Nirvana: the True Story Free
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“Grunge Killed Glam Metal” Narrative by Holly Johnson
The Interplay of Authority, Masculinity, and Signification in the “Grunge Killed Glam Metal” Narrative by Holly Johnson A thesis submitted to the Faculty of Graduate and Postdoctoral Affairs in partial fulfillment of the requirements for the degree of Master of Arts in Music and Culture Carleton University Ottawa, Ontario © 2014, Holly Johnson ii Abstract This thesis will deconstruct the "grunge killed '80s metal” narrative, to reveal the idealization by certain critics and musicians of that which is deemed to be authentic, honest, and natural subculture. The central theme is an analysis of the conflicting masculinities of glam metal and grunge music, and how these gender roles are developed and reproduced. I will also demonstrate how, although the idealized authentic subculture is positioned in opposition to the mainstream, it does not in actuality exist outside of the system of commercialism. The problematic nature of this idealization will be examined with regard to the layers of complexity involved in popular rock music genre evolution, involving the inevitable progression from a subculture to the mainstream that occurred with both glam metal and grunge. I will illustrate the ways in which the process of signification functions within rock music to construct masculinities and within subcultures to negotiate authenticity. iii Acknowledgements I would like to thank firstly my academic advisor Dr. William Echard for his continued patience with me during the thesis writing process and for his invaluable guidance. I also would like to send a big thank you to Dr. James Deaville, the head of Music and Culture program, who has given me much assistance along the way. -
In Search of Beef Producton Nirvana
Chip Ramsay, Rex Ranch June 16, 2016 Nirvana: What does that mean? In Search of Beef Produc0on Nirvana • In the Buddhist tradi5on, nirvana is described as the ex5nguishing of the fires that cause suffering and rebirth.[29] These fires are typically iden5fied as the fires of aachment (raga), aversion (dvesha) and ignorance (moha or avidya). • In Hindu philosophy, it is the union with Brahman, the divine ground of existence, and the experience of blissful Things a cow-calf producer learns when you egolessness.[8] own a feedyard: what drives profit? Challenges we face: Rex Ranch • Weather volality •Price volality • Trust between segments • Adding real value to our produc5on • Answers come excruciangly slow (Environment or Genec?) • 2 year concep5on to harvest Excel Beef •7 year gene5c interval Deseret Cattle • Applying research findings correctly in various systems Feeders Weather Volality Table 3. Rex Ranch Annual Calf Cost ($/head) The following events are based on a 201 Average true story. 1 2012 2013 2014 2015 Variao Calf Cost 453 635 876 591 579 n Variaon from previous year (20) 182 241 (285) (12) 148 BIF 2016 General Session II 1 Chip Ramsay, Rex Ranch June 16, 2016 Trust between Price Volality segments • Weighing condi5ons • Do what is best for the cale instead of worry • Streamline vaccinaon about who gets the Table 2. Percentage variaon in revenue per head from one year protocol advantage. to the next • Sharing in added value ??? 201 201 201 201 5 year Avg. $/ 2 3 4 5 2016 avg.d head e Jan-Mar 550 lb. Steer a 16% -2% 26% 28% -30% 20% $ -
May I Answer That?
MAY I ANSWER THAT? By SRI SWAMI SIVANANDA SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE Sri Swami Sivananda So Says Founder of Sri Swami Sivananda The Divine Life Society A DIVINE LIFE SOCIETY PUBLICATION First Edition: 1992 Second Edition: 1994 (4,000 copies) World Wide Web (WWW) Reprint : 1997 WWW site: http://www.rsl.ukans.edu/~pkanagar/divine/ This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7502-104-1 Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India. Publishers’ Note This book is a compilation from the various published works of the holy Master Sri Swami Sivananda, including some of his earliest works extending as far back as the late thirties. The questions and answers in the pages that follow deal with some of the commonest, but most vital, doubts raised by practising spiritual aspirants. What invests these answers and explanations with great value is the authority, not only of the sage’s intuition, but also of his personal experience. Swami Sivananda was a sage whose first concern, even first love, shall we say, was the spiritual seeker, the Yoga student. Sivananda lived to serve them; and this priceless volume is the outcome of that Seva Bhav of the great Master. We do hope that the aspirant world will benefit considerably from a careful perusal of the pages that follow and derive rare guidance and inspiration in their struggle for spiritual perfection. May the holy Master’s divine blessings be upon all. SHIVANANDANAGAR, JANUARY 1, 1993. -
Buddhist Ethical Education.Pdf
BUDDHIST ETHICAL EDUCATION ADVISORY BOARD His Holiness Thich Tri Quang Deputy Sangharaja of Vietnam Most Ven. Dr. Thich Thien Nhon President of National Vietnam Buddhist Sangha Most Ven.Prof. Brahmapundit President of International Council for Day of Vesak CONFERENCE COMMITTEE Prof. Dr. Le Manh That, Vietnam Most Ven. Dr. Dharmaratana, France Most Ven. Prof. Dr. Phra Rajapariyatkavi, Thailand Bhante. Chao Chu, U.S.A. Prof. Dr. Amajiva Lochan, India Most Ven. Dr. Thich Nhat Tu (Conference Coordinator), Vietnam EDITORIAL BOARD Dr. Do Kim Them, Germany Dr. Tran Tien Khanh, USA Nguyen Manh Dat, U.S.A. Bruce Robert Newton, Australia Dr. Le Thanh Binh, Vietnam Giac Thanh Ha, Vietnam Nguyen Thi Linh Da, Vietnam Giac Hai Hanh, Australia Tan Bao Ngoc, Vietnam VIETNAM BUDDHIST UNIVERITY SERIES BUDDHIST ETHICAL EDUCATION Editor Most Ven. Thich Nhat Tu, D.Phil., HONG DUC PUBLISHING HOUSE CONTENTS Foreword .................................................................................................vii Preface ......................................................................................................ix Editor’s Foreword .................................................................................xiii 1. ‘Nalanda Culture’ as an Archetypal of Global Education in Ethics: An Approach Anand Singh ...............................................................................................1 2. Buddhist Education: Path Leading to the Awakening Hira Paul Gangnegi .................................................................................15 -
A Psychological Analysis of Physical and Mental Pain in Buddhism Ashin
A Psychological Analysis of Physical and Mental Pain in Buddhism Ashin Sumanacara1 Mahidol University, Thailand. Pain is a natural part of life and all of us. Ordinary people are inflicted with physical or mental pain. In this paper, firstly we will analyse the concept of physical and mental pain according to the Pali Nikāyas. Next we will discuss the causes of physical and mental pain, and investigate the unwholesome roots: greed (lobha), hatred (dosa) and delusion (moha), and their negative roles in causing physical and mental pain. Then we will highlight the Buddhist path to overcoming physical and mental pain. Finally we will discuss mindfulness and the therapeutic relationship. Mindfulness, as it is understood and applied in Buddhism, is a richer theory than thus far understood and applied in Western psychotherapy. Within Buddhism the development of mindfulness must be understood to be interrelated with the maturity of morality (sīla), concentration (samādhi) and wisdom (paññā). A Word about Buddhism Buddhism, a spiritual movement, arose from the prevalent intellectual, political and cultural milieu of Indian society in the 6th century BCE and has been an influential cultural force in Asia for more than 2550 years. In recent decades, it has gained acceptance in the West, largely due to its solution of mental pain of human beings through mindfulness meditation. The core teachings of the Buddha are contained in the Four Noble Truths, which are as follows: (1) Dukkha: life is characterized by pain; (2) Samudaya: the cause of pain which is craving (taṇhā); (3) Nirodha: pain can be ended by the cessation of craving; and (4) Magga: there is a way to achieve the cessation of pain, which is the Noble Eightfold Path (ariya-aṭṭhangika-magga). -
00-Title JIABU (V.11 No.1)
The Journal of the International Association of Buddhist Universities (JIABU) Vol. 11 No.1 (January – June 2018) Aims and Scope The Journal of the International Association of Buddhist Universities is an academic journal published twice a year (1st issue January-June, 2nd issue July-December). It aims to promote research and disseminate academic and research articles for researchers, academicians, lecturers and graduate students. The Journal focuses on Buddhism, Sociology, Liberal Arts and Multidisciplinary of Humanities and Social Sciences. All the articles published are peer-reviewed by at least two experts. The articles, submitted for The Journal of the International Association of Buddhist Universities, should not be previously published or under consideration of any other journals. The author should carefully follow the submission instructions of The Journal of the International Association of Buddhist Universities including the reference style and format. Views and opinions expressed in the articles published by The Journal of the International Association of Buddhist Universities, are of responsibility by such authors but not the editors and do not necessarily refl ect those of the editors. Advisors The Most Venerable Prof. Dr. Phra Brahmapundit Rector, Mahachulalongkornrajavidyalaya University, Thailand The Most Venerable Xue Chen Vice President, Buddhist Association of China & Buddhist Academy of China The Most Venerable Dr. Ashin Nyanissara Chancellor, Sitagu International Buddhist Academy, Myanmar Executive Editor Ven. Prof. Dr. Phra Rajapariyatkavi Mahachulalongkornrajavidyalaya University, Thailand ii JIABU | Vol. 11 No.1 (January – June 2018) Chief Editor Ven. Phra Weerasak Jayadhammo (Suwannawong) International Buddhist Studies College (IBSC), Mahachulalongkornrajavidyalaya University, Thailand Editorial Team Ven. Assoc. Prof. Dr. Phramaha Hansa Dhammahaso Mahachulalongkornrajavidyalaya University, Thailand Prof. -
The Special Theory of Pratītyasamutpāda: the Cycle Of
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A.K. Narain University of Wisconsin, Madison, USA EDITORS tL. M.Joshi Ernst Steinkellner Punjabi University University oj Vienna Patiala, India Wien, Austria Alexander W. Macdonald Jikido Takasaki Universile de Paris X University of Tokyo Nanterre, France Tokyo, Japan Bardwell Smith Robert Thurman Carleton College Amherst College Northfield, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Roger Jackson Fairfield University Fairfield, Connecticut, USA Volume 9 1986 Number 1 CONTENTS I. ARTICLES The Meaning of Vijnapti in Vasubandhu's Concept of M ind, by Bruce Cameron Hall 7 "Signless" Meditations in Pali Buddhism, by Peter Harvey 2 5 Dogen Casts Off "What": An Analysis of Shinjin Datsuraku, by Steven Heine 53 Buddhism and the Caste System, by Y. Krishan 71 The Early Chinese Buddhist Understanding of the Psyche: Chen Hui's Commentary on the Yin Chihju Ching, by Whalen Im 85 The Special Theory of Pratityasamutpdda: The Cycle of Dependent Origination, by Geshe Lhundub Sopa 105 II. BOOK REVIEWS Chinese Religions in Western Languages: A Comprehensive and Classified Bibliography of Publications in English, French and German through 1980, by Laurence G. Thompson (Yves Hervouet) 121 The Cycle of Day and Night, by Namkhai Norbu (A.W. Hanson-Barber) 122 Dharma and Gospel: Two Ways of Seeing, edited by Rev. G.W. Houston (Christopher Chappie) 123 Meditation on Emptiness, by Jeffrey Hopkins Q.W. de Jong) 124 5. Philosophy of Mind in Sixth Century China, Paramdrtha 's 'Evolution of Consciousness,' by Diana Y. Paul (J.W.deJong) 129 Diana Paul Replies 133 J.W.deJong Replies 135 6. -
Charles Peterson …And Everett True Is 481
Dwarves Photos: Charles Peterson …and Everett True is 481. 19 years on from his first Seattle jolly on the Sub Pop account, Plan B’s publisher-at-large jets back to the Pacific Northwest to meet some old friends, exorcise some ghosts and find out what happened after grunge left town. How did we get here? Where are we going? And did the Postal Service really sell that many records? Words: Everett True Transcripts: Natalie Walker “Heavy metal is objectionable. I don’t even know comedy genius, the funniest man I’ve encountered like, ‘I have no idea what you’re doing’. But he where that [comparison] comes from. People will in the Puget Sound8. He cracks me up. No one found trusted the four of us enough to let us go into the say that Motörhead is a metal band and I totally me attractive until I changed my name. The name studio for a weekend and record with Jack. It was disagree, and I disagree that AC/DC is a metal band. slides into meaninglessness. What is the Everett True essentially a demo that became our first single.” To me, those are rock bands. There’s a lot of Chuck brand in 2008? What does Sub Pop stand for, more Berry in Motörhead. It’s really loud and distorted and than 20 years after its inception? Could Sub Pop It’s in the focus. The first time I encountered Sub amplified but it’s there – especially in the earlier have existed without Everett True? Could Everett Pop, I had 24 hours to write up my first cover feature stuff. -
An Analysis from the Theravāda Buddhist Perspective
International Journal of Science and Research (IJSR) ISSN: 2319-7064 ResearchGate Impact Factor (2018): 0.28 | SJIF (2018): 7.426 How Is Human Suffering Causally Related to Ignorance? An Analysis from the Theravāda Buddhist Perspective Venerable Vepolla Sri Lanka International Buddhist Academy (SIBA), Pallekele,Kundasala, Srilanka Abstract: From the notion of Buddha, there are two Dukkha (suffering): physical illness and mental illness. One who is free from physical is called healthy person and one who is liberated from mental suffering is called noble one. In the modern time, we could recognize the healthy one but hardly find out the noble one. For the reason that, 90% of human are in the pursuit of material and cling to extreme views and to material world which lead to un-satisfactoriness, aggression, conflicts, etc. For the physical illness, patience can consult with specialized doctor what he suffers to be cured the disease and then, it can be got rid of soon or later. As a mental disease, the patient has to observe his mind, thought, feeling and the cause of disease, according to the instruction of the Buddha. In the Buddhism, becoming or the aiming of human is to find the cause of suffering and eradicate all defilements from mind. In Theravada Buddhism, the cause of suffering is craving led by delusion (Moha). With the help of Moha, he craves everything what he likes and not like. In the consequence of craving and delusion, all the defilements follow and suffering can be existed. There are three states or levels to get rid of mental illness; cutting the leave or branches of mental illness(morality), destroying the whole tree of mental illness (concentration), and destroying all with roots (wisdom). -
Nonviolence and Emptiness: Buddha, Gandhi, and the “Essence of Religion” Martin T
Nonviolence and Emptiness: Buddha, Gandhi, and the “Essence of Religion” Martin T. Adam, University of Victoria Abstract This paper explores the connection between nonviolence, Buddhist emptiness teachings, and religion as such. I have limited my treatment of Buddhist theory to certain core doctrines originally formulated in India and attributed by the tradition to the Buddha. The study proceeds by exploring some non-Buddhist perspectives (Jainism, Gandhi) that I believe help to bring out the relevant features of the Buddha’s teachings. Buddhism and Nonviolence n 1998, while studying at the Central Institute of Higher Tibetan IStudies in Sarnath, India, I had the opportunity to attend a ques- tion and answer session on Buddhism, presided over by the Institute’s director, the Venerable Samdhong Rinpoche. At one point a young American student asked Rinpoche, “If you had to sum up the essence of the Buddha’s teachings in just a few words, what would you say?” The reply was immediate: “Ahiṃsā.” Nonviolence. One word. I was genuinely surprised at this reply. The student, it seemed to me, was asking for some explanation as to that which is distinctively Buddhist. The doctrine of nonviolence, by contrast, is common to many religious traditions; it is today associated with Mahātma Gandhi and Martin Luther King Jr. every bit as much as with the Buddha. The response didn’t add up. On the other hand, Samdhong Rinpoche was well known as an advocate of nonviolent Gandhian methods of civil disobedience (satyāgraha), especially in the context of the struggle for Tibet’s lib- eration. This suggested the possibility of a connection which I was missing. -
Tantric Exposition of the Dependent Origination According to the Caṇḍamahāroṣaṇatantra, Chapter XVI: Pratītyasamutpāda-Paṭala
ROCZNIK ORIENTALISTYCZNY, T. LXV, Z. 1, 2012, (s. 140–148) MAREK MEJOR Tantric Exposition of the Dependent Origination according to the Caṇḍamahāroṣaṇatantra, Chapter XVI: pratītyasamutpāda-paṭala Abstract The Caṇḍamahāroṣaṇatantra, or “Tantra of Fierce and Greatly Wrathful One”, belongs to the class of Highest Tantras (anuttarayoga, rnal ’byor chen po bla med). The text which has been preserved in the Sanskrit original and in Tibetan translation consists of twenty five chapters (paṭala). The 16th chapter entitled pratītyasamutpāda-paṭala is an exposition of the doctrine of dependent origination. The present author is preparing a critical edition of this chapter from Sanskrit and Tibetan, provided with an annotated translation. In this paper is offered a working translation alone with occasional references the readings of the oldest Sanskrit palm leaf manuscripts, compared with the Tibetan translation (Wanli edition). Keywords: Buddhism, Tantra, doctrine of causality, Sanskrit manuscripts, Tibetan Kanjur 1. The Caṇḍamahāroṣaṇatantra (henceforth abbreviated CMT), or “Tantra of Fierce and Greatly Wrathful One”, belongs to the class of Highest Tantras (anuttarayoga, rnal ’byor chen po bla med).1 According to the fourfold classification in Bu ston’s Catalogue of Tantras (Rgyud ʼbum gyi dkar chag), CMT is farther classified as belonging to the Vairocana cycle (Vairocana-kula).2 CMT has been preserved in the Sanskrit original3 and 1 George 1974: xxxvi: “According to formal Tibetan classification, this work is a Vyākhyātantra, or ‘Explanatory’ Tantra, belonging to the school of the Guhyasamāja Tantra, which in turn is one of the five Mūlatantras, or ‘Basic’ Tantras in the class of Anuttarayogatantras”. See also Skorupski 1996. 2 Eimer 1989: 32: “2.3. -
Shankara: a Hindu Revivalist Or a Crypto-Buddhist?
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 12-4-2006 Shankara: A Hindu Revivalist or a Crypto-Buddhist? Kencho Tenzin Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Tenzin, Kencho, "Shankara: A Hindu Revivalist or a Crypto-Buddhist?." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_theses/4 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. SHANKARA: A HINDU REVIVALIST OR A CRYPTO BUDDHIST? by KENCHO TENZIN Under The Direction of Kathryn McClymond ABSTRACT Shankara, the great Indian thinker, was known as the accurate expounder of the Upanishads. He is seen as a towering figure in the history of Indian philosophy and is credited with restoring the teachings of the Vedas to their pristine form. However, there are others who do not see such contributions from Shankara. They criticize his philosophy by calling it “crypto-Buddhism.” It is his unique philosophy of Advaita Vedanta that puts him at odds with other Hindu orthodox schools. Ironically, he is also criticized by Buddhists as a “born enemy of Buddhism” due to his relentless attacks on their tradition. This thesis, therefore, probes the question of how Shankara should best be regarded, “a Hindu Revivalist or a Crypto-Buddhist?” To address this question, this thesis reviews the historical setting for Shakara’s work, the state of Indian philosophy as a dynamic conversation involving Hindu and Buddhist thinkers, and finally Shankara’s intellectual genealogy.