This film investigates the variety of stories
surrounding the New Testament account of the
crucifixion, death, resurrection and ascension
of Jesus, by interviewing historians,
theologians and historical researchers. This
exploration of the latest theories about what
really happened to Jesus 2000 years ago uncovers
some surprising possibilities…
American interest in Zen Buddhism is growing. This response to an
Oriental outlook must answer to a need. Some people seem to feel that
here is the whole answer to what ails the West. There is no hiding the
fact that Western civilization, and the United States in particular,
confronts not only problems which its science can cope with but also
troubles for which more than science is required. There is "more" in the
traditional religion and philosophy of the West, but this heritage must
be reinterpreted to be adequate now. Wisdom cannot be simply hoarded
and inherited. It must ever be sought afresh, with new impetus. Today
wise men of the East are stimulating the Western mind, apparently by
infusing it with something foreign, but perhaps more by awakening it to
resources of its own.
The
fundamental ability of a common person cannot see into his/her previous
or future lives. Only the upper-level meditation practitioners, who are
able to go deep into their own inner mind, who have attained many
meditative stages, or who have acquired the divine celestial eye (s.
Divyacaksus) and the divine transcendental knowledge (s.
Purvanivasanusmrti), can see into their numerous previous and future
lives.
First of all, please let me express my deepest thanks to the organisers of the 2m World
Buddhist Forum especially the Most Ven. Yi Cheng President of the
Buddhist Association of China, the Most Ven. Hsing Yun President of the
Buddha's Life International Association, the Most Ven. Kok Kwong
President of the Hong Kong Buddhist Association, H.E.Mr.Ye Xiaowen
Chairman of the China Religious Culture Communication Association, who
have allowed me to participate in this prestigious conference.
Ajahn Brahm: This talk revolves around the second and third factors of
the Noble Eightfold Path, namely the Intentions of Renunciation,
Goodwill and Harmlessness - as well as the practising of Right Speech.
Always pragmatic and practical, the Dhamma taught by the Buddha 2500
years ago, correlates perfectly with contemporary concepts of
psychology: deluded and and ego-intoxicated, humans project their own
fears and weaknesses onto others, rather than face these within
themselves. This creates endless conflict and suffering. Loving
kindness, gentleness, humility and frugality are the Buddha's
antidote...
...
This paper gives an account of some
of the major aspects of Buddhist psychology. The survey is confined to the
texts of Early, or Theravada, Buddhism--that is, the canonical texts and their
early Pali commentaries and related expository texts. The importance of
psychological concepts in the philosophy and practice of Buddhism is
highlighted. The problems inherent in the study of Buddhist psychology are
discussed, including the problem of translation and interpretation. The paper
then describes and analyzes several key Early Buddhist psychological notions
including: basic drives that motivate behavior, perception and cognition, consciousness,
personal development and enlightenment, meditation, and behavior change.
The journey of Buddhism from Japan to America is one not easily told in
eight minutes. It is a story of Buddhism in flux. Within Japan
one hundred years ago, Buddhism was undergoing great changes in the
face of declining state support and the onslaught of modern and western
views on religion.
In recent years there have been those who assert that the philosophy
of Wittgenstein resembles Zen Buddhism and those who deny it on the
ground that any supposed resemblances are only apparent. But, so far as I
know, neither party has made any serious attempt to substantiate his
claim. Normally this is understandable because their main purposes lie
in a different directions. It is, for instance, quite common for the
latter merely to locate Wittgenstein in a different philosophical
tradition and pin a label such as Logical Positivism or Logical
Empiricism on him. I think the matter is much more complex than this or
indeed than either party seems to allow.
All Buddhists are expected to
observe the five precepts. Out of these, when we observe the first precept, we
promise not to take the life of any living being and not to harm any such
being. It is quite clear that we cannot consume fleshwithout someone else
killing the animals for us. If we do not consume meat or meat products, there
will be no killing of animals. The first precept is an injunction against
destroying life and hurting others.
Be not misled: Zen Action/Zen Person is not merely another
introduction a survey of Zen Buddhism. Kasulis' philosophical project
and purview is far grander; he is seeking a new grounds for
understanding personhood through a Zen view of self and action. Even
scholars with no interest in Zen per se will find much of philosophical
interest and stimulation in this creative work. Kasulis' scope is vast
indeed: he begins with Socrates and ends with Morita psychotherapy, with
frequent references to Heidegger and other contemporary European
philosphers.Kasulis quotes Taoist Chinese sages, Indian dialecticians,
and German philosophers with equal ease, to illustrate and buttress his
arguments.
Các tin đã đăng: