The grinch who stole wisdom

Dr. Seuss is wise. How the Grinch Stole Christmas (Seuss, 1957) could serve as a parable for our time. It can also be seen as a roadmap for the development of contemplative wisdom. The abiding popularity of How the Grinch Stole Christmas additionally suggests that contemplative wisdom is more readily available to ordinary people, even children, than is normally thought. This matters because from the point of view of contemplatives in any of the world's philosophies or religions, people are confused about wisdom. The content of the nascent field of wisdom studies, they might say, is largely not wisdom at all but rather what it's like to live in a particular kind of prison cell, a well appointed cell perhaps, but not a place that makes possible either personal satisfaction or deep problem solving. I believe that what the contemplative traditions have to say is important; they offer a different orientation to what personal wisdom is, how to develop it, and how to use it in the world than is presently contained in either our popular culture or our sciences. In order to illustrate this I will examine, in some detail, one contemplative path within Buddhism. Buddhism is particularly useful in this respect because its practices are nontheistic and thus avoid many of the cultural landmines associated with the contemplative aspects of Western religions

CONCEPTS OF REALITY IN HINDUISM AND BUDDHISM FROM THE PERSPECTIVE OF A PHYSICIST

Concepts of ultimate reality in Hinduism namely Brahman and in Buddhism namely Shunyata are discussed from the perspective of Modern Physics. We find that there is an astonishingly close parallelism between the two completely diverse fields. Some speculations are presented suggesting how this could happen. We also discuss universal consciousness as suggested by the two religions

Postcolonial Bifurcation: On John Sharpley's Emptiness

Music Analysis 38.3 (2019): 316-357 (published by the UK Society for Music Analysis

Postcolonial Bifurcation: On John Sharpley's Emptiness.

theory of Deleuzian bifurcatio

Towards a deep ecology of art, technology and being - an ontological investigation with particular reference to the rock-cut edifices of Ellora, India, and Tadao Ando’s water temple

This practice-based thesis is an interrogation of ‘being’, one not centred on the human being. It concerns a being that manifests through dynamic inter-relation between human and other entities and phenomena in the universe. It considers several interrelated questions, interrogating notions of 'relational being','non-anthropocentric being', 'the being of a space', ‘the space of being’. Ultimately, one is considering the implications of relational being for ‘deep ecology’. With regard ‘relational being’, key inter-related Buddhist ideas drive the thinking and practice: ‘relational origination’ (pratityasamutpada), and ‘emptiness’(shunyata). Furthermore at the heart of this particular history of technology is a discussion of the significance of zero. The Sanskrit term shunya, means both ‘zero’ and ‘empty’, and relates to shunyata. There are several principal objectives. Firstly an analysis of perceived relational dynamics in Ellora’s rock-cut architecture, technology, and ontology. Secondly, scrutiny of apparent correspondence between Ellora’s Edifice Twenty-Nine and a contemporary Tantric shrine: the Water Temple, constructed in 1991. Thirdly, an examination of ideas in contemporary science and technology that engender reconsiderations of notions of ‘relational being’. The primary practical outcomes are two films: relationship-place naka-ma and zero = every day? Both approach the question through phenomenological process, paralleling Ando’s conception of ‘architecture’ as an integrated and inter-acting entity of built edifice, wider landscape, and the spectatorship of persons who frequent it. This research engenders ‘new knowledge’ in terms of: offering pluralistic, trans-national and trans-disciplinary insight on current thinking relating to art, architecture, technology, spectatorship, and ontological practice; evolving knowledge with regard interactions between body, humanly constructed entities, wider environments/ecologies; engendering new perspectives on considerations of cyberspace, Ellora, Ando, and the Water Temple; contributing to a counter thesis vis-à-vis the colonial project of objectification and ossification of the other

CRITICAL ANALYSIS OF SUTIKA PARICHARYA AND ITS SIGNIFICANCE IN MODERN ERA IN SAFE MOTHERHOOD

Mortality and morbidity of mother are most challenging problems of our country. In our day to day life, we see many mothers complaining of increase in their physical problems like back-ache, anemia, joint pains and many other infections after puerperium. Frequent post-partum morbidity and its association with adverse perinatal outcome suggest the need for post-partum care in developing countries for both mother and baby. Lady after delivery of placenta is called as Sutika (puerperal woman). Sutikakala (duration of puerperium) is the period following childbirth during which all body tissues revert back approximately to a pre-pregnant state. Duration of this period varies according to different Ayurvedic classics. It is well known that certain psycho-somatic changes take place during Sutikakala such as loss of weight, loss of body fluid, lacerated genital tract, constipation, mental stress etc. Most of these changes lead to ati-aptarparpana (emaciation) of mother during Sutikakala. This status causes Vata-vriddhi which is responsible for different types of health problems such as puerperal sepsis, Stanyadushti (vitiated breast milk), anaemia, prolapse of uterus etc. According to Kashyapa Samhita, treatment of Sutika is as difficult as cleaning of unclean, tattered and old cloth. In olden days, ladies used to follow strict guidelines during early postpartum days i.e. in Sutikakala, which helped them for early recovery from stress and strain caused during delivery. It also improves the quality and quantity of breast milk and it also avoids various neonatal infections. Mothers who breast feed their babies are at low risk for breast cancer. In modern era due to changing lifestyle and Mithya aahaar-vihaar (abnormal dietetics and mode of Life), pregnant lady is usually prone to Vataprakopa. Many modern Sutika feel ancient guidelines during early puerperal days as age old and time consuming to follow. Hence, guided Sutika paricharya with logical use of classical referenced medicine would be the proper solution to avoid psycho-somatic disorders in order to promote early recovery of mother

APPLIED ANATOMY OF PRANVAHSROTAS W.S.R TO CARDIOPULMONARY SYSTEM

Srotas are the channel in the body through which various substances pass from one place to another. There are an infinite number of Srotas present in the body. All the physiological and pathological processes conducted in the body are dependent on Srotas. Pranvahasrotas are the most important Srotas in the body which is the pathway for Pranswaropivayu or we can say oxygen. Pranvahasrotas transport oxygen to all over the body and our life is dependent on oxygen. Like Pranvahsrotas, in contemporary science cardiopulmonary system transport oxygen. Pranavaha Srotas has its two Moolsthan from where it is regulated. Cardiopulmonary system is consists of two interdependent system. One is Respiratory System which is involved in transfer of oxygen to blood and make it oxygenated and cardiovascular system is responsible to carry it all over the body. Since heart and its entities and lungs are the principal organ of the cardiopulmonary system. Function, sign and symptoms of Pranvahasrotas and cardiopulmonary system has many similarities. Objective of the study is comprehensive study of anatomical feature of Pranvahsrotasmool in Ayurved to cardiopulmonary system in contemporary science