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Raimon Panikkar Raimon Panikkar (born Raimundo Pániker Alemany on November 3,1918 is one of the most prestigious proponents of interreligious dialogue. He is a Roman Catholic priest, Hindu scholar, with close affinity to Buddhism, and a professor specialized in Comparative Philosophy of Religion. Biography Raimon Panikkar was born on on November 3,1918 in Barcelona, Spain, as son of a Catholic Catalan and a Hindu Indian. His mother was a well educated daughter of the Catalan bourgeoisie; his father derived from a high Malabar caste from South India, had studied in England and was the representant of a German chemical company in Barcelona. Educated by a Jesuit school, Panikkar studied Chemistry and Philosophy at the universities of Barcelona, Bonn and Madrid, and Catholic Theology in Madrid and Rome. He holds three doctorates in Philosophy (1945), Science (1958, both at Complutense University of Madrid and Theology (1961, Pontifical Lateran University in Rome), and was professor of the Complutense University of Madrid (1946-53). He was ordained a Catholic priest in 1946. In 1953, he left Europe for India where he undertook studies in Indian philosophy and religion at the universities of Mysore and Varanasi and engaged in the Hindu-Christian dialogue, with a short time as professor in Rome (1962-63). From 1967-71, he hold a professorship at Harvard University, and from 1971-78 he was professor for Religious Studies at University of California. Currently he lives in Tavertet, in the mountains of Catalonia, outside Barcelona. Panikkar has written some 40 books and more than 900 articles. http://dlibrary.acu.edu.au/staffhome/gehall/Hall_Panikkar.htm http://www.share-international.org/ARCHIVES/religion/rl_cfnew-innocence.htm http://them.polylog.org/1/fpr-en.htm http://www.cpwr.org/2004Parliament/ .

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I First Met Raimon Panikkar (Or, As I Knew Him When He Lived in Santa
FOREWORD I first met Raimon Panikkar (or, as I knew him when he lived in Santa Barbara, Raimundo Panikkar) in Varanasi, India, when my family and I were in India for the first time in 1968. I was doing a postdoc at Banaras Hindu University that year. I had spoken with Raimundo by phone earlier in the spring of 1968 before heading out to India with my family, when Raimundo was a visiting professor at Harvard, and I recall that he advised me that it might be better for my family if I were to do my postdoc at Delhi Univeristy or in Pune rather than Varanasi (or Banaras) because of health problems that might occur in the sacred city of the Hindus. My wife and I discussed Raimundo’s recommendation, but we persisted in pursuing Banaras and BHU. We were fortunate that year, and in subsequent years as well, since Banaras Hindu University regularly provided us with excellent campus accommodations, both when I was a postdoc and later when I was a visiting professor in philosophy at BHU. In any case, Raimundo maintained a regular residence in Banaras in those years, a small “penthouse” room on the roof of a Śaivite Hindu temple at Hanuman Ghat on the banks of the Ganges. His small rooftop room had a veranda with an exquisite view of the sacred Ganga, and I recall attending Raimundo’s multi-cultural discussion group that met once a week on that roof. It 2 was a remarkable multi-religious experience with participants from around the world (France, Germany, Greece, Italy, Japan, South Korea, Spain, Sri Lanka, the US and various States of India), and I was, and still continue to be amazed, that Raimundo had the unusual capacity to converse, at least with the Europeans and Indians, in their various native tongues (English, French, German, Italian, Hindi, Tamil, and Malayalam).
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The Life and Work of Raimon Panikkar, an Ambassador of Culture and Civilization of India*
EstAg 44 (2009) 61-86 The Life and Work of Raimon Panikkar, an ambassador of culture and civilization of India* Thank you for having invited me to talk on the life and works of Raimon Panikkar. It is an honour and at the same time a challenge; for Panikkar is ad mittedly a daunting figure. His thought covers various disciplines, like phi losophy, religion, science, politics, etc. and geographical regions like Asia, Europe, America, and so on. It extends to various centuries of human thought, and tries to present them all in a synthetic manner often making use of neo logisms. The depth, extent and complexity of Panikkar’s thought offers a chal lenge to anyone who intends to present it adequately to an audience. Hence, the scope of this talk is modest: it offers an introduction to Panikkar’s intu itions, indicates some of its central aspects and signals the sources wherefrom the basic notions originate. Although interest in Panikkar has been steadily increasing, and his thought has been presented from various perspectives, it does not constitute a system. In his own words, it aims at an integration of reality, allowing no thing to be left aside. Hence the interest in ‘collecting the leftovers’ -in gath ering up the fragments-, that remain of human experience over millennia so that nothing be lost1. In order to do some justice to the multifarious nature of Panikkar’s thought I shall be proposing an anthropological perspective. This for two reasons: first of all, it enables us to relate easily with his pattern of thought and second it would serve as an adequate introduction to most of the topics dealt with during the more than half a century of scholarship.
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NEW YORK TIMES --5 Sept. Raimon Panikkar, Catholic Theologian, Is Dead at 91
NEW YORK TIMES --5 Sept. Raimon Panikkar, Catholic Theologian, Is Dead at 91 By WILLIAM GRIMES Published: September 4, 2010 Raimon Panikkar, a Roman Catholic theologian whose embrace of Hindu scriptures and Buddhism made him an influential voice for promoting dialogue among the world’s religions, died on Aug. 26 at his home in Tavertet, Spain. He was 91. Enlarge This Image Ilvio Gallo Raimon Panikkar. His death was announced on his Web site, raimon-panikkar.org. Mr. Panikkar was a Roman Catholic priest and a professor of philosophy at the University of Madrid when he made his first trip to India in 1954. It was a turning point in his spiritual life and a homecoming of sorts: his father was a Hindu from the south of India who had married a Spanish Roman Catholic. While studying Indian philosophy and religion at the University of Mysore and Banaras Hindu University, Mr. Panikkar befriended several Western monks seeking Eastern forms for the expression of their Christian beliefs. It was an eye-opening experience. “I left Europe as a Christian, I discovered I was a Hindu and returned as a Buddhist without ever having ceased to be Christian,” he later wrote. The rest of his life was dedicated to promoting, as a university teacher and in dozens of books, an expansion of the Judaic and Greco-Roman foundations of Christianity to embrace the insights of non-Western religions. “He was one of the pioneers in opening up Christianity to other religions and learning from them,” Joseph Prabhu, a professor of philosophy at California State University, Los Angeles, and the editor of “The Intercultural Challenge of Raimon Panikkar” (1996), said in a telephone interview on Wednesday.
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The Vedic Experience by Professor Raimon Panikkar ( Veda and Vedas)
The Vedic Experience by Professor Raimon Panikkar ( Veda and vedas) Hinduism's Contemporary Holy Bible By Professor Raimon Panikkar Navigate: Ashram| Gurudeva | Academy | Newspaper | Church | Temple | Resources | HHE | The Vedas are mankind's oldest scriptures considered by Hindus to be a direct revelation of God. One of the finest translations to the English Language is done by Professor Raimon Pannikar, who now lives in a small mountain village in Spain. Himalayan Academy has been commissioned to publish his 1000-page anthology of the Vedic Experience in a special edition in the West, while Motilal Banarsidas has produced the Indian edition. In July of 1995 Professor Pannikar gave permission for these Vedic verses to be published on the World Wide Web. Finally we have all the seven parts of Vedic Experience on line. In the future we will make it more user freindly with its footnotes. Introduction ● The Preface and General Introduction Part I - Dawn and Birth ● Chapter A - Prelude ● Chapter B - The Word ● Chapter C - The Elements ● Chapter D - The Lord ● Chapter E - Emerging Life Part II - Germination and Growth ● Chapter A - The First Blessings of the Lord http://www.himalayanacademy.com/books/vedic_experience/VEIndex.html (1 of 3) [7/4/2001 3:38:50 PM] The Vedic Experience by Professor Raimon Panikkar ( Veda and vedas) ● Chapter B - Awakening and Coming of Age ● Chapter C - The World of Man Part III - Blossoming and Fullness ● Chapter A - Radiance and Cosmic Refulgence ● Chapter B - Sacrifice ● Chapter C - Breaking the Boundaries Part
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Bibliography
BIBLIOGRAPHY Books by Raimon Panikkar Panikkar, Raimon. Blessed Simplicity: The Monk as Universal Archetype. New York: Seabury Press, 1982. ________. El concepto de naturaleza: Análisis histórico y metafísico de un concepto [The Concept of Nature: Historical and Metaphysical Analysis of a Concept]. Ph.D. diss., University of Madrid, 1946; Madrid: CSIC, Instituto de Filosofía "Luis Vives", [1951] 1972. ________. The Cosmotheandric Experience: Emerging Religious Consciousness. Edited by Scott Eastham. Maryknoll, New York: Orbis Books, 1993. ________. Los dioses y el Señor [The (Many) Gods and the (One) Lord]. Buenos Aires: Colomba, 1967; Die vielen Götter und der eine Herr. Weilheim: O. W. Barth, 1963. ________. L'homme qui devient Dieu: La foi dimension constitutive de l'homme [Man who Becomes God: The Constitutive Faith-Dimension of Man]. Paris: Aubier, 1969. ________. Humanismo y cruz [Humanism and the Cross]. Madrid: Rialp, 1963. ________. The Intra-Religious Dialogue. New York: Paulist Press, 1978. ________. F. H. Jacobi y la filosofía del sentimiento [F. H. Jacobi and the Philosophy of Sentiment]. Buenos Aires: Sapientia, 1948. ________. Kerygma und Indien: Zur heilgeschichtlichen problematik der Christlichen begegnung mit Indien [The Gospel and India]. Hamburg: Reich Verlag, 1967. ________. Kultmysterium in Hinduismus und Christentum: Ein Beitrag zur vergleichenden Religionstheologie [Ritual Mystery in Hinduism and 360 Christianity: A Contribution to the Comparative Theology of Religions]. Freiburg and Munich: Karl Alber, 1964. ________. Lettre sur l'Inde [Letter on India]. Tournai: Casterman, 1963; La India: Gente, Cultura, Creencias [India: People, Culture, Beliefs]. Madrid: Rialp, 1960; L'India: Popolazione, cultura e credenze. Brescia: Morcelliana, 1966. ________. Mysterio y revelación: Hinduismo y cristianismo--encuentro de dos culturas [Mystery and Revelation: Hinduism and Christianity--Encounter of Two Cultures].
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Intra-Religious Dialogue and Silence in the Life of Raimon Panikkar
1 Intra-religious Dialogue and Silence in the Life of Raimon Panikkar © Mario I Aguilar From the time he began to write until the end of his life, Raimon Panikkar explored the nature, foundations and characteristics of “religion.” His theological investigations were marked by his search for his own religious identity. He was an Indian and a Catalan, born of a Hindu father and a Catholic mother. In his theology, which was deeply rooted in the Anselmian tradition of “faith seeking understanding,” he explored his own Christian faith through the lens of Hinduism and later through Buddhism. His theological exploration led him to recognize that he arrived in India as a Christian, lived there as a Hindu, and returned to Europe as a Buddhist. While he may be better known for his work The Unknown Christ of Hinduism, his extensive opus, now published by Orbis Books in the collection Raimon Panikkar Opera Omnia (OO), under the editorial direction of Milena Carrara Pavan, brings together in a comparative manner his original contribution to interreligious dialogue and his understanding of religions. Panikkar’s theological reflection arose out of a deep contemplative life and his desire to bring people of different faiths together so that they might understand and appreciate each other. This paper explores firstly some of his theological contributions to the understanding of religion, the multi-religious, and the “intra-religious,” and secondly, some of the contributions he made to the “intra-religious” sphere, in particular through his study of the Mantramanjari during the twelve years he spent in Varanasi on the Ganges (OO IV.1 1964-1976).
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The Lives of Swami Abhishiktananda and Raimundo Panikkar Edward T
CORE Metadata, citation and similar papers at core.ac.uk Provided by Digital Commons @ Butler University Journal of Hindu-Christian Studies Volume 24 Article 9 2011 Convergences and Divergences: The Lives of Swami Abhishiktananda and Raimundo Panikkar Edward T. Ulrich Follow this and additional works at: http://digitalcommons.butler.edu/jhcs Recommended Citation Ulrich, Edward T. (2011) "Convergences and Divergences: The Lives of Swami Abhishiktananda and Raimundo Panikkar," Journal of Hindu-Christian Studies: Vol. 24, Article 9. Available at: http://dx.doi.org/10.7825/2164-6279.1486 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]. Ulrich: Convergences and Divergences Convergences and Divergences: The Lives of Swami Abhishiktananda and Raimundo Panikkar1 Edward T. Ulrich University of St. Thomas TODAY the field of Hindu-Christian studies is the sun, squeezed together in buses, in the burgeoning with both advanced scholars and restaurant, as well as sitting in a room.”2 Until freshly minted PhDs. However, during most of Abhishiktananda’s death in 1973 they had a the twentieth century it was rare for a Christian deep friendship, and Panikkar stated that they thinker to take non-Christian religions seriously were “like brothers.”3 Although there were deep as a meaningful area of theological inquiry. bonds between the two men there were also Those who did generally limited themselves to significant differences in their approaches to theorizing about these religions in the abstract, Hinduism, and these differences can be seen in rather than in engaging with living members of terms of “acosmic” aims on Abhishiktananda’s these religions.
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Identity and Christ: the Ecclesiological and Soteriological
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 2012 Identity and Christ: The cclesiologE ical and Soteriological Implications of Raimon Panikkar's Cosmotheandric Theology Michael Martocchio Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Martocchio, M. (2012). Identity and Christ: The cE clesiological and Soteriological Implications of Raimon Panikkar's Cosmotheandric Theology (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/886 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. IDENTITY AND CHRIST: THE ECCLESIOLOGICAL AND SOTERIOLOGICAL IMPLICATIONS OF RAIMON PANIKKAR‘S COSMOTHEANDRIC THEOLOGY A Dissertation Submitted to the McAnulty Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Michael J. Martocchio May 2012 Copyright by Michael J. Martocchio 2012 IDENTITY AND CHRIST: THE ECCLESIOLOGICAL AND SOTERIOLOGICAL IMPLICATIONS OF RAIMON PANIKKAR‘S COSMOTHEANDRIC THEOLOGY By: Michael J. Martocchio Approved: February 22, 2012 ______________________________ Gerald Boodoo, Ph.D. Associate Professor of Theology (Committee Chair) ______________________________ __________________________________ Aimee Light, Ph.D. Sebastian Madathummuriyil, S.T.D., Ph.D. Assistant Professor of Theology Assistant Professor of Theology (Committee Member) (Committee Member) ______________________________ __________________________________ James Swindal, Ph.D. George Worgul, S.T.D., Ph.D. Acting Dean, McAnulty Graduate Chair, Theology Department School of Liberal Arts Professor of Theology iii ABSTRACT IDENTITY AND CHRIST: THE ECCLESIOLOGICAL AND SOTERIOLOGICAL IMPLICATIONS OF RAIMON PANIKKAR‘S COSMOTHEANDRIC THEOLOGY By Michael J.
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Towards a Theistic Re-Orientation of Raimon Panikkar's Pluralistic Theology of Religions
Anthropocosmic-theism: Towards a Theistic Re-orientation of Raimon Panikkar’s Pluralistic Theology of Religions A Dissertation Submitted to the University of Birmingham In Partial fulfilment of the requirements for the degree of Doctor of Philosophy By Xavier Francis (SID. 1375657) Supervisor: Dr. David Cheetham May 2017 ii University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Although Raimon Panikkar represents a different genre within the pluralistic theology of religions, his response to the pluralistic question does not fit in with the faith traditions because the religious meaning is blanketed through a constant disengagement with theism. It means to say that theism should be the benchmark for the pluralistic theology of religions. In this sense, the direction of Panikkar’s dialogical engagement highlights disengagement with theism. While every approach has positive and negative dimensions, the limitation of non- theistic frame is that it cannot reach the theistic possibilities. Therefore, the present study differs from the previous researches on Panikkar since the other interpreters of Panikkar take things in a more pluralistic direction by tapping on his non-theistic method but I prefer to retrieve a more theistic approach in his pluralistic method.
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Educación Escolar Del Pluralismo Religioso Ante Los Cambios De Paradigma
UNIVERSIDAD DE MURCIA ESCUELA INTERNACIONAL DE DOCTORADO Teología de las Religiones y Educación Escolar del Pluralismo Religioso ante los Cambios de Paradigma D. Jaime Laurence Bonilla Morales 2018 UNIVERSIDAD DE MURCIA INSTITUTO TEOLÓGICO DE MURCIA Programa de Doctorado en Artes y Humanidades Línea de Investigación en Teología Teología de las religiones y educación escolar del pluralismo religioso ante los cambios de paradigma Director: Bernardo Pérez Andreo Jaime Laurence Bonilla Morales 2018 2 !"#$%#&'"( Introducción!"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""!#! Capítulo 1. Consideraciones sobre el concepto de paradigma en el marco de las revoluciones científicas!"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""!$$! 1.1 El papel de la historia""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""!$%! 1.2 Descripción del paradigma como ciencia normal!"""""""""""""""""""""""""""""""""""""""""""""""""""""""""!&'! 1.3 De las anomalías en los descubrimientos científicos al contexto de la crisis!""""""""""""""!(#! 1.4 Las revoluciones científicas!""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""!()! 1.5 El paradigma revisado, criticado y ampliado!"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""!#&! Capítulo 2. La teología como ciencia y el esquema de sus paradigmas!""""""""""""""""""""""""""""""""!*%!
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Jesus, Symbol of Christ the Christology of Raimon
JESUS, SYMBOL OF CHRIST THE CHRISTOLOGY OF RAIMON PANIKKAR Thesis Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Master in Theological Studies By Justin M. Yankech Dayton, Ohio August 2012 JESUS, SYMBOL OF CHRIST THE CHRISTOLOGY OF RAIMON PANIKKAR Name: Yankech, Justin M. APPROVED BY: ____________________________________ Dennis M. Doyle, PhD. Faculty Advisor ____________________________________ Ramon Luzarraga, PhD. Faculty Reader ____________________________________ Cyril Orji, PhD. Faculty Reader ii ABSTRACT JESUS, SYMBOL OF CHRIST THE CHRISTOLOGY OF RAIMON PANIKKAR Name: Yankech, Justin M. University of Dayton Advisor: Dr. Dennis Doyle The present study investigates the means by which Raimon Panikkar negotiates between the traditional principles of Catholic theology and Christology and the goals and needs of his conceptions of religious pluralism and interreligious dialogue. During the last half of the 20th century Raimon Panikkar was a major figure in the field of comparative religion, interreligious dialogue and theology of religions. Based upon his work in those fields, Panikkar came to develop an account of the person and office of Christ. What resulted was a conception of Christ that began with the traditional principles of Catholic Christology and ultimately resulted in an account of Christ that stands in tension with some of those principles. This study examines the Christology of Raimon Panikkar, as it developed in response to his work in religious pluralism and interreligious dialogue, in light of the Christological principles outlined by the Council of Chalcedon in AD 451. As an ecumenical council, Chalcedon established certain principles necessary for any orthodox account of Christ.
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Mysticism, the Perennial Philosophy and Interfaith Dialogue
Mysticism, the Perennial Philosophy and Interfaith Dialogue by Philip Brown 1st September, 2020 1 2 Author’s Biographical Notes & Contact Details Philip Brown is an independent researcher in the field of Contemplative Studies. He spent his working life teaching children with severe and multiple disabilities and developing training programs to prevent the physical and sexual abuse of people with disabilities. Baptised and confirmed in The Church of England, he has practised meditation for 40 years and over the last 22 years he has studied and practiced the Dzogchen Teachings of Tibetan Buddhism. Prior to that he practised Transcendental Meditation and Vipassana (Insight) Meditation. Since the age of 14, when he first read Aldous Huxley’s The Perennial Philosophy, he has had an abiding interest in this philosophy and the field of comparative religion. This essay was written in memory of his late brother Ian Allan Brown who was a Sufi and fellow Wayfarer. Readers may contact the author via: [email protected] Acknowledgements A profound debt of gratitude is owed to: • Ken Wilber and Huston Smith whose careers and work of course require no introduction. • Professor Dana Sawyer for the important contribution that his works Aldous Huxley: A Biography (2002) and Huston Smith: Wisdom Keeper (2014) made to the research underpinning this essay, as well as for his frank and constructive feedback on a later draft. Dana is a Professor of Philosophy and Religion and an experienced practitioner of meditation techniques from a number of traditions. • Associate Professor Harry Oldmeadow for the valuable contribution that his book Frithjof Schuon and the Perennial Philosophy (2010) made to the researching of the essay.
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