Hey Dhamma practitioners/ meditators/Buddhists, what’s up with all the kirtan?
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Replying to @chakathemighty
This one parted my hair as it went over my head? Are you referring to chanting or expressing ourselves via interpretative dance? :)
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Replying to @fuzzylogic8250
I wish it was interpretive dance!!! I keep seeing “Buddhist” teachers doing stuff with kirtaniyyas and Hindu “Bhakti” yogis. All these Meditation groups hosting Kirtans.
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Replying to @chakathemighty @fuzzylogic8250
The only cross over I know of is there are some Buddhists teachers who are friends with Bhakti Yoga types (eg: David Nichtern freinds with Krishna Das). That said, there are several analogous practices in Buddhism, which use similar mechanisms, but are distinct in several ways.
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I don’t know how much detail you’re interested in, but Buddhist practices similar to kirtan can be found especially in the yogic song traditions. Three main types are Doha, Vajragiti, and Caryagiti. Although traditions categorise variously. One can look at this in many ways...
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Replying to @misen__ @fuzzylogic8250
Right. So much of the Vajrayana praxis is identical with Hindu yogatantra. Yantra/bijja-dhyana-mantra/puja/Guru worship/transformation of gross physical elements into progressively subtler elements culminating in a totally spiritualized (rainbow) body/
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Replying to @chakathemighty @fuzzylogic8250
Not identical, but very similar in many ways, sure.
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Replying to @misen__ @fuzzylogic8250
Please tell me if I have this right. “This is the deity-this is her form-her visualization-her bijja/dhyana/dharana mantra-her offerings-the fruit of her worship” you can swap out the names but the form of praxis is identical, no? Or do I have it wrong? Thank you!
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Replying to @chakathemighty @fuzzylogic8250
This might not be the ideal forum but I have had this assumption based on my many years of tantrick practice and what I’ve read about and from Vajrayana practitioners. I would be happy to get a clearer understanding if I got it wrong.
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Yes. It’s an understandable assumption. And in most cases it’s a perfectly serviceable assumption. When one looks at it via ‘comparative religion’, we need to be a bit more specific, so differences are drawn out, which may be in the surrounding framing of practice, for example.
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Where I find it interesting is as modern practitioners looking at these practices/rituals/methods - in which case they function in very similar ways, as you know. But one should notice subtle differences in the framing of practice. As you say, twitter probably not best platform.
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