Relevant bibliographies by topics / Kashmir Shaivism

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  1. Journal articles
  2. Dissertations / Theses
  3. Books

Academic literature on the topic 'Kashmir Shaivism'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 April 2022

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Journal articles on the topic "Kashmir Shaivism"

1

Pakhomov, S. "The History and Methodology of the Kashmir Shaivism Studies." Voprosy filosofii, no. 7 (July 2019): 212–21. http://dx.doi.org/10.31857/s004287440005746-5.

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Aklujkar, Ashok, та Natalia Isayeva. "From Early Vedanta to Kashmir Shaivism: Gaudapada, Bhartṛhari, and Abhinavagupta". Journal of the American Oriental Society 118, № 4 (1998): 550. http://dx.doi.org/10.2307/604791.

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Hughes, John. "Self Realization in Kashmir Shaivism: The Oral Teachings of Swami Lakshmanjoo." Philosophy East and West 46, no. 3 (1996): 428. http://dx.doi.org/10.2307/1399542.

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G., E., and John Hughes. "Self Realization in Kashmir Shaivism: The Oral Teachings of Swami Lakshmanjoo." Journal of the American Oriental Society 122, no. 1 (2002): 196. http://dx.doi.org/10.2307/3087756.

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Sharma, Arvind, and Mark S. G. Dyczkowski. "The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism." Philosophy East and West 40, no. 1 (1990): 109. http://dx.doi.org/10.2307/1399555.

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Arraj, William, and Paul Eduardo Muller-Ortega. "The Triadic Heart of Śiva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir." Journal of the American Oriental Society 111, no. 1 (1991): 175. http://dx.doi.org/10.2307/603792.

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Verrier, Monique M. "A Psychospiritual Exploration of the Transpersonal Self as the Ground of Healing." Religions 12, no. 9 (2021): 725. http://dx.doi.org/10.3390/rel12090725.

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This paper focuses on the transpersonal Self as the psychological and spiritual healing factor in psychotherapy and addiction recovery, and illustrates the importance of bringing awareness of the Self and the energy of wholeness into focus with clients in the therapeutic process. The concept and experience of Self is explored through the psychospiritual therapeutic model of Internal Family Systems and through a spiritual lens of the nondual wisdom traditions derived from Advaita Vedanta and aspects of Kashmir Shaivism. Obstacles to the recognition of Self, approaches to facilitating this recognition, and the therapeutic benefits of knowing the essential Self are examined through the author’s personal experience with these models and their use in overcoming depression, anxiety, eating disorders and addiction. Psychotherapeutic interventions that support making contact with the Self are examined as well as the implications of Self-knowing on personal relationships, behavior and inner experiences, as well as how one relates to others and the world.
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Couture, André. "MULLER-ORTEGA, Paul Eduardo, The Triadic Heart of Siva. Kaula Tantricism of Abhinavagupta in the Non-dual Shaivism fo Kashmir." Laval théologique et philosophique 46, no. 2 (1990): 269. http://dx.doi.org/10.7202/400539ar.

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9

Davis, Richard. "Alternative Monisms from KashmirThe Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism. Mark S. G. Dyczkowski." History of Religions 29, no. 4 (1990): 424–26. http://dx.doi.org/10.1086/463211.

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Muller-Ortega, Paul E., and J. C. Chatterji. "Kashmir Shaivaism." Journal of the American Oriental Society 108, no. 4 (1988): 642. http://dx.doi.org/10.2307/603158.

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Dissertations / Theses on the topic "Kashmir Shaivism"

1

Beitmen, Logan R. "Neuroscience and Hindu Aesthetics: A Critical Analysis of V.S. Ramachandran’s “Science of Art”." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1198.

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Neuroaesthetics is the study of the brain’s response to artistic stimuli. The neuroscientist V.S. Ramachandran contends that art is primarily “caricature” or “exaggeration.” Exaggerated forms hyperactivate neurons in viewers’ brains, which in turn produce specific, “universal” responses. Ramachandran identifies a precursor for his theory in the concept of rasa (literally “juice”) from classical Hindu aesthetics, which he associates with “exaggeration.” The canonical Sanskrit texts of Bharata Muni’s Natya Shastra and Abhinavagupta’s Abhinavabharati, however, do not support Ramachandran’s conclusions. They present audiences as dynamic co-creators, not passive recipients. I believe we could more accurately model the neurology of Hindu aesthetic experiences if we took indigenous rasa theory more seriously as qualitative data that could inform future research.
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2

AVRAMOV, Tomáš. "Významní představitelé indické náboženské filosofie 20. století." Master's thesis, 2010. http://www.nusl.cz/ntk/nusl-53033.

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The work introduces three exponents of Indian spirituality of the 20th Century. The first chapter deals with the life and teaching of Bhagawan Nityananda who shows various features of the Kashmir shaivism philosophy that is briefly described in the apendix of this chapter. There are examined the main elements of the Nityananda teaching {--} purity of mind and emotions, faith, meditation, siddha yoga and shaktipat. The second chapter introduces the personage and teaching of Neem Karoli Baba. Significant features of his teaching are the emphasis on the love to God and to fellow humans, detachment, service to others, meditation. Part of the chapter is dedicated to his relation to Christ. The third chapter deals with the legendary Indian saint Sai Baba of Shirdi. Although he died in 1918, his populariry in India has steadily grown and he is adored by both, hindus and muslims. His teaching shows many elements of sufism, bhakti yoga and jnana yoga. One of the leading ideas of this work is to show that the personages and teachings of these masters are universal. They prove in their lives not only the existence of the supersensory, spiritual world, but also the unity of people in the relation to this world.
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Markovičová, Gabriela. "Problematika překladu šivaistických stóter (Šivastotrávalí)." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-306544.

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The goal of this work is analysis of the terms and translation of Shivastotras from the work Shivastotravali. It's author is Utapaleda, the founder of philosophical system called Pratyabhijñā, which is one of the most important works in the school of Kashmiri Shaivism. The translation is focused on the difficult, mainly philosophical and religious terms, which appear in the text. The text of Shivastotravali is special because of it's religious character, thanks to which it also belongs to bhakti literature. Because of this fact, my work contains except for chapter concerning philosophical tradition also the chapter which deals with bhakti, which is the best characterized by total devotion to God. The result of this work is terminological dictionary containing difficult words, which we can find in the text. Keywords Utpaladeva Kashmiri Shaivism Pratyabhijna Bhakti
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Books on the topic "Kashmir Shaivism"

1

Kashmir Shaivism. State University of New York Press, 1986.

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2

Lakshman, Jee. Kashmir Shaivism: The secret supreme. Sri Satguru Publications, 1991.

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3

Kashmir Shaivism: The secret supreme. Universal Shaiva Trust, 1988.

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4

Lakshman. Kashmir Shaivism: The secret supreme. 3rd ed. Kashmir Shaiva Fellowship, 2000.

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5

From early Vedanta to Kashmir Shaivism: Gaudapada, Bhartrhari, and Abhinavagupta. State University of New York Press, 1995.

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1942-, Hughes John, ed. Self realization in Kashmir Shaivism: The oral teachings of Swami Lakshmanjoo. State University of New York Press, 1994.

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7

The doctrine of vibration: An analysis of the doctrines and practices of Kashmir Shaivism. State University of New York Press, 1987.

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8

The triadic Heart of Śiva: Kaula tantricism of Abhinavagupta in the non-dual Shaivism of Kashmir. State University of New York Press, 1989.

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9

Sheridan, Christine, ed. Merging With the Divine: One Day at a Time. Prasad Press, 2011.

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10

Jefferds, Ellen, ed. Depth Over Time: Kundalini Sadhana: A Path of Transformation and Liberation. Prasad Press, 2014.

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