spiritual leader
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2021 ◽  
Vol 13 (4-2) ◽  
pp. 458-475
Author(s):  
Rashmi Doraiswamy ◽  

This article examines religions in which the life of the spiritual leader is as important as the death, and where the narratives of death (and not just of life) enter the image cycles in art. The Buddha willed himself to die when he was eighty at Kushinagara. Buddhism is one of the rare world religions where there is a huge repertoire of mahaparinairvana images. Buddhism values the release from the cycle of rebirths and deaths. The sets and cycles of images that make up the representation of the death of the Buddha in sculpture and paintings in caves spread across Eurasia are described in detail. The death images are important spatially, materially and culturally. These images began to be made in Mathura, were perfected at Gandhara and travelled all the way across Central Asia to China and beyond. The relics left behind after cremation were enshrined in stupas. They represented a continuation of dharma, of the presence of the Buddha even after he had passed on. The article analyses in detail three caves – Cave 26 in Ajanta in Maharashtra, India; Cave 205 in Kizil in Kucha, Central Asia (East Turkestan) and Cave 148 in Mogao, Dunhuang, China. All three caves juxtapose monumental images of the Dying Buddha with different themes related to his death: The Temptation of Demon Mara in Cave 26, Ajanta; how King Ajatashatru was told of Buddha’s passing along with the cremation of the coffin with the mahaparinirvana Buddha in it in Cave 205, Kizil. Cave 148 at Mogao contains the most complete set of scenes and images representing events pre- and post- Buddha’s death in sculptures and murals. In addition, there are Chinese interpretations of the Pure Lands in large murals.


2021 ◽  
Vol 3 (3) ◽  
pp. 176-187
Author(s):  
Andrey Borovsky ◽  
Elena Rakovskaya

The article discusses methods for restoring the lost meaning of old toponyms. This task can be solved using a systematic approach. The study used methods of permutation and transformation of consonants in the backbone of a toponym, methods of di- and trichotomy of a word, formation of a table of all possible transformants, a method for finding associates for all transformants of a word using the vector model of the Russian language, a method for clustering the found associates, a method for determining the frequency of repetition of associates in the corpus of the Russian language, which allows you to calculate the probabilities of the appearance of various clusters, a method of lexical analysis of Old Church Slavonic languages, including Old Russian and Sanskrit. The use of a set of methods made it possible to restore the lost meaning of the toponym Moscow. It turned out that with a probability of more than 80 % the name of our capital goes back to the name of the commander and spiritual leader of the first half of the 15th century, who had the nicknames Mosokh, Meshekh, Moses Khan (Prince). The army of medieval Russia (Tatar-Mongolia) created by this man defeated Byzantium and subjugated Western Europe. During the Romanov dynasty, Western European scholars-Russophobes deleted the name of the commander from the history of Russia. As a result, the toponym Moscow has lost its original meaning. The article also restored the lost meaning of the two most important toponyms of Eastern Siberia - Lake Baikal and the Angara River. It turned out that the lake got its name from the old Russian exclamation Bai-ka-al = ay, how divine! The name of the Angara River in Old Russian means the mountains of Christ.


2021 ◽  
Vol 77 (3) ◽  
pp. 29-35
Author(s):  
B. Abdigaziuly ◽  

The article is devoted to the study of the literary heritage of the famous poet, philosopher, historian Mashhur Zhusup Kopeyuly, who lived in the second half of the XIX-early XX centuries. The more complicated the fate of the poet, more accurately describing the social realities of his time and the situation of life in the country, the more difficult his works reached the people. Briefly considering the poet's work from the first articles, the article analyzes the creative path of a famous scientist now working in the field of popular science. Mashhur Zhusup Kopeevich was a famous person of his time, a spiritual leader, and a master of deep teachings. The name of mashhur Zhusup remained in the heart of the country not only for his poetry, but also for his Holy, devout, piety and amazing way of life, unlike anyone else. The poet's work, through its rich channels of spiritual experience, saturates the people with religious and moral values. In accordance with the domestic demand of the population for the works of the poet, the research channels of Mashkhurtu are also expanding.


Author(s):  
Valeria Viktorovna Kurianova

This research is dedicated to the study of supertext in the works of the prominent writer of the white émigré – Ivan Sergeevich Shmelyov. The topic of supertexts is currently one of the most promising interdisciplinary trends in humanities. Despite the fact that literary studies feature quite a number of works dedicated to topological texts, there are virtually no research of supertext, to which Tolstoy's text is attributed to. Active creation of Tolstoy’s text falls on the turn of the XIX – XX centuries. The image of Tolstoy manifests in Shemlyov’s works of the early period, his last novel, diaries and correspondence. In literary texts, the writer creates the “protected” myth about L. Tolstoy, whole the “profane vector” can be observed in diaries and correspondence with the close circle of friends. Mythologemes that comprise Shmelyov’s myth are as follows: “Tolstoy is an outstanding Russian writer”, “Simplification of Tolstoy”, “Tolstoy is the Founder of the New Religion”. The latter is of particular significance, since Shmelyov positions himself, and is subsequently recognized by the readers, as the Orthodox writer irreconcilable with other religious pursuits. Having acknowledge the undisputable authority of L. Tolstoy as a writer, as a model for young authors, the heroes in Shmelyov’s works do not admit the spiritual leader and religious figure in the prominent Russian thinker.


2021 ◽  
Vol 8 (1) ◽  
pp. 265-286
Author(s):  
Fransiscus Xaferius Wanggai ◽  
Sutikto Sutikto ◽  
Roberth Ruland Marini

The main problem in this research is the example of spiritual leaders when shepherding the congregation. Some of the factors that make the pastor not an example are repentance, character, and minimal human resources. This study applies a qualitative method. The researcher uses the Bible as the main source, also uses literature from several sources of books and journals, to get a clear picture of the example of spiritual leaders based on Philippians 2:1-8, which will later be implemented in the leadership of the pastoral congregation of the Pentecostal Church in Tanah Papua (GPDP). Special Mimika Classics. The results of the study show that in Christian leadership, the pastor as the leader of the local congregation can influence the people he leads. Philippians 2:1-8 is Paul's writing that teaches about the example of Jesus Christ as a spiritual leader, which can be seen from principles, ministry, and personality.


2021 ◽  
Vol 6 ◽  
Author(s):  
Robin Nusslock ◽  
Meena M. Balgopal ◽  
Gillian Hue ◽  
Joel Zivot ◽  
Lobsang Tenzin Negi ◽  
...  

Adam alemi ◽  
2021 ◽  
Vol 89 (3) ◽  
pp. 76-91
Author(s):  
Р. Сартаева ◽  

The relevance of this study lies in the fact that under the conditions of the need for accelerated modernization of almost all spheres of activity for countries in transition, which includes the Republic of Kazakhstan, the factor of consolidation of the people of Kazakhstan is of great importance. An important factor of consolidation in the countries of the catch-up type, in which all types of initiatives come mainly from the power elites, is the factor of spiritual leaders, national samples-ideals uniting the citizens of Kazakhstan. The great Kazakh poet, thinker, philosopher Abay Kunanbayev can be such a spiritual leader, a national example-ideal, uniting the multi-ethnic and multi-confessional people of Kazakhstan. The purpose and novelty of this study is to identify the relevance, modernity and relevance of the philosophical content of Abay's teaching "tolyk adam" (whole man) to modern trends in addressing the fundamental philosophical problem of wholeness, the wholeness principle and based on these trends the new understanding of the phenomenon of spirituality, which is the essence of the modern understanding of the whole man. The author, based on the thesis that the basis of the Kazakh type of philosophizing are ethical approaches to solving the problems of the essence of man, the essence of being, defines the ethical basis of Abay's teachings "tolyk adam" on the example of his poems and prose ("Words of Edification"). The author shows that, according to Abay, the whole man is a man realized in intersubjective being, the object of which is intersubjective being, it is a man aspiring to knowledge, moral and purposeful in his cognitive and spiritual intensions. Strong intensions to the problems of spirituality, according to Abai, constitute in his ideas the core of the whole man. And this approach is very modern and relevant in the context of the problems of globalization and modernization in the spiritual sphere. Abay's teaching "tolyk adam" is not only the quintessence of Abay's grasp of the thought of his modern era, but also a philosophical teaching that is relevant to modern new approaches to the fundamental problems of modernity.


2021 ◽  
Vol 9 (1) ◽  
pp. 1-4
Author(s):  
Kshitiz Upadhyay Dhungel

COVID-19 has caused widespread mortality and morbidity and significant economic disruption. Several potential therapeutic and/ or preventive approaches to address the pandemic are being worked out, a few effective vaccines are under clinical trials and few vaccines has been approved but still the expected result has not been achieved. Some Spiritual Leader claims it to be natural process and can be protected by chant of Mantra 'Pujya Anakarananta Nirakar niranjan shivajyoti mahamanav pita'. Renin-Angiotensin-Aldosterone System (RAAS) is no more a mere research area in cardio-pulmonary and renal physiology alone but has gained focus as an infection and therapeutic point for COVID-19. This article discusses about ACE2 receptor as a centre point of infection of SARS-CoV-2 and also suggests it as the therapeutic intervention point for COVID-19.


Author(s):  
Robert Volpicelli

Chapter 3 argues that Rabindranath Tagore followed W. B. Yeats in becoming a cultural representative while traveling on the circuit, but it also contends that Tagore’s reception as a popular guru ultimately hampered his ability to engage with political issues in the same way that Yeats had on his tour. More specifically, this chapter considers how this specific reception history evolved across Tagore’s first two US lecture tours, which took place in 1912–13 and 1916–17 respectively. While US audiences certainly played a large part in labeling Tagore as a guru, the poet was also a much cannier manipulator of his own reception than his critics have previously acknowledged. Through his public lecturing on his first tour, Tagore cultivated a spiritual image without playing to certain stereotypes that painted the East as a place of staid contemplation. Yet this effort became much more difficult during his next tour, when he began using his lectures on Hinduism as a platform for waging an explicit anti-colonial campaign. At this point, the poet was met with criticism, not only from Euro-Americans, but also from Bengali immigrants living in the US. This chapter therefore comes to the conclusion that Tagore’s success in altering his identity as a spiritual leader came at the expense of his popularity as an international literary figure.


2021 ◽  
Vol 24 (1) ◽  
pp. 95-116
Author(s):  
Ronel Atia

Abstract This article details a polemic among the rabbinical leadership of the Jewish community of Tripoli, Libya, in the late nineteenth century. At stake was an initiative of the community’s spiritual leader, Rabbi Eliyahu Bechor Hazzan, to change the traditional educational system to include secular topics and foreign language. The communal rabbis who opposed the idea wrote the rabbinical leadership of Jerusalem, requesting support in overturning Rabbi Hazzan’s proposal. This study details the issues at stake in this aspect of the infiltration of modernism into Jewish communities in Muslim countries and presents the letter written to the rabbinic authorities of the land of Israel that led Rabbi Hazzan to abandon his initiative and, later, to resign from his leadership post.


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