A Cognitive Approach to Tantric Language

Timalsina, Sthaneshwar

doi:10.3390/rel7120139

Cited by 5 publications

(3 citation statements)

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“…Hence many variations within Tantric traditions exist. Much traditionally secret previously unavailable material on tantric practices has been recently translated and rendered more accessible to westerners (Cabezon, 2017(Cabezon, , 2008Chenagtsang, 2018;Chopel, 2018Chopel, , 1992Gyatso, 2012Gyatso, , 2002Gyatso, , 1994Radha, 2004;Timalsina, 2016). Most elucidate traditional Tibetan Tantric sexual and contemplative practices aimed at adept Buddhist practitioners rather than ordinary lay people.…”

Section: Sexual Ethics In the Tantric Tradition In Tibetan Buddhismmentioning

confidence: 99%

Sexbots: Drawing on Tibetan Buddhism and the Tantric tradition

Mackenzie

2020

FRL

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The plethora of technologies offering to match us up with our perfect partners, or to provide us with the ultimate sexual high, evidences our unfulfilled need for sexual and emotional companionship and fulfilment, together with the difficulties of embodying our fantasies in this arena. Sentient, self-aware sex robots [henceforth, sexbots] customised as companions to cater for our unique individual intimacy needs through deep learning capabilities will be designed to provide us with both. They will revolutionise our sexual, emotional and spiritual intimate and domestic lives. Implications of this transformation for hopes of a harmonious future where humans, post-Singularity intelligent robots, sexbots and all other sentient beings can flourish are explored. With the greatest respect, tentative suggestions for ways forward drawing on Tibetan Buddhism and the Tantric tradition are offered in order to foster a post-Singularity future where all sentient beings, including super-compassionate superintelligent robots, sexbots, humans and nonhuman animals, can flourish.

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Section: Sexual Ethics In the Tantric Tradition In Tibetan Buddhismmentioning

confidence: 99%

Sexbots: Drawing on Tibetan Buddhism and the Tantric tradition

Mackenzie

2020

FRL

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“…In recent years, Timalsina, a philosopher of religion has tried to ‘excavate’ the applied psychology and contemplative practice from the 100 odds years of sensationalism, mystification and vulgarisation of tantra both Hindu and Buddhist as such. (Hayes & Timalsina, 2017; Timalsina, 2007; 2012; 2015; 2016).…”

Section: Introduction: Contemplation and Affective Processes In India...mentioning

confidence: 99%

Conceptualising Bhāvana: How do contemplative Hindu traditions inform understanding emotions and well-being?

Pandit

2022

Culture & Psychology

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There are more than 150 (grand and micro) theories of emotion. Even as European phenomenological perspectives do mention self and agency, the mainstream discourse on emotion in psychology is quite limited in presenting a coherent theory of affective process. A key aspect of Euro-American theories of emotion is that, these theories are topographically flat, thus, unable to provide mechanisms of transformation of emotion relevant for well-being. In this paper, a theory-based framework for emotional transformation through understanding Indian concepts in āyurveda, yoga sutras and the nātya is discussed. Second, the paper proposes that it is Śānta (the Indian conceptualisation of peace) alone, that permits a substantive possibility to a radical re-emotion or experiencing and articulating well-being. The concept for a radical re-emotion is called Bhāvanā, indicating the possibility of conscious and radical re-creation and re-imagination of affective relationships with objects, concepts, processes and people in the world, re-orienting from the isolated ‘re-appraisal’, ‘self-regulation and control’ of emotion as discussed in the mainstream paradigm. The paper contends that these culturally relevant models educate and inform global psychology theory and applied practice.

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“…ha yoga using cognitive science in a useful essay (Goldberg 2005). Finally, the co-editors of this special issue, Glen Hayes (2003Hayes ( , 2005Hayes ( , 2006Hayes ( , 2012cHayes ( , 2014 and Sthaneshwar Timalsina (2007Timalsina ( , 2012Timalsina ( , 2013Timalsina ( , 2015aTimalsina ( , 2015bTimalsina ( , 2016, have also published numerous works in recent years dealing with various aspects of CSR in the study of Tantra and Yoga.…”

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Introduction to “Cognitive Science and the Study of Yoga and Tantra”

Hayes

Timalsina

2017

Religions

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The range of disciplines known as the Cognitive Science of Religions (CSR), which has emerged in recent decades, embraces many areas and specializations within the Academy, including cognitive science, linguistics, neuroscience, and religious studies. The results of this exploration, some of which are offered in this Special Issue before you, are intriguing, profound, and yet still preliminary. As will be noted below, this "preliminary" nature of CSR is due to the fact that our scientific knowledge of the neurological system-let alone of how the mind "works"-is still in mostly early phases. Techniques in imaging and scanning the brain, as well as in understanding patterns and processes in perception and cognition, are advancing with every day, yet we are still at some remove from making all but the most general or speculative statements. This does not, of course, mean that we have to stand by and wait for the technology to improve or to reach some critical point. As with any meaningful discipline in scholarship and science, CSR proceeds in halting but definite steps, and we hope that the essays in this issue demonstrate what some of us in the area of Tantric Studies can provide to the dialogue. None of these essays are by cognitive scientists, so we ask our colleagues in the sciences to consider how the dialogue might be furthered through their own efforts in understanding Tantra.For those unfamiliar with Tantric Studies (itself a fairly recent interdisciplinary field of academic pursuits), 1 the field is one which examines "Tantra", a broad range of originally pan-Asian religious traditions connected to Hinduism, Buddhism, Jainism, Taoism, and various indigenous communities. As with the ongoing scholarly dispute over basic methodologies, terminology and vocabulary in CSR, there has been lively debate over the key term of "Tantra", as well as how far back it goes in history. 2 Dating from no later than the 4th century CE in South Asia, Tantra is difficult to define, but perhaps best regarded through the lens of a "polythetic" category as proposed by Douglas Renfrew Brooks. 3 Tantra may be regarded as historical systems of ritual practices in which an individual engages with a layered cosmology, utilizing diverse senses, cognitive capacities, and sexuality in order to achieve elevated states of consciousness and embodied liberation. There are innumerable iterations of Tantra, ranging from theistic to nontheistic, although most seek to "reverse" the flow of cosmic process and manifestation in order to lead the individual to some heightened, typically unitive, state. On the history of Tantric Studies and the Society for Tantric Studies (STS), see (Hayes 2011(Hayes , 2012a. As recent scholarship is most prolific, the essays in this Special Issue of Religions only examine small segments of the field. For an excellent introduction to the study of Tantra, including translations of many texts, see White (2000). On selected aspects of the history of scholarship on Hindu Tantra see Brooks (1998), Urban (2003) and Hayes (...

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A Cognitive Approach to Tantric Language

Cited by 5 publications

References 28 publications

Sexbots: Drawing on Tibetan Buddhism and the Tantric tradition

Sexbots: Drawing on Tibetan Buddhism and the Tantric tradition

Conceptualising Bhāvana: How do contemplative Hindu traditions inform understanding emotions and well-being?

Introduction to “Cognitive Science and the Study of Yoga and Tantra”

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