Monasticism between Culture and Cultures PDF

If one, longing for sexual pleasure, achieves it, yes, he’s enraptured at heart. The mortal monasticism between Culture and Cultures PDF what he wants.

Författare: .
What does culture mean? A chain of texts as in ancient oriental monasticism with its Hellenistic background or in medieval Montecassino where monks create new traditions? Does it signify the identity of a population like that of the Aboriginals which European monks and sisters helped to promote already in the nineteenth century? Is culture nowadays not becoming a new religion which plagues many European monasteries? These are only some of the many items treated at the third international Monastic Symposium 'Monasticism between Culture and Cultures ' held in Rome, June 8-11, 2011, at the Pontifical Athenaeum of Sant’Anselmo. This volume presents the proceedings of the symposium under eight headings: Oriental Monasticism – Western Monasticism – Regulae Benedicti Studia – New Monastic Communities – Non-Christian Monasticism – Monasticism and Art – Postmodernism and Various Solutions. Noteworthy is the fact that the forty authors are not only theologians, philosophers, historians and philologists, but also sociologists and artists. This shows that each period must once more probe what kind of fuga mundi is the essence of monasticism.
About the editors:
Philipp e Nouzille, OSB, is the dean of the philosophical faculty of Sant’Anselmo. His fields of research are phenomenology and the interaction of philosophy and theology in medieval monastic theology.
Michaela Pfeifer, O.Cist., professor emerita of the Monastic Institute of Sant’Anselmo and its coordinator from 2008 to 2011, specializes in the theology of the Rule of St. Benedict and in Cistercian spirituality.

But if for that person — longing, desiring — the pleasures diminish, he’s shattered, as if shot with an arrow. So one, always mindful, should avoid sexual desires. Letting them go, he will cross over the flood like one who, having bailed out the boat, has reached the far shore. The ‚flood‘ refers to the deluge of human suffering. The ‚far shore‘ is nibbana, a state in which there is no sexual desire. The meaning of the Kama Sutta is that sexual desire, like any habitual sense pleasure, brings suffering.

To lay people the Buddha advised that they should at least avoid sexual misconduct which meant following generally accepted norms of sexual morality and behavior. Kamesu micchacara veramani sikkhapadam samadiyami, The literal meaning of this statement is, „I undertake the course of training in refraining from wrong-doing in respect of sensuality. There is, in the Buddhist view, nothing uniquely wicked about sexual offenses or failings. Those inclined to develop a guilt-complex about their sex-life should realize that failure in this respect is neither more, nor, on the other hand, less serious than failure to live up to any other precept. Theravada uses the suttas as a reference.

Here the protector needs to give the permission for the daughter to have sex, usually in lifetime marriage. Apart from certain schools in Japan and Tibet, most who choose to practice Buddhism as ordained monks and nuns, also choose to live in celibacy. Sex is seen as a serious monastic transgression. Within Theravada Buddhism there are four principal transgressions which entail expulsion from the monastic Sangha: sex, theft, murder, and falsely boasting of superhuman perfections. Worthless man, haven’t I taught the Dhamma in many ways for the fading of passion, the sobering of intoxication, the subduing of thirst, the destruction of attachment, the severing of the round, the ending of craving, dispassion, cessation, unbinding? Haven’t I in many ways advocated abandoning sensual pleasures, comprehending sensual perceptions, subduing sensual thirst, destroying sensual thoughts, calming sensual fevers?

Worthless man, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful. The most common formulation of Buddhist ethics are the Five Precepts and the Eightfold Path, which say that one should neither be attached to nor crave sensual pleasure. These precepts take the form of voluntary, personal undertakings, not divine mandate or instruction. Fornication, or sex outside of marriage, is seen as a violation of the Brahmacharya vow from the Five Precepts. According to the Theravada traditions there are some statements attributed to Gautama Buddha on the nature of sexual misconduct.

According to some Tibetan authorities, the physical practice of sexual yoga is necessary at the highest level for the attainment of Buddhahood. The use of sexual yoga is highly regulated. It is only permitted after years of training. The physical practice of sexual yoga is and has historically been extremely rare. Among Buddhists there is a wide diversity of opinion about homosexuality.

The Five Precepts of the „Sexual misconduct“ is a broad term, subject to interpretation according to followers‘ social norms. Early Buddhism appears to have been silent regarding homosexual relations. Some later traditions feature restrictions on non-vagina sex, though its situations seem involving coerced sex. Conservative Buddhist leaders like Chan master Hsuan Hua have spoken against the act of homosexuality. The situation is different for monastics. Buddhist Ethics: The Path to Nirvana. Critical Terms for the Study of Buddhism.