Journal articles: 'Religious life (Zen Buddhism)'

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

Abstract:

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”?

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

11

Mercer, Calvin. "Review: Cyber Zen: Imagining Authentic Buddhist Identity, Community, and Practices in the Virtual World of Second Life by Gregory Price Grieve." Nova Religio 22, no. 3 (February 1, 2019): 125–27. http://dx.doi.org/10.1525/nr.2019.22.3.125.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Macomber, Andrew. "Milking the Bodhi Tree: Mulberry for Disease Demons in Yōsai’s Record of Nourishing Life by Drinking Tea (Kissa yōjōki)." Religions 13, no. 6 (June 7, 2022): 525. http://dx.doi.org/10.3390/rel13060525.

Full text

Abstract:

In light of new discoveries of his writings, recent studies on the medieval Japanese monk Yōsai (or Eisai; 1141–1215) have moved away from longstanding preoccupations with his role in establishing Zen in Japan and instead stress his career-long orientation as an esoteric Buddhist monk of the Tendai school. Although these revisions have led to innovative readings of his promotion of tea in the first fascicle of his Record of Nourishing Life by Drinking Tea (Kissa yōjōki), similar approaches have yet to be attempted for the second fascicle of this well-known work, in which Yōsai argues for the apotropaic efficacy of mulberry against pathogenic demons. In this article, I seek to remedy this gap firstly by situating Yōsai’s healing program within broader contemporary trends in esoteric ritual healing. Examining the place of mulberry across esoteric liturgical discourse reveals a rich semiotic network in which the tree was tied to three other key ritual and medicinal materials: milkwood, milk, and the bodhi tree. In the second half of the article, I explore the ways that Yōsai’s argument for mulberry’s efficacy was shaped by an “exoteric” source, namely the biography of Śākyamuni Buddha. In this way, my analysis of the Kissa yōjōki provides insight into the interplay of “esoteric” and “exoteric” elements in Yōsai’s thought and career, even as attention to the specificity of his therapeutic claims for mulberry encourages us to move beyond sectarian frameworks.

APA, Harvard, Vancouver, ISO, and other styles

13

MASSOUDI, Mehrdad. "Zen Buddhism and Sufism." Studies in Interreligious Dialogue 19, no. 1 (June 30, 2009): 102–23. http://dx.doi.org/10.2143/sid.19.1.2036231.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

KAWAMURA-HANAOKA, Eiko. "Zen (Buddhism) and Western Nihilism." Studies in Interreligious Dialogue 6, no. 2 (September 1, 1996): 174–80. http://dx.doi.org/10.2143/sid.6.2.2004041.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

López-Casquete, Manuel. "Zen Buddhism and Ignatian Spirituality." Buddhist-Christian Studies 41, no. 1 (2021): 261–78. http://dx.doi.org/10.1353/bcs.2021.0025.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Welter, Albert. "The problem with orthodoxy in Zen Buddhism: Yongming Yanshou's notion of zong in the Zongjin lu (Records of the Source Mirror)." Studies in Religion/Sciences Religieuses 31, no. 1 (March 2002): 3–18. http://dx.doi.org/10.1177/000842980203100101.

Full text

Abstract:

The practice of Zen Buddhism in Japan, Chan Buddhism in China, and its counterparts in Korea and Vietnam bear little resemblance to the way this form of Buddhism is often characterized ideologically. The present study explores some of the premises of "moderate" Chan, which forms the basis for Chan/Zen as an institutional religion operating within the larger Buddhist world of East Asian societies. In particular, the study addresses the notion of zong in the Zongjing lu (Record of the Source Mirror), compiled by Yongming Yanshou (904-975), one of the leading representatives of "scholastic" (wenzi) Chan and a key figure in articulating the "moderate" Chan position. The study suggests how the definition of contemporary Zen orthodoxy has been dominated by representatives from the "rhetorical" Zen tradition, creating a disjuncture between our intellectual understanding of Zen and the principles guiding its actual practice.

APA, Harvard, Vancouver, ISO, and other styles

17

Knox, Oliver. "THE RELIGION OF NO RELIGION: JUNG’S PSYCHOLOGY IN THE HISTORY OF ZEN BUDDHISM IN THE 20TH CENTURY." Phanês Journal For Jung History, no. 4 (December 4, 2021): 51–81. http://dx.doi.org/10.32724/phanes.2021.knox.

Full text

Abstract:

In the 1930s, Zen Buddhism was hardly known outside Japan. By the 1960s, it had become by far the most popular form of Buddhism in Europe and the United States. Its popularity was born from the general belief that Zen responded to the psychological and religious needs of the individual without incurring the criticisms customarily levelled against religion. Zen was imagined as a practical spirituality that accepted all religions and religious symbols as expressions of a universal psychological truth. Zen was not itself a religion, but a ‘super-religion’ that had understood the inner mechanics of the psyche’s natural religion-making function. Three authors in particular, namely D. T. Suzuki, Friedrich Spiegelberg and Alan Watts, were pivotal in the formation of this narrative. Using Jung’s psychological model as their conceptual basis, they promoted a vision of Zen Buddhism that laid the foundations for the ‘Zen Boom’ of the 1950s and 60s. This article will examine the pivotal role played by Jung’s psychology in the formation of this narrative. KEYWORDS Zen Buddhism, D. T. Suzuki, Alan Watts, Friedrich Spiegelberg, The Religion of no Religion.

APA, Harvard, Vancouver, ISO, and other styles

18

Fujii, Shūhei. "The History and Current State of Japanese Zen Buddhism in Europe." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 195–221. http://dx.doi.org/10.1163/22118349-01002003.

Full text

Abstract:

Abstract This paper will shed light upon the history and current state of Japanese Zen Buddhism in Europe. Japanese Zen has mainly been transmitted in two ways among European countries: via the group founded by Deshimaru Taisen, and through Christian Zen. Deshimaru went to Europe and taught Zen. His teaching represented Zen as a wholistic, scientific, and peaceful Eastern religion. Though his group initially expanded greatly, it split into several subgroups following Deshimaru’s death. On the other hand, Sanbō Kyōdan promoted ecumenical integration between Christianity and Zen. The longstanding interest in Zen among Christians can be seen in the contemporary “spiritual exchange of the East-West.” Concerning the current state of Zen in Europe, data show that there are more than 270 Zen centers in Europe, located in 24 countries. An analysis of the contemporary situation thus demonstrates that European Zen is mobile, has various forms, and has influenced Japanese institutions.

APA, Harvard, Vancouver, ISO, and other styles

19

MacWilliams, Mark. "Zen Buddhism: A History (India and China) ? Heinrich Dumoulin Zen Buddhism: A History (Japan) ? Heinrich Dumoulin." Religious Studies Review 32, no. 3 (July 2006): 212–13. http://dx.doi.org/10.1111/j.1748-0922.2006.00101_12.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Borup, Jørn. "Galskab og hellighed: Overskridelsens logik og retorik i chan/zen-buddhismen." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 148–63. http://dx.doi.org/10.7146/rt.v0i69.112748.

Full text

Abstract:

ENGLISH ABSTRACT: Antinomian transgressions have played an important role in Chinese Chan Buddhism (and to a lesser extent in Japanese Zen Buddhism). Wild, crazy, fierce and strange figures have, together with ‘the enlightened layman’, been used as expressions for the Chan/Zen universe, whose stile is quite unique in the history of religions. The present article investigates these transgressions’ hermeneutic and performative logic as a contrast to the ‘religion of order’ which is also represented by Buddhism. I argue, that these in both phenomenological and historical perspective are expressions of post-axial religion. DANSK RESUMÉ: Antinomiske overskridelser har spillet en væsentlig rolle i kinesisk chan-buddhisme (og i mindre udstrækning i japansk zen-buddhisme). Vilde, skøre, voldsomme og sære figurer har sammen med den ‘ordinære lægmand’ været brugt til udtryk for chan/zen-buddhismens univers, hvis stil er ganske unik i hele religionshistorien. Nærværende artikel undersøger disse overskridelsers hermeneutiske og performative logik som kontrast til den ‘ordensreligion’, buddhismen også repræsenterer. Jeg argumenterer for, at disse både i religionsfænomenologisk og -historisk perspektiv er udtryk for post-aksial religion.

APA, Harvard, Vancouver, ISO, and other styles

21

Holohan, Kevin J. "Navigating Extinction: Zen Buddhism and Eco-Anarchism." Religions 13, no. 1 (January 10, 2022): 60. http://dx.doi.org/10.3390/rel13010060.

Full text

Abstract:

What can esoteric knowledge and spiritual practices from the East teach us about the deep psychological roots of domination and hierarchy? In what ways have ancient Buddhist sages acted as anarchist exemplars and deep ecologists long before these traditions began in the West? How might these anarchistic spiritual traditions inform our approaches to work in education, expand our notions of community, help us navigate ecological collapse, and contribute to our efforts to sustain living systems and rekindle our connection to the myriad sentient inhabitants of the places we live beyond the reaches of capital and the State? This paper will examine the anti-doctrine doctrine of Zen Buddhism as a concrete and embodied system of thought and practice for seeing through the delusions of the ego and the psychological and cultural conditioning these delusions engender. What will also be acknowledged is the general lack of attention this spiritual tradition has given to the capitalistic, authoritarian, and anti-ecological systems that tap into and flow from these delusions. It will be argued that these experiential approaches to overcoming the tyranny of the ego have significant implications for loosening the grip of hierarchical thinking, capitalist hyper-consumption, centralized systems of obedience and command, and human destruction of the biosphere.

APA, Harvard, Vancouver, ISO, and other styles

22

Niziński, Rafał Sergiusz. ""Nada vs sunyata." The Notion of Emptiness in John of the Cross and in Zen Buddhism." Verbum Vitae 40, no. 2 (June 10, 2022): 423–45. http://dx.doi.org/10.31743/vv.13271.

Full text

Abstract:

It is not seldom that some authors try to compare the doctrine of Zen Buddhism with the doctrine of Saint John of the Cross with the intention of finding some parallels. The most striking similarity seems to be the term “emptiness” (nada – John of the Cross and sunyata – Zen Buddhism). The difficulty of the comparison stems from the fact that in both cases this term has an experiential meaning, i.e. it describes subjective feelings one has while following the spiritual path. Therefore, the intent of the paper is to capture the metaphysical and epistemological meaning of this term in order to facilitate the comparison. This effort has led to the conclusion that in both doctrines the essentially different meaning of emptiness reflects their different understanding of the ultimate reality. Consequently, meditational techniques which both forms of spirituality adopted to achieve the ultimate reality exclude each other, and the semantic proximity of Zen Buddhism and John of the Cross is misleading.

APA, Harvard, Vancouver, ISO, and other styles

23

Kirkland, Russell. "Zen Skin, Zen Marrow: Will The Real Zen Buddhism Please Stand Up? â By Steven Heine." Religious Studies Review 35, no. 4 (December 2009): 310. http://dx.doi.org/10.1111/j.1748-0922.2009.01393_4.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Bailey, Dylan S. "Zen Buddhism and the Phenomenology of Mysticism." Journal for Continental Philosophy of Religion 3, no. 2 (October 28, 2021): 123–43. http://dx.doi.org/10.1163/25889613-bja10014.

Full text

Abstract:

Abstract In this paper, I use a comparative analysis of mysticism in Zen and the Abrahamic faiths to formulate a phenomenological account of mysticism “as such.” I argue that, while Zen Buddhism is distinct from other forms of mystical experience in important ways, it can still be fit into a general phenomenological category of mystical experience. First, I explicate the phenomenological accounts of mysticism provided by Anthony Steinbock and Angela Bello. Second, I offer an account of Zen mysticism which both coheres with and problematizes these accounts, arguing that Zen demonstrates the inadequacy of these accounts as descriptions of mysticism as a universal religious category. Lastly, I use this investigation to propose that Zen mysticism does generally cohere with the mystical experiences of other religions, but only if we devise a new formula for speaking phenomenologically about mystical experience as such which captures this phenomenon in all of its manifestations.

APA, Harvard, Vancouver, ISO, and other styles

25

Jones, Ken. "Buddhism and Ecology: a Zen practitioner's perspective." Journal of Beliefs & Values 18, no. 1 (April 1997): 17–24. http://dx.doi.org/10.1080/1361767970180103.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Cheng, Hsueh–Li. "Psychology, Ontology and Zen Soteriology." Religious Studies 22, no. 3-4 (September 1986): 459–72. http://dx.doi.org/10.1017/s0034412500018461.

Full text

Abstract:

During the past few decades, Zen (Ch'an) Buddhism has been the most popular Buddhist school in the West and many scholars have expounded the essence of Zen. One of the most well–known expositions is D. T. Suzuki's psychological interpretation. Wu–nien in Zen is identified by him with the unconscious, and satori is seen as the psychological leaping of the unconscious. Other scholars contend that Zen has its ontological roots and should be understood ontologically rather than psychologically. Zen Buddhists are said to be pilgrims of the absolute, and Zen is seen as a search for pure being.

APA, Harvard, Vancouver, ISO, and other styles

27

Evans, Woody. "If You See a Cyborg in the Road, Kill the Buddha." Journal of Ethics and Emerging Technologies 24, no. 2 (September 1, 2014): 92–97. http://dx.doi.org/10.55613/jeet.v24i2.26.

Full text

Abstract:

A stream in transhumanism argues that the aims of Buddhism and transhumanists are akin. It is the case that transhumanism contains religious tropes, and its parallels to Christianity are readily apparent. It does not share much, however, with Buddhism’s Zen tradition. Zen tends to focus its practitioners on becoming fully present and human, not on becoming transcendent, super-powered, or posthuman. This paper explores some of the tensions between transhumanism and Buddhism through the lens of Zen, and suggests that transhumanist Buddhists should be careful not to conflate moments of spiritual enlightenment with permanent techno-social transcendence.

APA, Harvard, Vancouver, ISO, and other styles

28

Coseru, Christian. "A Review of Zen Buddhism and Environmental Ethics." Sophia 47, no. 1 (April 2008): 75–77. http://dx.doi.org/10.1007/s11841-008-0047-6.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Travagnin, Stefania. "Seeing through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism. John R. McRae." Buddhist Studies Review 22, no. 1 (May 20, 2005): 73–78. http://dx.doi.org/10.1558/bsrv.v22i1.14065.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Stortini, Paride. "Between Tradition and Revolution." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 243–70. http://dx.doi.org/10.1163/22118349-01002005.

Full text

Abstract:

Abstract Recent research on the intellectual history of modern Japan has shown how Buddhism provides a variety of ideas that inspire both conservative and progressive views of society. The aim of this paper is to consider how similar ambiguities and multiplicities can be found in the appropriation of Japanese Buddhism in Italy. In particular, it focuses on two cases: Traditionalist philosopher Julius Evola’s (1898–1974) interest in Zen, and debates in Italian media related to Sōka Gakkai. Building on an anti-democratic reading of Buddhism as the religion of the Aryan Übermensch, Evola found in the modernist Zen of D.T. Suzuki and Nukariya Kaiten tools to resist modernity. Sōka Gakkai’s particular success in Italy, especially in left-wing and progressive contexts, has spurred a mix of praise and criticism in the media; indeed, the analysis of debates around this success has become a way to discuss socio-economic and political issues in the country.

APA, Harvard, Vancouver, ISO, and other styles

31

Crook, John. "Language and Freedom." Buddhist Studies Review 16, no. 2 (June 16, 1999): 215–30. http://dx.doi.org/10.1558/bsrv.v16i2.14634.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Brown, James. "The Zen of Anarchy: Japanese Exceptionalism and the Anarchist Roots of the San Francisco Poetry Renaissance." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 207–42. http://dx.doi.org/10.1525/rac.2009.19.2.207.

Full text

Abstract:

AbstractThis essay explores the political origins and implications of Beat Zen anarchism, a cultural phenomenon located in the intersection between American anarchist traditions and Zen Buddhism in the San Francisco Poetry Renaissance. Focusing on the writings of D. T. Suzuki, Alan Watts, Gary Snyder, and Philip Whalen, it shows how Beat Zen emerged not primarily from an Orientalist appropriation of “the East” but rather from an Occidentalist, Japanese-centered criticism of American materialism that followed from the complex legacy of the World’s Parliament of Religions at the 1893 World's Columbian Exposition. In staking their claims to Zen, in other words, Philip Whalen and Gary Snyder—the Beat poets on whom this essay focuses—along with Alan Watts expressed the views not of cultural imperialists, as one might suppose, but of converts to what they regarded as a superior way of life.The Beat adoption of Zen intersected with a broadly libertarian and specifically anarchist social milieu in San Francisco that congregated around Kenneth Roxroth's Libertarian Club and Anarchist Circle. The individualist, anti-statist, and anarchist political outlooks of Beat Zen anarchists were directly confirmed by the writings of D. T. Suzuki, who presented Zen as a practice of personal liberation from cultural conditioning. Suzuki's rhetorical approach—which treated Japanese Zen as both a pinnacle of Asian civilization and a key to the liberation of Western humanity from its stifling and destructive rationalism—was informed by Meiji-era Japanese nationalism and exceptionalism and by the universalism that Buddhist missionaries brought to their explanations of Zen to Westerners. Arguing that Beat Zen poets, in adopting Buddhism as it was presented to them, were foremost Occidentalist rather than Orientalist in outlook, this essay concludes that the Beat Zen anarchist cultural formation suggests a libertarian alternative to Orientalism and also reconfigures common conceptions of American radical literary history as primarily Marxistinflected.

APA, Harvard, Vancouver, ISO, and other styles

33

Pokorny, Lukas. "Japanese Buddhism in Austria." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 222–42. http://dx.doi.org/10.1163/22118349-01002004.

Full text

Abstract:

Abstract Drawing on archival research and interview data, this paper discusses the historical development as well as the present configuration of the Japanese Buddhist panorama in Austria, which includes Zen, Pure Land, and Nichiren Buddhism. It traces the early beginnings, highlights the key stages and activities in the expansion process, and sheds light on both denominational complexity and international entanglement. Fifteen years before any other European country (Portugal in 1998; Italy in 2000), Austria formally acknowledged Buddhism as a legally recognised religious society in 1983. Hence, the paper also explores the larger organisational context of the Österreichische Buddhistische Religionsgesellschaft (Austrian Buddhist Religious Society) with a focus on its Japanese Buddhist actors. Additionally, it briefly outlines the non-Buddhist Japanese religious landscape in Austria.

APA, Harvard, Vancouver, ISO, and other styles

34

Jung, Dong-lak. "The Zen monks of Silsangsanmun(實相山門) in the Late Silla period." Institute of Korean Cultural Studies Yeungnam University 82 (December 31, 2022): 613–42. http://dx.doi.org/10.15186/ikc.2022.12.31.22.

Full text

Abstract:

The activities of Silsangsanmun Zen monks in the Late Silla period have crucial meaning in the history of the Zen Buddhism. Hong cheok was one of the Zen monks in the period of accepting the Zen Buddhism and has been regarded as one of ‘the initial monks(初傳僧)’ along with Doui(道義) since then. Silsangsanmun was ‘the first Zen sect’ opened first among so-called Nine Zen sect. In particular, Hongcheok was a special Zen monk who achieved both the acceptance of the Zen Buddhism in Silla and the outset of Zen sect. Hyeonuk(玄昱, 787~868) was outset of Bongrimsanmun and returned a little later than the initial monks like Doui or Hongcheok to spread the Zen Buddhism widely. Returning about 10 years later than Hongcheok, he stayed in Silsang sa Temple for three years. Presumably, Hyeonuk’s stay in Salsangsa Temple did not mean the change of religious tradition in Zen sect but was attributed to Silla’s royal family devoting to it with the mediation of Hongcheok. After Hong cheok, Silsang sanmun was handed down to Sucheol(秀澈, 815~893) and Pyeonun(片雲, ?~910). Sucheol was the second progenitor of Silsangsanmun following Hongcheok and installed as the national monk of Silla after Hongcheok. Particularly, he had ties with Silla’s loyal family in the line of King Gyeongmun leading from King Gyeongmun to Queen Jinseong. About Pyeonun, research was done centering around prestigious writings on stupas. He competed with Sucheol about the main line of descent and was connected to the reign of Gyeonhwon in the Post Baekje in terms of political power. Sucheol and Pyeonun were the second-generation Zennists following Hongcheok. These two were the disciples under the same master, and they were combined with Silla and Post Baekje each, which well reveals severe competition developed around the world of Buddhists then.

APA, Harvard, Vancouver, ISO, and other styles

35

Buswell, Robert E. "Zen (Sŏn) Buddhism and the Context of Belief." Cahiers d'Extrême-Asie 7, no. 1 (1993): 283–318. http://dx.doi.org/10.3406/asie.1993.1069.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Barrett, T. H. "Zen and the Art of Librarianship." Journal of Chan Buddhism 1, no. 1-2 (December 22, 2020): 3–16. http://dx.doi.org/10.1163/25897179-12340002.

Full text

Abstract:

Abstract This paper explores widely held misconceptions about the publishing of East Asian religious books, bibliographies and canons connected to a tradition that appears to foreswear books altogether – Zen Buddhism in China and Japan. Zen and East Asian Buddhist librarianship are also considered here in terms of a rich history of book collecting, printing, and distributing in China and in Europe.

APA, Harvard, Vancouver, ISO, and other styles

37

Barrett, T. H. "The Koan: Texts and Contexts in Zen Buddhism. Edited by Steve Heine and Dale Wright." Buddhist Studies Review 19, no. 2 (June 16, 2002): 208–10. http://dx.doi.org/10.1558/bsrv.v19i2.14377.

Full text

Abstract:

The Koan: Texts and Contexts in Zen Buddhism. Edited by Steve Heine and Dale Wright. Oxford University Press, New York 2000. xii, 322 pp. £30.00 (hbk), 13.95 (pbk). ISBN (hbk) 0-19-511748-4, (pbk) 0-19-511749-2.

APA, Harvard, Vancouver, ISO, and other styles

38

Lochmann, Erin M. "The art of nothingness: Dada, Taoism and Zen." Journal of European Studies 48, no. 1 (January 26, 2018): 20–36. http://dx.doi.org/10.1177/0047244117745434.

Full text

Abstract:

When examining the art, actions, and writings of Zurich Dadaists it becomes apparent that there is an affinity with Eastern thought, namely Taoism and Zen Buddhism. These artists not only make direct references to aspects of Taoism and Buddhism, but their philosophies on art and life mirror concepts in both so strongly that this relationship cannot be ignored, although most scholars have done just that. Exploring this connection offers not only a new perspective on Zurich Dada but encourages a reconsideration of the commonly misapplied label of nihilism to this specific group of Dada artists.

APA, Harvard, Vancouver, ISO, and other styles

39

Moriya, Tomoe. "D.T. Suzuki at the World Congress of Faiths in 1936." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 135–60. http://dx.doi.org/10.1163/22118349-01002001.

Full text

Abstract:

Abstract This paper examines the speeches that D.T. Suzuki presented at the World Congress of Faiths in London in 1936 and analyzes his interactions with Buddhists, sympathizers, and critics in the West during the interwar period. It will uncover how various reactions and historical contexts constructed Suzuki’s discourses, which prepared Suzuki for popularizing Zen in postwar Western countries. Compared to his early years and post-1949 lectures in the United States, as well as his English publications on Mahayana Buddhism, his half-year journey through Europe in 1936 is understudied. With limited access to primary sources in Japanese and English, previous studies tended to label him a “nationalist.” Instead, I analyze Suzuki’s discourses and other newly discovered primary sources from a historical perspective. Through this analysis, this paper will clarify Suzuki’s scheme to present Mahayana Buddhism, particularly Zen, to Westerners during the interwar period.

APA, Harvard, Vancouver, ISO, and other styles

40

Swanson, Paul L. ""Zen Is Not Buddhism" Recent Japanese Critiques of Buddha-Nature." Numen 40, no. 2 (1993): 115–49. http://dx.doi.org/10.1163/156852793x00112.

Full text

Abstract:

AbstractHongaku shisō, the idea that all beings are "inherently" enlightened, is an almost universal assumption in the Japanese Buddhist tradition. This idea also played an important role in the indigenization of Buddhism in Japan and in the development of the syncretistic religious ethos that underlies Japanese society. Through most of Japanese history, the idea of the inherent enlightenment (including non-sentient beings suchs as plants and rocks-which expanded to include assumptions such as the non-differentiation between "indigenous" kami and the Buddhas and bodhisattvas, and the transcendence of all dualities (including good and evil) as an ideal-was pervasive and unquestioned in much of Japanese religious activity and thought. Recently some Japanese Buddhist scholars, notably Hakamaya Noriaki and Matsumoto Shiro of the Sōtō Zen sect Komazawa University, have questioned the legitimacy of this ethos, claiming that it is antithetical to basic Buddhist ideas such as anātman ("no-self"), and that it is the source of many social problems in Japan. They call for a conscious recognition and rejection of this ethos, and a return to "true Buddhism." After presenting a brief outline of the history and significance of these ideas in Japan, Hakamaya and Matsumoto's critique is explained and examined. Some of the academic and social reactions to this critique are also explored.

APA, Harvard, Vancouver, ISO, and other styles

41

Keyworth, George A. "Japanese Rinzai Zen Buddhism: Myōshinji, a Living Religion - By Jørn Borup." Religious Studies Review 35, no. 3 (September 2009): 209–10. http://dx.doi.org/10.1111/j.1748-0922.2009.01374_3.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

McIntosh, William D. "East Meets West: Parallels Between Zen Buddhism and Social Psychology." International Journal for the Psychology of Religion 7, no. 1 (January 1997): 37–52. http://dx.doi.org/10.1207/s15327582ijpr0701_5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

MacWilliams, Mark. "The Other Side of Zen: A Social History of Sôtô Zen Buddhism in Tokugawa Japan - Duncan Ryûken Williams." Religious Studies Review 32, no. 3 (July 2006): 210. http://dx.doi.org/10.1111/j.1748-0922.2006.00100_3.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

MacWilliams, Mark. "Zen Classics: Formative Texts in the History of Zen Buddhism - Edited by Steven Heine and Dale S. Wright." Religious Studies Review 34, no. 4 (December 2008): 322. http://dx.doi.org/10.1111/j.1748-0922.2008.00333_2.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Parratt, John. "Barth and Buddhism in the theology of Katsume Takizawa." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 195–210. http://dx.doi.org/10.1017/s0036930611000056.

Full text

Abstract:

AbstractKatsume Takizawa (1909–1984) was one of the most innovative of twentieth-century Japanese philosophical theologians. His study with Barth (1935) led him to attempt to bring together aspects of Barth's theology with concepts derived from Jodo-shin and Zen. He found in both religions a basic relationship between God and man which transcended both identity and distinction, which he expressed in Nishida's concept of the self-identity of the absolute contradiction. This relationship he called ‘Emmanuel 1’. The fulfilment of the relationship is ‘Emmanuel 2’ and is reflected for Christians in Jesus.

APA, Harvard, Vancouver, ISO, and other styles

46

Sutjipto, Djoko. "ZEN INTERIORS." Jurnal Dimensi Seni Rupa dan Desain 6, no. 2 (February 1, 2009): 141–56. http://dx.doi.org/10.25105/dim.v6i2.1207.

Full text

Abstract:

AbstractZen Interiors. Modern design which is inspired b the philosophy of Zen Buddhism, was declared by Bauhaus ( 1920). But since 1970 , modern design had been reduced once and was replaced by postmodern which was pioneered by Charles Jencks. yet in the beginning of 2000, the reality of modern design accompanied by simplicity, emerged once again with a new similar terminology, 'minimalism'. This emerging style of this particular design is relevant to the demands of the modern life, as a therapeutic way to solve or deal with the pressure caused and accumulated by work or travel. AbstrakZen Interior. Desain modern sebagai suatu mazhab yang dideklarasikan pada tahun 1920 oleh lembaga pendidikan desain ' Bauhaus' di Wiemar ( Jerman) ,sejatinya lahir dari pesona falsafah Zen Budhism. sejak dekade tahun 1970-an , penganut desain modern sempat surut, tergeser oleh paham baru , yang dikenal dengan gerakan Postmo (pasca modern) yang dipelopori Charles Jencks. Namun memasuki milenium 2000, hakekat mashab desain 'modern' yang disemangati simplicity, seperti bangkit kembali dengan terminologi lain namun dengan makna serupa , yaitu 'minimlais' . Kebangkitan ini, agaknya sangat relevan dengan tuntutan hidup modern sebagai upaya terapitik menghadapi ketegangan jiwa yang terakumulasi di tempat kerja dan perjalanan

APA, Harvard, Vancouver, ISO, and other styles

47

Panahi, Siamak, Farnaz Cheraghifar, and Shima Talebian. "An Investigation on Painting and Imagery in Zen." Modern Applied Science 12, no. 9 (August 27, 2018): 200. http://dx.doi.org/10.5539/mas.v12n9p200.

Full text

Abstract:

This research considers painting and imagery in Zen as an art and its objective is to introduce the influence of Zen on visual arts. The term “Zen” is derived from Sanskrit and it means “thinking”. In China and India, Zen Buddhism is known as “Liberated Way of Life” and is strongly influenced by Taoism. It is said that Zen began with an allusion, as one day, instead of preaching, Buddha appeared with a flower in his hand when one of his followers received his speechless message. That was when Zen, with its Indian Dhyāna root meaning meditation, was born.The research method here is descriptive and analytical with emphasis on inductive approach (checking samples and providing theory).The resulted process concludes that Zen imagery includes seven principles: asymmetry, purity, stamina, naturalness, deepness, richness and quietism, however; peace or quietism is the concept taken into consideration more than other ones.

APA, Harvard, Vancouver, ISO, and other styles

48

Bodiford, William M. "Zen in the Art of Funerals: Ritual Salvation in Japanese Buddhism." History of Religions 32, no. 2 (November 1992): 146–64. http://dx.doi.org/10.1086/463322.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Hung, Ha Dinh. "Zen Masters in the Ly Dynasty - Tran Dynasty in Thanh Hoa." Journal of Humanities and Education Development 4, no. 1 (2022): 231–36. http://dx.doi.org/10.22161/jhed.4.1.23.

Full text

Abstract:

Buddhism and the ideas that promote tolerance are of great significance to Vietnam's cultural history. The position and influence of Buddhism have been proven since its introduction, especially under the Ly dynasty under the Tran dynasty, an important period that was meant to shape Vietnamese cultural identity during the independence period free. Buddhism with the land of Thanh Thanh is an issue that has not been adequately evaluated by researchers due to the meager nature of documents remaining to this day. The article focuses on clarifying aspects of Buddhism's influence on various aspects of social life in the historical and cultural context of Ai Chau (Thanh land) at the time from historical documents and epitaphs. remains to this day. Gives us a full picture of a special historical-cultural period of Thanh land under the Ly-Tran dynasties.

APA, Harvard, Vancouver, ISO, and other styles

50

Sharf, Robert H. "Zen and the Art of DeconstructionThe Rhetoric of Immediacy: A Cultural Critique of Chan/Zen Buddhism. Bernard Faure." History of Religions 33, no. 3 (February 1994): 287–96. http://dx.doi.org/10.1086/463370.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Religious life (Zen Buddhism)'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles