Results for 'Tibetan Buddhism'

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  1.  43
    Preliminary Insights Into the Constitution of a Tibetan Buddhist Monastery Through Autoethnographic Reflections on the Dual/Nondual Mind Duality.Boris H. J. M. Brummans - 2008 - Anthropology of Consciousness 19 (2):134-154.
    In this autoethnographic essay, I reflect on my brief personal experiences of conducting field research on ways in which way a small group of Tibetan Buddhist monks enact a monastic total institution in Ladakh, India. More specifically, I analyze my experiences in view of the relationship between dual and nondual mind, as discussed by Henry Vyner (2002) in Anthropology of Consciousness, and use this analysis to develop preliminary insights into the ways in which a Tibetan Buddhist monastery is (...)
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  2.  41
    Reason's Traces: Identity and Interpretation in Indian & Tibetan Buddhist Thought.Matthew Kapstein - 2001 - Wisdom Publications.
    Reason's Traces is a collection of essays by one of the foremost authorities on Indian and Tibetan Buddhism.
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  3. Reason's Traces Identity and Interpretation in Indian and Tibetan Buddhist Thought.Matthew Kapstein - 2003
     
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  4. Introducing Tibetan Buddhism.Geoffrey Samuel - 2012 - Routledge.
     
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  5. Intersubjectivity in Indo-Tibetan Buddhism.B. Alan Wallace - 2001 - In Evan Thompson (ed.), Journal of Consciousness Studies. Imprint Academic. pp. 209-230.
    This essay focuses on the theme of intersubjectivity, which is central to the entire Indo-Tibetan Buddhist tradition. It addresses the following five themes pertaining to Buddhist concepts of intersubjectivity: the Buddhist practice of the cultivation of meditative quiescence challenges the hypothesis that individual human consciousness emerges solely from the dynamic interrelation of self and other; the central Buddhist insight practice of the four applications of mindfulness is a means for gaining insight into the nature of oneself, others and the (...)
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  6.  14
    How Nonsectarian is ‘Nonsectarian’?: Jorge Ferrer's Pluralist Alternative to Tibetan Buddhist Inclusivism.Douglas Duckworth - 2014 - Sophia 53 (3):339-348.
    This paper queries the logic of the structure of hierarchical philosophical systems. Following the Indian tradition of siddhānta, Tibetan Buddhist traditions articulate a hierarchy of philosophical views. The ‘Middle Way’ philosophy or Madhyamaka—the view that holds that the ultimate truth is emptiness—is, in general, held to be the highest view in the systematic depictions of philosophies in Tibet, and is contrasted with realist schools of thought, Buddhist and non-Buddhist. But why should an antirealist or nominalist position be said to (...)
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  7.  36
    Meditation Differently, Phenomenological-Psychological Aspects of Tibetan Buddhist (Mahāmudrā and Snying-Thig) Practices From Original Tibetan Sources.Herbert V. Guenther - 1992 - Motilal Banarsidass Publishers.
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  8.  33
    Globalizing Tibetan Buddhism: Modernism and Neo-Orthodoxy in Contemporary Karma bKa' Brgyud Organizations.Burkhard Scherer - 2012 - Contemporary Buddhism 13 (1):125-137.
    This article addresses the wider issues of continuity and change in the context of the globalization of Tibetan Buddhism. Specifically, it looks at the emergence of lay oriented convert movements within the global Karma bKa? brgyud school, which are led by ?crazy wise? teachers. Firstly, the activities of Chogyam Trungpa Rinpoche (1939?1987) are interpreted on the background of the tension between tradition and modernity. In dialogue with modernity, Trungpa gradually pushed the borders of Tibetan Buddhist identity to (...)
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  9.  15
    Teacher-Student Relations in Two Tibetan Buddhist Groups in Helsinki.Maria Sharapan & Mitra Härkönen - 2017 - Contemporary Buddhism 18 (2):437-454.
    Based on sixteen interviews with members of two Tibetan Buddhist groups in Helsinki, Finland, this article investigates how the role of the guru, power imbalance and power abuse are perceived by the students. This qualitative study aims at understanding what shape the reverence to the Vajrayana teacher takes in the egalitarian environment of a European country, where Buddhism is a relatively new phenomenon. The interviews show that while teachers are not losing importance, ways of choosing and paying respect (...)
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  10.  31
    Reconciling the Contradiction: Reincarnation and 'No‐Self in Tibetan Buddhism.Deborah Eerkes - 2001 - Contemporary Buddhism 2 (1):117-120.
    (2001). Reconciling the contradiction: Reincarnation and ‘no‐self in Tibetan Buddhism. Contemporary Buddhism: Vol. 2, No. 1, pp. 117-120. doi: 10.1080/14639940108573742.
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  11.  11
    The Curricula of Tibetan Buddhist Commentarial Schools : Traditional Models and Some Recent Adaptations.Adam Pearcey - 2015 - Contemporary Buddhism 16 (2):451-461.
    This article examines commentarial schools (bshad grwa) within the non-Gelug traditions of Tibetan Buddhism, especially their normative curriculum of ‘thirteen great texts’ promoted—though not necessarily first conceived—by Khenpo Zhenpen Nangwa (1871–1927). Focused on Indian śāstra, this ideal curriculum omits Tibetan works, tantras and texts on logic and epistemology (pramāṇa), and represents the main body of an exoteric curriculum that could be preceded by basic introductory topics and augmented by advanced esoteric study. Recent adaptations of this curriculum by (...)
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  12.  13
    Severing the Source of Fear: Contemplative Dynamics of the Tibetan Buddhist GCod Tradition.Michael R. Sheehy - 2005 - Contemporary Buddhism 6 (1):37-52.
    Asking ?What is the nature of fear??, ?How is it that fear and terror are amenable to being ?severed? or ?transcended???, and ?Why would it be advantageous to ?sever? fear??, this paper investigates the act of cutting-through fear via the Tibetan Buddhist meditative tradition known as ?gCod? (?chöd?). Through examining Mahayana philosophical notions of self and phenomena, as well as the psychological implications of subject-object reification at the heart of gCod, we elaborate on the interior cognitive and emotional dynamics (...)
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  13. Intersubjectivity in Indo-Tibetan Buddhism.B. Wallace - 2001 - Journal of Consciousness Studies 8 (5-7):209-230.
    This essay focuses on the theme of intersubjectivity, which is central to the entire Indo-Tibetan Buddhist tradition. It addresses the following five themes pertaining to Buddhist concepts of intersubjectivity: the Buddhist practice of the cultivation of meditative quiescence challenges the hypothesis that individual human consciousness emerges solely from the dynamic interrelation of self and other; the central Buddhist insight practice of the four applications of mindfulness is a means for gaining insight into the nature of oneself, others and the (...)
     
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  14.  14
    Training the Mind and Transforming Your World: Moral Phenomenology in the Tibetan Buddhist Lojong Tradition.Jessica Locke - 2018 - Comparative and Continental Philosophy 10 (3):251-263.
    ABSTRACTThis article analyzes the moral-psychological stakes of Jay Garfield's reading of Buddhist ethics as moral phenomenology and applies that thesis to the pedagogical mechanisms of the Tibetan Buddhist lojong tradition. I argue that moral phenomenology requires that the practitioner work on a part of her subjectivity not ordinarily accessible to agential action: the phenomenological structures that condition experience. This makes moral phenomenology a highly ambitious ethical project. I turn to lojong as an example of a Buddhist practice that claims (...)
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  15.  18
    Who is a Proper Opponent? The Tibetan Buddhist Concept of Phyi Rgol Yang Dag.Hiroshi Nemoto - 2013 - Journal of Indian Philosophy 41 (2):151-165.
    This paper examines the role of a proper opponent (phyi rgol yang dag) in debate from the standpoint of the Tibetan Buddhist theory of argumentation. A proper opponent is a person who is engaged in the process of truth-seeking. He is not a debater who undertakes to refute the tenets of a proponent. But rather, he is the model debater to whom a proponent can teach truth by using a probative argument in the most effective way. A proper opponent (...)
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  16.  29
    Book Review: In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism[REVIEW]Alan Fox - unknown
    This book is the outgrowth of a panel of papers on the theme of "memory," presented at the 1987 Annual Meeting of the Buddhism Section of the American Academy of Religion. Four of the contributors to this volume, including Western phenomenologist Edward Casey from SUNY Stony Brook, participated in that panel, though the papers were obviously further developed since that inceptional presentation. The book focusses on the crucial but heretofore almost entirely overlooked topic of memory and remembrance as it (...)
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  17. Reason and Experience in Tibetan Buddhism: Mabja Jangchub Tsöndrü and the Traditions of the Middle Way.Thomas Doctor - 2013 - Routledge.
    Based on newly discovered texts, this book explores the barely known but tremendously influential thought of the Tibetan Buddhist teacher, Mabja Jangchub Tsöndrü.This Tibetan Buddhist master exercised significant influence on the interpretation of Madhyamaka thinking in Tibet during the formative phase of Tibetan Buddhism and plays a key role in the religious thought of his day and beyond. The book studies the framework of Mabja’s philosophical project, holding it up against the works of both his own (...)
     
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  18.  12
    Tibetan Buddhism and Mystical Experience.Yaroslav Komarovski - 2015 - Oxford University Press USA.
    In this book, Yaroslav Komarovski argues that the Tibetan Buddhist interpretations of the realization of ultimate reality both contribute to and challenge contemporary interpretations of unmediated mystical experience. The model used by the majority of Tibetan Buddhist thinkers states that the realization of ultimate reality, while unmediated during its actual occurrence, is necessarily filtered and mediated by the conditioning contemplative processes leading to it, and Komarovski argues that therefore, in order to understand this mystical experience, one must focus (...)
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  19. Identity, Ritual and State in Tibetan Buddhism: The Foundations of Authority in Gelukpa Monasticism.Martin A. Mills - 2002 - Routledge.
    This is a major anthropological study of contemporary Tibetan Buddhist monasticism and tantric ritual in the Ladakh region of North-West India and of the role of tantric ritual in the formation and maintenance of traditional forms of state structure and political consciousness in Tibet. Containing detailed descriptions and analyses of monastic ritual, the work builds up a picture of Tibetan tantric traditions as they interact with more localised understandings of bodily identity and territorial cosmology, to produce a substantial (...)
     
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  20.  20
    Non-Conceptuality, Critical Reasoning and Religious Experience: Some Tibetan Buddhist Discussions: Paul Williams.Paul Williams - 1992 - Royal Institute of Philosophy Supplement 32:189-210.
    The Dalai Lama is fond of quoting a verse attributed to the Buddha to the effect that as the wise examine carefully gold by burning, cutting and polishing it, so the Buddha's followers should embrace his words after examining them critically and not just out of respect for the Master. A role for critical thought has been accepted by all Buddhists, although during two and a half millennia of sophisticated doctrinal development the exact nature, role and range of critical thought (...)
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  21.  27
    The Great Perfection (Rdzogs Chen): A Philosophical and Meditative Teaching of Tibetan Buddhism.Samten Gyaltsen Karmay - 2007 - Brill.
    The Great Perfection (rDzogs Chen in Tibetan) is a philosophical and meditative teaching.
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  22. Dependent-Arising and Emptiness: A Tibetan Buddhist Interpretation of Mādhyamika Philosophy Emphasizing the Compatibility of Emptiness and Conventional Phenomena.Elizabeth Napper - 1989 - Wisdom Publications.
  23.  10
    Beyond Intentionality: On the Non-Dual Contemplative Practices of the Tibetan Buddhist Tradition ‘The Great Perfection’.Eran Laish - 2017 - Contemporary Buddhism 18 (2):364-384.
    The Buddhist vision of liberation is intimately related with an experiential state that transcends intentionality, temporality and causality, owing to its non-directed, unchanging and unconditioned nature. As such, this vision reveals a novel mode of non-dual awareness, which is not divided into perceiving subject and perceived objects. In order to directly recognise this mode, several Buddhist traditions utilised diverse contemplative instructions that were meant to dissolve the intending tendencies of consciousness. This paper discusses one of these traditions – ‘The Great (...)
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  24. Contributions to the Development of Tibetan Buddhist Epistemology: From the Eleventh to the Thirteenth Century. der Kuijp & J. W. - 1983 - F. Steiner.
  25. Zhi Shi Yu Jie Tuo: Cu Cheng Zong Jiao Zhuan Hua Zhi Ti Yan de Zang Chuan Fo Jiao Zhi Shi Lun = Knowledge and Liberation: Tibetan Buddhist Epistemology in Support of Transformative Religious Experience.Anne C. Klein - 2012 - Fa Gu Wen Hua Shi Ye Gu Fen You Xian Gong Si.
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  26. The Two Truths in the Mādhyamika Philosophy of the Ge-Luk-Ba Order of Tibetan Buddhism.Guy Newland - 1992 - Snow Lion Publications.
     
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  27. Introductory Debate in Tibetan Buddhism.Daniel Perdue - 1976 - Library of Tibetan Works & Archives.
     
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  28.  21
    The Tibetan Book of Yoga: Ancient Buddhist Teachings on the Philosophy and Practice of Yoga.Michael Roach - 2003 - Doubleday.
    Yoga came to Tibet from India more than a thousand years ago, and it was quickly absorbed into the culture's rich traditions. In this small book readers will discover Heart Yoga, which developed over the centuries in the Gelukpa tradition of the Dalai Lamas. The program presented here combines popular yoga exercises wtih special Tibetan poses, and methods of working from the inside to give a healthy and a happy heart. Roach discovered a number of previously unknown Tibetan (...)
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  29.  5
    The Gathering of Intentions: A History of Tibetan Buddhist Tantra, by Jacob P. Dalton.Sam van Schaik - 2018 - Buddhist Studies Review 35 (1-2):308-309.
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  30.  14
    The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk (Review).Christian P. B. Haskett - 2005 - Buddhist-Christian Studies 25 (1):192-196.
  31.  13
    Ultimate Reality in Tibetan Buddhism.Jeffrey Hopkins - 1988 - Buddhist-Christian Studies 8:111.
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  32.  36
    Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism (Review).Janice Dean Willis - 2003 - Buddhist-Christian Studies 23 (1):161-164.
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  33.  31
    Identity, Ritual and State in Tibetan Buddhism: The Foundations of Authority in Gelukpa Monasticism (Review).Christian Pb Haskett - 2007 - Buddhist-Christian Studies 27 (1):187-192.
  34.  15
    Tibetan Buddhism and Comparative Psychoanalysis.Mark Finn - 1998 - In Anthony Molino (ed.), The Couch and the Tree: Dialogues in Psychoanalysis and Buddhism. North Point Press. pp. 161--169.
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  35.  16
    Being a Buddhist Nun: The Struggle for Enlightenment in the Himalayas, And: Himalayan Hermitess: The Life of a Tibetan Buddhist Nun (Review).Rita M. Gross - 2006 - Buddhist-Christian Studies 26 (1):220-223.
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  36.  12
    Rita Gross's Contribution to Contemporary Western Tibetan Buddhism.Judith Simmer-Brown - 2011 - Buddhist-Christian Studies 31:69-74.
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  37.  2
    Love and Liberation – Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro, by Sarah Jacoby, New York: Columbia University Press. 2014. 456pp, 19 B&W Photographs. Paperback. £30. ISBN 978-0-231-14769-9 ; 978-0-231-51953-3. [REVIEW]Güzin A. Yener - 2017 - Buddhist Studies Review 33 (1-2):314-316.
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  38.  9
    Review of Bötrül, Distinguishing the Views & Philosophies: Illuminating Emptiness in a Twentieth-Century Tibetan Buddhist Classic, Douglas Samuel Duckworth, Translator. [REVIEW]Jonathan C. Gold - 2015 - Journal of Buddhist Philosophy 1:238-240.
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  39.  9
    Book Review: Tibetan Buddhism and Modern Physics: Toward a Union of Love and Knowledge. [REVIEW]Amos Yong - 2009 - Buddhist-Christian Studies 29:163-166.
  40.  2
    Tantric Revisionings: New Understanding of Tibetan Buddhism and Indian Religion by Geoffrey Samuel, Delhi, Motilal Banarsidass, 2005.Jo Backus - 2009 - Buddhist Studies Review 26 (2):247-248.
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  41.  8
    Tibetan Buddhism and Modern Physics: Toward a Union of Love and Knowledge (Review).Amos Yong - 2009 - Buddhist-Christian Studies 29:163-166.
  42.  3
    Growing in Love and Wisdom: Tibetan Buddhist Sources for Christian Meditation by Susan J. Stabile.Bobbi Patterson & Sid Brown - 2014 - Buddhist-Christian Studies 34:215-218.
  43. Explorers of Indo-Tibetan Buddhism.Narendra Kumar Dash - 2002 - In R. Panth (ed.), Nalanda and Buddhism. Nava Nalanda Mahavihara. pp. 127.
     
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  44. Sources of Tibetan Buddhist Meditation.Masao Ichishima - 1982 - Buddhist-Christian Studies 2:119.
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  45. The Structures of Suffering: Tibetan Buddhist and Cognitive Analytic Approaches.James Low - 2000 - In Gay Watson, Stephen Batchelor & Guy Claxton (eds.), The Psychology of Awakening: Buddhism, Science, and Our Day-to-Day Lives. Samuel Weiser. pp. 250--270.
     
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  46. Tibetan Buddhist Ethnography: Deficiencies, Developments, and Future Directions.Mark Cristian Owen - 2011 - Buddhist Studies Review 27 (2):221-238.
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  47.  7
    Reason's Traces: Identity and Interpretation in Indian and Tibetan Buddhist Thought.Mark Siderits & Matthew T. Kapstein - 2004 - Journal of the American Oriental Society 124 (4):824.
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  48.  47
    Ethics in Indian and Tibetan Buddhism.Charles Goodman - 2010 - Stanford Encyclopedia of Philosophy.
  49.  4
    Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors.Richard Sherburne & David Snellgrove - 1989 - Journal of the American Oriental Society 109 (1):153.
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  50.  9
    In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism.Alan Fox & Janet Gyatso - 1997 - Philosophy East and West 47 (4):616.
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