Ascetic-arts researcher and curator. Primary academic research interest is the modification and distribution of ancient ascetic-arts elements preserved in contemporary South, Southeast and Far-East Asian soteriological traditions. Writings include Saiva-Yoga-Bauddha Hybridity Among the Old Khmer and Siamese (2018), Streams to Healthy Living Yoga: Freeing the Source of the Ancient Bauddha (2014), Some Spit, Some Bow: On the ethnography of conscious and conspicuous cult-infiltration in ascetic methodology (2006), Grafting Plato's Shadow Play: A Spray Can Version of Metaleptic Mimêsis (2006), The Savage Buddha: Gautama and the Kapalika-vrata (2006), and On Laubies's Work (1990).
Journal of the International Association of Buddhist Universities JIABU , 2015
This essay explores some cultural fusions, infusions, and confusions among the Old Khmer and Siam... more This essay explores some cultural fusions, infusions, and confusions among the Old Khmer and Siamese kingdoms, two geographically contiguous neighbors in the Lower Mekong River Basin-a region remarkably rich in enigma but regrettably shrouded in disregard. This essay furthermore aims to provide an array of access tools that would at once explain and counterpoise the prevailing neglect within "etic" colonial erudition for "emic" indigenous methodologies that are basic to the subjects that it seeks to uncover. We place great store on the cultural distillations that largely
Note on Methodology: This paper highlights recent scientific research shaped by a cultural-archae... more Note on Methodology: This paper highlights recent scientific research shaped by a cultural-archaeological approach designed to identify ancient yoga elements preserved in contemporary South, Southeast, and Far-East Asian ascetic-arts traditions, and to determine the values of their formative bearing with regard to reemerging Bauddha narratology. We wish to convey three heuristic points: (i) yoga is assuredly a Pāli term abundantly attested throughout the canon, (ii) the word theravāda is also confirmed but its sightings are extremely rare in the texts, and (iii), the canonical Buddha articulates these words in ways more remarkable than ever imagined. In view of the procedural framework of this text and its art-film-literary-critical vetting of the chief protagonist of the broad, diverse, and heterogeneous texts here examined, we regard the "Buddha" as a purely fictive figure, essentially a "code word" that represents a yet decrypted bulk of asceto-shamano-philosophical lore that might be traceable back to Old Iranian. Yet furthermore aware that the mere insinuation of diverse opinion risks personal peril, we stop short to pressing these postulations and present an array contiguous dots, the type of which the mind delights in connecting while taking to our side the "Gombrich
Journal of the International Association of Buddhist Universities JIABU , 2015
This essay explores some cultural fusions, infusions, and confusions among the Old Khmer and Siam... more This essay explores some cultural fusions, infusions, and confusions among the Old Khmer and Siamese kingdoms, two geographically contiguous neighbors in the Lower Mekong River Basin-a region remarkably rich in enigma but regrettably shrouded in disregard. This essay furthermore aims to provide an array of access tools that would at once explain and counterpoise the prevailing neglect within "etic" colonial erudition for "emic" indigenous methodologies that are basic to the subjects that it seeks to uncover. We place great store on the cultural distillations that largely
Note on Methodology: This paper highlights recent scientific research shaped by a cultural-archae... more Note on Methodology: This paper highlights recent scientific research shaped by a cultural-archaeological approach designed to identify ancient yoga elements preserved in contemporary South, Southeast, and Far-East Asian ascetic-arts traditions, and to determine the values of their formative bearing with regard to reemerging Bauddha narratology. We wish to convey three heuristic points: (i) yoga is assuredly a Pāli term abundantly attested throughout the canon, (ii) the word theravāda is also confirmed but its sightings are extremely rare in the texts, and (iii), the canonical Buddha articulates these words in ways more remarkable than ever imagined. In view of the procedural framework of this text and its art-film-literary-critical vetting of the chief protagonist of the broad, diverse, and heterogeneous texts here examined, we regard the "Buddha" as a purely fictive figure, essentially a "code word" that represents a yet decrypted bulk of asceto-shamano-philosophical lore that might be traceable back to Old Iranian. Yet furthermore aware that the mere insinuation of diverse opinion risks personal peril, we stop short to pressing these postulations and present an array contiguous dots, the type of which the mind delights in connecting while taking to our side the "Gombrich
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