POPULARITY
72 episodes with saivite
14 episodes with saivite
POOSALAR NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KAARI NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
NESA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KO CHENKAN CHOZHAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THIRUNEELAKANDAR YAZHAPPANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SADAIYANAR AND ISAIGNANIYAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KOTPULI NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
PUKAZH THUNAI NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
IDANKAZHI NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KAZHARSINGHAR AND SERUTHUNAI NAYANARS --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
MUNAIYADUVAR NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
VAAYILAR NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
NINDRA SEER NEDUMARAN --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
BHAKTARAAY PANIVAARGAL --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KANAM PULLA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SAKTHI NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KALIYA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KALIKAMBA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
ATHIBHAKTAR NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
NARASINGHA MUNAIYARAYAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
AIYADIGAL KAADAVAR KON --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
PUKAZH CHOHZA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
POYYADIMAI ILLADA PULAVAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KOOTRUVA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
GANANATHA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SIRUTHONDAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SIRAPULI NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
CHERAMAN PERUMAL --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SAKKIYA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SOMASIMARA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
DHANDI ADIGAL --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THIRUMOOLAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
MOORGA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KALIKKAMA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SANGILI AND PARAVAI NACHIYAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THIRUGNANASAMBANDHAR - PART II --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
GNANA SAMBANDAR - PART 2 --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THIRUGNANASAMBANDAR - PART 1 --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
NAMINANDI ADIGAL --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SAMBANDHAR - PART 1 --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THIRUNEELANAKKAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
PERUMIZHALAI KURUMBAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KARAIKKAL AMMAIYAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
APPOOTHI, APPAR AND SAMBANDAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KULACHIRAI AND MANGAIYARKARASI --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THIRUNAVUKKARASAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THILAKAVATHIYAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SANDIKESWARAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
TIRU KURIPPU THONDAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
NANDANAR OR THIRUNAALAI POVAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
MOORTHY NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
RUDRA PASUPATHY NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
MURUGA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
AANAAYAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
ARIVAATTAAYAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
MAANAK KANJAARA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KUNGULIYAK KALAIYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
Padma Aon Prakasha visits us from the U.K. today to talk about the power of sound and the the healing benefits of sound to our mind, body and soul. His new book launched October 1 shares the deeper wisdom of the Maheshwara sutra that has been kept within the Saivite lineage fro millennia and has not been released to the general public until now. Padma Aon is a wisdom author, vibrational media. creator and public speaker brining together ancient wisdom and modern science. Padmas books, music and multimedia are drawn from the traditions he has been initiated into. His website is PadraPrakasha.com Visit NancyYearout.com to listen to all of the Podcasts and to watch" Nancy's Psychic View" Takes the High Road to Humanity. You can Buy my Book" Wake Up! The Universe is Speaking to You" on my Website or at Barnes & Noble.com
AMAR NEETHIYAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
ERIPATHTHA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
ENATHINATHA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KANNAPPA NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
ILLAYANGUDI MARAN --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
MEYPPORUL NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
VIRANMINDAR NAYANMAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
IYARPAKAI NAYANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
NEELAKANTAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THILLAI VAAZH ANDHANAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
SUNDARAR --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
KNOWLEDGE THROUGH DEVOTION --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THE INTRODUCTION --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
THE ULTIMATE LIGHT --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
Happy to present another book of Sh.S.Raman, in English. This is the biographical work on a set of 63 devotees of Lord Shiva in Tamilnadu for whom anything in the world was secondary and devotion to Lord Shiva was primary. Let's listen on about the Author in this episode. --- Send in a voice message: https://podcasters.spotify.com/pod/show/sowram/message
Pamban Gurudasa Swamigal popularly known as Pamban Swamigal, was a Saivite saint and poet. He was a devotee of the Tamil god Murugan and composed and wrote poems in his praise. A visit to his Samadhi Mandir will change your perception. His samadhi is located at Tiruvanmiyur, Chennai. If you would like to support this cause, kindly contribute through www.patreon.com/SriramIyer. All proceeds will be utilised on hundreds of children who are learning the vedas to keep Sanatana Dharma up; in veda patashalas and tols. Namaste.
Sri Shyamji was born and raised in India. At age 12, he met his spiritual teacher in the Himalayas and spent several years under his guidance. The Guru initiated Shyamji into the Saivite tradition of Tantra—imparting a rare oral tradition … Continue reading →
In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices
In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices
In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices
In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices
In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices
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