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Contents by Tradition Vii Contents by Country Ix Contributors Xi
CONTENTS Contents by Tradition vii Contents by Country ix Contributors xi Introduction • David Gordon White 1 Note for Instructors • David Gordon White 24 Foundational Yoga Texts 29 1. The Path to Liberation through Yogic Mindfulness in Early Āyurveda • Dominik Wujastyk 31 2. A Prescription for Yoga and Power in the Mahābhārata • James L. Fitzgerald 43 3. Yoga Practices in the Bhagavadgītā • Angelika Malinar 58 4. Pātañjala Yoga in Practice • Gerald James Larson 73 5. Yoga in the Yoga Upanisads: Disciplines of the Mystical OM Sound • Jeffrey Clark Ruff 97 6. The Sevenfold Yoga of the Yogavāsistha • Christopher Key Chapple 117 7. A Fourteenth-Century Persian Account of Breath Control and • Meditation Carl W. Ernst 133 Yoga in Jain, Buddhist, and Hindu Tantric Traditions 141 8. A Digambara Jain Description of the Yogic Path to • Deliverance Paul Dundas 143 • 9. Saraha’s Queen Dohās Roger R. Jackson 162 • 10. The Questions and Answers of Vajrasattva Jacob P. Dalton 185 11. The Six-Phased Yoga of the Abbreviated Wheel of Time Tantra n • (Laghukālacakratantra) according to Vajrapā i Vesna A. Wallace 204 12. Eroticism and Cosmic Transformation as Yoga: The Ātmatattva sn • of the Vai ava Sahajiyās of Bengal Glen Alexander Hayes 223 White.indb 5 8/18/2011 7:11:21 AM vi C O ntents m 13. TheT ransport of the Ha sas: A Śākta Rāsalīlā as Rājayoga in Eighteenth-Century Benares • Somadeva Vasudeva 242 Yoga of the Nāth Yogīs 255 14. The Original Goraksaśataka • James Mallinson 257 T 15. Nāth Yogīs, Akbar, and the “Bālnāth illā” • William R. Pinch 273 16. -
Tantra As Experimental Science in the Works of John Woodroffe
Julian Strube Tantra as Experimental Science in the Works of John Woodroffe Abstract: John Woodroffe (1865–1936) can be counted among the most influential authors on Indian religious traditions in the twentieth century. He is credited with almost single-handedly founding the academic study of Tantra, for which he served as a main reference well into the 1970s. Up to that point, it is practically impossible to divide his influence between esoteric and academic audiences – in fact, borders between them were almost non-existent. Woodroffe collaborated and exchangedthoughtswithscholarssuchasSylvainLévi,PaulMasson-Oursel,Moriz Winternitz, or Walter Evans-Wentz. His works exerted a significant influence on, among many others, Heinrich Zimmer, Jakob Wilhelm Hauer, Mircea Eliade, Carl Gustav Jung, Agehananda Bharati or Lilian Silburn, as they did on a wide range of esotericists such as Julius Evola. In this light, it is remarkable that Woodroffe did not only distance himself from missionary and orientalist approaches to Tantra, buthealsoidentifiedTantrawithCatholicism and occultism, introducing a univer- salist, traditionalist perspective. This was not simply a “Western” perspective, since Woodroffe echoed Bengali intellectuals who praised Tantra as the most appropriate and authen- tic religious tradition of India. In doing so, they stressed the rational, empiri- cal, scientific nature of Tantra that was allegedly based on practical spiritual experience. As Woodroffe would later do, they identified the practice of Tantra with New Thought, spiritualism, and occultism – sciences that were only re-discovering the ancient truths that had always formed an integral part of “Tantrik occultism.” This chapter situates this claim within the context of global debates about modernity and religion, demonstrating how scholarly approaches to religion did not only parallel, but were inherently intertwined with, occultist discourses. -
JONATHAN EDELMANN University of Florida • Department of Religion
JONATHAN EDELMANN ASSISTANT PROFESSOR OF RELIGION University of Florida • Department of Religion 107 Anderson Hall • Room 106 • Gainesville FL 32611 (352) 273-2932 • [email protected] EDUCATION PH.D. | 2008 | UNIVERSITY OF OXFORD | RELIGIOUS STUDIES AND THEOLOGY Dissertation When Two Worldviews Meet: A Dialogue Between the Bhāgavata Purāṇa & Contemporary Biology Supervisors Prof. John Hedley Brooke, Oxford University Prof. Francis Clooney, Harvard University M.ST. | 2003 | UNIVERSITY OF OXFORD | SCIENCE AND RELIGION Thesis The Value of Science: Perspectives of Philosophers of Science, Stephen Jay Gould and the Bhāgavata-Purāṇa’s Sāṁkhya B.A. | 2002 | UNIVERSITY OF CALIFORNIA–SANTA BARBARA | PHILOSOPHY Graduated with honors, top 2.5% of class POSITIONS ! 2015-present, Assistant Professor of Religion, Department of Religion, University of Florida ! 2012-present, Section Editor for Hindu Theology, International Journal of Hindu Studies ! 2014-present, Consulting Editor, Journal of the American Philosophical Association ! 2013-2015, Honors College Faculty Fellow, Mississippi State University ! 2010-2012, American Academy of Religion, Luce Fellow in Comparative Theology and Theologies of Religious Pluralism ! 2009-2015, Assistant Professor, Department of Philosophy & Religion, MSU ! 2008-2009, Post Doctoral Fellow, Harris Manchester College, Oxford University ! 2007-2008, Religious Studies Teacher, St Catherine’s School, Bramley, UK RECENT AWARDS ! 2016, Humanities Scholarship Enhancement Fund Committee, College of Liberal Arts and -
The Malleability of Yoga: a Response to Christian and Hindu Opponents of the Popularization of Yoga
Journal of Hindu-Christian Studies Volume 25 Article 4 November 2012 The Malleability of Yoga: A Response to Christian and Hindu Opponents of the Popularization of Yoga Andrea R. Jain Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Jain, Andrea R. (2012) "The Malleability of Yoga: A Response to Christian and Hindu Opponents of the Popularization of Yoga," Journal of Hindu-Christian Studies: Vol. 25, Article 4. Available at: https://doi.org/10.7825/2164-6279.1510 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Jain: The Malleability of Yoga The Malleability of Yoga: A Response to Christian and Hindu Opponents of the Popularization of Yoga Andrea R. Jain Indiana University-Purdue University Indianapolis FOR over three thousand years, people have yoga is Hindu. This assumption reflects an attached divergent meanings and functions to understanding of yoga as a homogenous system yoga. Its history has been characterized by that remains unchanged by its shifting spatial moments of continuity, but also by divergence and temporal contexts. It also depends on and change. This applies as much to pre- notions of Hindu authenticity, origins, and colonial yoga systems as to modern ones. All of even ownership. Both Hindu and Christian this evidences yoga’s malleability (literally, the opponents add that the majority of capacity to be bent into new shapes without contemporary yogis fail to recognize that yoga breaking) in the hands of human beings.1 is Hindu.3 Yet, today, a movement that assumes a Suspicious of decontextualized vision of yoga as a static, homogenous system understandings of yoga and, consequently, the rapidly gains momentum. -
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear. -
The Hindu-Jewish Relationship and the Significance of Dialogue
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-30-2011 The indu-JH ewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem Michael Mclean Bender Florida International University DOI: 10.25148/etd.FI14050497 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bender, Michael Mclean, "The indu-JH ewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem" (2011). FIU Electronic Theses and Dissertations. 1500. https://digitalcommons.fiu.edu/etd/1500 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida THE HINDU-JEWISH RELATIONSHIP AND THE SIGNIFICANCE OF DIALOGUE: PARTICIPANTS' REFLECTIONS ON THE 2007 AND 2008 HINDU-JEWISH SUMMITS AT NEW DELHI AND JERUSALEM A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Michael Mclean Bender 2011 To: Dean Kenneth Furton College of Arts and Sciences This thesis, written by Michael Mclean Bender, and entitled The Hindu-Jewish Relationship and the Significance of Dialogue: Participants' reflections on the 2007 and 2008 Hindu-Jewish Summits at New Delhi and Jerusalem, having been approved in respect to style and intellectual content, is referred to you for judgment. -
Caley Charles Smith Birks Building 020 (706) 614-0124 3520 Rue University [email protected] Montreal, QC H3A 2A7 [email protected]
Caley Charles Smith Birks Building 020 (706) 614-0124 3520 Rue University [email protected] Montreal, QC H3A 2A7 [email protected] Education Harvard University 2017 Ph.D. in South Asian Studies Dissertation: “Look at Me! The Mimetic Impersonation of Indra” 2014 M.A. in South Asian Studies University of Georgia 2010 M.A. in Linguistics Thesis: “The Development of final */as/ in Pre-Vedic” 2007 B.A. in Linguistics Minor: Religion Appointment s 2017 Faculty Lecturer of Sanskrit, McGill University 2015 Part-time Instructor, Piedmont College Publications Articles 2017 “Authority and Lineage in the Vedic Era” A Cultural History of Hinduism in the Pre- Classical Age, Ed. Jarrod L. Whitaker. Bloomsbury. under contract 2017 “Rigveda.” The Wiley Blackwell Companion to World Literature, vol. V. Ed. B. Venkat Mani. John Wiley & Sons, Ltd. in preparation 2017 “How is a Vehicular Homicide like the Sacrifice?” Self, Sacrifice, and Cosmos: Late Vedic Thought, Ritual, and Philosophy: Papers in Honor of Dr. Ganesh Umakant Thite’s Contributions to Vedic Studies. Ratna Sagar Pvt. Ltd. in press. 2017 “The Dialectology of Indic.” Handbook of Comparative and Historical Indo- European Linguistics, Eds. Jared Klein, Brian Joseph, and Matthias Fritz. De Gruyter Mouton. in press 2016 “New Riders, Old Chariots: Poetics and Comparative Philosophy.” With Alexander S.W. Forte. Universe and Inner Self in Early Indian and Early Greek Thought, Ed. Richard Seaford. Edinburgh University Press. 2016 “The Kaṭhopaniṣad and the Deconstruction of the Fire Altar.” Tavet Tat Satyam: Studies in Honor of Jared S. Klein on the Occasion of His Seventieth Birthday. Eds. -
Breaking Free: Reflections on Stereotypes in South Asian History
BREAKING FREE Reflections on Stereotypes in South Asian History By Edith B. Lubeck or many students, regardless of age or educational background, the . while curried aromas study of South Asian history seems a daunting task given the com- and vivid textiles enrich F plex and often unfamiliar nature of the subjects under investigation. the learning environment, Of course, exotic and stereotypic images of snake charmers and mystics abound. It is often tempting to rely on mnemonically convenient formulae images of wandering (caste defined and held as a constant, a given, over millennia) as the basis mystics, snake charmers, for instruction to reduce this material to manageable proportions. Although fatalistic villagers, timeless cultural “sound bites” may be easier for the secondary school student to digest when time constraints are great and the area of study is so disconcert- and immutable caste ingly new, the risks far outweigh the benefits. The best intentions of the his- structures and religious tory classroom are undone as historical time is compressed and dynamic modes of human interaction are reduced to a flat, two-dimensional plane. hatreds leave little Threats against Muslims and Muslim-owned property in the aftermath of the room for contextualized attacks on the World Trade Center and the Pentagon have made crystal clear investigation in the study the importance of teaching the dangers of cultural stereotyping. In the article that follows I scrutinize those paradigms that continue to of South Asian history. hold a place of privilege in many textbooks despite fresh new research from numerous scholars working within the field of South Asian history over the past two decades. -
Rethinking Neo-Vedānta: Swami Vivekananda and the Selective
religions Article Rethinking Neo-Vedanta:¯ Swami Vivekananda and the Selective Historiography of Advaita Vedanta¯ 1 James Madaio Oriental Institute, Czech Academy of Sciences, Pod Vodárenskou vˇeží 4, Prague 18208, Czech Republic; [email protected] Academic Editor: Francis X. Clooney, S.J. Received: 10 April 2017; Accepted: 16 May 2017; Published: 24 May 2017 Abstract: This paper problematizes the prevalent model of studying the “Neo-Vedanta”¯ of Swami Vivekananda (1863–1902) principally in terms of an influx of Western ideas and nationalism. In particular, I demonstrate how scholarly constructions of “Neo-Vedanta”¯ consistently appeal to a high culture, staticized understanding of “traditional” Advaita Vedanta¯ as the alterity for locating Vivekananda’s “neo” or new teachings. In doing so, such studies ignore the diverse medieval and early modern developments in advaitic and Advaita Vedantic¯ traditions which were well-known to Vivekananda and other “Neo-Vedantins”.¯ Redressing this discursive imbalance, I propose that close attention to the way in which Swami Vivekananda drew from Indic texts opens up a wider frame for understanding the swami and the genealogy of his cosmopolitan theology. Keywords: Swami Vivekananda; Neo-Vedanta;¯ Advaita Vedanta;¯ Advaita; modern Hinduism 1. Introduction Reconsidering the study of Swami Vivekananda (1863–1902), perhaps the most influential architect of global Hinduism, is instructive for shedding light on certain problematic trends in the analysis of precolonial and colonial period advaita related movements. It also calls reflexive attention to the way in which interpretations of Vivekananda’s life and teachings can often be implicated in what H. White calls the “practical past” (White 2014); that is, readings of the past that are ideologically pursued in the service of the present. -
Nonattachment and Ethics in Yoga Traditions
This is a repository copy of "A petrification of one's own humanity"? Nonattachment and ethics in yoga traditions. White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/85285/ Version: Accepted Version Article: Burley, M (2014) "A petrification of one's own humanity"? Nonattachment and ethics in yoga traditions. Journal of Religion, 94 (2). 204 - 228. ISSN 0022-4189 https://doi.org/10.1086/674955 Reuse Unless indicated otherwise, fulltext items are protected by copyright with all rights reserved. The copyright exception in section 29 of the Copyright, Designs and Patents Act 1988 allows the making of a single copy solely for the purpose of non-commercial research or private study within the limits of fair dealing. The publisher or other rights-holder may allow further reproduction and re-use of this version - refer to the White Rose Research Online record for this item. Where records identify the publisher as the copyright holder, users can verify any specific terms of use on the publisher’s website. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ “A Petrification of One’s Own Humanity”? Nonattachment and Ethics in Yoga Traditions* Mikel Burley / University of Leeds In this yogi-ridden age, it is too readily assumed that ‘non-attachment’ is not only better than a full acceptance of earthly life, but that the ordinary man only rejects it because it is too difficult: in other words, that the average human being is a failed saint. -
Can Spirituality Be Used As a Tool to Withdraw Religious Orthodoxy?
Can spirituality be used as a tool to withdraw religious orthodoxy? Aditya Maurya Jindal Institute of International Affairs Abstract Though spirituality and religion can have mutual elements shared with each other. But when religious orthodoxy takes the position at one end, spiritual enlightenment struggles to take the similar position at another end, as the congregation is visible at various belief-system, due to certain factors. This paper does not look at those factors in details but attempts to draw a parallel between such two convictions. It starts through the interpretation of discourse and encounters between Sufi’s and Nathyogi’s. It also discusses the convergence of Islam and Hinduism through two peaceful movements; Bhakti and Sufism, how they rejected the sectarian hierarchy and promoted the path of enlightenment, liberation and reason by granting benefit of theological doubt. It argues by positing an argument, if in 21st century, there existed such movements; spirituality might have curtailed some amount of religious orthodoxy witnessed today. Keywords – religious orthodoxy, enlightenment, spirituality Spirituality: Any Definition? It is not fair to pin down a specific definition of spirituality, as spirituality in itself is an evolutionary process; scholar’s practitioners, observers about spirituality, are defining various notions. If spirituality is considered as an internal quest of one’s existence, the ontology of self; there exists an osmotic boundary between spirituality and religion. On the contrary if spirituality is externalized, then it takes the position of a religion in a form of movement, ritual, or belief system. Apparently, religion has a set of rules, schema and principles associated to it. -
UC Santa Barbara UC Santa Barbara Electronic Theses and Dissertations
UC Santa Barbara UC Santa Barbara Electronic Theses and Dissertations Title Lord in the Temple, Lord in the Tomb: The Hindu Temple and Its Relationship to the Samādhi Shrine Tradition of Jnāneśvar Mahārāj Permalink https://escholarship.org/uc/item/4650q3zk Author McLaughlin, Mark Joseph Publication Date 2014 Supplemental Material https://escholarship.org/uc/item/4650q3zk#supplemental Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California U N I V E R S I T Y O F C A L I F O R N I A SANTA BARBARA Lord in the Temple, Lord in the Tomb The Hindu Temple and Its Relationship to the Samādhi Shrine Tradition of Jñāneśvar Mahārāj A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Religious Studies by Mark Joseph McLaughlin Committee in charge: Professor Barbara A. Holdrege, Chair Professor David Gordon White Professor Juan E. Campo December 2014 The dissertation of Mark Joseph McLaughlin is approved. _____________________________________________ David Gordon White _____________________________________________ Juan E. Campo _____________________________________________ Barbara A. Holdrege, Committee Chair September 2014 Lord in the Temple, Lord in the Tomb The Hindu Temple and Its Relationship to the Samādhi Shrine Tradition of Jñāneśvar Mahārāj Copyright © 2014 by Mark Joseph McLaughlin iii ACKNOWLEDGMENTS hetve jgtamev s=sara%Rvsetve| p/wve svRiváana= xMwve gurve nm:£ HI gu; gIta 33 all my love and gratitude to Asha, Oliver, & Lucian iv I first visited the samādhi shrine of Jñāneśvar Mahārāj in the village of Āḷandī during the winter of 2001 at the end of a year-and-a-half stay in India.