Open Access. Powered by Scholars. Published by Universities.®
Religious Thought, Theology and Philosophy of Religion Commons™
Open Access. Powered by Scholars. Published by Universities.®
Articles 1 - 3 of 3
Full-Text Articles in Religious Thought, Theology and Philosophy of Religion
Renunciation In Contemporary Buddhist Monasticism, Karma Lekshe Tsomo Phd
Renunciation In Contemporary Buddhist Monasticism, Karma Lekshe Tsomo Phd
Theology and Religious Studies: Faculty Scholarship
Celibate monastic practice has been a mainstay of Buddhist societies from the time of the Buddha until the present day. Buddha Sakyamuni specifically rejected the practice of extreme asceticism, but lauded renunciation of the household life. This tradition has continued for two and a half millennia, unchanged in many respects. Robed, shaven-headed, celibate renunciants are found in every Buddhist society even today. The measure of renunciation in contemporary Buddhist monastic practice varies, however, depending on how renunciation is defined. Renunciants are generally thought to live in solitude, apart from society. But it is well known that, except for exceptional individuals …
Dying, Death, And Afterlife From A Buddhist Perspective, Karma Lekshe Tsomo Phd
Dying, Death, And Afterlife From A Buddhist Perspective, Karma Lekshe Tsomo Phd
Theology and Religious Studies: Faculty Scholarship
Since earliest times, death has fascinated, terrified, and confounded human beings. Virtually every religious tradition offers some explanation of three key concerns: the beginnings of the world, the meaning and purpose of human existence, and the end of life. The Buddhist traditions have given special attention to the meaning of life and the end of life as central topics for reflection.
Sakyadhita Pilgrimage In Asia: On The Trail Of The Buddhist Women's Movement, Karma Lekshe Tsomo Phd
Sakyadhita Pilgrimage In Asia: On The Trail Of The Buddhist Women's Movement, Karma Lekshe Tsomo Phd
Theology and Religious Studies: Faculty Scholarship
Sakyadhita International Association of Buddhist Women was established in 1987 to address issues of gender equality in Buddhist societies and Buddhist institutions. Since then, through a series of innovative biannual conferences, Sakyadhita has worked to link women from different Buddhist traditions and cultural backgrounds and provide them with a forum where women’s voices can be heard. These conferences have generated a vibrant international Buddhist women’s movement that works for the welfare of the world’s estimated 300,000 Buddhist women. Because Buddhist institutions in Asian countries typically function independently and there is no central authority to oversee them or create policies, Sakyadhita’s …