitio arqueológico de Tantarica, ubicado en la sierra norte del Perú, y se revisa interpretaciones sobre el reino de Cuismancu sobre la base de los documentos. Hasta la fecha se mantiene la imagen de un reino de Cuismancu que existió antes de la llegada de los incas y que se incorporó bajo su dominio. Sin embargo, esta interpretación no concuerda con los datos arqueológicos. Los materiales arqueológicos de Tantarica presentan una relación más estrecha con la costa norte que con el valle de Cajamarca, indicando que existe más bien una heterogeneidad dentro de dicho reino. Por ello, es razonable pensar que la unidad política del reino de Cuismancu en forma de siete warangas se formó bajo el dominio incaico y que no se remonta al periodo inmediatamente anterior.
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Books on the topic "Architecture, Tantric"

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Fujii, Keisuke. Mikkyō kenchiku kūkanron. Tōkyō: Chūō Kōron Bijutsu Shuppan, 1998.

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Narain, L. A. Khajuraho, temples of ecstasy. New Delhi: Lustre Press, 1986.

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Mikkyō kūkan shiron. Kyōto-shi: Hōzōkan, 2007.

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Art et archéologie du Tibet. Paris: Picard, 1994.

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Toby, Sinclair, ed. Divine ecstacy, the story of Khajuraho. New Delhi: Viking, 1992.

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Zang chuan fo jiao, Ningma pai sheng ji wen hua yan jiu: The culture of the secret and site of Tibetan Buddhism. Chengdu Shi: Sichuan min zu chu ban she, 2013.

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1939-, Masuda Akihisa, ed. Kenchiku tantei tōhon seisō. Tōkyō: Asahi Shinbunsha, 1988.

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F, Lo Bue Erberto, ed. The great stupa of Gyantse: A complete Tibetan pantheon of the Fifteenth Century. London: Serindia, 1993.

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Nārāyaṇa. Tantr̲asamuccayaṃ, śilpabhāgaṃ: Bhāṣāvyākhyānattōṭukūṭiyat. 6th ed. Kunnaṅkuḷaṃ: Pañcāṅgaṃ Pustakaśāla, 1994.

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Nārāyaṇa. Tantrasamuccaya of Nārāyaṇa: With the commentaries Vimarśinī of Śaṅkara and Vivaraṇa of Nārāyanaśisya ; reprinted with an English translation of the text. Delhi, India: New Bharatiya Book Corporation, 2014.

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Book chapters on the topic "Architecture, Tantric"

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Bell, Christopher. "Nechung Monastery." In The Dalai Lama and the Nechung Oracle, 118–43. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197533352.003.0006.

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Chapter 5 focuses on Nechung Monastery itself, offering a structural and symbolic exploration of the site’s architecture before addressing its often problematic historical evolution. The monastery possesses a rich and multivalent structure, with the courtyard murals illustrating the Five King Spirit’s retinue, the assembly hall providing images of the deities themselves along with important tantric figures, and the central chapel displaying statues of Nechung’s main protectors. Oral accounts historically associate the site with vivid prophetic pronouncements, but several discrepancies make a complete history difficult to ascertain. Regardless, today Nechung has been reestablished in exile, and both the historic Nechung of Lhasa and the new Nechung in India speak to the split liturgical activities of Pehar’s institution.
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Samdarshi, Pranshu. "Spatial and Architectural Constructs of Tantric Buddhist Mandalas." In Eloquent Spaces, 69–87. Routledge India, 2019. http://dx.doi.org/10.4324/9780367225988-4.

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