Search Results (57)

Buddhism has long maintained a fine tradition of establishing and preserving a hyper-stable institutional order. Historically, the Vinaya served as the institutional literature for the monasteries, but it gradually evolved into a sacred symbol of the public identity of the monks and became an object of scholastic study. Subsequently, as part of the internal monastic system, the rules governing monks transferred from being overseen by the Three Monastic Supervisors 三綱制—comprising an Elder (Sthavira), an Administrator (Vihārasvāmin), and a Discipline Master (Karmadāna)—to the Conglin system, a major innovation of Chinese Buddhism. However, the Conglin system, with more than a thousand years of history, had not experienced any major reforms. At the same time, it has also become an institutional culture within Chinese Buddhism, imbued with sacred symbolic significance. The excessive concentration of power inherent in the Conglin system, along with the lack of oversight over certain office-holding monks, represents a notable flaw within this system. The social environment of the time compelled Chinese Buddhism to adjust and reform its internal institutional construction. Only by developing institutions that align with both the vinaya and secular law; while embodying the Buddhist ideals of equality and fairness, could Chinese Buddhism remain in harmony with its era. Full article

As a representative case that embodies both the attributes of a Buddhist sacred site and those of a UNESCO World Heritage site, Mount Wutai provides a distinctive research setting for examining behavioral mechanisms in temple tourism. This study aims to construct an integrated model to systematically test the effects of enjoyment, memorability, attitude, subjective norm, and perceived behavioral control (PBC) on revisit intention (RI), while incorporating social media exposure as a moderating variable. Based on data collected through a two-wave on-site survey, this study analyzed 617 tourists in Mount Wutai and employed structural equation model to examine the relationships among the variables. The results indicate that all five psychological antecedents exert significant positive effects on revisit intention, among them, PBC demonstrating the most substantial impact. Further analysis reveals that social media exposure significantly moderates the relationships among enjoyment, memorability, attitude, subjective norm, and revisit intention, most notably in the “memorability–RI” relationship, whereas its moderating effect on the “PBC–RI” relationship is not significant. These findings not only enrich the theoretical framework by integrating emotional attribution, behavioral cognition, and digital media engagement but also provide practical implications for sacred tourism destinations, enabling them to enhance visitor loyalty through digital communication and experience optimization. Full article

Recent scholarship has studied the extensive transformation of Turkey’s Directorate of Religious Affairs (Diyanet) over the past two decades as embodying a form of religious populism that mobilizes civilizational antagonisms. Based on a directed qualitative content analysis of Friday sermons, official publications, online material, broadcasts, and public statements by Diyanet leaders, this article makes three contributions. First, while confirming that the Diyanet promotes the civilizational unity of the ummah and casts Turkey as the spiritual custodian of a transhistorical Islamic world, the analysis shows that anti-elitist framings characteristic of populism are barely present in its rhetoric. Second, the article provides a detailed examination of gönül coğrafyası (geography of the heart), a widely invoked yet understudied concept through which the Diyanet reimagines Ottoman-Islamic heritage as a sacred topography of civilizational belonging and responsibility. Third, it examines how Europe is situated both outside and within this imagined geography: at once a constitutive and menacing “other” marked by Islamophobia and cultural decay yet also a moral frontier inhabited by Muslim diasporas through whom Turkish Islam extends its reach. By drawing such symbolic boundaries, the Diyanet frames Islam as both religious patrimony and ethical alternative to Western modernity, portraying itself as a key actor in the re-sacralization of modern life across borders. Full article

This essay examines how Shakespeare’s King Lear and Tarkovsky’s Nostalghia employ fool figures to articulate truths inaccessible through rational discourse. The Fool in King Lear speaks through riddles, songs, and prophecies, revealing uncomfortable realities about power and identity that direct statement cannot safely convey. His performed madness contrasts with Lear’s genuine descent into insanity, yet both states access knowledge unavailable to those maintaining social position and sanity. Tarkovsky’s Domenico embodies the Russian Orthodox tradition of yurodstvo (holy foolishness), performing sacred madness through impossible rituals and apocalyptic prophecy. His mathematical impossibility—“1 + 1 = 1”—expresses spiritual unity that logic cannot grasp. Both figures draw on Plato’s distinction in the Phaedrus between divine madness and human pathology, where four forms of god-sent mania provide superior insight into rational thought. Through Erasmus’s humanist satire and Foucault’s analysis of reason’s violent separation from unreason, the essay traces how Western culture moved from integrating fool-wisdom to confining it as pathology. The protective mechanisms enabling fool-speech—performance frames, liminal positioning, sacred authorization—reveal society’s ambivalent need for dangerous truths. As contemporary culture increasingly medicalizes cognitive deviation, these masterworks preserve essential epistemological functions, demonstrating why certain truths require the fool’s disruptive voice. Full article

In the twenty-first century, academic approaches to mysticism often risk reducing the Mystery to an object of erudition and historical distance, as if mystical experience belonged solely to a pre-modern past. Yet, when one encounters the “natural metaphors” that emerge within mystical writings—images of rivers, gardens, fire, and wind—it becomes almost impossible to silence the invitation to perceive the sacred as still unfolding in the present. This article proposes an embodied and associative reflection that brings into conversation the poetry of John of the Cross (1542–1591), the intimate diaries of Etty Hillesum (1914–1943), and the musical and visual work of the contemporary artist Björk Guðmundsdóttir (b. 1965). Through this triadic encounter, I argue that natural metaphors are not mere literary ornaments but symbolic languages that articulate the ineffable through the elemental languages of the earth. They sustain a theology of embodiment, relationality, and transformation that traverses epochs and artistic media. The study also seeks to fracture rigid and hegemonic readings that have confined mystical texts within colonial geographies of interpretation—readings that domesticate spiritual experience through rigid doctrinal frameworks. In contrast, this essay advocates for a decolonial hermeneutics of the mystical imagination, one that recognizes how the natural, the esthetic, and the spiritual interweave in the polyphony of the world. By reading John of the Cross, Hillesum, and Björk together, I suggest that mystical experience continues to unfold today through poetry, diary, and sound—where theology becomes not only a matter of thought but of vibration, beauty, and embodied openness to the Mystery. Full article

Although similar, the terms ‘sacred text’ and ‘sacred scripture’ are not interchangeable. In my view, ‘sacred scriptures’ are physical materials that embody the transcendental words recognised as ‘sacred text’ in tangible form. Since the Abrahamic religions hold their scriptures in such high regard, the distinction between ‘sacred text’ and ‘sacred scripture’ becomes blurred within these traditions. By contrast, Indian religions such as Buddhism, Jainism and Hinduism seem to be more careful to maintain this distinction, as they attribute greater prestige to orality. Even when their sacred texts were written down, their main function was not usually to establish a connection between the author and the reader, i.e., to be read, but rather to be worshipped as relics. This article aims to introduce the Indian textual tradition as a possible counterpoint to the Judaeo-Christian approach. It provides a general overview of oral and manuscript culture in Indian religions and examines whether the high reverence attributed to the oral transmission, the lower prestige of the writing, and the worship of manuscripts can be understood as strategies to avoid those discrepancies, which are known as the ‘sins of reading’ (‘peccata lectionis’) in Western civilization. Full article

Technology has historically served as a fundamental driver of human welfare and progress. Contemporary calls for temporary moratoria on technological development, motivated by concerns about existential threats to humanity, represent a misguided approach that may ultimately prove counterproductive to human flourishing. This paper argues that technology itself is not inherently problematic; rather, the issue lies in contemporary society’s fragmented ontological framework. Drawing on African philosophical traditions, particularly Kemetic cosmology and ubuntu philosophy, we examine how ancient Kemetic civilization exemplified transhumanist principles through its integration of technological advancement within a holistic worldview. The Kemetic understanding of Reality as a sacred, differentiated Whole, embodied in their conception of Atum as the self-developing divine principle, always connected to and guided by Shu (life) and Tefnut/Ma’at (order), provided a cosmological foundation that enabled beneficial coexistence with technology as a life-giving human contingency regulated by ma’at. Similarly, the ubuntu cosmo-philosophical vision in contemporary African thought emphasizes Reality as an interconnected totality, with technology being an independent yet connected excitation in this Reality. This study, therefore, contends that the fundamental challenge facing modern society today is not technological or AI development per se, but rather the need to reconstruct our fragmented perception of Reality. Within a properly integrated cosmological vision, technology functions not as a selfish instrument or an object readily available for our exploitative purposes but as an inherently life-affirming, sustaining, and enhancing force indispensable for the well-being of the Whole. The implications suggest that, rather than constraining technological advancement, which could be detrimental to our well-being due to our inherent reliance on it, as it relies on us, efforts should be directed toward cultivating a holistic yet relational understanding of technology, with the cosmos. Full article

This article explores devotional responses to childbirth in Byzantine and medieval Western Christianity, focusing on the interplay between maternal experience, sacred objects, and saintly intercession. It begins by examining how the Virgin Mary was revered as a powerful intercessor in matters of fertility and childbirth. Drawing on literary, liturgical, and visual sources, the study also highlights vernacular practices such as the use of ritual girdles and protective garments. It then traces how these traditions migrated to Western Europe, where Mary’s girdle became a widespread devotional object, particularly in Italy and England. Later in the study, special attention is given to the cult of Saints Julitta and Kerykos, known in the West as Quiricus/Cyricus and Julitta, a mother-and-child martyr pair whose veneration in the Latin West gained renewed significance in the late Middle Ages, particularly through its symbolic parallels with Marian devotion in childbirth-related contexts. While Byzantine traditions emphasized theological regulation and elite contexts, Western Christianity fostered more accessible, embodied, and affective forms of devotional practice. The article concludes that childbirth devotion, variably expressed across regions, formed a significant part of Christian spirituality, shaped by institutional authority, local needs, and ritual acts grounded in bodily experience and articulated through images, objects, and gesture. Full article

This article investigates liuli qinglou (琉璃青樓, blue–green glazed pavilions) of medieval China as architectural manifestations of the trans-Eurasian jeweled paradise ideal. Tracing developments from the Northern and Southern Dynasties (420–589 CE) through the Tang dynasty (618–907 CE), it outlines an evolutionary trajectory in representing sacred space: from the use of genuine gemstones in West Asian traditions, through their imitation in glass and glazed ceramics, with applications before the Tang remaining selective and elite, to the ultimate abstraction into symbolic blue–green palettes in the cave murals of Kucha and Dunhuang, where chromatic choices may at times reflect pictorial convention. Integrating textual, archeological, and visual evidence, the study shows how Chinese rulers appropriated imported glazing technologies, together with painted or coated blue–green finishes that simulated liuli effects, not merely for ornamentation but to materially embody Buddhist cosmology and to legitimize imperial authority by creating a terrestrial Buddha land. The pervasive use of qing (青, blue–green) in religious art thus reflects a profound sensory-theological translation, illustrating how Eurasian flows of materials, techniques, and ideas were adapted to shape localized visions of paradise through innovative processes of material and visual transformation. Full article

This article explores how Toru Takemitsu transforms literary and natural imagery into sacred soundscapes in his Rain Tree Sketches, drawing on Ōe Kenzaburō’s short story “The Clever Rain Tree” as a starting point for musical meditation on nature and spirituality. This research employs three different approaches to study the transformation process. First, it traces the transformation of Ōe’s literary symbols into Takemitsu’s musical vocabulary while explaining how Zen aesthetics and Japanese shizen (nature) concepts unite text and sound domains. Second, it undertakes a systematic study of musical parameters in the composition to show how motivic development, textural transformation, and temporal organization express water imagery and embody the Zen principle of ma (emptiness). Third, it critically examines modern multimedia visualizations of Rain Tree Sketches to explore both the potential and the limitations of digital technology in mediating the composition’s spiritual dimensions. The analysis demonstrates how Takemitsu created a modernist sacred space through musical techniques that enable listeners to experience transcendence via the deliberate orchestration of sound, silence, and suspended time. More broadly, it shows how modern composers can transform literary spiritual content into abstract musical compositions while preserving their meditative character. This article significantly expands upon preliminary ideas presented at KAMC 2024 conference, 2024, incorporating new theoretical frameworks, extensive analysis of spiritual dimensions, and critical examination of digital mediation not present in the original conference presentation. Full article

The four ethical boundaries established in the Declaration Toward a Global Ethic (1993)—“Do not kill,” “Do not steal,” “Do not lie,” and “Do not commit sexual immorality”—though recognized as cross-civilizational consensus, face practical challenges as external commandments. From a comparative theological perspective, Christianity’s “Moral Golden Rule” originates from the Ten Commandments, with Sabbath observance serving as sacred temporal space for moral practice. While this time-bound practice has physiological and psychological foundations and plays a vital role in shaping religious identity, contemporary conflicts and divisions within Christian civilization reveal its sacredness facing secularization crises. The Buddhist ethical framework of the Five Precepts and Ten Virtues, grounded in the principles of dependent origination, karma, and mind-consciousness, manifests enhanced flexibility in sacred temporality and tolerant practical applications when interpreted through the lens of emptiness as a temporal perspective. The Christian Zen movement creatively employs Buddhist meditation techniques as methodological instruments, providing an embodied practice pathway for civilizational dialogue and constructing future communities of shared ethical values. Full article

This article explores how Japanese anime has become a space of theological imagination, where viewers encounter the divine not as fixed dogma but as a lived process. Through symbolic analysis of five spiritually resonant anime series: Puella Magi Madoka Magica, To Your Eternity, Sunday Without God, Code Geass, and The Promised Neverland, the study examines how characters such as Madoka, Fushi, Ai, Lelouch, Emma, and Mujika embody a form of theosis that unfolds through memory, sacrifice, refusal, and care. Rather than representing God as omnipotent or remote, these narratives invite a vision of the divine as vulnerable, suffering, and becoming, emerging through grief, relationships, and transformations. Drawing on theological and philosophical frameworks, especially process theology and symbolic interpretation, the article argues that anime collapses the traditional boundaries between theology and philosophy by embodying both in story. In these narrative worlds, divinity is not merely represented, it is approached, co-created, and remembered. The sacred is not a theory to master, but an encounter to undergo. Anime, thus, does not offer theology as a system but rather theology as a journey: a reenchanted vision of the world where God is still becoming. Full article

This article explores Schipper’s scholarly contributions to the study of dongtian fudi (grotto heavens and blessed lands) and specifically situates this project in its broader intellectual context and Schipper’s own research. While Schipper was not the first to open discussions on this topic, his research in this direction still offers profound insights, such as the coinage of the concept of “Daoist Ecology” and his views on mountain politics. This article argues that Schipper’s work on dongtian fudi is a response to the school of Deep Ecology and its critics, and also a result of critical reflection on the modern dichotomy between nature and culture. In Schipper’s enquiry of dongtian fudi, the “mountain” stands as the central concept: it is not only the essential component of Daoist sacred geography, but a holistic site in which nature and society are interwoven, endowed with both material and sacred significance. Through his analysis of the Daoist practice of abstinence from grain (duangu), Schipper reveals how mountains serve as spaces for retreat from agrarian society and state control, and how they embody “shatter zones” where the reach of centralized power is relatively attenuated. The article also further links Schipper’s project of Beijing as a Holy City to his study of dongtian fudi. For Schipper, the former affirms the universality of the locality (i.e., the unofficial China, the country of people), while the latter envisages the vision of rewriting China from plural localities. Taken together, these efforts point toward a theoretical framework that moves beyond conventional sociological paradigms, one that embraces a total worldly perspective, in which the livelihoods of local societies and their daily lives are truly appreciated as a totality that encompasses both nature and culture. Schipper’s works related to dongtian fudi, though they are rather concise, still significantly broaden the scope of Daoist studies and, moreover, provide novel insights into the complexity of Chinese religion and society. Full article

The Mutanchis, known by their derogatory exonymic term ‘Lepcha’, are autochthonous to Sikkim, India. The name ‘Mutanchi’ derives from the phrase ‘Mutanchi Rumkup Rongkup’, eliciting the response ‘Achulay’, meaning ‘Beloved children of It-bu-mu, who have come from the snowy peaks’. The nomenclature prompts an ontological understanding rooted in the community’s eco-geographical context. Despite possessing a well-developed script categorised within the Tibeto-Burman language family, the Mutanchis remain a largely oral community. Their diminishing, scarcely documented repository of Mutanchi clan narratives underscores this orality. As a Mutanchi, I recognise these narratives as a medium for expressing Indigenous value systems upheld by my community and specific villages. Mutanchi clan narratives embody spiritual and cultural significance, yet their fantastic rationale reveals complex epistemological tensions. Ideally, each Mutanchi clan reveres a chyu (peak), lhep (cave), and doh (lake), which are propitiated annually and on specific occasions. The transmigration of an apil (soul) is tied to these three sacred spatial geographies, unique to each clan. Additionally, clan etiological explanations, situated within natural or supernatural habitats, manifest beliefs, values, and norms rooted in a deep ecology. This article presents an ecosophical study of selected Mutanchi clan narratives from Dzongu, North Sikkim—a region that partially lies within the UNESCO Khangchendzonga Man-Biosphere Reserve. Conducted in close consultation with clan members and in adherence to the ethical protocols, this study examines clans in Dzongu governed by Indigenous knowledge systems embedded in their narratives, highlighting biocentric perspectives that shape Mutanchi lifeways. Full article

This study examines how South Korea’s 1970s Protestant democratization movement embodied Hans Joas’s concept of the “sacralization of the person” during the authoritarian Yushin regime. Challenging binary narratives of human rights origins as exclusively secular or religious, the research analyzes how Korean Protestant activists created institutions, rituals, and theological frameworks that infused human dignity with sacred character. The study demonstrates how religious actors effectively bridged religious and secular boundaries in human rights advocacy through historical analysis of the National Council of Churches in Korea’s Human Rights Committee, Thursday Prayer Meetings, and the development of Minjung theology. The findings reveal a distinctive process of sacralization that evolved from individual to collective understandings of human dignity, culminating in the radical Minjung Messiah theory. This case study illustrates how Joas’s affirmative genealogy operates in non-Western contexts, showing that sacralization emerges through dynamic interactions between religious conviction, historical events, and cultural transformation rather than through abstract reasoning alone. The Korean experience demonstrates that universal human rights gain moral force when diverse traditions collaborate to uphold human dignity across ideological divides. Full article