My scholarly work has pioneered the use of phenomenological qualitative research methods to empirically discern contemplative and spiritual care characteristics of millennia-old Tibetan and Nepali Buddhist Vajrayāna meditations expressed in the form of religious rituals and group liturgical practices. This work has helped dispel popular prejudices suggesting such religious practices are merely superstitions or a naive form of worship by demonstrating the linguistic and cognitive roles of contemplative symbols in learning Middle Way philosophy and compassionate affect cultivation through the use of traditional meditation techniques.
Two of my current research projects are related to UNESCO World Heritage Sites in Nepal: one related to Namche Gompa (Temple) in Sagarmāthā Mt. Everest National Park, which is several days’ walk from the nearest road, and situated at ~3400m altitude, and the other at the Swayambhunath temple of Kathmandu Valley.
Both projects include transcription, transliteration, and translation of primary Buddhist texts. In the case of the Namche Gompa Dumje Festival project, I am working to preserve 100-year old hand-written scrolls of traditional Buddhist ceremonies of the Sherpa community’ s summer festival.
Most of my publications are listed below … due to certain moral and ethical concerns, I do not use online academic social media sites using servers connected to govt intelligence agency funding. Kindly visit my page on the Estonian Research Information System for a complete listing.
Cheers and congratulations to Luc.edu for hosting this blog listing!
Trinlae, Bhikshuni Lozang. “How to Communicate Complex Spiritual Care Practices of Religious Minorities Using Empirical, Clinical Language: “Proof of Principle” Field Research from Vajrayāna Buddhism.” In Multifaith Perspectives in Spiritual & Religious Care: Change, Challenge and Transformation. Edited by Mohamed Taher. Change, Challenge and Transformation: Canadian Multifaith Federation, forthcoming 2019/2020.
———. “Buddhist Liturgy as a Transformative Mode of Spiritual Care.” In Pastoral and Spiritual Care Across Religions and Cultures II: Spiritual Care and Migration. Edited by Isabelle Noth and Claudia K. Reichenbach, 95–112. Berlin: Vandenhoeck & Ruprecht Verlage, 2018. Accessed November 11, 2019.
———. Kun-mKhyen Pad-ma dKar-po’s Amitāyus Tradition of Vajrayāna Buddhist Transformative Care: Contemplative Text, Phenomenological Experience, and Epistemological Process. Zurich: LIT-Verlag, 2017. Also published as in Nepal as Kun-mKhyen Pad-ma dKar-po’s Amitāyus Tradition of Vajrayāna Buddhism: Contemplative Text, Phenomenological Experience, and Epistemological Process. Kathmandu: Vajra Books, 2018.
———. “Is South Asia’s Buddhist Leader the Gyalwang Drukpa an Ecofeminist? Dialectical, Grounded Analysis of Eminent Feminist Theology Illuminates the Foundations for a Vajrayana Buddhist Ecofeminism.” International Journal of Dharma Studies 3 (1): 3, 2015.
———. “Prospects for a Buddhist Practical Theology.” International Journal of Practical Theology 18 (1): 7–22, 2014. doi:10.1515/ijpt-2014-0002.
———. “Fearlessness v. Recklessness: A Refutation of Buddhist Gender Essentialism and Chauvinism: Reconsidering the Marks and Signs of a Buddha.” Exemplar, The Journal of South Asian Studies 2 (1), 2013b.
———. “Leveraging Inter-Religious Dialogue into Transformative Action Using Practical Theology’s Reflexive Frameworks.” Journal of Inter-Religious Dialogue, 51–60, 2013c.
———. “The Mūlasarvāstivāda Bhikṣuṇī Has the Horns of a Rabbit : Why the Master’s Tools Will Never Reconstruct the Master’s House.” Journal of Buddhist Ethics 17, 2010.