Academic literature on the topic 'Religious life (Zen Buddhism)'
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Journal articles on the topic "Religious life (Zen Buddhism)"
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Donets, Oleksandr. "Spiritual practices of zen buddhism in the conditions of globalization challenges of modern times." Skhid 3, no. 4 (December 25, 2022): 57–62. http://dx.doi.org/10.21847/1728-9343.2022.3(4).269723.
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The article studies the specifics of Zen Buddhism spiritual practices that influence the spread of their popularity in the contemporary Western globalised world. Zen Buddhism insists on the need for inner spiritual experience, which is directly opposed to authority and external revelation. Zen Buddhism primarily emphasises individual effort in overcoming the separation of the world into opposites, which is the result of the thinking activity. The difference between the religious system of Zen Buddhism is that Zen Buddhism, with its enlightenment, does not depend on sacred books and texts (as, for example, in Christianity, which formed the Western world system); Zen is also primarily non-verbal. The experience of enlightenment cannot be shared with others. Zen practice is a cultivated path, which at the same time has no ultimate goal or meaning; here the path (life in the inevitable) is already a "satori" here and now, which constantly flows through human existence. The relevance and novelty of the study are due to the highlighting of the features of spiritual practices of Zen Buddhism as a way of self-knowledge of a person, "returning to oneself", which ensures its active spread in modern Western society. It is determined that the essence of Zen Buddhism mysticism is that the most real is the abstract, and vice versa. The whole system of spiritual practices is the product of this essential inner spiritual experience. This mysticism often prevents us from measuring the depth of the Eastern mind in terms of Western rationalism because it denies logical analysis by its very nature. The Eastern mind is synthetic. It does not attach too much importance to insignificant trivialities. Still, it strives for an intuitive understanding of the whole, which reaches the spiritual philosophy of Zen in the daily practical challenges of the globalised world. The features of the influence of the spiritual system of Zen Buddhism on Japanese art are also analysed. The conclusions underline that Zen Buddhism has had a significant impact both directly on the religious and cultural life of the Japanese and world culture in general. The popularity of the spiritual practices of Zen Buddhism in Western society is due to their idea of breaking a person out of the subject-object dichotomy, which leads to the separation of the spiritual essence of man, and causes social conflicts. Zen has unique aesthetics, which include a high appreciation of moderation, asymmetry, imperfection, simplicity, and naturalness. In simple beauty and simplicity (transformation of "poverty" into a kind of minimalism), the Japanese find a unique charm and a source of true beauty.
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Dang, Thi Dong. "The educational achievements of Vietnam under the Ly - Tran dynasties: Perspective from Buddhism as the state religion on basis of education of three teachings harmonious." Ministry of Science and Technology, Vietnam 63, no. 10 (October 25, 2021): 61–64. http://dx.doi.org/10.31276/vjst.63(10).61-64.
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Buddhism in the Ly - Tran dynasties played the role of the national religion in the relationship of the three religions (Buddhism, Confucianism, and Taoism), contributing to the development of Dai Viet education. Zen masters, laypeople, and Buddhists have made great contributions in helping leaders manage and orient appropriate policies for the country. This research affirmed that taking Buddhist education as the national religion is an exact policy of Vietnam’s education in the Ly - Tran dynasties. At the same time, the author analysed the achievements of education in the Ly - Tran dynasties in terms of building the education system, the policy on the selection and use of talents, and other outstanding achievements in social life.
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Thi Hong Ngoc, MA Bui. "PHILOSOPHICAL THOUGHT IN THE ZEN POETRY OF TRUC LAM YEN TU." International Journal of Education Humanities and Social Science 05, no. 04 (2022): 178–85. http://dx.doi.org/10.54922/ijehss.2022.0422.
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Buddhism is not only a religion but also a kind of human wisdom in the impermanent life. Over thousands of years of the nation's history, Buddhism is still one of the religions with great influence on many aspects of social life. Buddhism in the Tran Dynasty unified many schools for the first time into Truc Lam Zen Buddhism and developed into its own independent sect of Vietnamese Buddhism. The philosophical thought of Zen Buddhism was increasingly developed and was not only popular in the court, but also spread widely in the world and had a great impact on society. In this paper, the author analyzes some basic content of philosophical thought in the philosophical thought of Truc Lam Yen Tu Zen sect, thereby pointing out some values and limitations in this school's philosophical thought.
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Joskovich, Erez. "How old is the Wine? Ningen Zen Ky?dan and the Formation of Lay Zen Practice in Modern Japan." International Journal for the Study of New Religions 1, no. 2 (January 12, 2011): 223–42. http://dx.doi.org/10.1558/ijsnr.v1i2.223.
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This article explores the development of the contemporary model of ‘lay Zen’ that is nowadays prevalent in Japan as well as in the West. The main question that this article considers is ‘How was the Zen narrative and ideology modified to fit contemporary society?’ By following the development of Ningen Zen ky?dan, a modern Japanese Zen organization, the article will illustrate the ways in which Zen doctrines and practices were molded and reshaped to meet the rapidly changing life circumstances in modern Japanese society. This paper suggests that such notions and practices evolved as part of an attempt to modernize Buddhism, as well as a cultural and religious response of Japanese Zen to challenges posed, inter alia, by modern Western thought. Such statements raise the question – is it still ‘authentic’ Zen? Should this be considered a new phenomenon, or is it “old wine in new bottles”?
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Nizhnikov, Sergei, and Le Phuong. "Peculiarity of the Concept of Liberation in Vietnamese Buddhism." Logos et Praxis, no. 1 (June 2019): 15–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.1.2.
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One of the most important concepts of Buddhism is the idea of liberation, on the basis of which Buddhist ethical thought was built. Vietnamese monks defined the concept of liberation in their works and strove to put it into practice during a long historical time. Along with taking the "Noble Eightfold Path" of Mahayana Buddhism as the basis, the unique feature of the idea of liberation of Vietnamese Buddhism is that it is simultaneously influenced by both Chinese Buddhism and the ideas of Confucianism and Taoism. The authors analyze the concept of liberation in Vietnamese Buddhism by three main ideas: liberation as a revelation of the Buddha in self-awareness; liberation as self-reflection; release, requiring a positive incarnation in life. Peculiarity of the liberation concept in Vietnamese Buddhism is the spirit of "unconcern" (absence of the fear before samsara), unconditional (independence from writings, dogmas, words), embodiments (harmony with life, making people free from sufferings caused by war and acts of nature), "turn inside" (looking into the heart in searches of liberation) and "a direction outside" (liberation of the people, the country). The Vietnamese Zen-Buddhism asserts, that the way of liberation is an experience of acceptance by each person of absolute truth in the consciousness. The purpose of liberation is the nirvana surpassing all dualistic contradictions. Liberation is the returning to Buddha in the heart. Paying attention to a social origin of suffering, heart of the monk really released only then when people and the country do not suffer any more, do not live in misery. The unique features of the Vietnamese Buddhism in many respects define by synthesizing of three religions values: an idea on renunciation - from Taoism, spiritual practice - from Mahayana Buddhism and spirit of an embodiment through sociopolitical activity - from Confucianism. Whereupon Mahayana Zen-Buddhism keeps the forming role.
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Rodicheva, Irina, and Olga Novikova. "Genesis of Buddhism in Japan: The Age of Nara – The Tokugawa Period." Ideas and Ideals 13, no. 4-1 (December 27, 2021): 42–56. http://dx.doi.org/10.17212/2075-0862-2021-13.4.1-42-56.
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This article considers the genesis and development of Buddhism in Japan from the age of Nara to the Tokugawa period. Revealing the problems of the first six philosophical and religious schools of academic Buddhism, namely Kusha, Sanron, Jōjitsu, Hosso, Risshu and Kegon, the authors of the article sought to fully explore the basic foundations of the philosophy of each of them, delve into the linguistic nuances of Japanese and Sanskrit terms, touching on such aspects like dharma, dukha, anatmavada, shunyata or emptiness, the "two truths" of the Buddha's teachings, etc. The text focuses on the role of Buddhism in the Nara period, it explores the main purpose of monks and the system of "local" temples which was not only an intellectual support of that era, but also played the role of an important military force. Drawing an analogy with the philosophy of the Rinzai-shu and Soto-shu schools, the authors analyze the expansion of the line of succession in Zen by monitoring the formation of groups of thinkers, their development and emergence of cultural capital through long-term discussions and continuous reflection over several generations. The work pays special attention to significant figures in Japanese Buddhism, it outlines the role of philosophical creativity, examines the social and religious transformations that occur over different eras and periods. The question of redistribution of power and basic economic resources, suppression of Buddhism, emergence of anti-Buddhist positions and formation of new doctrines are touched upon. As a result of the study, the genesis of Buddhism was described through the prism of Japanese culture, the trajectory of its development from inception to transformation processes in new trends as well as social phenomena that sometimes gave rise to a creative or destructive tendency and influenced the course of history. The authors note that Japanese society that tends to a greater extent towards abstraction and aesthetic pleasure managed to assimilate to the new realities of life and new teachings with pinpoint accuracy, transforming Buddhism into its culture and polishing and refining it in the Japanese style.
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Farwell, James. "On Whether Christians Should Participate in Buddhist Practice." Interreligious Studies and Intercultural Theology 1, no. 2 (September 21, 2017): 242–56. http://dx.doi.org/10.1558/isit.33615.
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Can Christians participate in Buddhist practice? The author, a Christian in an incarnationalist-sacramental tradition who practices in the Soto Zen lineage, answers the question in the affirmative, suggesting that one must risk the experience of practice to judge the legitimacy of practice; but also suggests that this will not be the only Christian answer to the question. The answer depends in part on one’s view of ritual as a way of knowing; on one’s understanding of the nature and complexity of religions; and on one’s account of religious plurality. The author concludes that a judgment about interreligious practice will depend on these and other factors, as well as on the experience and the particulars of the life story and location within a religious tradition of the person asking the question.
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Malinina, E. E. "Symbolism and Metaphor in the Aesthetics of the Temple Garden of Kobori Enshu." Vestnik NSU. Series: History and Philology 21, no. 10 (December 1, 2022): 102–9. http://dx.doi.org/10.25205/1818-7919-2022-21-10-102-109.
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An artist, tea master, gardener, calligrapher and poet Kobori Enshu left a great creative legacy. During his life, he had worked on the construction of numerous castles, buildings, gardens. Based on the example of the most representative architectural designs and gardens which reflect the sign of the master’s bright individuality, we can judge the role of art in the creation of the atmosphere of the Zen temple and Zen outlook. Kohoan was the last residence of Kobori Enshu. At the age of 64 he built this garden on the Westside of Daitokuji, where he learned Zen-Buddhism when he was young and spent his last two years here before he passed away in 1647. Throughout his life, Enshu built castles, palaces, tearooms and gardens for the shogun or the Emperor, however Kohoan was at last in a place he created for himself and to his own taste. He must have tried to create what he considered to be the ideal space – spiritualized by beauty, saturated by symbols, deep meaning, with a Zen undertone. Every detail in this space speaks of the master’s artistic taste, the way of thinking of the person who perceives the religious and philosophic ideas without separation from its artistic expression. Behind each garden of Kobori Enshu is a well-developed concept and theme. The true value of his gardens can only be assessed when they are viewed as dramatic spaces that have been skillfully integrated into architectural settings. Although Kobori Enshu is one of the most significant figures in the history of Japanese culture, there is no scientific research devoted to the creative works of this master. This certain fact identifies the urgency and practical value of the article.
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Taylor, Bryce A. "Holden Caulfield: Sort of a Christian." Religion and the Arts 18, no. 5 (2014): 653–71. http://dx.doi.org/10.1163/15685292-01805003.
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Many critics have remarked on the deeply religious character of J. D. Salinger’s The Catcher in the Rye; the novel has been discussed, for example, in terms of Zen Buddhism and Gnosticism. Catcher’s treatment of Christianity, however, has received little attention. This omission is regrettable given the characteristic acuity with which its narrator, Holden Caulfield, addresses Christian sources and themes. The aim of this article, therefore, is to consider in detail Holden’s conflicted attitude toward Christianity. It contends that despite Holden’s biting complaints against Christians (e.g., that many are hypocritical, cliquish, or ostentatious), he manifests an affinity for Christ and an attraction to Christian forms of religious life. This approach to the novel makes much of Holden’s allusion to the story, found in the Synoptic Gospels, of Legion, the Gerasene demoniac. Holden, like Legion, seems ostracized, masochistic, and obsessed by death, but in the novel’s climactic scene at the carousel, he finds healing. Furthermore, in the carousel scene especially, one can detect parallels between Catcher and the Divine Comedy. Just as Dante is guided from hell, through purgatory, to the beatific vision, so Holden is led (principally by his deceased brother Allie and his sister Phoebe) from misery, through purgation, to a moment of ineffable joy. The novel therefore may be read, this article contends, as a religious quest in which Holden comes to perceive the fundamental goodness of the world and its Creator.
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Terenguto, Aitoru. "Beyond Enemy and Friend? A Multitude of Views of Life and Death Centering on the ‘Mongolian Gravestone’." Inner Asia 9, no. 1 (2007): 77–95. http://dx.doi.org/10.1163/146481707793646656.
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AbstractFocusing on a thirteenth century ‘Mongolian gravestone’ in the city of Sendai, Japan, this article reexamines ‘the Mongolian invasions’ twice launched by Khubilai Khan. It is above all an examination of the origin, transformation, and political and religious symbolism of, and the sharply different attitudes towards the ‘Mongolian gravestone’. It studies how Hojo Tokimune, a regent of the Kamakura Shogunate, asked the Chinese Zen master Wuxue Zuyuan to pray for the repose of the souls of the Japanese and Mongol Yuan soldiers killed in the invasions, combining Japanese Shinto traditions with the Buddhist notion of onshin byodo, that is, treating hate and affection alike. It describes the process whereby the Mongolian gravestone was rediscovered and preserved in the eighteenth century, how it gained a dramatic political significance during the Second World War as it was venerated and enshrined by Prince Demchugdonrob, a descendant of Khubilai Khan, and how it was again commemorated by citizens of Sendai after the war. The paper aims not just to illuminate the paradoxical Japanese, Mongolian and Chinese views of life and death but to shed light on the religious background of the contemporary Japanese- Chinese- Korean wrangle over the Yasukuni shrine.
Dissertations / Theses on the topic "Religious life (Zen Buddhism)"
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Bubna-Litic, David C. "Opening a dialogical space between Buddhism and economics : the relationship between insight and action." Thesis, View thesis, 2007. http://handle.uws.edu.au:8081/1959.7/39749.
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This interdisciplinary study explores the dialogical space between Buddhism and economics grounded upon an empirical examination of the lived experience of western Buddhist teachers. The goal of Buddhist practice is enlightenment, a powerfully liberating and transformative understanding in which the ordinary sense of self is extinguished. There is a variety of claims made by Buddhist traditions regarding enlightenment, and little agreement as to its exact nature; most Buddhist traditions, however, regard the self as having no essential basis. This view contrasts sharply with those of contemporary economic thought. Modern economic thinking has generally seen Buddhism as one of many religions, and has resisted taking its claims seriously. At the heart of this divide lies a hermeneutic barrier that is not simply between East and West, but has its roots in modernity, which maintains a separation of humans from nature, a distinction between knowledge and power, and a distrust of human subjective experience. By engaging in a dialogical approach, this study attempts to bridge this divide. It builds on experiential corroboration of Buddhist conceptions of self, based on semi-structured interviews of 34 western Buddhist teachers, to critically examine their experiences of insight into the nature of self, its impact on their relationships with others and nature, and its impact on their decisions about everyday economic activities. The purpose is twofold: to examine the nature of realisation experientially and to explore its transformative potential with a view to unfolding implications for economic action. The findings clarify many traditional Buddhist understandings, challenge and validate previous interpretations, and suggest an embodied rather than transcendent view of consciousness and spirituality. The implications for economic thought include a new conception of the economic individual (homooeconomicus), recognising the old conception as based on a misplaced idea of concreteness of self; a new epistemology which incorporates a phenomenological appreciation of life; and a new perspective of agency as the mindful embodiment of a seamless interconnection between consciousness and the social and natural world.
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Vasi, Shiva. "Conversion to Zen Buddhism." Monash University, School of Political and Social Inquiry, 2004. http://arrow.monash.edu.au/hdl/1959.1/9601.
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Karna, Bishal Karna. "Skillful Ways: Sōtō Zen Buddhism in the American Midwest." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1531270511483504.
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Irion, Susan J. "Women in American Zen variations on adaptations of religious authority /." Oxford, Ohio : Miami University, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1070483986.
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De, Lange Ecclesia. "Thomas Merton : life, work & thoughts on Zen." Master's thesis, University of Cape Town, 2006. http://hdl.handle.net/11427/10406.
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Includes bibliographical references.This thesis seeks to illustrate how Thomas Merton's life, spiritual journey, work and understanding of Zen is still relevant to contemporary religious challenges. Thomas Merton, the Trappist monk, had a unique spiritual journey with the ability to be open to new experiences and to embrace the good in other religions. Today in our global village, we live and work among people who practise religion differently to what we might think and do.
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Bubna-Litic, David C. "Opening a dialogical space between Buddhism and economics the relationship between insight and action /." View thesis, 2007. http://handle.uws.edu.au:8081/1959.7/39749.
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Thesis (Ph.D.) -- University of Western Sydney, 2007.A thesis submitted to the University of Western Sydney, College of Arts, School of Education, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographical references.
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Sekino, Tetsuya. "Peut-on parler de Dieu aujourd'hui ? : De Wittgenstein à simone weil." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3024/document.
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On est consciemment ou inconsciemment influencé par le scientisme et le positivisme logique. Nous posons donc une question : Peut-on parler de Dieu aujourd’hui ? Pour répondre à cette question, nous choisissons deux philosophes : Wittgenstein et Simone Weil. Selon Wittgenstein, « sur ce dont on ne peut parler, il faut garder le silence ». Ce qu’il veut dire par là, ce n’est pas que Dieu n’existe pas ou que Dieu n’est pas intelligible comme le disent le scientisme et le positivisme logique. Ce qu’il veut dire par là, c’est que Dieu existe effectivement, mais que l’on ne peut parler de lui en raison de la limite de notre langage. Or, la faute de Wittgenstein consiste à détourner les yeux de l’intelligibilité religieuse ou métaphysique. En ce qui concerne Simone Weil, elle parle de Dieu dans ses écrits et ses lettres. Qu’est-ce qui lui permet de parler de Dieu ? C’est le premier intérêt de ce projet. Et le deuxième intérêt consiste à déterminer l’expérience mystique de Simone Weil, car l’utilisation du mot « mystique » dans les études sur elle est assez arbitraire. Le troisième intérêt est de mettre en relief la relation entre la non-lecture et l’intuition chez elle. Enfin, le cinquième intérêt est de traiter la relation entre le bouddhisme zen et la pensée de Simone Weil. A travers nos études sur le concept d’intuition chez Simone Weil, nous proposerons une autre vision du monde que le scientisme et le positivisme logiqueWe are consciously or unconsciously influenced by scientism and logical positivism. So we asked a question: Can we speak of God today? To answer the question, we focus on two philosophers, Wittgenstein and Simone Weil. According to Wittgenstein, “Whereof one cannot speak, thereof one must be silent.” What he means by that is not that God doesn’t exist or that God is not intelligible as say scientism and logical positivism. What he means by that is that God does exist, but we can’t talk about him because of the limits of our language. But the lack of Wittgenstein is to look away from religious or metaphysical intelligibility. As for Simone Weil, she speaks of God in her writings and letters. What allows her to speak of God? This is our first point of interest. And our second point of interest is to define the mystical experience of Simone Weil, because the use of the word “mystical” in studies of Weil is rather arbitrary. Our third point of interest is to highlight the relationship between “non-reading” and intuition in Simone Weil. Our fourth point of interest is to explore the relationship between Zen Buddhism and the thought of Simone Weil. Through studying them, we will answer this question and, through Weil’s concept of intuition, we propose a worldview that is different from scientism and from logical positivism
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Arslanian, Varant Nerces. "Leaving home, staying home : a case study of an American Zen monastery." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98535.
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The subject of this thesis is an American Zen monastery in New York, Zen Mountain Monastery (ZMM). The study is approached through a survey of methodologies: (1) through the scholarship on American culture and religion, (2) through the sociology of the study of religious institutions and communities and (3) through a comparison with East Asian Zen monasticism. The study reveals that ZMM's monasticism: (1) is part of a systematization of Zen in America that has made Zen into a mainstream option in American society, (2) has created group practices and commitment mechanisms that put ZMM in a better position than American lay Zen centers to challenge the individualist trends of American society and spirituality and (3) is based on a conception of the self more in line with the individualism of American society than the asceticism of East Asian Zen monasticism.
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Farias, André Alves. "A influência do Zen budismo nas artes marciais japonesas no Brasil." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/2118.
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This research aimed to contextualize the transformations observed through specific eras of the Japanese history about religious and martial contents of the Japanese martial in Brazil. Japanese martial arts is called Budo (The way of War) and the specific one chosen for this research is called Kendo (the way of Sword). The main difference regarding this kind of martial arts compared to others existing in Brazil is the coexistence of historical, ethnic and religious contents that, apparently, are bringing to the Brazilian culture ethical and moral assumptions from Buda s teachings. Through interviews we focused on the investigation about nonphysical manifestation which exists in Kendo. There were two groups, organized according to their official scale. The information led us to conclude that the philosophical, ethical and religious understanding about Kendo is gaining more and more local characteristics
Nessa dissertação procurou-se contextualizar as transformações ocorridas, ao longo de períodos específicos da história japonesa, dos conteúdos de natureza religiosos e marciais, pertencentes ao universo da arte marcial japonesa praticada no Brasil. O conjunto das artes marciais japonesa é denominado BUDO (Caminho das Artes da Guerra) e a arte marcial específica pesquisada, foi o Kendo (Caminho da Espada). A significativa importância de termos escolhido esta modalidade em relação às demais artes marciais orientais presentes no Brasil se refere à coexistência de aspectos históricos, étnicos e religiosos, que aparentemente, introduzem na cultura brasileira, pressupostos éticos, morais da religião ensinada por Buda Gautama. Por meio da pesquisa empírica ocupamo-nos de investigar algumas das manifestações do universo não-corporal do Kendo a partir de entrevistas com praticantes da modalidade divididos em dois grupos, de acordo com a graduação oficial, regulamentada internacionalmente. As informações obtidas permitiram concluir que, o entendimento filosófico, ético e religioso do Kendo vem adquirindo características cada vez mais locais
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Simpson, Emily Patricia. "RELIGIOUS TURMOIL: THE CONFLICT BETWEEN BUDDHISM AND CATHOLICISM IN JACK KEROUAC?S LIFE AND WRITING." NCSU, 2002. http://www.lib.ncsu.edu/theses/available/etd-12302002-120607/.
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Although Jack Kerouac has begun to be recognized as one of the great 20th century American writers, scholars have not yet fully explored the influence that his conflicting religious beliefs had on his work. Kerouac?s internal struggle to reconcile his Buddhist and Catholic thinking, and his ultimate attempt to embrace Catholicism, had a profound effect on his writing, giving it the religiously tumultuous charge that is essential to Kerouac?s distinctive writing style. This study addresses Kerouac?s religious life and its effect on his work by focusing primarily on three of his works: Visions of Gerard, The Dharma Bums, and Big Sur. Kerouac?s complex relationship between Buddhism and Catholicism and the effect this conflict had on his work has heretofore gone largely uninvestigated. However, it is essential to a complete understanding of his work. Exploring this element of his work sheds new light on Kerouac?s novels that illuminates his depth and solemnity as a writer. Kerouac?s religious quest was a cornerstone of his artistic development, and the three novels I have examined illustrate how Catholicism and Buddhism together informed that quest.
Books on the topic "Religious life (Zen Buddhism)"
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Sasaki, Shigetsu. Zen Pivots: Lectures on Buddhism and Zen. New York: Weatherhill, 1998.
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André, Sollier, ed. Zen reflections. New York, NY: Michael Friedman Publishing Group, 2002.
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Thorp, Gary. Momentos zen: Descubre la alegría del zen en las tareas cotidianas. Barcelona: Ediciones Oniro, 2002.
Find full textBook chapters on the topic "Religious life (Zen Buddhism)"
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Szymańska, Beata. "An Experience of Pure Consciousness in Zen Buddhism." In Life Truth in its Various Perspectives, 47–56. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-017-2085-4_3.
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Zhang, Fan. "Buddhism and Rhetoric: From an Intercultural Perspective." In Building and Negotiating Religious Identities in a Zen Buddhist Temple, 1–15. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-8863-7_1.
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Zhang, Fan. "A Brief History of Modern Zen Buddhism in the United States." In Building and Negotiating Religious Identities in a Zen Buddhist Temple, 17–38. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-8863-7_2.
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Arifuku, Kogaku. "The Immortality of the Soul and the Problem of Life and Death in the Zen-Buddhist Thought of Dogen." In A Discourse of the World Religions, 22–39. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-017-2791-4_3.
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Abe, Masao. "Faith and Self-Awakening: A Search for the Fundamental Category Covering All Religious Life." In Buddhism and Interfaith Dialogue, 182–94. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-13454-0_16.
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Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms." In The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.
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AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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Park, Jin Y. "Introduction." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0001.
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HOW AND WHY DO women engage with Buddhism? This is the fundamental question that Women and Buddhist Philosophy: Engaging Zen Master Kim Iryŏp proposes to answer through discussions of Kim Iryŏp’s (金一葉 1896–1971) life and philosophy. With her Christian background and feminist activist perspective, Kim Iryŏp offers a creative interpretation of how Buddhism as a philosophy and a religion can engage with lived experience. Her awareness of gender discrimination, suffering, and discontent in the secular world led Iryŏp to explore the Buddhist teaching of absolute equality, which conceives of individuals as free beings with infinite capability. She also employs Buddhism to answer existential questions regarding the scope of an individual’s identity, the meaning of being human, and the ultimate value of existence. Moving beyond current Buddhist scholarship on gender, ...
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Calonne, David Stephen. "On the Road." In R. Crumb, 28–68. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496831859.003.0002.
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Chapter One explores Robert Crumb’s discovery of Beat literature and the ways the emerging American counterculture became a primary influence on his own artistic and intellectual development. Crumb’s friend Marty Pahls was significant in turning Crumb on to the Beat writers. Crumb created portraits of Ginsberg, Burroughs, and Kerouac. Crumb also became fascinated by Buddhism and Hinduism. The Beats’ spiritual quest reflected Crumb’s own desire to find alternatives to Western monotheistic religion. His character Mr. Natural bears several similarities to a Zen teacher, and Zen Buddhist themes will reappear throughout Crumb’s career, for example in his The Zen Teachings of Huang Po. The chapter concludes with a discussion of another author Crumb also greatly admired who is sometimes associated with the Beat movement, Charles Bukowski. Crumb contributed his drawings to several Bukowski books, bringing out themes of alienation which Crumb experienced frequently in his own life.
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Andreeva, Anna. "Cosmology and Embryology in Medieval Japan." In The Oxford Handbook of Tantric Studies, C10.S1—C10.S7. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197549889.013.10.
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Abstract This chapter considers the process and impact of adopting South and East Asian embryological notions and descriptions of fetal life into the cosmological accounts and ritual sources from early and medieval Japan. A plethora of different terms describing the stages of a fetus developing in the mother’s womb was known in both India and China, where they came to be adopted in the earliest medical or religious writings, produced by Buddhists, Daoists, and medical practitioners. In Japan, these terms were transmitted via the Buddhist, medical, and literary sources arriving from Sui and Tang China and became adopted into a variety of cosmological, medical, and religious sources produced by Japanese historical actors. Of particular importance were the rituals practiced in the esoteric temple milieu of the Tendai, Shingon, and Zen schools in medieval Japan, where the embryological concepts were used to introduce new ways of soteriological thinking and action.
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Davis, Bret W. "Dying to Live." In Zen Pathways, 154–73. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197573686.003.0012.
Full textAbstract:
This chapter compares core teachings of Zen, Pure Land Buddhism, and Christianity. It begins with a reflection on some past and recent Buddhists and Christians who have thought that the two religions are either compatible or incompatible. It then explores the ways in which Buddhism and other traditions can provoke us into rethinking what we mean by “God,” and it suggests that Zen’s conception of the Unborn Buddha-mind is most nearly compatible with a panentheism that sees “all in God” rather than God as a transcendent being outside the world. Like the Gospel of Thomas and the Vimalakirti Sutra, Zen masters have understood the Kingdom of God and the Pure Land to be here and now for those who are awakened. The chapter ends by examining one of the deepest parallels among these traditions—namely, the idea that we have to pass through a “Great Death” in order to truly live.