Dissertations / Theses on the topic 'State Buddhism'
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Shields, James Mark. "Critical Buddhism : a Buddhist hermeneutics of practice." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.
Full textThis study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.
Shannon, John Michael. "Buddhism and the state in Asia : a comparative study of historical relations between the sangha and the politics in Thailand and Japan /." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B21240437.
Full textShannon, John Michael. "Buddhism and the state in Asia: a comparativestudy of historical relations between the sangha and the politics inThailand and Japan." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31952318.
Full textShi, Longdu. "Buddhism and the state in medieval China : case studies of three persecutions of Buddhism, 444-846." Thesis, SOAS, University of London, 2016. http://eprints.soas.ac.uk/23582/.
Full textKwan, Chinachote Sriprapha Petcharamesree. "Buddhism and human rights : forest monks' perspectives on human rights and the Songha administration /." Abstract, 2007. http://mulinet3.li.mahidol.ac.th/thesis/2550/cd399/4536976.pdf.
Full textVermeersch, Sem Andre Claudine. "The power of Buddha: the ideological and institutional role of Buddhism in the Koryo dynasty." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251749.
Full textBhattacharya, Sandhya. "State of Buddhism in Ceylon (Srilaṅkā) as depicted in the Pali chronicles." Varanasi : Pilgrims Pub, 2003. http://catalog.hathitrust.org/api/volumes/oclc/54073510.html.
Full textIguchi, Gerald Scott. "Nichirenism as modernism imperialism, fascism, and buddhism in modern Japan /." Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2006. http://wwwlib.umi.com/cr/ucsd/fullcit?p3222992.
Full textTitle from first page of PDF file (viewed September 20, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 314-328).
Ladwig, Patrice. "From revolution to reform : ethics, gift giving and sangha-state relationships in Lao Buddhism." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612264.
Full textRon, Roy. "Powerful warriors and influential clergy : interaction and conflict between the Kamakura bakufu and religious institutions." Thesis, University of Hawaii at Manoa, 2003. http://hdl.handle.net/10125/3071.
Full textThesis (Ph. D.)--University of Hawaii at Manoa, 2003.
Includes bibliographical references (leaves 313-342).
Mode of access: World Wide Web.
Also available by subscription via World Wide Web
xi, 342 leaves, bound ill., maps 29 cm
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.
Full textStout, Daniel R. "How the Buddhist concept of Right Speech would be applied towards diplomatic actions using the media : a case study from the 2002 State of the Union." Thesis, Manhattan, Kan. : Kansas State University, 2009. http://hdl.handle.net/2097/1485.
Full textGentry, James Duncan. "Substance and Sense| Objects of Power in the Life, Writings, and Legacy of the Tibetan Ritual Master Sog bzlog pa Blo gros rgyal mtshan." Thesis, Harvard University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3626633.
Full textThis thesis is a reflection upon objects of power and their roles in the lives of people through the lens of a single case example: power objects as they appear throughout the narrative, philosophical, and ritual writings of the Tibetan Buddhist ritual specialist Sog bzlog pa Blo gros rgyal mtshan (1552-1624) and his milieu. This study explores their discourse on power objects specifically for what it reveals about how human interactions with certain kinds of objects encourage the flow of power and charisma between them, and what the implications of these person-object transitions were for issues of identity, agency, and authority on the personal, institutional, and state registers in sixteenth- and seventeenth-century Tibet.
My investigation of Sog bzlog pa's discourse on power objects shows how the genres of narrative, philosophy, and liturgy are related around such objects, each presenting them from a slightly different perspective. I illustrate how narratives depict power objects as central to the identity of Sog bzlog pa and his circle, mediating relations that are in turn social, political, religious, aesthetic, and economic in tone, and contributing to the authority of the persons involved. This flow of power between persons and objects, I demonstrate further, is connected to tensions over the sources of transformational power as rooted in either objects, or in the people instrumental in their ritual treatment or use. I show how this tension between objective and subjective power plays out in Sog bzlog pa's philosophical speculations about power objects and in his rituals featuring them. I also trace the persistence of this discourse after Sog bzlog pa's death in the seventeenth-century state-building activities of Tibet and Sikkim, and in the present day identity of Sikkim's Buddhist population. Power objects emerge as hybrid subject-object mediators, which variously embody, channel, and direct the flow of power and authority between persons, objects, communities, institutions, and the state, as they flow across boundaries and bind these in their tracks. Finally, I illustrate how this discourse of power objects both complicates and extends contemporary theoretical reflections on the relationships between objects, actions, persons, and meanings.
JAKUBOWSKI, SUSAN L. "THE GEOGRAPHY OF TIBETAN BUDDHIST PRACTICE CENTERS IN THE UNITED STATES: WHERE CAN I GET SOME ENLIGHTENMENT?" University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1179428057.
Full textNeishi, Miwa. "The Formless Self." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1461685555.
Full textCharles, Martine Aline. "The experiences of women survivors of childhood sexual abuse who practice Buddhist meditation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ56525.pdf.
Full textMatsuyuki, Masami. "AN EXAMINATION OF THE PROCESS OF FORGIVENESS AND THE RELATIONSHIP AMONG STATE FORGIVENESS, SELF-COMPASSION, AND PSYCHOLOGICAL WELL-BEING EXPERIENCED BY BUDDHISTS IN THE UNITED STATES." UKnowledge, 2011. http://uknowledge.uky.edu/edp_etds/1.
Full textFalk, Jane E. "The Beat Avant-Garde, The 1950's, and the Popularizing of Zen Buddhism in the United States." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1363621100.
Full textHe, Liqun [Verfasser], and Lothar [Akademischer Betreuer] Ledderose. "Buddhist State Monasteries in Early Medieval China and their Impact on East Asia / Liqun He ; Betreuer: Lothar Ledderose." Heidelberg : Universitätsbibliothek Heidelberg, 2014. http://d-nb.info/1180032101/34.
Full textJakubowski, Susan L. "The Geography of Tibetan Buddhist Practice Centers in the United States where can I get some enlightenment? /." Cincinnati, Ohio University of Cincinnati, 2007. http://www.ohiolink.edu/etd/view.cgi?ucin1179428057.
Full textTitle from electronic thesis title page (viewed July 23, 2007). Includes abstract. Keywords: Tibetan Buddhism, Buddhism, Geography of Religion Includes bibliographical references.
Caple, Jane Eluned. "Seeing beyond the state? : the negotiation of moral boundaries in the revival and development of Tibetan Buddhist monasticism in contemporary China." Thesis, University of Leeds, 2011. http://etheses.whiterose.ac.uk/6758/.
Full textSjölander, Sofie. "The Image of The Other, a minor field study on Enemy Imaging among Rakhine Buddhists and Muslims in Myanmar." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21605.
Full textHarmsworth, Thomas. "Gary Snyder's green Dharma." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:e4c2e123-0b71-45c9-8535-eb09ac8cfa15.
Full textChou, I.-Ling. "Public relations plan for nonprofit organization: Tzu Chi Foundation." CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2470.
Full textChāngkǣo, Phatcharāphō̜n. "Phutthasātsanā kap kānkō̜tūa khō̜ng rat Thai bǣp mai nai samai Ratchakān thī 5 læ Ratchakān thī 6." 1987. http://books.google.com/books?id=vFPYAAAAMAAJ.
Full textIn Thai; abstract also in English. Added t.p.: Buddhism and the emergence of the modern Thai state in the reigns of King Chulalongkorn and King Vajiravudh. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves [137]-147).
"建國初期中國佛教的自我調適: 以巨贊法師為例." Thesis, 2010. http://library.cuhk.edu.hk/record=b6075285.
Full textAs the Korean War broke out in 1950, Chinese government decided to send a voluntary army to the front line and mobilized the whole country to support the war. Ven. Ju Zan reinterpreted the Mahayana doctrine, emphasized the concept of compassionate killing and repayment of kindness based on patriotism, justified the legitimacy of Buddhist participation in the Resist America Aid Korea Movement. And the Buddhists successfully proved their patriotic and political loyalty to the socialist regime.
The main purpose of this research is to survey how Chinese Buddhism adopted itself to socialism though the case study of Ven. Ju Zan during the founding period of People' Republic of China. Since the communists assumed power, the new government carried out a series of socialist reform in order to reconstruct the whole society. Buddhists also have to make adjustment for survival.
To adapt the ideological change after 1949, many progressive Buddhist scholars tried to link up Buddhism and Marxism, created a type of new Buddhist doctrine system with the name of Buddho-Marxist Syncretism. The main concern of these syncretists was clarifying the validity of Buddhism in the socialist era. Although Ven. Ju Zan believed that Buddhism and Marxism are consistent, he noticed the potential risk of excessive demonstration would blur the boundary between them. Then Ju Zan persuaded all the Buddhists should pay more attention to the Self Remolding Movement.
Ven. Ju Zan played a distinctive role as the leader during this adapting process. The innovation of Chinese Buddhism after 1949 can be regarded as the legacy of the Buddhist reform initiated by Master Taixu in the Republic period. Ju Zan is an excellent follower of Tai Xu and greatly influenced by him. Ju Zan is also an activist with critical consciousness. After the death of Mater Tai Xu in 1947 and the triumph of Chinese Communist Party in the civil war, he decided to cooperate with the communist regime and carry out the refonn of Buddhism. Ju Zan submitted a reform plan of Chinese Buddhism to the central government, advocated self labor of the sanga, which may develop a lifestyle for Chinese Buddhism in the circumstance of the Land Reform and the socialist transformation of national economy.
竇亞平.
Adviser: Yu Xue.
Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 195-208).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Dou Yaping.
Simpson, Emily Patricia. "Religious turmoil the conflict between Buddhism and Catholicism in Jack Kerouac's life and writing /." 2003. http://www.lib.ncsu.edu/theses/available/etd-12302002-120607/unrestricted/etd.pdf.
Full text"清代的僧人與國家: 以護僧榜文為例的討論 = Monks and the state during the Qing : a discussion of the official placards of protecting monks." 2015. http://library.cuhk.edu.hk/record=b6116075.
Full textMost previous research on relations between monks and the state focused on the state regulations, and ignored the monks’ subjective initiative. In Comparison, this thesis centers on the various Official Placards of Protecting Monks in the Qing dynasty and tries to discuss the relationship between monks and the state from a bottom-up perspective. Those placards, taken by not a few monks, were similar to imperial edicts in format, emphasizing the state’s amiable position toward monks. Occasionally, people posted these placards on the wall, or carved them on the stele, or printed them out, in order to expand influence. As a matter of fact, Qing emperors had never issued such a kind of edict. Therefore, the so-called Official Placards of Protecting Monks were counterfeited by certain monks for their own sakes. On the one hand, it was difficult for many commoners to tell the authenticity of these placards. On the other, the majority of local officials and elites did not bother themselves with these placards. Nevertheless, a few local elites took advantage of these very placards to promulgate Buddhism and protect monks and their temples. In sum, the Official Placard of Protecting Monks throws light on another aspect of the relationship between the state and the monks, revealing that monks were by no means passive receiver of state regulation. On the contrary, by manipulating the credit of the state, they were able to produce, spread and capitalize on the so-called "state regulations" in their own interests.
Detailed summary in vernacular field only.
伍金菊.
"2014年10月"--Title page.
"2014 nian 10 yue"--Title page.
Parallel title from English abstract.
Thesis (M.Phil.) Chinese University of Hong Kong, 2015.
Includes bibliographical references (leaves 133-148).
Abstracts also in English.
Wu Jinju.
McIvor, Paul. "Outsider Buddhism : a study of Buddhism and Buddhist education in the U.S. prison system." Diss., 2011. http://hdl.handle.net/10500/5105.
Full textReligious Studies and Arabic
M.A. (Religious Studies)
Peng, Tang Chew, and 陳秋平. "The Immigration and the Development of Peninsular Malaya Buddhism during the British Colonial Era --- With a Focus on Penang State." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/49881912808904227940.
Full text南華大學
亞洲太平洋研究所
90
Abstract Buddhism was introduced to the Malay Peninsular in the first century A.D. The Indian merchants introduced Buddhism into this land due to its geographical strategic location as the center of trading sea route between the two ancient civilization of China and India. Because of the process of “Indianization”, Buddhism became the religious of a number of major “ancient” city-states. Besides, the interaction among the states in this South East Asia region to propagated Buddhism became more significant in the later years. Later, India and Arab merchants also introduced Islam into the Malay Peninsular. After the acceptance of Islam by the King of Melaka in the 15 century A.D., Islamic influence became significant in most part of the peninsular, except in the three northern states of Kedah, Kelantan and Perlis, which are bordering Thailand, Buddhism are still widely practiced. In general, the development of Buddhism in the Malay Peninsular was stagnated if not declined. The British occupation of Penang island in 1786 marked the begin of the colonial period in the Malay Peninsular that brought along tremendous changes in economy, politic, ethnic structure as well as religious and culture. In order to develop the local economy, the British invited thousands of cheap labor from China, Sri Lanka, Thailand, Burma and India to the Malay Peninsular. Beside those from India, most of the immigrant laborers were Buddhist, thus, Buddhism was reintroduced into this land. Buddhism of the immigrant had a difference characteristic compared to Buddhism of 1 A.D. to 14 A.D, which was primarily Indian influenced. In this era, the immigrant introduced a highly diversified Buddhist culture into this peninsular, such as from China Buddhism, Sri Lankan Buddhism, Thailand Buddhism as well as from Burmese Buddhism. The immigrant Buddhism flourished in Penang Island, and its contribution in education, culture and social welfare was highly recognized. It experienced a progressive development from early stage of propagation to an established religion. From scattering (the early stage), the Buddhist associations as well as the mobility of Buddhist communities became united (as proofed by the establishing of Malaysia Buddhist Association and Young Buddhist Association of Malaysia). However, the development took another trend as it transformed from a common goal community (such as the strive for declaration of Wesak day as national holiday) to an organizational centered development in the 80’s (as the progress of individual Buddhist organization preceded common interest of the entire Buddhist community). The elements that influenced the trend included the immigrant himself, the policy of the colonial government, and the development of Buddhism in the native country as well as the woman immigrant. Nevertheless, the development of immigrant Buddhism in Penang Island became the foundation of national Buddhism development in the post-colonial era, such as the establishment of nation wide organizations and the inoculation of Buddhist youth movement, securing Buddhism as the second largest religion in Malaysia. Keywords: Immigrant, Immigrant Buddhism, Chinese Buddhism, Sri Lanka Buddhism, Thailand Buddhism, Burma Buddhism
Chen, Hui-Hsin, and 陳慧心. "The Study of Buddha-kāyaFrom Abhidhamma Buddhism to The eary stage ofMahāyāna Buddhism." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/57275060931120904310.
Full text華梵大學
東方人文思想研究所
97
ABSTRACT The evolution of Buddha is relative to the history of Buddhism, although the subject of this article is “From Abhidhamma Buddhism to the eary stage of Mahayana Buddhism”, we have to look back on the history of Buddha. In Buddha’s biography , there are many legends which are almost similar to Brahmanism’s culture, therefore the life background of Brahmanism’s culture in this article are based on the Manava-Dharma Sastra (Institutes of Manu) edited by Mr. 蔣忠新 There are remains (remains śarīra), classical quotation and sutra (dharma- kāya), representative of personality and spirit (sila, dhyana, samadhi, citta, prajna, jnana, skandha, dhātu, ayatana vimoksa, and vijnana.) had been left after the death of Buddha. Buddha is eternal, Buddha’s dharma-kāya lives forever, and is grieved by successors. One hundred year after the death of Buddha, Buddhists split into two parts: Sthaviravadins（Sthiravada） Mahasanghikas schools. It’s called split in foundation. Then the Buddhists split again and again, at this time the Buddhism is called Schools Buddhism or Abhidhamma Buddhism. Due to different viewpoints of Schools Buddhism’s religious teachings, Schools has different points of view on dharma-kāya, according to《異部宗輪論》, this article analyzes and generalizes Schools’s difference on the viewpoint of Buddha-kāya. Mahasanghikas faction claim perfect Buddha’s body.Buddha-kāya is no frailty. Sarvastivadins faction advocate ordinary Buddha’s body was an actual man living in this world like any other human being and subject to all the frailties of a mortal body. Nāgārjuna Bodhisattva born in the second century, he had a longevity and was erudite. He learned Hinayanists and Mahayanists Buddhism when he grow up, and he preached Mahayana Buddhism finally. To reorganize 《大智度論》regarding II Buddha-kāya of Nāgārjuna Bodhisattva: he reveal with Buddha’s Rupa-kāya, he is eternal.；The Tathagatas dharma-kāya have no origin, they are ever existing and inconceivable. He is shown to people with the Rupa-kāya . Tathagatas dharma-kāya is protean and miraculous, he is all-knowing and omnipotent. The Lotus Sutra Chapter Sixteen: The Life Span of the Tathagatarecord: Sakyamuni has become a Buddha long time ago; the Buddha we knew who has become a Buddha under the bodhi tree was a reveal of Sakyamuni , Buddha is eternal and deathless. Buddhāvatasaka mahāvaipulya sūtra of Vairocana tathā-gata.From this sutra has sorted out three key points:：1、Vairocana tathāgata isWorld of Lotuses。2、tathāgata Buddha-kāya When his body stretched out innumerable rays of light.（skt.Amitābhha）。3、Vairocana tathāgata is same as Sakyamuni。 To generalize Buddha-kāya of Mahayana primary stage : he is dharma-kāya with glorious radiance, longevity and miracle. The key point of turning Buddha-kāya into mystification and holy are time and distance
LIU, KUAN-HUNG, and 劉冠宏. "Discussion on Buddhism Website Carrying Buddhist Information in the Last Stage of Dharma - A Case Study of " H.H. Dorje Chang Buddha III"." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/xf8ke7.
Full text育達科技大學
資訊管理所
106
This study explores actual cases in a case-study manner, and builds the Fa-rectification Buddhism information of H.H. Dorje Chang Buddha III on the site of the Buddhist institution Tayuan Puti Chinkang Dhamma Center for a period of four months. During the three research periods, the pages of the website of H.H. Dorje Chang Buddha III were actually disseminated through several media platforms and imported into Google’s website to measure Google Analytics software for measuring software. The website's page analyzes the effectiveness of the pageviews, time spent on pages, and bounce rate, and makes predictions for the next period in an attempt to explore the feasibility of the transmission of Buddhist Dhamma information on various platforms. After practical operations, it was found that most Buddhist platforms have “strong exclusionary” information on other Buddhist institutions. Overall, the Facebook community is the most capable of accepting the release of external information, and finds that one month after the launch of a daily intensive information , It is predicted that 1144.96% of the pageviews will be upgraded. Even if the delivery of the information is stopped for one month, it is still 107.72% higher than the original pageview forecast. So , It is expected that this study will provide a reference for a more effective promotion method for Buddhist information propaganda personnel.
"The Greening of the Dhamma: Engaged Buddhist Environmentalism in the United States and Thailand." TopSCHOLAR, 2005. http://digitalcommons.wku.edu/stu_hon_theses/13.
Full textPin, Hsieh Fu, and 謝富彬. "The Applicability of Lewis Rambo’s Stage Model of Conversion in Eastern Religion：the case of Buddhist conversion in Taiwan." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/77786979615476013988.
Full text玄奘大學
宗教學系碩士在職專班
98
Abstract This essay will examine the applicability of Lewis Rambo’s stage model of conversion.The method of this essay is through the in-depth interviews with Taiwanese Buddhists. Lewis Rambo’s stage model of conversion is well-known in the academia. According to it, the process of conversion includes seven stages (i.e. context, crisis, quest, encounter, interaction, commitment and consequence). Each stages correlates with the others. There is always a special sequence of stage in one’s conversion process, but there is not sometime. Through interviews, I find that Lewis Rambo’s stage model of conversion is fundamentally applicable to my interviewees’ conversion behaviors. These conclusions whether from the "time" vision, "space" vision or "force or relationship" vision to explain the process characteristics are applicable to Taiwanese Buddhists’ behavior. The Lewis Rambo’s Stage Modell of Conversion, though not necessarily, as the original author Rambo said“applies to all religions”,but it can applies to the East religion such as Taiwan's Buddhism. Keywords: conversion, Lewis Rambo, stage model of conversion
Guelden, Marlane. "Ancestral spirit mediumship in southern Thailand the nora performance as a symbol of the south on the periphery of a Buddhist nation-state /." Thesis, 2005. http://proquest.umi.com/pqdweb?index=0&did=982789821&SrchMode=1&sid=3&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1236213279&clientId=23440.
Full text