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Literatura académica sobre el tema "Mysticism India"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 4 de marzo de 2023

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Artículos de revistas sobre el tema "Mysticism India"

Gaeffke, Peter, and Shankar Gopal Tulpule. "Mysticism in Medieval India." Journal of the American Oriental Society 109, no. 3 (July 1989): 469. http://dx.doi.org/10.2307/604168.

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Matta, Rakib Farooq, and Morve Roshan K. "AN EVALUATION OF MYSTICISM IN RABINDRANATH TAGORE’S GITANJALI (1910)." Scholedge International Journal of Multidisciplinary & Allied Studies ISSN 2394-336X 4, no. 11 (November 29, 2017): 103. http://dx.doi.org/10.19085/journal.sijmas041101.

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Mysticism is “a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions”. Mysticism categorically lacks an authority and anything and everything that is related to God is put under the term mysticism. An analysis of words and ideas reveals that it is the love for “nature” and “God” that made Tagore enters the realm of mysticism. However, his mystical experiences are quite different from those of the experiences of enlightened saints of India. Saints’ mysticism is a result of the union achieved through deep meditation, but in Tagore’s case it is only love and desire for the union. As a result of this, his Gitanjali can be considered as “Nature Mysticism” rather than Soul or God Mysticism only which enlightened saints and poets like Kalidasa or Auribindo can achieve.

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Somasundaram, O. "Divine Love: The Bridal Mysticism of Andal." Journal of Psychosexual Health 1, no. 1 (January 2019): 87–89. http://dx.doi.org/10.1177/2631831818823636.

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Introduction: Mankind’s history has witnessed many forms of expression of devotion (bhakti) including its expression as love. Methodology: In this article, we explore the love of Andal, belonging to the Vaishnavite tradition of South India, towards her chosen God. Results: As we journey along her story and her works, we can see faith, fiction, and history merging into a seamless whole.

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Asbury, Michael E. "Naqshbandi Mujaddidi Mysticism in the West: The Case of Azad Rasool and His Heirs." Religions 13, no. 8 (July 27, 2022): 690. http://dx.doi.org/10.3390/rel13080690.

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The transfer of Sufism as a lived tradition to the Euro-American sphere, which first began in the early twentieth century, is a notable modern development that has been the subject of increasing academic interest in recent decades. Yet much of the literature on this topic to date has focused more on what has changed during the process of transfer, rather than on what has remained the same. It has also tended to prioritize context over mysticism. However, examining the main mystical doctrines and practices of the case study lineage of the Indian shaykh Azad Rasool (d. 2006), who from 1976 sought to introduce his teachings to Westerners arriving in India in search of spiritual fulfillment, in fact reveals substantial continuity with the early and pre-modern past. Such examination involved textual analysis of the primary sources of this lineage combined with multi-sited ethnography, comprised of participant observation as well as interviews, conducted primarily in Germany and the US, along with an excursion to India, among members of the two branches of this lineage between 2015 and 2020. It thus seems that shifting focus from context to mysticism itself, at least in some traditions, has the potential to also reveal much continuity in spite of changing contextual factors.

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Bradford, David T. "BIOLOGICAL RHYTHMS IN VEDANTIC MYSTICISM: THE EXAMPLE OF RAMAKRISHNA." Acta Neuropsychologica 17, no. 3 (August 25, 2019): 215–31. http://dx.doi.org/10.5604/01.3001.0013.4241.

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This study is a process analysis of probably the longest reported mystical experience: the six-month nirvikalpa samadhi of the Indian saint Ramakrishna Paramahamsa (1836-1886). Throughout this period he participated in Brahman, which is understood in the Vedantic tradition of India as the blissful, intrinsically conscious substance of being. Ramakrishna cycled between the states aligned with Brahman’s saguna (manifest) and nirguna (unmanifest) aspects. He was insensate and cataleptic during the nirguna phase of mystical cycles. Liminal consciousness, ecstatic emotion, and visions of God characterized the saguna phase. The respective states are likened to the onset and the resolution of the Minimally Conscious State, the least severe form of coma. The temporal pattern of individual cycles is attributed to the Basic RestActivity Cycle, a fundamental biological rhythm. Yoga practices that may have contributed to the onset and continuation of samadhi are reviewed. Ramakrishna’s nirvikalpa samadhi incorporated two basic forms of mystical experience: union with the personal God, and transient probing of the undifferentiated ground of being. Other mystical experiences may have a cyclical structure and conform with a biological rhythm.

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Chaudhuri, Dr Indrani Datta. "The “Coming” Epic of Freedom: Reading Sri Aurobindo’s Savitri as a Mythopoesis in Opposition to Sovereign Control." SMART MOVES JOURNAL IJELLH 9, no. 2 (February 26, 2021): 201–18. http://dx.doi.org/10.24113/ijellh.v9i2.10922.

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There is a general trend among Western critics, and scholars influenced by the West, to stereotype Third World Literatures, particularly those from India, either as the voice of national consolidation or as providing the emancipated West with the required dose of mysticism and spiritualism. Sri Aurobindo’s works have fallen within either of these two categories. As a result, much of the aesthetic autonomy of his writings have been ignored. This article focuses on the unique quality of Sri Aurobindo’s works, with particular reference to his epic poem Savitri, and shows how he recreates indigenous and classical Indian legends, myths and symbols to subvert sovereign control initiated by the West. Savitri emerges as the representative epic for a new nation that has much more to offer to the future generations apart from the intangible ideas of mysticism and spiritualism. By reinforcing the concept of Shakti and the Mother as the primal Universal Consciousness the mythopoesis in Savitri stands in opposition to the anthropocentric and the anthropogenic machines of sovereignty, both ancient and modern. It establishes the fact that in the human resides the divine and that divinity is a kind of life that can be lived on this earth.

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Schelkshorn, Hans, and Herman Westerink. "Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 1–7. http://dx.doi.org/10.30965/23642807-00501001.

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Abstract The emergence of a scholarly and popular interest in religious experience, spirituality and mysticism around 1900 plays a crucial role in the further transformations in religion in the twentieth century and in contemporary Western and non-Western societies. This volume contains philosophical reflections on the emergence of these new constellations, discourses and practices. The ‘rediscovery’ of the various spiritual and mystical sources and traditions, and the turn towards the individual’s religious experiences, can be situated against the background of a growing critique of global scientific positivism and the rise of secular (atheistic, Marxist) philosophies. The turn to spirituality and mysticism is associated with political projects of anti-imperialist emancipation in for example, India, the Islamic countries, Russia and Latin-America. Through philosophical inquiries into key authors such as Bergson, Blondel, James, Heidegger, Bremond, Weil, Solov’ëv, Rodó, Iqbal and Vivekenanda, this volume presents a comprehensive perspective on the fundamental issues and discussions that inspired the turn to spirituality in a modern era of secular reason.

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Mishra, Shruti. "The Idea of Mysticism in the Writings of Andrew Harvey and Pico Iyer." SMART MOVES JOURNAL IJELLH 8, no. 10 (October 28, 2020): 14–26. http://dx.doi.org/10.24113/ijellh.v8i10.10795.

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This paper deals with idea of mysticism represented in form of Buddhist Philosophy. I will be discussing the writings of Andrew Harvey and Pico Iyer. Both of them are commendable travel writers, they have extensively travelled and wrote about Buddhism. I will be comparing the writings of both and the way they looked at Buddhism and its philosophy for the welfare of people. A Journey in Ladakh by Andrew Harvey and Sun After Dark by Pico Iyer, both of them talk of about Buddhist dominant regions and its effect on people. The difference between the two is that, the writings of Andrew Harvey is more spiritual whereas Pico Iyer is more technical and political. Both of them express their special bond with India and its people. They talk about the peculiarities of people, the culture and cuisine.

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Scott, David. "Buddhism and Islam: Past to Present Encounters and Interfaith Lessons." Numen 42, no. 2 (1995): 141–55. http://dx.doi.org/10.1163/1568527952598657.

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AbstractThe paper deals with the encounter and ensuing responses that can be traced between Buddhism and Islam, during their centuries of contact across Asia (Anatolia, Iran, Central Asia, India), and more recently in the West. Within this panorama of history certain immediate overtly negative images of the other can be perceived in both traditions, manifested in terms of actions and literature. However some more positive images seem to have crystallised in Islam, particularly and significantly within the mystical Sufi streams that emerged in the East Iranian and Central Asian lands. Such historical patterns of confrontation, convergence and mysticism lead into the more modern second part of the study. A geographical-political perspective is first used, as the variations in their relationship in the various countries of SE Asia, and the British situation are noted. This is followed by a review of potential approaches between Islam and Buddhism in the current inter-faith dialogue arena. Whilst some doctrinal areas may be reconcilable (according to Cleary), it is primarily in other areas that more promising avenues of approach may be discerned. One is the area of ethics and social action on issues of common concern, as suggested by figures like Badawi, Gilliat, Askari and Vajiragnana. Another one is in contemplational areas of mysticism, as acknowledged by figures like Idries Shah. In both areas this can be echoed in greater clarity in the Christian-Buddhist dialogue. A further implication may be to bring out the need to view religions in functionalist and transformational terms, rather than culture bound doctrinal norms.

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Maulana, M. Iqbal. "SPIRITUALITAS DAN GENDER: Sufi-Sufi Perempuan." Living Islam: Journal of Islamic Discourses 1, no. 2 (November 28, 2018): 359. http://dx.doi.org/10.14421/lijid.v1i2.1734.

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Today there have been many studies of Sufism, but not many studies have discussed the involvement and contribution of women in the realm of Islamic mysticism in particular. This fact cannot be used as an excuse to say that Sufism, especially Islam, completely ignores the position and contribution of women. The few studies, once again, cannot be used as an excuse that women have little contribution and position in the development and spread of Sufism's teachings, doctrines and prac- tices.This paper discusses the equality of women and men not only in the conceptual level as stated in the Qur'an and Hadith. Furthermore, a number of female Sufi fig- ures such as Rabi'ah Adawiyah, Aishah al-Ba'uniyyah, Jahan Malek Khatun, Mahsati Ganjavi (Persia), Habba Khatoon, Jahanara Begum (India), were shown, which proved that women had equal opportunities in achieving spiritual knowledge.

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Tesis sobre el tema "Mysticism India"

Preston, Nathaniel H. "Passage to India and back again : Walt Whitman's democratic expression of vedantic mysticism." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902498.

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Democracy and mysticism are two prominent themes of Walt Whitman's writings, yet few critics have explored the connections that may exist between these areas. Some critics have noted that Whitman holds an ideal of "spiritual democracy," in which all people are equal due to their identity with a transcendent self such as that found in "Song of Myself," but they have not identified the best philosophical model for such a political viewpoint. I believe that the parallel between Whitman's thought and Vedantic mysticism, already developed by V. K. Chart and others, may be expanded to account for Whitman's political thought. Past studies of Whitman and Vedanta have focused only on the advaitic aspects of his writing, but in his later years he came to adopt a visistadvaitic stance similar to that of Ramanuja. In the political sphere, his concept of a Brahmanic self shared by all people led him to not only believe that all people are equal, but that they also possess the capacity to become contributors to a democratic society. Whitman felt that the poet was the primary means by which the masses could attain mystical consciousness and the concomitant social harmony. The ideal poet described in Democratic Vistas and the Preface to the 1855 Leaves of Grass serves as a mediator between the people as they are and Whitman's ideal of a completely unified democratic society and thereby parallels the Vedantic guru's function of bridging the relative and absolute levels of reality. Department of English

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Saniotis, Arthur. "Sacred worlds : an analysis of mystical mastery of North Indian Faqirs." Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09PH/09phs227.pdf.

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Slattery, Mico T. "Towards a comparative study of the concept of mind/consciousness in Western science, Eastern mysticism and American Indian thought." Diss., Connect to online resource - MSU authorized users, 2008.

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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.

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This study is a comparison of the philosophical systems composed by the Indian philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE). The primary thesis found in this study is that the conceptual systems constructed by Sankara and Ibn Arabi are not perfectly new creations derived from the core of their mystical realizations. Rather, they contain fundamental pre-existing principles, concepts, and teachings that are expanded upon and placed within a systematic philosophy or theology that is intended to lead others to a state of realization. A selection of these presuppositions are extracted from within each of these thinkers’ philosophical systems and employed as structural indicators. Similarities are highlighted, yet the differences between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems, lead us to the conclusion that the two mystics inhabited different conceptual space. iv, 195 leaves ; 29 cm

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Barnard, Andries Gustav. "The religious philosophy of consciousness of Sri Aurobindo." Thesis, 2005. http://hdl.handle.net/10500/1993.

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In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study. Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is. From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution. Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman. Religious Studies and Arabic D. Litt. et Phil. (Religious Studies)

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Sinha, Jayita. ""An ant swallowed the sun" : women mystics in medieval Maharashtra and medieval England." Thesis, 2015. http://hdl.handle.net/2152/30527.

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This project examines mystical discourse in medieval India and medieval England as a site for the construction of new images of women and the feminine. I study the poems of three women mystics from western India, Muktabai (c. 1279-1297), Janabai (c. 1270-1350) and Bahinabai (c. 1628-1700) in conjunction with the prose accounts of the two most celebrated women mystics of late medieval England, Julian of Norwich (c. 1343-after 1413) and Margery Kempe (c. 1373-after 1438). My principal areas of inquiry are: self-authorizing strategies, conceptions of divinity, and the treatment of the domestic. I find that the three Hindu mystics deploy a single figure, the guru, as their primary source of spiritual authority. In contrast, the self-authorization of Julian and Margery is more diffuse, for the two mystics record testimony from a variety of sources, including Christ himself, to prove their spiritual credentials. The texts under scrutiny offer variously gendered models of the divine; three of the five mystics show preference for a feminized god. Julian and Bahinabai invest their deities with physical and mental attributes that were labelled feminine, such as feeding and nurturing. However, both women accept God’s sexed body as fundamentally male. Janabai is the most innovative of the mystics in her gendering of the divine; her deity Vitthal’s sexed body can be either male or female, although (s)he typically undertakes chores that were the province of women. Janabai is not the only mystic to attempt a reconciliation of the domestic and the spiritual. As narrated in the Booke, Christ expresses willingness to help Margery with her baby, although the text is silent about whether this offer was accepted or not. In addition, Margery undertakes domestic tasks for God and his family, thus investing them with a new dignity. My study demonstrates that as the mystics address questions of women’s relationship with the divine, they go beyond binary frameworks, positing fluid boundaries between male and female, body and spirit, and mundane and spiritual. Thus, these texts can be harnessed to engage creatively with the model of inclusive feminine spirituality expounded by feminist thinker Luce Irigaray, particularly in Between East and West (2002). text

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Barnard, Andries Gustav. "The religious ontology of Shri Aurobindo." Diss., 2004. http://hdl.handle.net/10500/982.

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Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present. Religious Studies and Arabic M.A. (Religious Studies)

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Libros sobre el tema "Mysticism India"

Singh, Nagendra Kr. Islamic mysticism in India. New Delhi: A.P.H. Pub. Corp., 1996.

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Karel, Werner, ed. The Yogi and the mystic: Studies in Indian and comparative mysticism. Richmond: Curzon, 1994.

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Karel, Werner, ed. The Yogi and the mystic: Studies in Indian and comparative mysticism. London: Curzon, 1989.

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Uttarī Bhārata dīāṃ pramukkha niraguṇa sampradāwāṃ. Ludhiāṇā: Lāhaura Buka Shāpa, 2005.

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Basu, Helene. Habshi-Sklaven, Sidi-Fakire: Muslimische Heiligenverehrung im westlichen Indien. Berlin: Das Arabische Buch, 1995.

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Basu, Helene. Habshi-Sklaven, Sidi-Fakire: Muslimische Heiligenverehrung im westlichen Indien. Berlin: Das Arab Buch, 1995.

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Rangachari, Mahabhashyam. Sri Gurudeva Datta vaibhavam. Hyderabad, [India]: S.V. Panduranga Rao, 1987.

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Ram, Alexander, ed. New lives: 50 Westerners search for themselves in sacred India. Varanasi: Indica Books, 2004.

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Raju, R. K. A Mystic link with India: Life story of two pilgrim painters of Hungary. New Delhi: Allied Publishers, 1991.

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Visvanathan, Susan. An ethnography of mysticism: The narratives of Abhishiktananda, a French monk in India. Shimla: Indian Institute of Advanced Study, 1998.

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Capítulos de libros sobre el tema "Mysticism India"

Teer, Linda. "Indian and Christian Mysticism." In The Harp (Volume 23), edited by Baby Varghese, Rev Jacob Thekeparampil, and Abraham Kalakudi, 103–12. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233129-010.

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Mund, Subhendu. "An Indigenous Perception of 'Myth' and 'Mysticism': A Study in the Early Indian English Poetry." In The Making of Indian English Literature, 251–71. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003203902-17.

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"Criticizing the Sufis: The Debate in Early-Nineteenth-Century India." In Islamic Mysticism Contested, 452–67. BRILL, 1999. http://dx.doi.org/10.1163/9789004452725_026.

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Tripathi, Kamlesh Dutt. "STAGING ŚAKUNTALĀ IN INDIA:." In Memory, Metaphor and Mysticism in Kalidasa’s AbhijñānaŚākuntalam, 215–24. Anthem Press, 2020. http://dx.doi.org/10.2307/j.ctvqmp2cs.15.

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"Charismatic Versus Scriptual Authority: Naqshbandi Response to Deniers of Mediational Sufism in British India." In Islamic Mysticism Contested, 468–91. BRILL, 1999. http://dx.doi.org/10.1163/9789004452725_027.

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Hermansson, Patrik, David Lawrence, Joe Mulhall, and Simon Murdoch. "Myth, mysticism, India, and the alt-right." In The International Alt-Right, 235–50. Routledge, 2020. http://dx.doi.org/10.4324/9780429032486-17.

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Hyder, Syed Akbar. "Faiz, Love, and the Fellowship of the Oppressed." In India and the Cold War, 57–76. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469651163.003.0004.

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Faiz Ahmed Faiz was one of modern South Asia’s most renowned poets, his work a favorite not only of first Indian Prime Minister Jawaharlal Nehru, but of millions. Over the course of his later life, he had to navigate the complex realities of partition, a condition that refracted the larger bi-polar Cold War world in which he found himself. He raised his voice against illegal occupations, confronted religious charlatans, and protested the rule of military dictators. He was incarcerated in Pakistan, the country he embraced, while simultaneously impacting popular culture in neighboring India. He received the Soviet Union’s highest literary award even as he was once denied a visa to the United States. Through all of this, Faiz spoke of ways in which to rise from the parochial human to the universal being. This essay will focus on the modes of Faiz’s discourse that connect his present with liberatory moments of the past; in turn, this connects his personal struggle with those of everyday people, humanity writ large. The paper will draw from discourses of world citizenship that are embedded in Islamic mysticism (Sufism) to show how these discourses helped frame Faiz’s outlook and his critique of a world defined by negating opposites.

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Feldman, Walter. "Postlude: Music, Poetry, and Mysticism in The Ottoman Empire." In From Rumi to the Whirling Dervishes, 233–40. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781474491853.003.0011.

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Rumi has been much appreciated as a Sufi poet throughout the Persianate World, from Bukhara and India to Iran itself. But today it is much less widely understood that Rumi’s legacy had no institutional basis in any of these countries. Through the Mevlevi Order of Dervishes this legacy had its center in the Seljuq and Karamanid states, and then the Ottoman Empire. Likewise, important elements of medieval Persianate Sufistic musical practices survived and were further developed in the Anatolian and later the Ottoman musical environments. Within this spiritual and cultural complex, human artistic creation held a highly significant role. Despite periods of political and economic instability, and the economic decline of most of Anatolia in relation to Istanbul and the European Ottoman provinces, the Mevlevis had both the cultural and economic resources to maintain the essence of this position for a period of over six centuries. In part due to their maintenance of the highest level of an Islamicate civilization close to its “classic” phase, the Mevlevis had the intellectual flexibility to help initiate the “locally generated modernity” of the long 18th century.They were also within its continuation under the harsher conditions of Western-oriented Ottoman modernity in the later 19th-early 20th centuries.

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Hultgren, Neil. "Automata, plot machinery and the imperial Gothic in Richard Marsh’s The Goddess." In Richard Marsh, popular fiction and literary culture, 1890-1915. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526124340.003.0008.

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This chapter analyses Richard Marsh’s 1900 novel The Goddess in relation to the late-Victorian imperial Gothic mode of writing. It suggests that Marsh’s novel demystifies the occult and supernatural aspects of the imperial Gothic through its depiction of a mechanical goddess. Marsh’s goddess is notable because she is not a supernatural being but an automaton, an example of ‘clockwork machinery’ set in violent motion by the novel’s criminal antagonist. Marsh’s novel looks back to Tipu’s tiger, a late-eighteenth-century automaton from Mysore, India, which enacted the death of an Englishman by a tiger. Marsh recalls Indian violence against the English through a fictional reimagining of the tiger, a familiar museum piece, as a goddess. The exposure of the goddess’s machinery is a shocking aesthetic strategy that strips the imperial Gothic of its veil of mysticism and, through a negotiation of the plot machinery of the fantastic, interrogates imperial Gothic conventions.

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Capper, Daniel. "The Buddha’s Nature." In Roaming Free Like a Deer, 37–62. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501759574.003.0003.

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This chapter elaborates on the nature of Buddhism. It starts with the Buddha's multifaceted interactions with nāgas which provides further understanding of the overall roles of natural beings in the Buddha's life. Moreover, nāgas articulate their personhood by practising Buddhism in sometimes surprising ways, while Buddha's personhood relationships with nonhumans arose with ambivalence as it does not provide evidence of nature mysticism. The chapter highlights the relevance of nāgas to meat eating and farming in India. It also discusses the previous lives of Gautama Buddha, which gave rise to the widespread use of ahimsa and animals as symbols within Buddhist scriptures. Additionally, the Buddha's teachings and example demonstrate the importance of maintaining respectful personhood friendships with nonhuman natural beings.

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