Gergana R Ruseva
Education
Feb 2002 – May 2005
Sofia University "St. Kliment Ohridski"
PhD, Historical Indo-Aryan Linguistics, Sanskrit, Vedic
Oct 1995 – May 2000
Sofia University "St. Kliment Ohridski"
MS, Indology
Oct 1992 – Jul 1997
Sofia University "St. Kliment Ohridski"
MS, Theoretical and Mathematical Physics
Research Experience
Apr 2002 – present
Professor (Associate) of Sanskrit and Indian Studies
Sofia University "St. Kliment Ohridski", Centre for Eastern Languages and Studies
Apr 2000 – Apr 2009 phisicist
Bulgarian Academy of Science
Institute for Nuclear Research and Nuclear Energy, Laboratory "Theory of Elementary Particles"
Address: Bulgaria
Feb 2002 – May 2005
Sofia University "St. Kliment Ohridski"
PhD, Historical Indo-Aryan Linguistics, Sanskrit, Vedic
Oct 1995 – May 2000
Sofia University "St. Kliment Ohridski"
MS, Indology
Oct 1992 – Jul 1997
Sofia University "St. Kliment Ohridski"
MS, Theoretical and Mathematical Physics
Research Experience
Apr 2002 – present
Professor (Associate) of Sanskrit and Indian Studies
Sofia University "St. Kliment Ohridski", Centre for Eastern Languages and Studies
Apr 2000 – Apr 2009 phisicist
Bulgarian Academy of Science
Institute for Nuclear Research and Nuclear Energy, Laboratory "Theory of Elementary Particles"
Address: Bulgaria
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Papers by Gergana R Ruseva
our own existence and experience. But with causality in mind we often
reduce time to abstract physical or quantitative time of calendars from
which the sacred of the present moment and the sacred of eternity have
disappeared. On the basis of extracts from the Rigveda we will consider
some Vedic conceptions about time’s cyclic and/or vectorial character,
having in mind that the insights on time often are some of the most certain
indications for the deep structure of all mental constructions of a
given culture.
Some of the initiation rites in the Brahmanical tradition are closely connected with the context of a journey and are associated with 'leaving' this world and passing into the 'other world', i.e. with the context closely intertwined with the process of dying or becoming seriously ill – and with a new 'birth', extended life, after drinking the drink of immortality/power or after tasting the sweet fruit of knowledge. One has to overcome the afterlife and to return back to the world of the living, or to live with his body in the other world, to save himself from repeated death, or to rise by the roots of the world tree in the world of the living or in the world of the gods.
The tree is a symbol of multiple levels of penetration into different worlds
–from physical reality, through mental manifestations, connections with ancestors, etc. Its function of setting order (r̥ ta), structure and connection between different levels of existence manifests itself in many stories in which a man (a priest, a guarantor of the ritual, a disciple, an initiate) becomes aware of all his hypostases.
information and thus shake the foundations of a stable view of the world as consisting of objects and relationships between them. The deep knowledge of the central Buddhist teaching dharma is a precondition for providing the mental health of the practitioners.
Keywords: momentariness, Buddhism, Yogācāra, meditation, dharma, microgenesis, time experience
How to cite:
The past is already no more; the future is not yet.
And see the elements of present in every place, without attachment
Without moving – yet clearly see and strive in the present."
The sense of time is central for every sensation, experience and thought. It is a specific focus, through which one or another phenomenon and experience is structured and comprehended. And it can also be manipulated – to create or reach different worlds; to see the death coming by in the next moment; to see a lack of entities; to cut all attachments; and, at last, to find a state without time, without becoming.
The Buddha and his adepts of early Buddhism were quite aware that there is an intimate relationship between the sense of time, the structure of the human thought and sensations, the sense of body and the sense of self. According to Ronald Purser, the deepest and most hidden level of suffering is based on the comprehension that everything is subject to the laws of kamma and dependent origination and on the vague feeling that self may be empty and devoid of a separate identity. Cyclic time is repetition, and no point in a circle is special as there are no beginnings, middle points or ends; no absolute chronology of “before” and “after”; no real change, and nothing really new happens or arises. The awareness of the perpetual change evokes the longing for stability, and exactly this stability is aimed towards. One who has captured the right moment, who has attained liberation, “stands”; he has “a stable consciousness/mind”, “a stable self”.
Note: In the Bibliography is omitted one very deep penetrating in the core of Buddhism article, cited in the note on page 304: Ronald Purser. The Myth of the Present Moment. Mindfulness (2015) 6: 680-686.
Целият химн или части от него се използват като благословии и при различни ритуали: в церемонията за осигуряване на здравина на сгради и постройки; при обръщение към бога-пазител на основата на дома Вастошпати; за предпазване от земетресения; при появи на разломи в земята; в церемонията Аграхаяни, отбелязваща настъпването на Новата Година; при построяването и оформянето на олтара; при подхранването на жертвения огън с гориво; за предпазване от змии и всякакви пълзящи твари; за придобиване на приятна миризма; при посядането в различни церемонии; когато гостът е поканен да седне върху постелка; при изплакване на устата; при изкупителни церемонии съпровождат акта на копаене; при желание за скъпоценности и злато; когато човек отива на събор; при церемонии за постигане на успех, и др.
Hymn to Earth is one of the most beautiful and expressive hymns in the Atharvaveda. In it the Earth is depicted as a mother, as an all sustaining, patient, enduring all stable expance, bringing all the odors; a mother that appears from within the cosmic waters and is dressed in fire.
The whole hymn or many of its verses are used as blessings and also in different ceremonies: in a ceremony for giving firmness to buildings; as an appeal to the deity Vāstoṣpati, presiding over the foundation of a house or homestead; for safety from earthquake; in a ceremony against the cleaving open of the ground; in the āgrahāyaṇī ceremony, celebrating the commencment of the year; to accompany the enclosing of the sacrificial hearth; as accompanying the feeding of the fire with fuel; for protection from snakes and alike; for aquisition of pleasant odor; to accompany an act of digging in expiatory ceremonies; to accompany a sitting down in different ceremonies; when causing a guest to stand upon a cushion; in connection with rinsing the mouth; as used by one who desires jewels and gold; to be repeated as one goes to an assembly; in a ceremony for success, and in connection with easing nature.
According to Upaniṣads the self (ātmán), or the man, is situated in the heart, in the space inside the heart, or in the right eye. During the process of dying he goes through arteries, and then - through the sun beams - their cosmic prolongation, to the sun. In some of the texts, as in the parable of the two birds perched on a tree (Muṇḍaka Upaniṣad 3.1.1.), the self is split into indifferent observer and experiencer. Does this metaphor of the two birds mirror the inner structure of the self or the mechanism through which we conceptualize the self and in what extend with a real experience, similar to depersonalization and derealization?
our own existence and experience. But with causality in mind we often
reduce time to abstract physical or quantitative time of calendars from
which the sacred of the present moment and the sacred of eternity have
disappeared. On the basis of extracts from the Rigveda we will consider
some Vedic conceptions about time’s cyclic and/or vectorial character,
having in mind that the insights on time often are some of the most certain
indications for the deep structure of all mental constructions of a
given culture.
Some of the initiation rites in the Brahmanical tradition are closely connected with the context of a journey and are associated with 'leaving' this world and passing into the 'other world', i.e. with the context closely intertwined with the process of dying or becoming seriously ill – and with a new 'birth', extended life, after drinking the drink of immortality/power or after tasting the sweet fruit of knowledge. One has to overcome the afterlife and to return back to the world of the living, or to live with his body in the other world, to save himself from repeated death, or to rise by the roots of the world tree in the world of the living or in the world of the gods.
The tree is a symbol of multiple levels of penetration into different worlds
–from physical reality, through mental manifestations, connections with ancestors, etc. Its function of setting order (r̥ ta), structure and connection between different levels of existence manifests itself in many stories in which a man (a priest, a guarantor of the ritual, a disciple, an initiate) becomes aware of all his hypostases.
information and thus shake the foundations of a stable view of the world as consisting of objects and relationships between them. The deep knowledge of the central Buddhist teaching dharma is a precondition for providing the mental health of the practitioners.
Keywords: momentariness, Buddhism, Yogācāra, meditation, dharma, microgenesis, time experience
How to cite:
The past is already no more; the future is not yet.
And see the elements of present in every place, without attachment
Without moving – yet clearly see and strive in the present."
The sense of time is central for every sensation, experience and thought. It is a specific focus, through which one or another phenomenon and experience is structured and comprehended. And it can also be manipulated – to create or reach different worlds; to see the death coming by in the next moment; to see a lack of entities; to cut all attachments; and, at last, to find a state without time, without becoming.
The Buddha and his adepts of early Buddhism were quite aware that there is an intimate relationship between the sense of time, the structure of the human thought and sensations, the sense of body and the sense of self. According to Ronald Purser, the deepest and most hidden level of suffering is based on the comprehension that everything is subject to the laws of kamma and dependent origination and on the vague feeling that self may be empty and devoid of a separate identity. Cyclic time is repetition, and no point in a circle is special as there are no beginnings, middle points or ends; no absolute chronology of “before” and “after”; no real change, and nothing really new happens or arises. The awareness of the perpetual change evokes the longing for stability, and exactly this stability is aimed towards. One who has captured the right moment, who has attained liberation, “stands”; he has “a stable consciousness/mind”, “a stable self”.
Note: In the Bibliography is omitted one very deep penetrating in the core of Buddhism article, cited in the note on page 304: Ronald Purser. The Myth of the Present Moment. Mindfulness (2015) 6: 680-686.
Целият химн или части от него се използват като благословии и при различни ритуали: в церемонията за осигуряване на здравина на сгради и постройки; при обръщение към бога-пазител на основата на дома Вастошпати; за предпазване от земетресения; при появи на разломи в земята; в церемонията Аграхаяни, отбелязваща настъпването на Новата Година; при построяването и оформянето на олтара; при подхранването на жертвения огън с гориво; за предпазване от змии и всякакви пълзящи твари; за придобиване на приятна миризма; при посядането в различни церемонии; когато гостът е поканен да седне върху постелка; при изплакване на устата; при изкупителни церемонии съпровождат акта на копаене; при желание за скъпоценности и злато; когато човек отива на събор; при церемонии за постигане на успех, и др.
Hymn to Earth is one of the most beautiful and expressive hymns in the Atharvaveda. In it the Earth is depicted as a mother, as an all sustaining, patient, enduring all stable expance, bringing all the odors; a mother that appears from within the cosmic waters and is dressed in fire.
The whole hymn or many of its verses are used as blessings and also in different ceremonies: in a ceremony for giving firmness to buildings; as an appeal to the deity Vāstoṣpati, presiding over the foundation of a house or homestead; for safety from earthquake; in a ceremony against the cleaving open of the ground; in the āgrahāyaṇī ceremony, celebrating the commencment of the year; to accompany the enclosing of the sacrificial hearth; as accompanying the feeding of the fire with fuel; for protection from snakes and alike; for aquisition of pleasant odor; to accompany an act of digging in expiatory ceremonies; to accompany a sitting down in different ceremonies; when causing a guest to stand upon a cushion; in connection with rinsing the mouth; as used by one who desires jewels and gold; to be repeated as one goes to an assembly; in a ceremony for success, and in connection with easing nature.
According to Upaniṣads the self (ātmán), or the man, is situated in the heart, in the space inside the heart, or in the right eye. During the process of dying he goes through arteries, and then - through the sun beams - their cosmic prolongation, to the sun. In some of the texts, as in the parable of the two birds perched on a tree (Muṇḍaka Upaniṣad 3.1.1.), the self is split into indifferent observer and experiencer. Does this metaphor of the two birds mirror the inner structure of the self or the mechanism through which we conceptualize the self and in what extend with a real experience, similar to depersonalization and derealization?