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1	Approche clinique d'états psychiques particuliers Belet, Jean-Claude Chouvier, Bernard. January 2004 (has links) Reproduction de : Thèse de doctorat : Psychologie clinique et psychopathologie : Lyon 2 : 2004. / Titre provenant de l'écran-titre. Bibliogr.. Notes bibliogr. Index.
2	Language as a tool for self-inquiry Griffin, Alice Elizabeth 01 January 2004 (has links) This thesis examines he areas of consciousness and language that are implemented within the oral teaching tradition of the spiritual lineage of Ramana Maharshi. It examines how language is used by the teacher's consciousness to assist their student's development towards their own enlightened state of consciousness. Maharshi Ramana manjari Ramana A souvenir Theory of Self-knowledge Self-evaluation Consciousness Mind and body Spiritualism Religion Rhetoric
3	Mystik och läran om själen : En idéanalys och jämförelse av Ramana Maharshi och Thomas Merton baserad på Jungiansk psykologi Malmberg Nunez, Anton January 2022 (has links) The aim for this paper is to study how mystics can be seen as religious psychologists. It does so by describing and comparing Thomas Merton (1915–1968) and Ramana Maharshi (1879–1950), two mystics from the western-Christian respectively the eastern-Hindu faith. The essay focuses on the mystics understanding about three notions. These are (1) the self, (2) self-realization and (3) the ultimate reality. It does so through the eyes of another 20th century soul searcher: Carl G Jung. The theory that's used is Jungian psychology and is meant to facilitate a tool for describing the mystics' understanding about the notions. It brings the purpose to explain the mystics teachings about the soul, which is the literate meaning of the word ‘psychology’. As such, a discussion is being made about how the mystics can be seen as religious psychologists, because of their use of religious terms and teachings based on mystical experiences. A closer look at the similarities between Jung and the mystics, as well as the impact their teachings have on human well-being, show how they can in fact be seen as religious psychologists. An argument against it is that mystical experiences cannot be proven with a materialistic worldview based on science. However, I discuss that just as some psychological theories and hypotheses cannot be proven by empirical means but are rather judged on the effect it has, so can mysticism also be seen as a religious psychology. Thomas Merton Ramana Maharshi Mysticism Religious psychologists Jungian Psychology. Thomas Merton Ramana Maharshi Mystik Religiösa psykologer Jungiansk Psykologi. Religious Studies Religionsvetenskap
4	Les dynamiques de la transformation spirituelle d’Henri Le Saux comme traduction Bates, Diana Ossana 14 May 2013 (has links) Dans cette thèse nous examinons la traduction d’un autre angle que celui de la transposition d’un texte d’une langue à une autre. Nous considérons ici que la « traduction » est une expérience transformationnelle vécue par un être humain hors de son environnement naturel ou habituel. La vie d’Henri Le Saux illustre ce phénomène car elle est celle d’un moine bénédictin français qui quitte son monastère breton pour se rendre en Inde afin de christianiser les Indiens. Mais dès son arrivée en terre de Bharat, son cheminement prend un autre tournant et il devient un sannyasi ou renonçant. Ce qui distingue néanmoins le parcours de Le Saux est qu’il ne se convertit pas à l’hindouisme, mais se trans‐forme plutôt pour devenir un amalgame vivant de deux religions. Il se trans‐forme, c’est‐à‐dire la forme initiale de sa religion change mais le fond de celle‐ci subsiste, tout comme une traduction ne changera que la forme d’un texte. De la même façon qu’un texte transposé dans une autre langue s’ouvre à une autre culture, ainsi en Inde, Le Saux s’ouvre au changement, il accueille l’Autre et en intègre des éléments. L’Advaita Vedanta se mêle à son christianisme et transforme sa religion « source », c’est ainsi que l’ascète vit un métissage, comme le traducteur qui tout en traduisant, lui aussi se traduit et se « métisse ». Tout au long de l’histoire, des peuples ont été traduits et la traduction a joué un rôle primordial dans les diverses missions de colonisation. Vicente Rafael relate notamment les stratégies traductionnelles utilisées aussi bien par les colonisateurs venus d’Espagne, que par les Tagalog, peuple autochtone des Philippines. Comme agent indispensable de tout échange interlingual, la traduction permet à plusieurs cultures de se rencontrer et d’entrevoir l’existence d’un substrat universel sémantique qui puisse unir un texte à toutes ses traductions. La vie d’Henri Le Saux, quant à elle, illustre, tout au long de son expérience, l’existence d’un substrat universel sous‐jacent dans les diverses religions de notre planète. Cette thèse veut alors souligner ces phénomènes de traduction qui facilitent à la fois des rencontres sémantiques et religieuses, et font de la diversité du monde une mosaïque construite sur un substrat commun à tout être humain. Transformation spirituelle Traduction Henri Le Saux La Bildung La xeniteia Ramana Maharshi Ascèse Rafael Vicente
5	Les dynamiques de la transformation spirituelle d’Henri Le Saux comme traduction Bates, Diana Ossana January 2013 (has links) Dans cette thèse nous examinons la traduction d’un autre angle que celui de la transposition d’un texte d’une langue à une autre. Nous considérons ici que la « traduction » est une expérience transformationnelle vécue par un être humain hors de son environnement naturel ou habituel. La vie d’Henri Le Saux illustre ce phénomène car elle est celle d’un moine bénédictin français qui quitte son monastère breton pour se rendre en Inde afin de christianiser les Indiens. Mais dès son arrivée en terre de Bharat, son cheminement prend un autre tournant et il devient un sannyasi ou renonçant. Ce qui distingue néanmoins le parcours de Le Saux est qu’il ne se convertit pas à l’hindouisme, mais se trans‐forme plutôt pour devenir un amalgame vivant de deux religions. Il se trans‐forme, c’est‐à‐dire la forme initiale de sa religion change mais le fond de celle‐ci subsiste, tout comme une traduction ne changera que la forme d’un texte. De la même façon qu’un texte transposé dans une autre langue s’ouvre à une autre culture, ainsi en Inde, Le Saux s’ouvre au changement, il accueille l’Autre et en intègre des éléments. L’Advaita Vedanta se mêle à son christianisme et transforme sa religion « source », c’est ainsi que l’ascète vit un métissage, comme le traducteur qui tout en traduisant, lui aussi se traduit et se « métisse ». Tout au long de l’histoire, des peuples ont été traduits et la traduction a joué un rôle primordial dans les diverses missions de colonisation. Vicente Rafael relate notamment les stratégies traductionnelles utilisées aussi bien par les colonisateurs venus d’Espagne, que par les Tagalog, peuple autochtone des Philippines. Comme agent indispensable de tout échange interlingual, la traduction permet à plusieurs cultures de se rencontrer et d’entrevoir l’existence d’un substrat universel sémantique qui puisse unir un texte à toutes ses traductions. La vie d’Henri Le Saux, quant à elle, illustre, tout au long de son expérience, l’existence d’un substrat universel sous‐jacent dans les diverses religions de notre planète. Cette thèse veut alors souligner ces phénomènes de traduction qui facilitent à la fois des rencontres sémantiques et religieuses, et font de la diversité du monde une mosaïque construite sur un substrat commun à tout être humain. Transformation spirituelle Traduction Henri Le Saux La Bildung La xeniteia Ramana Maharshi Ascèse Rafael Vicente
6	Abhishiktananda's non-monistic Advaitic experience Friesen, John Glenn 01 January 2002 (has links) The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy. this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action. ontology and theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa Maharshi and Gnanananda, both of whom influenced Abbishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyiisa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or power of Shiva. He compares .fakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience sahaja sam&lhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.) Abhishiktananda Le Saux Ramana Non-dualism Non-Monistic Hindu-Christian Jung 271.1054 Hinduism -- Relations -- Christianity Hindu monastic and religious life Mysticism -- Comparative studies Advaita
7	Abhishiktananda's non-monistic advaitic experience Friesen, John Glenn 11 1900 (has links) The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies) Abhishiktananda Le Saux Ramana Gnanananda Advaita Nondualism Non-monistic Mysticism Hindu-Christian Jung 271.1054 Abhishiktananda, Swami, 1910-1973 Hinduism -- Relations -- Christianity Hindu monastic and religious life Mysticism -- Comparative studies. Advaita.
8	Abhishiktananda's non-monistic Advaitic experience Friesen, John Glenn 01 January 2002 (has links) The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy. this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action. ontology and theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa Maharshi and Gnanananda, both of whom influenced Abbishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyiisa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or power of Shiva. He compares .fakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience sahaja sam&lhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.) Abhishiktananda Le Saux Ramana Non-dualism Non-Monistic Hindu-Christian Jung 271.1054 Hinduism -- Relations -- Christianity Hindu monastic and religious life Mysticism -- Comparative studies Advaita
9	Abhishiktananda's non-monistic advaitic experience Friesen, John Glenn 11 1900 (has links) The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda. Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions. Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit. Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi. The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies) Abhishiktananda Le Saux Ramana Gnanananda Advaita Nondualism Non-monistic Mysticism Hindu-Christian Jung 271.1054 Abhishiktananda, Swami, 1910-1973 Hinduism -- Relations -- Christianity Hindu monastic and religious life Mysticism -- Comparative studies. Advaita.
10	Whole Teachers: A Holistic Education Perspective on Krishnamurti‘s Educational Philosophy Rathnam, Anbananthan 09 August 2013 (has links) The purpose of this qualitative research study, which utilizes a phenomenological inquiry method, is to inquire into the awareness of what it means to be a whole teacher from the perspective of the philosophy of Jiddu Krishnamurti, a philosopher/spiritual teacher. Four participants (teachers) were interviewed from the Oak Grove School, an alternative, holistic school founded by Krishnamurti in 1974. This inquiry probed into teachers’ thinking, teachers’ lives, teachers’ inner lives, teachers’ contemplative practices, teachers’ calling/vocation and teachers’ pedagogy. The findings of this inquiry reveal the awareness that exists among the participants with regards to their understanding of Krishnamurti’s educational philosophy and the way in which this philosophy has shaped their lives and the lives of their students (both implicit- ly and explicitly) The findings from this research further show that Krishnamurti’s philosophy has certainly had an impact on the participants’ wholeness. Krishnamurti was never interested in imposing his philosophy on the teachers to think in a narrow groove. Rather, he challenged them to arrive at wholeness or a holistic approach towards living by their own volition, by putting aside all philosophy, including his own. This research points towards the possible ways in which wholeness can be developed using: Innate wisdom (teachers’ inner life, teachers’ calling); wisdom gained through experiencing life (teachers’ life, teachers’ thinking); wisdom gained through their teaching experience (teachers’ pedagogy) and wisdom gained through practices that bring harmony to the mind, body and spirit (teachers’ contemplative approaches). An experiential model titled, The Flower Model: An Experiential Metaphor – which integrates the three stages of awareness – was developed using Krishnamurti’s approach towards wholeness. This model can be used to guide teachers with their respective psychological conditionings that reside or exist in their thinking, lives, inner lives, contemplative practices, vocation and pedagogy/curriculum design. Whole Teachers Holistic Education Jiddu Krishnamurti Krishnamurti's Educational Philosophy Qualitative Research Phenomenology Oak Grove School Awareness Mindfulness Teachers' Thinking Teachers' Lives Teachers' Inner Lives Teachers' Contemplative Approaches Teachers' Calling Teachers' Vocation Teachers' Pedagogy Krishnamurti's Educational Philosophy Wholeness Teacher Development Teacher Education Holistic Schools Alternative Schools Krishnamurti Schools Spirituality Parker Palmer Deepak Chopra Hidden Wholeness Shadow Effect The Conditioned Mind Nature of Thinking Nature of Attention and Concentration Choiceless Awareness The Observer is the Observed Krishnamurti's Educational Aim Religious Education Religious Mind Scientific Mind Meditation Epoche Phenomenological Reduction Imaginative Variation Colaizzi John P. Miller Anbananthan Rathnam Ramana Maharshi Krishnamurti Inquiry Freedom to Inquire Timeless Learning Good Teaching Self Self-Knowledge Teachers' Vulnerability Contemplation Pedagogy 0515 0727 0530

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