Thesis (Ph.D.)--Indiana University, Dept. of East Asian Languages and Cultures, Chinese, 2007. / Title from dissertation home page (viewed Sept. 26, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0615. Adviser: Bokenkamp R. Stephen.

This dissertation explores the connection among place, narrative, and ritual in a survey of Kurukshetra and its meaning to different communities across time. Kurukshetra, a region of central Haryana, is currently identified predominantly as a tīrtha and the site of the central battle of the Mahābhārata epic. I ask, "How did this area come to be known as Kurukshetra and how did it become so strongly associated with the Mahābhārata?" I argue that there is a constructive dynamic tension among place, narrative, and ritual that connects Kurukshetra, the Mahābhārata, and tīrthayātrā, leading to the current situation. I begin by examining pre-epic constructions of Kurukshetra to discover shifts and continuities in the terrain that Kurukshetra inhabits and the narrative themes ascribed to it. Following, I trace these themes into the epic period, and explore how a new ritual paradigm, tīrthayātrā, continues to modify the physical and narrative landscape. Next, I observe that the ritual, narrative, and terrain begin to coalesce in the post-epic period. I argue that even as the ritual begins to become more stable, the narrative and ritual geographies remain in flux. By the sixteenth century, the Mahābhārata begins to dominate the narrative identity of Kurukshetra and the region around the city of Thanesar becomes the primary locus of ritual activity and narrative reproduction. / text

<p> The <i>Wanling lu</i> is an important text in the history of Chan and Zen Buddhism. The text contains the teachings of a Chan Master in the lineage that would become the orthodox in China during the Song dynasty, and later spread to Japan and Korea. According to traditional accounts, the text originated from the notes taken by the government official, Pei Xiu, during a visit with Chan Master Huangbo in 849 C.E. Recent scholarship has called the traditional accounts of the origins of this text into question, though the text can still be reliably dated to the Tang dynasty. The <i> Wanling lu</i> was first translated into English in 1958. In this thesis, I summarize the history of the text and include biographical material concerning the text's central figure, Huangbo. I also provide my own translation of the Wanling lu with annotation, replacing the outdated 1958 edition.</p>

Thesis (Ph.D.)--Indiana University, Dept. Folklore and Ethnomusicology, 2007. / Source: Dissertation Abstracts International, Volume: 68-09, Section: A, page: 4015. Advisers: Richard Bauman; Roger L. Janelli. Title from dissertation home page (viewed May 7, 2008).

My dissertation traces the contemporary American assimilation of Asian enlightenment traditions and discourses. Through a close reading of three communities, I consider how Asian traditions and ideas have been refracted through the psychological, political, and economic lenses of American culture. One of my chapters, for example, discusses how the American Insight community has attempted to integrate the enlightenment teachings of Theravada Buddhism with the humanistic, democratic, and pluralistic values of the European Enlightenment. A second chapter traces the American gum Andrew Cohen's transformation from a Neo-Advaita teacher to a leading proponent of "evolutionary enlightenment," a teaching that places traditional Indian understandings of nonduality in an evolutionary context. Cohen's early period shows the further deinstitutionalization of traditional Advaita Vedanta within the radically decontextualized Neo-Advaitin network, and evolutionary enlightenment engages and popularizes another less-known but influential Hindu lineage, namely that of Sri Aurobindo's integral yoga. a A third chapter examines contemporary psychospiritual attempts to incorporate psychoanalytic theory into Asian philosophy in order to reconcile American concerns with individual development with Asian mystical goals of self-transcendence. In conclusion, I argue that the contemporary American assimilation of Asian enlightenment traditions is marked by a number of trends including: (I) a move away from the rhetoric and privileging of experience that scholars such as Robert Sharf have shown to be characteristic of the modem Western understanding of Asian mysticism; and (2) an embrace of world-affirming Tantric forms of Asian spirituality over world-negating renouncer traditions such as Theravada Buddhism and Advaita Vedanta. I also reflect on how the cultural shift from the modem to postmodern has affected East-West integrative spiritualities.