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Oriental philosophy holds within its veiled verses and symbolism much of interest to the esoteric astrologer and philosopher. We see that the phonetic interpretation of the Sanskrit Dzyan is clearly carried over and interpreted in ‘Xanadu’ originating phonetically from "Dzenodoo". There is a clear referral and meaning to Shamballa and the seven jewels within the Monadic centre of power or macro cosmically the seven head centres of OAWNMBS. This sacred centre can be identified in oriental terms as the "inner city" otherwise known as the "forbidden city or palace" of 14th century Beijing.
Yonghegong ("Palace of Harmony and Peace"), popularly known in English as the "Lama Temple," is often described as Beijing's largest and most important Tibetan Buddhist monastery, but from its establishment in 1694 during the Qing dynasty (1644-1911) to the present, Yonghegong has continued to evolve physically and functionally, from imperial prince's residence, to "travelling palace" (xinggong), to imperial ancestral shrine and Tibetan Buddhist monastic college, and finally to its current role as monastery, monastic college and museum. Despite its history and ubiquity as a Beijing landmark and destination for pilgrims and tourists, it has received limited academic attention. Furthermore, previous studies have emphasized the site as a Tibetan Buddhist monastery, downplaying its political significance. This study will provide a more comprehensive interpretation of Yonghegong as an expression of the Qing ideology of imperial universalism, focusing on the site during the reign of its major patron, the Qianlong emperor (r. 1735-1796). In order both to describe and interpret the multidimensional complexities of Yonghegong in a systematic fashion, I will employ as a heuristic device an interpretive model for the site inspired by two aspects the Indo-Tibetan tradition of the mandala: symbolic mapping and spatial ordering. The many symbols at the site will be arranged according to what I call the "three spheres" that center on the person of the Qianlong emperor: microcosm, the somatic sphere (symbols of the emperor's presence and personal history at the site); mesocosm, the socio-politcal sphere (multicultural symbols of the emperor's legitimacy); and finally macrocosm, the eschatological sphere (symbols of the emperor's role as enlightened ruler, ushering in the coming of the next buddha, Maitreya). Interpretation of the three spheres at Yonghegong is then applied first to the site's external features (e.g. site plan, architecture, what I call the "outer mandala") and then to examples of the internal features (e.g. sculptures, inscriptions, what I call the "inner mandala"). This study will both contextualize much of the overlooked symbolism of the Qianlong-era art and architecture at Yonghegong, as well as provide the first comprehensive interpretation of the site as a whole.
The Tongbai Palace and Its Daoist Communities: A History
"The Tongbai Palace and Its Daoist Communities: A History" by Jacopo ScarinDaoism, at its core, is a religion: a way of interpreting the cosmos. Historically, Daoism evolved by incorporating elements of diverse religious traditions and maintained a dialectical relationship with Chinese society as a whole, affecting the worldviews, value systems and practices of all social classes. Daoist temples synthetically and syncretically embody the successive stages of Daoist history. This book studies the history of the eminent Tongbai Palace within its natural, cultural, religious and political landscape. It highlights what the temple owed to the significance of its location and the people and deities inhabiting it, while showing how, in turn, it increased their prestige.
北涼石塔中八卦神與淨度三昧經構成起源解題: 《淨度三昧經》中的八王使者與北涼佛塔底層神秘的八卦神王造像 NB: two sentences were accidentally deleted during the process of editing in Line 3 of page 73. "It seems so. In addition, the Eight Trigrams Deities are described as invocatory deities for meditation and visualization in the Laozi zhong jing. In his research on the symbolism of the early stūpas, Peter Harvey (1984: 67 - 93) has concluded the function of stūpas to be a visualization of “representing the Dhamma (teaching, path and realizations) and the enlightened personality embodying the culmination of Dhamma-practice”. Abe suggested that the eight deities on the stūpa are probably meant for the purpose of Buddhist meditation and visualization. Finally,.........." 中文摘要 "版權所有 引用請註明出處" 關於中國佛教地獄科層化經典的研究,太史文(Stephen Teiser) 所著的(The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism) 是西方學界中對於唐代以降佛教他界官僚體系化經典《十王經》形成的重要著作。不過這些他界觀的轉變,在許多南北朝以及隋唐時期與《人天教》相關的中國佛教經典如《淨度三昧經》、《提謂經》,已經成形。關於這類經典的形成,當前學者一般僅強調六朝以及隋唐時期佛經裡關於他界官僚體系的描述,是受到中國原有他界官僚概念的影響,而經文中的印度佛教元素卻往往被忽略。我認為這樣片面的研究觀點,無法完整呈現這些經書中的中印宗教元素是如何被融合的。研究這些經文脈絡中的印度佛教元素是同樣重要的。因為,他界的形象是摹仿自現世政治體制架構的宗教現象,並不僅僅存在於中國宗教中,也存在於許多古代宗教,包括印度佛教中。因此當我們在閱讀這些佛教經典時,不能僅從中國化的角度來看,而應更重視這些經典本身混合中印宗教文化的本質,從而理解何以兩個不同社會架構所發展出的他界觀,得以融合為一體的動機與原因。 早期中國佛教他界觀科層化的敘述大多出現在南北朝時期與《人天教》相關的中國佛教經典的記述中,特別是齋戒日所涉及果報的執行與運作被描述是為由他界官僚所負責。本文追溯南北朝時期盛行一時的八王日齋的源起。八王日的起源,首現於《淨度三昧經》中的<八王日齋緣記>。該記事中描述在特定齋戒日,印度佛教與中國宗教他界官僚神祇會調查記錄世人的修為,依此回報。就其善惡,而有不同的果報、賞罰。本篇論文從經文內容的結構分析顯示,<八王日齋緣記>的內容其實是結合《增一阿含經》的<四天王經>中有關六齋日,以及道教《老子中經》裡關於八節日內容而成。兩者記事的主題都是關於在特定的齋戒日,他界神祇以類似世間官僚運作體系的方式,調查處理人界善惡修為。其中的敘述,則分別反映自古代印度與中國的官僚制度。對照中國官僚以文書記錄,印度佛教對人業報記錄的詮釋,依其俗,是記錄在貝葉及刻印在(金)銅板上。同時,<八王日齋緣記>中身份不明的八王使者,極可能就是《老子中經》中於八節日上計人間善惡的八卦神的假借。根據現存佛教經錄,此經譯者有可能是涼州出身的寶雲,據此,困擾中外考古學者數十年五世紀北涼佛塔底層神秘的八卦神王造像身分之謎,似乎即是《淨度三昧經》中所稱的八王使者。而石塔中如高善穆塔塔頂寶蓋上所刻北斗七星,似乎出自於《老子中經》中對相應於天之侯王的北斗君,人亦有之,乃在臍中的人之侯王太一君,有八使者(八卦神)於八節日上計人間善惡的的敘述段落有關。 (pp. 66 - 67; p.70. 註釋 no.43)。
Time and Mind: The Journal of Archaeology, Consciousness and Culture
THE ARCHAEOASTRONOMY AND FENG SHUI OF XANADU: KUBLAI KHAN'S IMPERIAL MONGOLIAN CAPITAL2017 •
Xanadu was Kublai Khan's imperial summer capital during the Yuan dynasty (AD 1271– AD 1368). In this article I show how Xanadu was designed in accordance with feng-shui principles that brought the site into harmony with visible and invisible forces of earth, sky, and water. New data presented here show that one way Xanadu was brought into feng-shui harmony was through multiple celestial alignments.
Book chapter: Tones from the Stones: Production, Preservation and the Perusal of Buddhist Epigraphy in Central and East Asia, eds. ZHAN Ru, CHEN Jinhua, JI Yun (Singapore: World Scholastic, 2020), pp. 209-271.
On the Influence of the Longkan shoujian 龍龕手鑒 as a Glossary on Dhāraṇī Carved in Stone (and on Metal sheets) in the North Pagoda at Chaoyang and in Manuscripts from 12th Century Japan2020 •
Of the nine dhāraṇī sūtras inscribed in stone in the North Pagoda (Beita 北塔) in the city of Chaoyang 朝陽 during the middle of the 11th century when the Khitan 契丹 Liao 遼 (907/916–1125) controlled the region, five are written in Sinitic logographs and four with Sanskrit. Translations attributed to Amoghavajra 剛不空 (705–774) of the Sitātapatra-buddhoṣṇīṣa-dhāraṇī, Heart Sūtra, Great Compassion Dhāraṇī and the Mahāpratisāra-dhāraṇī translated by *Maṇicintana (Baosiwei 寶思惟, d. ca. 721) seem to demonstrate that Liao Buddhist patrons sustained veneration of dhāraṇī sūtras that were popular during the 8th century in north China under the Tang (618–907). One of the four texts in Sanskrit, what appears to be a back translation into Sanskrit of *Buddhapāla’s 佛陀波利 translation of the Buddhoṣṇīṣavijaya-dhāraṇī, could be interpreted the same way. But *Maitrībhadra’s 慈 translation of the *Vajravidāraṇa-dhāraṇī 佛 剛大摧碎延壽陀羅尼 (T no. 1416) and three other seemingly ‘esoteric’ Buddhist texts in Sanskrit (with Chinese transliterations) inscribed in stone on the third and fourth stories of the North Pagoda at Chaoyang beg the question: where did these texts come from and why did the Khitan patrons have them carved in the pagoda? I also investigate *Maitrībhadra’s translation of the *Vajravidāraṇa-dhāraṇī from Chaoyang (and the Taishō edition) to see if it corresponds with the extant Tibetan edition (To. No. 750/949 and Pek. No. 406/574 rdo rje par joms pa shes bya bai gzungs) or if it seems to reflect Tang or Khitan Liao dynasty transcriptions of Sanskrit sounds to determine the extent to which Liao Buddhist patronage at Chaoyang reflects Sinitic or Tibetan transmission. I explore how terms glossed in the Longkan shoujian 手鑑 [Handy Mirror in the Dragon Shrine] influence *Maitrībhadra’s translation of the *Vajravidāraṇa-dhāraṇī, in particular. How we understand Liao Buddhist spells during the 11th century has considerable bearing upon how we establish the state of so-called ‘esoteric’ Buddhism on the continent in East Asia when we know that during the 12th century, Tanguts translated many spell texts from Sinitic and Tibetan and in Japan both Shingon 真 宗 and Tendai 天台宗 Buddhists significantly expanded their ritual repertoires.
Study of the role of astronomical alignments in shaping the built environment suggests that centuries before establishment of the Empire in 221 BCE, the Chinese had already developed practical, geometrical applications of astronomical knowledge useful in orienting high-value structures. The archaeological record clearly shows this fundamental disposition was already firmly established by the formative period of Chinese civilization in the early 2nd millennium BCE. The cosmological identification of the imperial center with the celestial Pole and an intense focus on the circumpolar ‘skyscape’ are manifested in the highly symbolic orientation of early imperial capitals. Certain features of this cosmological world-view may have emerged as early as the Neolithic.
Frontiers in aging neuroscience
Functional Brain Activity Changes after 4 Weeks Supplementation with a Multi-Vitamin/Mineral Combination: A Randomized, Double-Blind, Placebo-Controlled Trial Exploring Functional Magnetic Resonance Imaging and Steady-State Visual Evoked Potentials during Working Memory2016 •
Scripta Materialia
Mechanical properties of individual nanorods and nanotubes in forest-like structures2017 •
2016 •
2015 •
2017 •
POTESTAS. Estudios del Mundo Clásico e Historia del Arte
El espíritu de la Contrarreforma. Sor Hipólita de Jesús a través de sus cartas2022 •
Archivos de cardiología de México
¿Cómo evalúan los cardiólogos la actividad sexual de sus pacientes?2022 •
Medicine and Science in Sports and Exercise
Association of Body Composition and Physical Activity in Adolescents with Down Syndrome2015 •
Les relations de la philosophie avec la poésie chez Nietzsche
Relacionet e filozofise me poezine te Nietzsche2022 •
American journal of human genetics
Maternal age and altered embryonic selection: a reply to Carothers and to Warburton, Stein, and Kline1983 •
Industrial & Engineering Chemistry Research
Study of the Properties of Urethane–Siloxane Copolymers Based on Poly(propylene oxide)-b-poly(dimethylsiloxane)-b-poly(propylene oxide) Soft Segments2016 •
HAL (Le Centre pour la Communication Scientifique Directe)
Etude fonctionnelle de la protéine M2-1 du virus respiratoire syncytial à l'aide d'un minigénome en cellules eucaryotes2013 •
2012 •
Proceedings of the 50th Hawaii International Conference on System Sciences (2017)
Digital Transformation in Police Work: A Sociomaterial Perspective on Police Body Worn Cameras (BWC)IEEE Journal on Selected Areas in Communications
Green Distributed Storage Using Energy Harvesting Nodes2016 •
2020 •
2016 •
Jurnal Penelitian Perikanan Indonesia
Karakteristik Perikanan Pukat Cincin Pelagis Besar DI Perairan Samudra Hindia (Wppnri 572 Dan 573)2020 •