Conceptualizing Personhood for Sustainability: a Buddhist Virtue Ethics Perspective
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25 Essential Qualities of a Yoga Therapist by Joseph Le Page
25 ESSENTIAL QUALITIES OF A YOGA THERAPIST BY JOSEPH LE PAGE IYT Yoga therapists cultivate twenty-five qualities that allow them to practice effectively. These qualities are relevant to all Yoga therapists regardless of the tradition in which they have been trained and have a direct impact on students and clients who have selected Yoga therapy as part of their wellness program. 1. Selfless Service: sevā. The Yoga therapist receives a fair compensation for their professional services, but they also maintain an attitude of selfless service, a sense of a larger vision than their own personal sustenance. 2. Grounding: dṛḍha bhūmiḥ. The Yoga therapist cultivates a sense of grounding and stability at all levels of being. This begins at the level of the physical body where they develop the strength and stability to assist students and clients with poses easily. This grounding is also important at the psycho-emotional level so that any imbalance within clients or students can be met from a place of stability and centering. 3. Self-healing: svacikitsā. At all times, the therapist needs to uphold the inherent ability of all clients and students for self-healing. This self-healing process begins with the therapists themselves who learn to connect with the essence of healing within their own being, bringing that healing nectar into their own lives and also showing students and clients how to access it. 4. Body Awareness: kāya cetana. Awareness is the foundation of Yoga therapy and body awareness involves deepening our understanding and sensitivity of all five koshas. This enhanced awareness is therapeutic in itself and serves as the foundation for both evaluating a student’s needs and for choosing all of the appropriate Yoga tools and techniques. -
Meat Products and Consumption Culture in the East
Meat Science 86 (2010) 95–102 Contents lists available at ScienceDirect Meat Science journal homepage: www.elsevier.com/locate/meatsci Review Meat products and consumption culture in the East Ki-Chang Nam a, Cheorun Jo b, Mooha Lee c,d,⁎ a Department of Animal Science and Technology, Sunchon National University, Suncheon, 540-742 Republic of Korea b Department of Animal Science and Biotechnology, Chungnam National University, Daejeon, 305-764 Republic of Korea c Division of Animal and Food Biotechnology, Seoul National University, Seoul, 151-921 Republic of Korea d Korea Food Research Institute, Seongnam, 463-746 Republic of Korea article info abstract Article history: Food consumption is a basic activity necessary for survival of the human race and evolved as an integral part Received 29 January 2010 of mankind's existence. This not only includes food consumption habits and styles but also food preparation Received in revised form 19 March 2010 methods, tool development for raw materials, harvesting and preservation as well as preparation of food Accepted 8 April 2010 dishes which are influenced by geographical localization, climatic conditions and abundance of the fauna and flora. Food preparation, trade and consumption have become leading factors shaping human behavior and Keywords: developing a way of doing things that created tradition which has been passed from generation to generation Meat-based products Food culture making it unique for almost every human niche in the surface of the globe. Therefore, the success in The East understanding the culture of other countries or ethnic groups lies in understanding their rituals in food consumption customs. -
The Strengthening of the God's Instruments Through Equanimity
AEGAEUM JOURNAL ISSN NO: 0776-3808 The Strengthening of the God’s Instruments through Equanimity and Yoga. Dr. Akhilesh Kumar Mishra, Associate Professor, Department of Commerce, Sri Aurobindo College (Eve.), University of Delhi. Email Id : [email protected] Contact : 9810828033 Ms. Archana Mishra, Senior Faculty, Department of Economics, Amity International School, Noida. Email Id : [email protected] Contact :9910815168 Abstract : There are wide range of metaphysical philosophies, that outline the yogic techniques to attain the strengthening of the God’s instruments, such as the heart, the lungs, the brain and the divine awareness. When the idea of yoga, strikes a person, a sense of discipline comes to the mind and its regular practice helps one to connect to the self and the spiritual powers. The practice of yoga, such as pranayama, padmasan, touching feet, suryanamaskar, to name a few, facilitates one to uplift one’s selfish interests, negative attitude, hatred and ego to the divine knowledge of the self awareness and then the higher phase of transcendence, with the help of the deep meditation. The knowledge is not something to be grasped or roted, but to strengthen the equanimity, the integrity and the positive thinking, for the social discipline and the social welfare.The knowledge of the yogas and its types, has been a part of the teaching and the religious shastras, since the time of the Gurukul education, such as the Gyan -Yoga or the knowledge, the Bhakti -Yoga or the devotion and the Karma – Yoga or the performance of karma. In the Holy book of BhagavadGita, it is mentioned that Arjuna’s mind is full of doubts, ambiguity, fear, convictions and the distress. -
The Buddha Discovered Dhyana
SD 33.1b The Buddha Discovered Dhyana The Buddha Discovered Dhyana 1b The nature of dhyana as a basis for liberation An essay1 by Piya Tan ©2010 1 Significance of dhyana Dhyana (P jhāna; Skt dhyāna) is as old as Buddhism itself, probably older. In early Buddhism, how- ever, it developed into a progressive four-stage suprasensory experience of altered consciousness, and has become uniquely Buddhist.2 The importance of dhyana in early Buddhism is attested by the fact that we have numerous discourses where the Buddha describes his experiences of them.3 In such discourses, the Buddha frequently admonishes his disciples to attain dhyana. In the suttas, we also see the word jhna used in both its two basic Buddhist senses: the general sense of “meditation,” and as “dhyana” or “mental absorption,” such as in this discourse: If a monk cultivates the first dhyana (jhāna) for even the duration of a mere finger-snap, then, bhikshus, he is called a monk who dwells as one whose meditation is not in vain (aritta-j,jhāna): a doer of the Teacher’s teaching, a follower of his advice. He does not eat the country’s alms in vain [for nothing].4 (Eka,dhamma Acchar,saghata Sutta, A 1.20/1:38) The well known meditation monk, Ajahn Brahmavaso, opens his insightful experiential paper on “The Jhnas” (2003) with this important declaration: In the original Buddhist scriptures, there is only one word for any level of meditation. Jhna designates meditation proper, where the meditator’s mind is stilled from all thought, secluded from all five-sense activity and is radiant with other-worldly bliss. -
The Teaching of Buddha”
THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion. -
Homeokinetic Mind and Equanimity (Sthita-Prajnata)
1 Homeokinetic Mind: Equanimity (Sthita-Prajnaa) and Self-Renewal Vinod D Deshmukh, MD PhD [email protected] Abstract Homeokinetics is an extension of the concept of homeostasis. „Homeo‟ means the same; „stasis‟ means a steady state and „kinetic‟ means a dynamic movement. Homeostasis is defined as a tendency toward a relatively stable internal environment in organisms through interacting physiological processes. It implies maintenance of an internal steady state of an organism by means of self-regulation. It also includes a stable psychological condition of an individual with respect to opponent psychodynamic forces like drives, desires, emotions, and motivations. Homeokinetics emphasizes a tendency toward relatively stable rate of change of internal environment of an organism and its mental activity. Organisms, including humans, are complex self-organizing systems, which are governed by thermodynamic principles with transportation of molecules, energy, and information across its biophysical and cognitive border to maintain their functional form, self-integrity, and behavior. A river represents a typical homeokinetic system. It is not static but a dynamic process. It consists of ever-fluctuating water molecules, „atomisms‟ at one level of observation, and a collective and continuous form, „continuum‟ at another. The river is both, ever-new, and ever-the-same, depending on one‟s perspective. Most of the complex living systems, like organism, mind, and society, are homeokinetically organized in a nested hierarchy. The mind (Antah-karana) in Vedanta is considered to be the internal organ of action (Karma), cognition (Jnaana), and experience (Bhoga). It includes four hierarchical components: sense of self with intentionality (Aham-bhava), memory (Chitta), discriminating intelligence (Buddhi), and thought-emotion (Manas). -
The Mandala of Zen Rock Garden Wong Wah Sang, University Of
Purity and Equanimity – The Mandala of Zen Rock Garden Wong Wah Sang, University of Hong Kong, Hong Kong The Asian Conference on Ethics, Religion and Philosophy 2016 Official Conference Proceedings Abstract This paper discusses the ultimate essence of realization in Buddhism as the nature of purity and great equanimity. To illustrate this, the Zen rock garden is revealed like a Zen Koan, a case study to discern into the essence. The example used here is the karesansui (dry landscape) or rock garden in the Ryoanji Temple in Kyoto. Made up of sand, rock and moss, the rock garden invites direct contemplation from the observers. Scholars, artists and Buddhists etc. have made numerous investigation on this garden to answer the koan and different interpretations have been received. Now the Zen rock garden is looked upon as a mandala that bears the meaning to hold the essence of all phenomena. This essence has a technical term called dharmata, a Sanskrit word to mean the nature of phenomena which is also the nature of dharmadhatu, another Sanskrit word to mean the ultimate universe of Buddhism that contains all (all universes in n-dimensional time and n-dimensional space, all land in samsara and nirvana). The attributes of the dharmadhatu can be divided into the form and form-less aspects. There is an aspect of emptiness, a space-like aspect to allow all different manifestation, and an aspect of manifestation, a powerful aspect of vitality to allow things to appear. This aspect of emptiness has the quality of purity as it is free from discrimination and conceptuality while the aspect of manifestation has the quality of great equanimity as vitality is prevalent everywhere in the dharmadhatu, in all universes. -
Color Symbolism in Buddhist Art There Exists in Buddhism the Concept of a Rainbow Body
Color Symbolism in Buddhist Art There exists in Buddhism the concept of a rainbow body. The “rainbow body” is the penultimate transitional state of meditation in which matter begins to be transformed into pure light. The rainbow body signifies the awakening of the inner self to the complete reservoir of terrestrial knowledge that it is possible to access before stepping over the threshold to the state of Nirvana. The enumeration of the colors may change but the number remains five. Thus the five transcendental Buddhas, personification of the abstract aspects of Buddhahood, are each endowed with a different color in their sadhanas: 1. Vairochana - White bodied 2. Ratnasambhava - Yellow bodied 3. Akshobhya - Blue bodied 4. Amitabha - Red bodied 5. Amoghasiddhi - Green bodied It is relevant to note that each of these five Buddhas and their associated colors are said to further the transformative process whereby specific human delusions are changed to positive qualities. Specifically it is believed that by meditating on the individual colors, which contain their respective essences, the following metamorphosis can be achieved: - White transforms the delusion of ignorance into the wisdom of reality - Yellow transforms pride into wisdom of sameness - Blue transforms anger into mirror like wisdom - Red transforms the delusion of attachment into the wisdom of discernment - Green transforms jealousy into the wisdom of accomplishment Further investigation into the five colors takes us to the Mahavairochana-Sutra, which states that a mandala, the quintessential symbol of Tibetan Buddhism should be painted in five colors. It further prescribes that one should start at the interior of the mandala with white and to be followed by red, yellow, blue and black. -
The Great Compassion and Fraternity in Mahayana Buddhist Traditions
Because Catholicism and Buddhism share the same aim—peace and greatness in humanity—the Great Compassion’s emphasis on the nonjudgmental and on removing the notion of races, hostili- ties, sexism, sexual orientations, and even the concept of national- ism and so forth, can benefit us all, whether we are from the East The Great Compassion or the West. Thus today I would like to share my understanding of the Great Compassion with you. and Fraternity in The Great Compassion is one of the important qualities of the Buddha, and it forms the basis of all perfections (pāramitās). It Maha¯ya¯na Buddhist is a chief aspiration for Mahāyāna practitioners to carry on their faith to save sentient beings and to carry on the Buddhist messages Traditions from one life to another life with passion. The Great Compassion Ven. Dr. Dhammadı¯pa Sak (Fa Yao 法曜) contains several important concepts in relation to human beings Chuang Yen Monastery regardless of their race, ethnicity, economic status, gender, and so forth; and it calls us to treat everyone as their own sister or brother. Therefore, this paper tries to establish the connection between the “Great Compassion” as a perfection of the Buddha and the impor- uddhism appeared in India 2,600 years ago as a “moral tance of “fraternity” for humanity today. revolution.” It inverted the accepted values and transferred the center of interest from the world without to the world The Great Compassion in Relation to Perfections (Pa¯ramita¯s) Bwithin. To the Buddha himself, creed and ritual and caste were The Great Compassion is one of the important qualities of the among the things that did not really matter. -
The Visit of His Holinesss the XIV Dalai Lama
SPECIAL ISSUE YOUR SOURCE FOR UNIVERSITY NEWS October 15, 2010 Behind-the-scenes Meditation C r o s s i n g c u l t u r e s , c h a n g i n g p a t h s 3 Preparing for the for health Dalai Lama’s visit A new study is Teaching kids compassion 4 involves many looking at how Religious leaders on happiness 5 hands across the stress can be University. Page 2 mitigated. Page 4 The Dalai Lama on Twitter 6 Personal experiences 7 Science ‘The Professor’ returns initiative melds best of East, West By CAROL CLARK When you’re talking about cells, are you referring to their minds or their bodies? The question from a Tibetan translator temporarily stumped Emory biologist Arri Eisen. In Tibetan, every organism has a mind and a body, and you have to be speaking about one or the other, explained Geshe Dadul Namgyal, a member of the team translating Western scientific concepts into the Tibetan language. “I told him that Westerners don’t usually think of cells as having a mind,” Eisen recalls. These are the sorts of conversations sparked by a groundbreaking program to bring the best of Western science to Tibetan Buddhist monastics, and the insights of Buddhist meditative practices to Western scientists. Launched in 2006, the program recently became officially known as the Robert A. Paul Emory-Tibet Science Initiative (ETSI). It was the vision of Paul, the former dean of Emory College, and His Holiness the XIV Dalai Lama Kay HINTON that led to the formation of the Emory Tibet-Partnership and Dalai Lama’s visit affirms the teaching and research of a special partnership the ETSI. -
Similarities Between Ancient Indian and Greek Philosophy on Human Flourishing
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Kyoto University Research Information Repository An East and West Divide or Convergence? Similarities Title between Ancient Indian and Greek Philosophy on Human Flourishing Author(s) Shilpa R. Sharma Finding Meaning, Cultures Across Borders: International Citation Dialogue between Philosophy and Psychology (2011): 119-127 Issue Date 2011-03-31 URL http://hdl.handle.net/2433/143055 The copyright of papers included in this paper belongs to each Right author. Type Article Textversion publisher Kyoto University 119 An East and West Divide or Convergence? Similarities between Ancient Indian and Greek Philosophy on Human Flourishing SHILPA R. SHARMA Institute of Education, University of London There is a common assumption that the ancient philosophies of Greece and India are vastly different; the former conceived ofas more 'logical', the latter as more (mystical '. Any parallels between the two civilisations are often attributed to Plato or Pre-Socratic thinkers, who are considered to be (more eastern' in their outlook. This paper will assess the aforementioned assumption by examining basic ideas about human flourishing in both cultures. What does it mean to (live well' and how is this related to (happiness'? These are basic questions underlying most conceptions ofhuman flourishing. In this paper I will examine these questions with specific reference to Plato, Aristotle and ancient Indian philosophical thought, and will draw attention to particular implications of this investigation. There is a common supposition that the ancient philosophies of Greece and India are vastly different; the former conceived of as more 'logical', the latter as more 'mystical' (for example, see Guthrie, 1965; Dodds, 1951). -
List of Asian Cuisines
List of Asian cuisines PDF generated using the open source mwlib toolkit. See http://code.pediapress.com/ for more information. PDF generated at: Wed, 26 Mar 2014 23:07:10 UTC Contents Articles Asian cuisine 1 List of Asian cuisines 7 References Article Sources and Contributors 21 Image Sources, Licenses and Contributors 22 Article Licenses License 25 Asian cuisine 1 Asian cuisine Asian cuisine styles can be broken down into several tiny regional styles that have rooted the peoples and cultures of those regions. The major types can be roughly defined as: East Asian with its origins in Imperial China and now encompassing modern Japan and the Korean peninsula; Southeast Asian which encompasses Cambodia, Laos, Thailand, Vietnam, Brunei, Indonesia, Malaysia, Singapore, and the Philippines; South Asian states that are made up of India, Burma, Sri Lanka, Bangladesh and Pakistan as well as several other countries in this region of the Vietnamese meal, in Asian culture food often serves as the centerpiece of social continent; Central Asian and Middle gatherings Eastern. Terminology "Asian cuisine" most often refers to East Asian cuisine (Chinese, Japanese, and Korean), Southeast Asian cuisine and South Asian cuisine. In much of Asia, the term does not include the area's native cuisines. For example, in Hong Kong and mainland China, Asian cuisine is a general umbrella term for Japanese cuisine, Korean cuisine, Filipino cuisine, Thai cuisine, Vietnamese cuisine, Malaysian and Singaporean cuisine, and Indonesian cuisine; but Chinese cuisine and Indian cuisine are excluded. The term Asian cuisine might also be used to Indonesian cuisine address the eating establishments that offer a wide array of Asian dishes without rigid cuisine boundaries; such as selling satay, gyoza or lumpia for an appetizer, som tam, rojak or gado-gado for salad, offering chicken teriyaki, nasi goreng or beef rendang as the main course, tom yam and laksa as soup, and cendol or ogura ice for dessert.