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Buddhist philosophy for the treatment of problem gambling

Author(s): Edo Shonin,William Van Gordon,Mark D. Griffiths / Language(s): English Issue: 2/2013

In the last five years, scientific interest into the potential applications of Buddhist-derived interventions (BDIs) for the treatment of problem gambling has been growing. This paper reviews current directions, proposes conceptual applications, and discusses integration issues relating to the utilisation of BDIs as problem gambling treatments. Method: A literature search and evaluation of the empirical literature for BDIs as problem gambling treatments was undertaken. Results: To date, research has been limited to cross-sectional studies and clinical case studies and findings indicate that Buddhist-derived mindfulness practices have the potential to play an important role in ameliorating problem gambling symptomatology. As an adjunct to mindfulness, other Buddhist-derived practices are also of interest including: (i) insight meditation techniques (e.g., meditation on ‘emptiness’) to overcome avoidance and dissociation strategies, (ii) ‘antidotes’ (e.g., patience, impermanence, etc.) to attenuate impulsivity and salience-related issues, (iii) loving-kindness and compassion meditation to foster positive thinking and reduce conflict, and (iv) ‘middle-way’ principles and ‘bliss-substitution’ to reduce relapse and temper withdrawal symptoms. In addition to an absence of controlled treatment studies, the successful operationalisation of BDIs as effective treatments for problem gambling may be impeded by issues such as a deficiency of suitably experienced BDI clinicians, and the poor provision by service providers of both BDIs and dedicated gambling interventions. Conclusions: Preliminary findings for BDIs as problem gambling treatments are promising, however, further research is required.

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BUDDHIST PHILOSOPHY OF THE GLOBAL MIND FOR SUSTAINABLE PEACE
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BUDDHIST PHILOSOPHY OF THE GLOBAL MIND FOR SUSTAINABLE PEACE

Author(s): Juichiro Tanabe / Language(s): English Issue: 2/2017

While violence and conflict are the main problems that must be tackled for a peace-ful world, they are caused and sustained through our own thoughts. Though external causes must not be ignored, the most fundamental problem is an epistemological one—our way of knowing and understanding the world. Since its beginning, Buddhism has deepened its analysis of the dynamics of the human mind, both as a root cause of suffer-ing and as a source of harmony. This paper explores how Buddhism's analysis of the human mind can be applied to conflict dynamics, conflict resolution, and building a sustainable peace.

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Buddhist Teen Bowing to Parents: Straddling the Border between Private and Public Religion

Buddhist Teen Bowing to Parents: Straddling the Border between Private and Public Religion

Author(s): Phra Nicholas Thanissaro / Language(s): English Issue: 1 (69)/2016

Bowing to parents is a Buddhist home practice that links with the Spreed of religious-led attitudes across a notional border into the public sphere of young Buddhists’ lives. A quantitative study sought to map the attitudes corresponding with bowing to parents for teen self-identifying Buddhists in Britain. A variety of statements including those concerning personal wellbeing, discrimination, work, school, RE, friends, family, substance use, collectivism, tradition and religion were rated for levels of agreement by 417 self-identifying Buddhists, aged between 13 and 20, using postal and online surveys. The 56% who bowed to parents were found to have stronger public sphere attitudes such as work ethic, resilience to intoxicant use, valuing study and RE. In the private sphere, they were found to have a more positive attitude towards family and Buddhism. Additionally the study found the significance of bowing differed with age – being linked particularly with an increased subjective well-being in early teens and acceptance of hierarchy and parental influence in late teens. Also, the attitudes corresponding with bowing depended on religious style – bowing being linked with Asian values and feeling more religious for convert Buddhist teens, whereas for heritage Buddhist teens it was linked more with in-group mentality. Unlike non-Buddhist adolescents, bowing to parents in Buddhists was linked with wanting to look after parents in old age. The article argues that bowing to parents has the cultural function of bringing religiously-led good into society, acting as a perpetuating structure, binding the Buddhist community together, facilitating mutual respect from adults and a sense of social hierarchy and such deserves to be considered an aspect of Buddhist religiosity.

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Budismi semiootika I - Tartu-Moskva koolkonna panus: Pjatigorski ja Mäll

Budismi semiootika I - Tartu-Moskva koolkonna panus: Pjatigorski ja Mäll

Author(s): Andres Herkel / Language(s): Estonian Issue: 17/2020

The article examines Buddhist studies within the Tartu–Moscow school of semiotics. At the beginning of Tartu semiotics there was a pleiad of orientalists and indologists using the semiotic approach for Buddhist studies. Alexander Piatigorsky and Linnart Mäll were important contributors. Piatigorsky and Mäll refrained from using theories and terminology from Western philosophy to interpret Buddhism. However, they used semiotic tools to describe such basic problems as: the hierarchies of thestates of mind; personological classifications; the difference between psyche and consciousness; Buddhist metalanguage and terminology; the term dharma; the impact of texts on the mind; the mechanisms of the production of new texts; zero and infinity as symbols for texts and sates of mind, etc. Their several articles in Tartu semiotics have timeless value for Buddhist studies. With the help of semiotics they were able to successfully deal with texts corresponding simultaneously to different states of consciousness and different levels of interpretation.

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Budismi semiootika II. Mõistetest

Budismi semiootika II. Mõistetest

Author(s): Andres Herkel / Language(s): Estonian Issue: 18/2021

In the previous article (Herkel 2020a), we looked at the contribution of buddhologists in Tartu-Moscow School of semiotics, with emphasis on the works of Aleksandr Pjatigorski and Linnart Mäll. This time we will approach the semiotics of buddhism from a different angle, reviewing some of its basic concepts and their possible equivalents in contemporary semiotics, as well as their necessity for semiotic thinking. The main source used for generating examples and comparisons here is the Nāgārdžuna (ca. 150–250) Mūlamadhyamakakārikā (Root Verses on the Middle Way). Buddhism’s basic concepts and their western counterparts are: (1) Nimitta and lakṣaṇa as major analogies for the term sign; (2) nāmarūpa which is compared to the signified and signifier; (3) prapañca, vikalpa and other sanskrit terms characterizing conceptualization and embedding in concepts; (4) dharma as central concept with many possible translations: teaching, text, universal law, characteristic, psychological element etc.; (5) ) ātman and anātman as basic concepts of selfhood with detailed analysis of its elements and salvation from boundaries of self; 6) the two levels of truth: samvṛti-satya as conventional truth and paramārtha-satya as a higher level of truth; (7) śūnya and śūnyatā, respectively zero and emptiness as a manifestation of the limits of thought.

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Budist Sanatta ve İkonografide Buda’nın Temel Mudraları ve Fiziksel Özellikleri

Budist Sanatta ve İkonografide Buda’nın Temel Mudraları ve Fiziksel Özellikleri

Author(s): Ali Gül / Language(s): Turkish Issue: 2/2021

Iconographic elements are among the important sources of the history of religions as well as the history of art. From these works, extensive information about religious persons, teachings and narratives can be obtained. The Buddhism we will be working on is an extremely rich religious tradition in terms of iconography. Buddhist art, built on ancient Indian art, influenced by Persian and Greek art and incorporating the cultural color of the lands it has spread to, has produced very rich iconographic works throughout history. The key element of Buddhist iconography is Buddha. Buddha's personality, life and teaching are depicted by Buddhist artists in these works. One of the prominent points in these depictions is hand gestures called mudra. Mudras, which are evaluated by considering the general posture of the body, reveal very valuable information in terms of Buddha and the Buddhist tradition. The article in your hand, accompanied by visual elements, will focus on the basic mudras, their meaning and importance, and some prominent physical features of the Buddha in Buddhist art, and will try to reveal the importance of Buddhist iconography in conveying the Buddhist tradition and doctrine. While doing this, the study will deal with Buddhist art and iconography with perspective of history of religions, not with history of art.

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Budistički agnosticizam

Budistički agnosticizam

Author(s): Nebojša Vasić / Language(s): Bosnian Issue: 1/2017

Buddhistic agnosticism in its original teaching denies the relevance of the existence of universal truths which are insignificant to the fundamental – eschatological goal; release from suffering. The eightfold buddhistic path is not related to transcendence, while the Buddhist “noble silence” reveals itself in the sense of renouncing the need to find the ultimate refuge in the transcendence, ultimately in the meaning of existence or the salvation of suffering. Buddhistic apathetic agnosticism is not seen in the idea of otherworldliness as an essential basis for its learning and the acceptance of the fourfold noble truths. Postmodernism in its attempt to abolish the universalities forgets that it is possible only with universality to abolish universalities – which is an immanent paradoxical position.

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BUDISTINĖ JOGINĖS PERCEPCIJOS (YOGIPRATYAKṢ A) APOLOGIJA INDIJOJE

BUDISTINĖ JOGINĖS PERCEPCIJOS (YOGIPRATYAKṢ A) APOLOGIJA INDIJOJE

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 93/2018

The article is dedicated to the analysis of the conception of yogic perception (yogipratyakṣa) in Indian Buddhist philosophy. By relying on the primary Buddhist Sanskrit sources and contemporary critical studies, the historically relevant questions are raised: how yogic perception has been treated in Indian Buddhist tradition, and especially in the texts by the eminent representatives of its Yogācāra-Vijñānavada logico-epistemological school (Diṅnāga, Dharmakīrti, Ratnakīrti)? Why was it recognised as a valid source of knowledge, and what role was it granted to in the general Buddhist epistemological scheme (pramāṇavada)? Combined – textological semantic, hermeneutical and comparative – methodologies are applied in the course of analysis. The following conclusion has been made: while representing a coherent empiricist and phenomenalist approach, Buddhism has supplemented the classical Indian system of valid means of knowledge with two more means, namely, with that of yogic perception and authoritative testimony (āpta). However, by acknowledging the validity of yogic perception the Buddhists agreed, that it does not ensure per se the cognition of the truth and should be verified by the other valid means of knowledge. Most important from the Buddhist perspective is that such extraordinary perception should correspond to Buddha’s experience and its conceptual description.

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Budizm’in Batı’dan Doğuşu: Modern ve Postmodern Budizm

Budizm’in Batı’dan Doğuşu: Modern ve Postmodern Budizm

Author(s): Hesna Serra Aksel / Language(s): Turkish Issue: 54/2020

Number of those in the West who relate with Buddhist theories and practices in various ways without adapting Buddhism as a religion are rapidly rising. In this research, in order to contribute to a better comprehension of the place Buddhism occupies in the West, we aim to shed lights on the background of the contemporary situation by examining the adaptation periods of Buddhism since it was introduced to the West in the 19th century. First, we discuss reading of Buddhism as a ‘rational’ and ‘scientific’ tradition when the modernism had a high prestige and the conditions which caused these modernist readings. Then, we look into the cultural situations both in the West and Asia by pointing out some important people who were effective in this period. The last point we pay attention is new turns since the 1960s and the ‘pragmatic’ Buddhism as the result of these new turns. As a result, we argue that Buddhism which has been adopted to modern values of the West and pragmatic purposes of post-modern life style easily fit into various life and belief systems.

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Caring for Life before Birth. Pre-Natal Rites of Passage in Hindu Tradition

Caring for Life before Birth. Pre-Natal Rites of Passage in Hindu Tradition

Author(s): Hilda-Hedvig Varga / Language(s): English Issue: 1/2021

Man is often told that life begins with birth. Hindu tradition is one of those examples that highlight the fact that life begins much earlier, with early stages of pregnancy. We shall not adopt a position from a medical or ethical point of view, but will emphasize this claim judging by the care and effort put into the well-being and good health of foetus and expectant mother by members of this religious tradition from ancient times. Archaic Hindu society was very strongly under the spell of the supernatural and magical, which surfaces in many sacred texts. It is interesting to notice and understand how the supernatural, religious and social intertwine and bring order into the lives of its people.The present paper focuses on pre-natal rites of passage as having an ordering quality in man’s life, mentioning key examples from sacred texts related to cultural and religious details that are the backbone of Hindu tradition. It is a shy attempt to bring to light features in the thought process of the ancient Hindu society in order to better relate and comprehend the treasures of its rich past.

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Charakterystyki krainy Sukhāvatī w kontekście przemian buddyjskiej kosmologii i soteriologii. Część pierwsza

Charakterystyki krainy Sukhāvatī w kontekście przemian buddyjskiej kosmologii i soteriologii. Część pierwsza

Author(s): Robert Szuksztul / Language(s): Polish Issue: 1/2021

The text analyses Sukhāvatī – Amitābha’s purified buddha field, also known as the Pure Land. The vision of Sukhāvatī became immensely popular in Indian Mahāyāna Buddhism, and in East Asia it started a new Buddhist tradition. Some of its features – at least on the surface – differ from standard ideas about what Buddhism is. The descriptions of the activity of the Buddha Amitābha, who brings salvation to all beings, by enabling them to be reborn and live a blissful and virtually endless existence in his paradise land of Sukhāvatī, where achieving the ultimate goal of Buddhist practice is quick and easy, led to attempts at showing the structural similarities of this tradition with, for example, Christianity. There were also attempts at proving direct borrowings from other religions and cultures, which was supposed to explain the source of the name, location and characteristics of this land. These characteristics, however, can be more convincingly explained by analysing the process of evolution of Buddhism itself, which is the main focus of this work. Due to its volume, the text is divided in two parts. The first part defends the assumption about the intra-Buddhist origins of Sukhāvatī and the justification for this choice in the context of various other theories about the origin of that land. Then the evolution of the Buddhist cosmological vision that eventually led to the concept of purified buddha fields, including Sukhāvatī, will be discussed. The second part will be devoted to an analysis of the characteristics of this land in the light of the Short and Long Sukhāvatīvyūha sutras, and in the context of other Buddhist texts, to show that Sukhāvatī combines the following Buddhist themes: (a) in the visual layer, the presentation of a paradise, an ideal land that lacks any existential ills, (b) in the non-material aspect, the activity of nirvāṇa, (c) in the dimension of the Buddhist path, the easy practices that characterise the conditions of rebirth for the lower heavens.

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Ciemniejsza strona ciemności – ścieżka lewej ręki w zachodniej tradycji ezoterycznej. Wybrane zagadnienia

Ciemniejsza strona ciemności – ścieżka lewej ręki w zachodniej tradycji ezoterycznej. Wybrane zagadnienia

Author(s): Zbigniew Łagosz,Agata Świerzowska / Language(s): Polish Issue: 1/2016

The article is a comprehensive attempt at demonstrating the entry of the concept of the Indian Tantric Left-Hand Path into the Western esoteric tradition. Based on selected examples such as Wicca, Satanism and Thelema, the authors show the ways in which this idea has been reinterpreted and absorbed by the Western esoteric milieu.

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Classical Sāṁkhya on the Relationship between the Vedic Revelation (śruti) and Its Own Doctrine

Classical Sāṁkhya on the Relationship between the Vedic Revelation (śruti) and Its Own Doctrine

Author(s): Ołena Łucyszyna / Language(s): English Issue: 4/2017

The aim of this research is to clarify the view of classical Sāṁkhya on the relationship between the Vedas and its own teaching. Sāṁkhya is regarded by the Hindu tradition as a school of philosophy which recognizes the authority of the Vedas (āstika), but what is the real Sāṁkhya attitude towards the Vedas? My study is based on all the extant texts of classical Sāṁkhya. The textual analysis allowed me to distinguish four different tendencies (lines of thought) that constitute the classical Sāṁkhya view on the status of the Vedic revelation (śruti) in relation to its own doctrine: 1) the Vedas are an authoritative source of knowledge, but they do not play an important role in the grounding of the Sāṁkhya doctrine; 2) Sāṁkhya is authoritative because it is based on śruti; 3) Sāṁkhya is śruti, that is, it is identical to the quintessence (i.e., the highest teaching) of the Vedas set forth in the Upaniṣads; 4) Sāṁkhya is higher than the Vedas. Taking into account the results of my analysis, it is possible to say that the Sāṁkhya view on the status of the Vedas is no less ambiguous than the general Hindu attitude to them.

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CONCEPTUALIZAREA ABUZIVĂ A FLUXULUI CAUZAL AMORF
(PRATīTYASAMUTPĀDA, PARATANTRASVABHĀVA),
ÎN BUDHISMUL YOGĀCĀRA

CONCEPTUALIZAREA ABUZIVĂ A FLUXULUI CAUZAL AMORF (PRATīTYASAMUTPĀDA, PARATANTRASVABHĀVA), ÎN BUDHISMUL YOGĀCĀRA

Author(s): Ovidiu Cristian Nedu / Language(s): Romanian,Moldavian Issue: 2/2019

The article deals with the relationshipbetween the two levels of phenomenal existence accepted by Yogācāra Buddhism: theconceptual and linguistic sphere, specific to human experience, and the all-encompassingconditional flow. Unlike other early tenets of Mahāyāna, Yogācāra has a „softer”approach to reality, considering the conditional flow as real, as a natural adjunct of theultimate reality (parini􀊘pannasvabhāva). Devoid of any objective reality is only thelevel of conceptual constructs, which refer to nothing at all, neither to the absolutereality nor to the conditional flow. They simply make up a world of their own, stirredby the Karmic energy; within this purely subjective constructed world, the entire humandrama takes place. All the painful features of human life have nothing to do withanything existing outside of the individual subject but are simply fanciful creations ofhuman mind. The objectively existing conditional flow is not only devoid of anyexistentialistic characteristic but lacks any determination whatsoever, being simply anamorphous stream of momentary apparitions, where nothing ever acquires any determinedidentity, as a particular „entity” (bhāva).The voidness (śūnyatā) of Yogācāra Buddhism is „softer” than in other schoolsof Mahāyāna, being rather a „relational” void. It is not equated with nothingness butonly with the absence of the claimed constructed characteristics from the realconditional flow.

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CONDIȚIA UMANĂ ALTERATĂ DREPT FORȚĂ PROPULSOARE (karma) A UNIVERSULUI. INTERDEPENDENȚA DINTRE COSMIC ȘI UMAN ÎN BUDHISMUL YOGĀCĀRA

CONDIȚIA UMANĂ ALTERATĂ DREPT FORȚĂ PROPULSOARE (karma) A UNIVERSULUI. INTERDEPENDENȚA DINTRE COSMIC ȘI UMAN ÎN BUDHISMUL YOGĀCĀRA

Author(s): Ovidiu Cristian Nedu / Language(s): Romanian,Moldavian Issue: 1/2020

In Yogācara Buddhism, human being is not a simple occurrence within the Cosmos but rather an important wheel of the Cosmic mechanism. The Universe is driven by the Karmic force which is engendered by human afflicted (klia) experience. Human condition “fuels” the Universe with Karmic energy, thus maintaining its existence and dynamics. It is not as much as in the Judeo-Christian tradition, where the Universe exists for the sake of man, but neither as in the rough Materialistic outlooks, where the Universe could have existed devoid of humans, too. In Yogācara, the ultimate subject is the Cosmos and not the individual being; nevertheless, human beings are not mere accidental (āgantuka) apparitions within the Universe, but rather some of its major mechanisms, the ones which propel the Cosmos. Thus, the dependence is mutual: men appear in the Universe but, equally, they maintain into existence the Universe. The paper deals with the two major functioning mechanisms of the cosmic consciousness (ālayavijāna), the outflow (niyanda) and the karmic maturation (vipāka), proving that the outflow can’t provide more than a limited continuity of a particular manifestation. The perpetuity of the cosmic consciousness is possible only through the karmic maturation mechanisms which always involve human affliction and human subjects.

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Consciousness Endomitosis: A Cyclic Cosmological Theory

Consciousness Endomitosis: A Cyclic Cosmological Theory

Author(s): Rafael Pulido-Moyano / Language(s): English Issue: 27/2021

A cyclic cosmological theory called “Consciousness Endomitosis Theory” (CET) is proposed. Whatever is taken as being real, any particle, any structure in the universe, any object, or any type of interaction, all of them are derivative from consciousness, and are described as modulations of consciousness. In CET, consciousness is assumed to be the field from which all other fields described by general relativity and quantum mechanics emerge and into which all of them coalesce. Other cosmological cyclic models can be partly embedded within CET or can be shown to be compatible with it, including some apparently distant models like Steinhardt and Turok’s two-brane cyclic model, as well as other models much closer to CET principles, like Amoroso’s Noetic Field Theory (2000, 2003, 2006) and Di Biase’s Quantum Holographic Informational Model (2019). In CET, consciousness is metaphorically compared to a spherical cell in which an iterative endomitotic process takes place, a process that flows into the “Big Bang.” Once the evolution of visible universe is completed, “Big Crunch” triggers endomitosis reversal. Time, space, energy, mass and the four fundamental interactions are reinterpreted in the light of this cosmic dynamics of consciousness.

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Cultural Agents of Indic Sciences’ Migration in Post–War Latvia

Cultural Agents of Indic Sciences’ Migration in Post–War Latvia

Author(s): Natālija Burišina / Language(s): English Issue: 45/2022

This is an interdisciplinary study that forms the second part of a trilogy the first part of which, covering the time period from the middle of the 19th century until 1940, was published in the article “Origins and Proliferation of Indic Sciences in Latvia” (Abrola 2019: 40–67). Therewith, a brief overview of the first part is given in the introduction. Conversely, in the body of this article the second part is expounded. Within that the migration of such Indic sciences as yoga, ayurveda, music, literature, culture, and philosophy, and their and impact on the cultural landscape of Latvia has been studied. Likewise, the interactions of cultural agents and geopolitical processes of both the countries — Latvia and India — within a time period from 1940 until 1970 have been investigated. In order to conduct this study, the repositories of the libraries, the funds of the museums, archives, Latvia State Radio and Television Centre, Riga Film Studio have been investigated. Last but not least the interviews with interlocutors have been conducted. The methodology applied: archival research, method of social anthropology — oral history interviews, data analyses and syntheses.

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Curry. A Tale of Cooks and Conquerors

Curry. A Tale of Cooks and Conquerors

Author(s): Cătălina-Ioana Pavel / Language(s): English Issue: 1/2020

review

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Czy Budda praktykował ascezę w okresie poprzedzającym jego przebudzenie? Krytyczna analiza sutty Māhasīhanāda ze zbioru Majjhimanikāya

Czy Budda praktykował ascezę w okresie poprzedzającym jego przebudzenie? Krytyczna analiza sutty Māhasīhanāda ze zbioru Majjhimanikāya

Author(s): Grzegorz Polak / Language(s): Polish Issue: 1/2017

It is widely believed, that the Buddha practiced the most radical forms of asceticism and self mortification prior to his awakening. A critical analysis of the suttas depicting that crucial period of his life shows, however, that the only text which portrays the bodhisatta as a foremost ascetic is the Māhasīhanāda Sutta (MN 12/I, 68). The aim of this paper is to examine the issue of the authenticity of this text and thus to answer the question as to whether there is enough ground to claim that the Buddha was an ascetic at all. Through a comparative analysis, I show that the structure and content of the Māhasīhanāda Sutta cannot be reconciled with other suttas from the Majjhima Nikāya, which describe the bodhisatta’s path to awakening. I point out certain late features of the Māhasīhanāda Sutta. Then, through a comparative analysis I try to show that some parts of the Buddhist text may have been borrowed from the Jain Āyāraṁga Sutta. Next, I attempt to reinterpret the term attakilamathānuyogo from the Dhammacakkappavattana Sutta in such a way which will not pertain to asceticism. In the final part of the paper, I try to explain how the view that the Buddha was a foremost ascetic prior to his awakening could have arisen.

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Da li je svet poreciv? O duhu Indije i zapadnoj gnozi
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Da li je svet poreciv? O duhu Indije i zapadnoj gnozi

Author(s): Peter Sloterdijk / Language(s): German,Serbian Issue: 0/1994

Es gehoert zu den peinlichen Geheimnissen des philosophischen Metiers, dass dort, wo in positiven Toenen von letzten Erkenntnissen gesprochen wird, der Irrsin selbst oft nicht weit ist. In der Hingezogenheit zu “ den groessten Gedanken der M etaphysik und im Sog des “ psychistrisch relevanten Ich-Todes wirkt - so ist zu vermuten - derselbe Magnetismus, diesselbe Anziehungskraft eines im buchstaeblichen Sinn ausserordentlichen und exzentrischen Pols.

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