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A mantra (Pali: mantra) or mantram (Devanagari: मन्त्रम्) [1] is a sacred utterance, a numinous sound, a syllable, word or phonemes, or group of words (most often in an Indo-Iranian language like Sanskrit or Avestan) believed by practitioners to have religious, magical or spiritual powers.
Mantra: A religious syllable or poem, typically from the Sanskrit language. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual conduits, words and vibrations that instill one-pointed concentration in the devotee. Other purposes have included religious ceremonies to accumulate ...
Vajrayāna (also Mantrayāna, Sacret Mantra, Tantrayāna and Esoteric Buddhism) is a Mahayana Buddhist tradition associated with a group of texts known as the Buddhist Tantras which had developed into a major force in India by the eighth century.
Traditionally, a mantra is written in Ranjana script or Tibetan script, on the outside of the wheel. The mantra Om mani padme hum is most commonly used, but other mantras can also be used. Prayer wheels sometimes depict dakinis and the eight auspicious symbols (ashtamangala). At the core of the cylinder, as the axle of the wheel, is a "life ...
In philosophy, Occam's razor (also spelled Ockham's razor or Ocham's razor; Latin: novacula Occami) is the problem-solving principle that recommends searching for explanations constructed with the smallest possible set of elements.
Japa may be performed while sitting in a meditation posture, while performing other activities, [6] or as part of formal worship in group settings. The mantra or name may be spoken softly, loud enough for the practitioner to hear it, or it may be recited silently within the practitioner's mind.
Frauwallner notes that basic fundamental concepts such as the 12 āyatanāni, the 18 dhatāvah, and the 5 skandhāh often occur as a group in the early Buddhist texts. He also points out another such list that occurs in various texts "comprises several groups of elements of import for entanglement in the cycle of existence" and was modeled on ...
John Searle's 1990 paper, "Collective Intentions and Actions" offers another interpretation of collective action. In contrast to Tuomela and Miller, Searle claims that collective intentionality is a "primitive phenomenon, which cannot be analyzed as the summation of individual intentional behavior". [11]