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Showing 21 to 29 of 29 (0.037 seconds)Spelling suggestions: "subject:"hindu philosophy."" "subject:"lindu philosophy.""
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Imprinted Identity: A History of Literature and Communal Selfhood in the Nath SampradāyMarrewa Karwoski, Christine January 2020 (has links)
The Nath sampradāy, a community whose early Hindavi literature propagates a selfhood which is deeply enmeshed in both Hindu and Islamic traditions, has been at the forefront of Hindu right-wing agitations in the twentieth and twenty-first centuries. Examining an extensive vernacular corpus of texts–– from seventeenth-century manuscripts to twentieth-century printed books–– this dissertation investigates the changes that took place in the Nath community over the longue dureé. Analyzing this oeuvre, along with historical records, I explore both how the yogis portrayed themselves in their literature and how they were viewed by others. Specifically, this dissertation addresses how modern technologies and ideologies–– such as print, nationalism, and democracy–– merged to help create a more rigidly Hindu identity for the sampradāy in the twentieth century: a novel selfhood unlike the one previously propagated. In particular, it examines how the influential twentieth-century leader of the Goraknath temple in Gorakhpur, Mahant Digvijaynath, reimagined his Nath identity to make his community a center of Hindutvā politics in modern India.
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The religious philosophy of consciousness of Sri AurobindoBarnard, Andries Gustav 30 November 2005 (has links)
In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study.
Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is.
From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution.
Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)
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The religious philosophy of consciousness of Sri AurobindoBarnard, Andries Gustav 30 November 2005 (has links)
In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study.
Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is.
From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution.
Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)
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The religious ontology of Shri AurobindoBarnard, Andries Gustav 30 June 2004 (has links)
Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present. / Religious Studies and Arabic / M.A. (Religious Studies)
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From early Hinduism to Neo-Vedanta : paradigm shifts in sacred psychology and mysticism : their implications for South African HindusSaradananda, Swami 06 1900 (has links)
This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge.
This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement.
In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period.
In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology.
Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus. / Religious Studies and Arabic / D.Lit et Phil. (Religious Studies)
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The religious ontology of Shri AurobindoBarnard, Andries Gustav 30 June 2004 (has links)
Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present. / Religious Studies and Arabic / M.A. (Religious Studies)
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| 27 |
From early Hinduism to Neo-Vedanta : paradigm shifts in sacred psychology and mysticism : their implications for South African HindusSaradananda, Swami 06 1900 (has links)
This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge.
This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement.
In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period.
In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology.
Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus. / Religious Studies and Arabic / D.Lit et Phil. (Religious Studies)
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A cognitive linguistic analysis of conceptual metaphors in Hindu religious discourse with reference to Swami Vivekananda’s complete worksNaicker, Suren 11 1900 (has links)
This thesis investigates the use of metaphorical language in The Complete Works of Swami Vivekananda. Vivekananda is one of the most influential modern-day Hindu scholars, and his interpretation of the ancient Hindu scriptural lore is very significant. Vivekananda’s influence was part of the motivation for choosing his Complete Works as the empirical
domain for the current study. Vivekananda’s Complete Works were mined using AntConc, for water-related terms which seemed to have a predilection for metaphoricity. Which terms to search for specifically was determined after a manual reading of a sample from the Complete Works. The data was then tagged, using a convention inspired by the well-known
MIPVU procedure for metaphor identification. Thereafter, a representative sample of the data was chosen, and the metaphors were mapped and analysed thematically.
This study had as its main aim to investigate whether Hindu religious discourse uses metaphors to explain abstract religious concepts, and if so, whether this happens in the same way as in Judaeo-Christian traditions. Furthermore, following Jäkel (2002), a set of sub-hypotheses pertaining to ubiquity, domains, models, unidirectionality, invariance,
necessity, creativity and focussing is assessed.
Key findings in this study include a general confirmation of the above-mentioned hypotheses, with the exception of ‘invariance’, which proved to be somewhat contentious. The data allowed for the postulation of underlying conceptual metaphors, which differed somewhat from the metaphors used in traditional Judaeo-Christian philosophy. / Linguistics and Modern Languages / D. Litt. et Phil. (Linguistics)
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Analysis of the religious practices of Hindus at Saint Joseph's Oratory : transmission of Christian faith after the Second Vatican CouncilJomon Kalladanthiyil, John 03 1900 (has links)
No description available.
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