403:, but he accepts the validity of his arguments against the existence of an almighty and all-knowing god creator. In place of faith or acceptance of scientific theories, if they deny the possibility of the existence of transcendental dimensions of reality because there is no objective proof for them, he applies the philosophical concept of âlogical probabilityâ. To monotheism and âscientificâ materialism, when held as âworld viewsâ, he ascribes a very small, if any, measure of logical probability. But to soberly understood principles and arguments contained in the Buddhaâs discourses he is inclined to accord a very large measure of logical probability and regards them as suitable guidelines for living âin the direction of the meaning of lifeâ. He is aware that adherents of Buddhism, and especially TheravÄda monks, often accept and interpret Buddhism on the basis of their belief in the literal validity of the Buddhaâs reported words and sometimes even try to support them by assertions or indications of their personal experience. But Werner maintains a reserved attitude and provisionally accepts only what is supported by his own experience and reflection. He thinks that in this respect he follows the advice contained in the most often quoted discourse of the Buddha.
349:
could hold its biennial conference for the first time in Prague and he was invited to chair its section on religions. Subsequently, in the years 1991-1993, he was a corresponding member of the Czech
Academy of Arts and Sciences and in the years 1993-1998 he was professor in the Masaryk University of Brno, in the Institute for the Study of Religions, which he helped to found (replacing the abolished Institute of Atheistic Studies of the communist era). In the years 1991-1993 he was several times the guest lecturer for the Swan Hellenic travel agency on tours through India, Nepal, Cambodia and Vietnam. In 1999 he visited South Korea for the first time and in the years 2002-2007 he became a guest professor in the Institute of Buddhist Studies of the Dongkuk University in Seoul and Kyeongju. Since 1993 he has been an honorary professorial Research Associate in the Department of the Study of Religions, School of Oriental and African Studies (SOAS), University of London. He is a Fellow of the Royal Asiatic Society (FRAS) and of the Temenos Academy (FTA).
388:
of his studies, but within two years, having experienced substantial expansion of his mental horizon through his studies based on the gymnasiumâs excellent curriculum, he lost his religious faith. After two further years of intellectual âdriftingâ he discovered books about
Oriental religions and decided to study philosophy and comparative religion in the hope of becoming better able to understand questions relating to the nature of existence and its possible goal. He conceives philosophy in the Socratic way as a search for the meaning of life, although he is aware that it can never be fully known. But philosophy can point to a direction in which to look and clarify the preconditions, one of them being the necessity of observing ethical principles. Philosophy can therefore enable one to âlive in the direction of the meaning of lifeâ, which was a phrase coined by Robert KoneÄnĂœ, his first teacher of philosophy in 1945 at the Masaryk University in Brno.
162:
designation of his occupation entered in his identity card. When a year later he had to begin his two-year military service, he was given only the most basic training and became, as a âtechnicianâ, the assistant of the regimental caretaker-cum-quartermaster (1952â54). (After the purge of âbourgeoisâ officers, the newly commissioned substitutes of working-class origin needed, owing to their lack of competence, the unofficial but tolerated help of educated soldiers who for political reasons were not deemed fit for officer training. After his military service, Werner did not get his previous job back, but was transferred, in a similar capacity, to the headquarters of the nationalised enterprise overseeing restaurants and canteens. A year later (1955) he lost even this job to a communist party member and after a short training period worked as a restaurant manager (1956â60).
276:. His working place was the Psychiatric Institute in KromÄĆĂĆŸ (1967â68), where he was engaged in a project researching the physiological processes during the practice of yoga and meditation and the possibilities of their therapeutic application. For that purpose he was personally subjected to the appropriate measurements of his bodily functions, which included the EEG of his brain activity, while assuming yogic positions and practising meditation. He was further training a team of doctors and nurses at the Institute in these activities.
308:, the new leader of the communist party, who initiated liberal reforms. Werner made an application to the Ministry of Education for his reinstatement into his academic appointment, but the reply was negative. Not even under âcommunism with a human faceâ, which is how DubÄek described the system he aimed to introduce, was a non-party member allowed to teach humanities. Using the freer atmosphere in other ways, Werner brought his Yoga Club into the open and conducted his
399:, is closest to his own thinking. The discourses appeal to him by their rationality and by methodical descriptions of meditative practices, but he does not regard himself as a âbelieving Buddhistâ; he points out that embracing a faith absolutely often leads astray as has been and still is repeatedly demonstrated by religious orthodoxies. This is true also of rigidly held scientific theories, including biological materialism, such as the one advocated by
166:
being investigated by the secret police on suspicion of belonging to a spy ring, passing messages abroad under the pretence of academic articles. No evidence was found and Werner withstood intimidating pressure to confess. No charges were brought against him., but he was sent to work in a coal mine for one year and thereafter was allowed to work only in manual jobs - in gasworks (1961â64), as a plumber (1964) and as a tram driver (1964â67).
170:
to check the accounts and found faults in them. Their correction reduced the assumed deficit to an insignificant sum due probably to a still undiscovered fault. Nevertheless, the judge, one of those newly appointed from working-class cadres after six week training, who did not even allowed Werner to speak during the court âhearingâ, found him guilty. However, the appeal judge, still from the old fully qualified ranks, acquitted him.
255:
invitation of Dr Hetényi who headed the
Hungarian branch of AMM and the so-called Institute of Buddhist Philosophy. He was also shown the healing methods in the internationally known Institute for physically and mentally handicapped children, founded and headed by Dr Petö who was achieving great results by special methods inspired by yoga and Daoist slow motion exercises in combination with the recitation of Tibetan
341:. In 1975 he founded annual academic Symposia in Indian religions which he conducted for ten years and which still continue under elected committees. In 2010 he returned to conduct the 35th symposium held in Oxford in honour of his 85th birthday. the years 1975-1976 he was a guest professor in the Peradeniya University in Kandy, Sri Lanka, in Karnataka State University in Dharwar and in Benares Hindu University in
134:, who accepted him as his assistant when, after the communist putsch of February 1948, Marxist philosophy became dominant and Werner could not hope to pursue the career in comparative philosophy which J. L. Fischer had originally foreseen for him. He gained his PhD, having defended his thesis on a semantological analysis of primitive languages and passed the rigorous examinations in philosophy and Indian
53:
119:
the
Philosophical Faculty of the Masaryk University in Brno, reading philosophy and history and studying Sanskrit and classical Chinese from textbooks. He was earmarked for the post of assistant in the Philosophy Department headed by Professor J. L. Fischer who, upon being appointed Rector of PalackĂœ University in Olomouc, asked him to follow him.
313:
prevented Wernerâs planned departure for
England by air, to fulfill an invitation from the Buddhist Society in London to lecture at their Summer School that month. Taking advantage of the chaotic situation in towns which was tying down the invading army, while the borders remained manned by Czech guards, Werner crossed over to
293:
University he met Dr Heinz
Kucharski, who briefed him on the activities of their secret Yoga Association, and took part in reading Chinese Buddhist texts in the Sinological Department. In East Berlin he visited Professor J. H. Schultz, known as the author of âautogenic trainingâ, a psychotherapeutic procedure inspired by the
374:
he was directed to produce broad surveys of the main religious traditions of Asia, and these were published as two books by the
University for students and later in revised form for the public by a commercial publishing house which, besides, commissioned him to write a book on Jainism to be published
118:
in 1938. He continued his studies in Brno, but could not undergo final, so-called âmaturityâ, examinations, because of restrictions imposed by the German occupation authorities in the closing years of the war. He passed them after the war in the liberated
Czechoslovakia in autumn 1945 and enrolled in
387:
Werner was raised as a Roman
Catholic and in the years 1934-1937 he was a server in the Dominican monastery in Znojmo and a member of the order Legio angelica. At the beginning of his secondary education in 1936 (in the so-called real gymnasium lasting eight years) he declared priesthood as the goal
352:
Werner had left his country legally after the Soviet invasion, on his still valid passport. Subsequently he was granted, through the
Czechoslovak Embassy in London, a temporary permission to reside abroad. But his application for permanent permission was refused by the Ministry of Interior in Prague
348:
Wernerâs retirement in 1990 coincided with the collapse of communist regimes and he was able to become active in his native country. The Society for Science and Art (Svaz pro vÄdu a umÄnĂ), with headquarters in the USA and membership recruited from Czech and Slovak refugee academics around the World
221:
and headed in West Germany by Dr. Karl-Heinz Gottmann. He made some written contributions to the publication activities of these organisations. At home he started contributing to the flourishing clandestine publication activities geared to spiritual practices by translating Buddhist texts and books.
169:
The investigation by the secret police had a side effect. The restaurant Werner was in charge of was being transferred in his absence to a new manager. A substantial deficit was figured out in its accounts and Werner was accused of stealing state property. Before the court proceedings he was allowed
165:
Time permitting, Werner continued his studies and published articles on indological topics in England, West Germany, India and Sri Lanka. It was a time of court proceedings against suspected anticommunist dissidents who were often sentenced on trumped-up charges. Wernerâs foreign contacts led to his
292:
in collaboration with the KromÄĆĂĆŸ Institute, Werner acting as a go-between. (The plan was subsequently enthusiastically welcomed by the director in KromÄĆĂĆŸ.) On the way back Werner was a guest of Professor Heinz Mode in Halle, spent some time in Leipzig where in the Indological Department of the
271:
or psychotherapeutical treatment he had undergone had cured him. In the end he was told by the chief district psychiatrist: âGo to that crazy Werner, maybe he will help you with his yoga.â His full recovery after only a few weeks had an unexpected effect. Werner was invited to lecture on âOriental
279:
Werner was over the years receiving invitations from institutions in the West that he was in touch with to take part in seminars and conferences, and therefore he kept applying, for several years unsuccessfully, for a passport. In 1967 he obtained one and the director of the Psychiatric Institute
161:
of industry and commerce Werner found a job in an enterprise newly created for building roads and railways. One of his tasks was to produce detailed descriptions of work done by technical staff, which placed him in the category of technical (rather than administrative) clerks and this became the
317:
two days after the invasion and arrived only a few days late in the Buddhist Summer School in England. He fulfilled his teaching assignment, but anticipating renewed oppression in his native country after the re-introduction of totalitarian government, which would inevitably lead to his further
254:
In 1966 a meeting for discussions was arranged for him in Halle (East Germany) with a pupil of Paul Debes from West Germany and here Werner also met Professor Heinz Mode, an expert on Buddhist sculpture of Sri Lanka and India, who knew of his activities. The same year he visited Budapest at the
145:
In autumn 1950 Werner was entrusted with lectures on the comparative grammar of Sanskrit and on the History of India and published his first academic paper abroad. He was also asked to give a course in the history of ancient Middle East, but was criticised for failing to apply to it the Marxist
312:
course in premises lent to the club by the Educational Department of Brno municipality. On 8 May he founded, with the assistance of Viennese Buddhists, the âBuddhist Circle of Czechoslovakiaâ. However, the Soviet invasion of the country on 21 August 1968 put a stop to these activities. It also
361:
Wernerâs research was directed to the collections of Vedic hymns, particularly those which contain philosophical ideas or can be construed as anticipating the beginnings of yoga, and to the question of their possible origin in Indo-European antiquity. He has been further preoccupied with the
345:. He gave occasional guest lectures in the universities of Cambridge, Oxford, London, Lancaster, Manchester and Stirling. During his academic tenure Werner travelled extensively in Asian countries, including India, Sri Lanka, Burma, Thailand, Cambodia, Vietnam, Indonesia and Japan.
246:
and enabled him to found The Yoga Club (1964) in which he was able to introduce cautiously some spiritual elements, such as meditation, under the heading of relaxation. This club continued to function under instructors trained by Werner even after his emigration in the wake of the
375:
towards the end of 2013. In the academic year 2012/13 SOAS inaugurated a new MA course, in Traditions of Yoga and Meditation, and Werner was invited to give the keynote lecture during its first session. He was further commissioned by a commercial publishing house to write
362:
evolution of yogic and Buddhist spiritual practices and with the topic of rebirth or reincarnation in Indian teachings and in European thought. In this context he repeatedly turned his attention to the problem of the nature of the transmigrating personality in the
266:
practice were also demonstrated in Wernerâs courses. A case in point was a member of the orchestra of the Brno opera who suffered from a serious psychosomatic condition which was causing him great embarrassment during long operatic acts. No medical,
146:
method of historical and dialectical materialism. He was also investigated by the Secret police for his contacts with foreign visitors. In autumn 1951 Oriental Studies in Olomouc were closed down. Prof. LesnĂœâs request for Wernerâs transfer to
105:
The family then moved to Znojmo, a district town, not far from the Austrian borders. Here Werner started his secondary education in the local grammar school (called reålné gymnasium) which was interrupted by the incorporation of
619:(Collected Papers on South Asia No. 4, Centre of South Asian Studies, School of Oriental and African Studies, University of London), ed. by Denwood, Philip and Piatigorsky, Alexander, Curzon Press, London, 1983, 167-181.
353:
in December 1969 and he thus became an illegal emigrant. His first marriage ended in divorce, and he remarried at the end of 1970. In due course he acquired British citizenship. He lived with his wife in London.
280:
granted him six weeksâ leave for a âstudy tripâ in West Germany. During this time he participated in international conference of yoga teachers, an internal seminar of the AMM held in the âHouse of Stillnessâ (
238:, Slovakia, with a television program (1963), and a year later he was allowed to repeat the lectures in Brno and several other towns in Moravia, Bohemia and Slovakia. The social club of the biggest factory in
229:
positions as their obligatory morning exercises (introduced by a member who had learned them while doing some research in India), he used it to persuade a newspaper to publish his first illustrated article on
572:
Mysticism and Indian Spirituality, Studies in Indian Philosophy, a Memorial Volume in Honour of Pandit S. Sanghvi, ed. D. Malvania & N. J. Shah, L.D. Institute of Indology, Ahmedabad, 1981, 241-256.
207:
near Hamburg, the Yoga Institute in Fulda, West Germany, founded by Dr Otto Albert Isbert, Mrs C. Walinski-Heller in NĂŒrnberg, who had been in 1959 the Mother of Svami Shivanadaâs
1063:
An,.guttara NikÄya I, 189-193 (PTS text edition); The Book of Gradual Sayings I, (PTS translation), Luzac, London, 1951, 173-175; cf. Soma, KÄlÄma sutta, BPS Kandy, 1959; repr. in
670:. Selected Proceedings of the Fifteenth Congress of the International Association for the History of Religions, ed. Victor C. Hayes, Bedford Park (South Australia), 1986, 24-33.
333:, where he newly introduced courses in Sanskrit and also conducted courses in yoga and Indian civilisation for the Universityâs Extramural Department as well as for the
183:
and headed a clandestine group of like-minded practitioners. He further entered into correspondence with foreign organisations and personalities, among them with the
864:
On the Nature and Message of the Lotus SĆ«tra in the Light of Early Buddhism and Buddhist Scholarship: Towards the Beginnings of MahÄyÄna (revised version),
541:
Symbols in Art and Religion. The Indian and the Comparative Perspectives (Durham Indological Series 2), ed. Karel Werner, Curzon Press, London, 1990, 27-45.
569:
The Yogi and the Mystic. Studies in Indian and Comparative Mysticism (Durham Indological Series 1), ed. Karel Werner, Curzon Press, London, 1989, 1-19.
288:
he held discussions with him, his helpers and pupils. He also visited Mrs Walinski-Heller, who outlined a plan to open a clinic for yoga therapy in
94:
shop, and his mother was originally a qualified cook. The idyll ended when in 1933 their house was sold in an auction as a result of arrears in
712:(ed.), (Durham Indological Series No. 2), Curzon Press, London, 1990, 221pp., repr. Motilal Banarsidass Publishers PVT. Ltd., Delhi, 1991.
173:
After the loss of his academic position Werner came to appreciate some practical aspects of Indian teachings. He mastered the basic set of
150:
in Prague was turned down for political reasons and he was dismissed at a fortnightâs notice. His own application for a teaching post in a
439:, (Bodhi Leaves No 24), Buddhist PublicationSociety, Kandy, 1965, 26pp. Korean translation: The Calm Voice, Seoul, 1987, reprint 2008.
663:
Yoga and the Old Upanis,.ads, Perspectives on Indian Religion: Papers in Honour of Karel Werner, ed. Peter Connolly, Delhi 1986, 1-7.
1026:
The Thirty-Fifth Spalding Symposium on Indian Religions In Honour of Professor Karel Wernerâs Eighty-Fifth Birthday, Oxford, 2010,
533:
Symbolism in the Vedas and its Conceptualisation, Numen, International Review for the History of Religions XXIV/3, 1977, 223-240.
329:. In 1969 he won the appointment as Spalding Lecturer in Indian Philosophy and Religion in the School of Oriental Studies in the
778:
The Significance of Indian Religions for the Philosophy of Religion, Religio 1/2, Masaryk University, Brno, 1993, 165-176.
509:
Spiritual Personality and its Formation according to Indian Tradition, Maitreya 6, Boulder & London, 1977, 93-103.
482:(Bodhi Leaves B 61) Buddhist Publication Society, Kandy, 1973, 31pp. Korean translation: The Calm Voice, Seoul, 1988.
248:
225:
When he discovered that members of the Soviet Academy of Sciences working in its Moscow headquarters were practicing
761:(Rome 3â8 September 1990.), ed. Ugo Bianchi (Storia delle religioni), âLâERMAâ di Bretschneider, Roma, 1994, 617-24.
660:(Bodhi Leaves 100) Buddhist Publication Society, Kandy, 1985, 44pp. Korean translation: The Calm Voice, Seoul, 2004.
138:
in May 1949. He also took state examinations in philosophy and history as a qualification entitling him to teach in
1005:
506:
Yoga and Indian Philosophy, Motilal Banarsidass, New Delhi 1977, repr. 1980 & 1998 (paperback), XII, 190pp.
796:
V bludiĆĄti tradic. Lze polidĆĄtit nĂĄboĆŸenstvĂ a spasit lidstvo?, Host. LiterĂĄrnĂ revue 2/96, Brno, 1996, 17-28.
654:, ed. Peter Connolly & Clive Erricker, West Sussex Institute of Higher Education, Chichester, 1985, 37-53.
284:) in Roseburg and was granted honorary membership of the Order of AMM. In the forest retreat of Paul Debes in
771:
K metodologii studia nĂĄboĆŸenstvĂ se zvlĂĄĆĄtnĂm ohledem na roli filosofie nĂĄboĆŸenstvĂ a na postavenĂ teologie,
1107:
465:
Die existentielle Situation des Menschen in europÀischer und indischer Philosophie und die Rolle des Yoga,
337:. He again taught in the Summer School of the Buddhist Society and also in teacher training courses of the
322:
986:
Karel Werner, HathajĂłga. ZĂĄklady tÄlesnĂœch cviÄenĂ jĂłgickĂœch, 3rd ed., CAD Press, Bratislava, 2009, 11-13.
889:. The Spalding Papers in Indic Studies, Equinox Publishing Ltd., London & DBBC, Oakville, 2006, 54-69.
841:, ed. by DoleĆŸalovĂĄ, Iva, Martin, Luther H., & PapouĆĄek, Dalibor, Peter Kang, New York, 2001, 193-206.
1102:
1097:
272:
therapiesâ in the yearly advanced training courses for psychiatrists and was appointed the editor of the
1092:
1027:
696:(ed.), (Durham Indological Series No. 1), Curzon Press, London, 1989, 192pp. Paperback edition 1994.
953:
558:
The Buddhist View of the Self and the Teaching of Rebirth, Vesak Sirisara 45, Colombo, 1980, 12-14.
718:(translation), Odeon, Praha, 1992, 110pp.; 2nd revised edition, CAD Press, Bratislava 2001, 143pp.
759:
The Notion of âReligionâ in Comparative Research. Selected Proceedings of the XVIth IAHR Congress
63:
898:, Od Indie po Mongolsko, s pĆihlĂ©dnutĂm k PĆednĂmu vĂœchodu, CAD Press, Bratislava, 2008, 392pp.
530:(Durham Indological Series 1), ed. Karel Werner, Curzon Press, London, 1989, repr. 1994, 33-53.
218:
32:
419:
Buddhism in Czechoslovakia. Attempt to form Group, World Buddhism XIII/1, Dehiwala, 1964, 5-6.
679:
Indo-Europeans and the Indo-Äryans: The philological, archaeological and historical context,
338:
214:
1087:
1082:
330:
123:
8:
334:
180:
809:, ed. Brian Carr and Indira Mahalingam, Routledge, London & New York, 1997, 114-131.
305:
285:
371:
196:
147:
1064:
970:
928:
750:, (Durham Indological Series 3), ed. Karel Werner, Curzon Press, London, 1993, 37-52.
326:
192:
28:
499:
Religious Practice and Yoga in the Time of the Vedas, UpaniáčŁads and Early Buddhism,
494:
The Cardinal Meaning. Essays in Comparative Hermeneutics: Buddhism and Christianity,
859:
A World of Harmony and Sharing. Asian Cultures and Religions in the Age of Dialogue
184:
115:
99:
24:
643:
The Concept of the Transcendent. Questions of Method in the History of Religions,
131:
1047:
933:
449:
Buddhist Circle of Czechoslovakia, World Buddhism XVII, Dehiwala, July 1968, 325.
400:
158:
904:, JihovĂœchodnĂ Asie, ÄĂna, Korea a Japonsko, CAD Press, Bratislava, 2009, 420pp.
845:
NĂĄboĆŸenskĂ© tradice Asie. Od Indie po Japonsko. S pĆihlĂ©dnutĂm k PĆednĂmu vĂœchodu
455:, Olympia, Praha 1969, 2. vyd. 1971, 3. vyd. CAD Press, Bratislava, 2009, 203pp.
837:
Struggling to Be Heard: In and Out of Academia - on Both Sides of the Divide,
686:
Indian Concepts of Human Personality in Relation to the Doctrine of the Soul,
633:
The Heritage of the Vedas, The British Wheel of Yoga, Farringdon, 1982, 34 pp.
234:. As a result, he was invited to give several lectures with demonstrations in
1076:
793:
Indian Conceptions of Human Personality, Asian Philosophy 6/2 (1996), 93-107.
301:
122:
Here he was given the opportunity to study classical Chinese under Professor
91:
728:(ed.), (Durham Indological Series No. 3), Curzon Press, London, 1993, 226pp.
396:
487:
Wege zur Ganzheit - Festschrift zum 75. Geburtstag von Lama Govinda, Almora
823:
Povaha a poselstvĂ LotosovĂ© sĂștry aneb: K nĂĄstupu mahĂĄjĂĄnovĂ©ho buddhismu,
766:
Etika. InterdisciplinĂĄrnĂ Äasopis pro teoretickou a aplikovanou etiku IV/1
561:
Mysticism as Doctrine and Experience, Religious Traditions 4, 1981, 1-18.
268:
111:
1013:
857:
Buddhism and World Peace. Theory and Reality in Historical Perspective,
710:
Symbols in Art and Religion. The Indian and the Comparative Perspectives
519:
Yoga and the R,.g Veda. An Interpretation of the keĆin hymn, RV 10,136,
289:
706:(Cosmos 5), ed. Glenys Davies, Edinburgh University Press, 1989, 12-27.
700:
From Polytheism to Monism - Multidimensional View of the Vedic Religion
526:
The longhaired Sage of R,.g Veda 10,136; A Shaman, a Mystic or a Yogi?
367:
235:
175:
157:
In the chaos created by the communist government during the wholesale
1054:, Random House, London, 2009 (1st ed. Houghton Mifflin, Boston, 2006)
135:
1028:
http://issuu.com/mehdizejnulahu/docs/spaldingcommemorativevolume/1In
907:
The Place of Relic Worship in Buddhism: an Unresolved Controversy?,
694:
The Yogi and the Mystic. Studies in Indian and Comparative Mysticism
528:
The Yogi and the Mystic. Studies in Indian and Comparative Mysticism
496:
ed. by M. Pye & R. Morgan, The Hague & Paris, 1973, 161-193.
342:
203:, founded and conducted by Paul Debes from his isolated retreat in
127:
95:
20:
918:, Dongkuk University, Seoul, Part 1&2, 2012, 7-24 & 7-22.
916:
International Journal of Buddhist Thought and Culture 18 & 19
885:
Philosophy of Religion from the Perspective of Indian Religions,
861:(Conference Proceedings), Dongkuk University, Seoul, 2004, 43-78.
839:
The Academic Study of Religion During the Cold War. East and West
314:
87:
36:
606:
The Journal of the International Association of Buddhist Studies
882:, 2nd edition. Detroit: Macmillan Reference USA, 2006, 326-331.
392:
370:
and Buddhism. During his spell in the Philosophical Faculty of
209:
107:
86:
Werner has described his childhood in the small town in south
363:
188:
90:
as idyllic. His father was a âmaster-bakerâ and ran a small
914:
The Last Blade of Grass? Universal Salvation and Buddhism,
681:
Annals of the Bhandarkar Oriental Research Institute LXVIII
318:
persecution, Werner decided to stay and settle in England.
239:
892:
Encyklopedie hinduismu CAD Press, Bratislava, 2008, 274pp.
871:
Buddhism and Peace: Peace in the World or Peace of Mind?,
909:
International Journal of Buddhist Thought and Culture 12
878:
Liberation in Indian Philosophy, Borchert, Donald (ed).
544:
The Vedic Concept of Human Personality and its Destiny,
501:
Annals of the Bhandarkar Oriental Research Institute LVI
873:
International Journal of Buddhist Thought and Culture 5
628:
Golden Jubilee Volume, Vaidika Sam,.Ćodhana Man,.d,.ala
325:
and was also appointed as a supervisor in Sanskrit for
977:), DharmaGaia, Praha, 1995, Translatorâs Foreword, 12.
820:, Lama und Li Gotami Stiftung, MĂŒnchen, 1998, 180-191.
658:
The Doctrine of Rebirth in Eastern and Western Thought
598:, ed. Karel Werner, Curzon Press, London, 1989, 20-32.
391:
Werner concedes that the gist of the teachings of the
382:
251:(1968) and still exists, now on an independent basis.
1006:"About « Spalding Symposium on Indian Religions"
676:, The British Wheel of Yoga, Farringdon, 1987, 52pp.
666:Personal Identity in the Upanis,.ads and Buddhism,
812:Gibt es zwei Wahrheits- und Wirklichkeitsebenen?,
784:, Curzon Press, Richmond, 1994, repr. 1997, 185pp.
179:positions and procedures, adopted the practice of
1032:
630:(Vedic Research Institute), Poona, 1981, 288-295.
1074:
998:
581:The Scottish Journal of Religious Studies 3 1982
492:Authenticity in the Interpretation of Buddhism,
395:, as it is deducible from his discourses in the
187:in London, the Buddhist Publication Society in
1041:
453:HathajĂłga. ZĂĄklady tÄlesnĂœch cviÄenĂ jĂłgickĂœch
422:Problems of Buddhism in Czechoslovakia, World
1067:, The Road to Inner Freedom, BPS Kandy, 1982.
1057:
989:
764:O indickĂ© etice a jejĂm ontickĂ©m zakotvenĂ,
19:(12 January 1925 â 26 November 2019) was an
790:, Masarykova univerzita, Brno, 1995, 216pp.
650:The Buddhist Interpretation of Experience,
636:Men, Gods and Powers in the Vedic Outlook,
594:Studies in Indian and Comparative Mysticism
807:Companion Encyclopedia of Asian Philosophy
551:A Note on karma and Rebirth in the Vedas,
887:Indian Religions. Renaissance and Renewal
827:, Masaryk University, Brno 1998, 115-130.
604:. From Early Buddhism to Early MahÄyÄna,
437:The Three Roots of Ill and Our Daily Life
201:the Buddhistisches Seminar fĂŒr Seinskunde
69:Please consider summarizing the material.
980:
951:
911:, Dongkuk University, Seoul, 2009, 7-28.
875:, Dongkuk University, Seoul, 2005, 7-33.
847:, Masaryk University, Brno, 2002, 712pp.
768:, Masaryk University, Brno, 1992, 46-59.
429:Interest in Buddhism in Czechoslovakia,
775:, Masaryk University, Brno, 1993, 7-26.
476:100, Meersburg-Daisendorf, 1972, 11-15.
242:then invited him to conduct courses in
222:These circulated in typescript copies.
1075:
958:Spalding Symposium on Indian Religions
688:Journal of the Royal Asiatic Society 1
638:Journal of the Royal Asiatic Society 1
154:was turned down for the same reasons.
1020:
825:Religio. Revue pro religionistiku 6/2
818:Geburtstag von Lama Anagarika Govinda
773:Religio. Revue pro religionistiku 1/1
652:The Presence and Practice of Buddhism
964:
674:Yoga, its Beginnings and Development
617:Buddhist Studies; Ancient and Modern
300:In January 1968 came the so-called â
46:
1038:NĂĄboĆŸenskĂ© tradice Asie I & II,
952:Appleton, Naomi (4 December 2019).
814:Festschrift zum Gedenken an den 100
668:Identity Issues and World Religions
485:The Indian Experience of Totality,
383:Religious and philosophical outlook
199:in Santa Cruz, Bombay and Lonavla,
39:in what is now the Czech Republic.
13:
805:Non-orthodox Indian philosophies,
622:The Teachings of the Veda and the
446:, Santa Cruz, Bombay, 1967, 167-9.
412:On the Philosophy of YÄjñavalkya,
321:Here he was first employed in the
14:
1119:
788:NĂĄboĆŸenstvĂ jiĆŸnĂ a vĂœchodnĂ Asie
975:The Heart of Buddhist Meditation
782:A Popular Dictionary of Hinduism
480:The Law of kamma and Mindfulness
472:Zur Philosophie des Tantrismus,
469:XVII/11, Hamburg, 1971, 322-340.
444:Journal of the Yoga Institute 12
51:
995:World Buddhism, July 1968, 325.
973:, Jådro buddhistické meditace (
850:Borobudur - a Sermon in Stone,
830:KlĂĄĆĄternĂ buddhismus v Koreji,
731:Love and Devotion in Buddhism,
406:
945:
802:, Atlantis, Brno, 1996, 216pp.
744:Love Divine. Studies in bhakti
722:Love Divine. Studies in bhakti
546:Journal of Indian Philosophy 5
416:XI/3/4, Bombay, 1950, 166-177.
1:
939:
596:(Durham Indological Series 1)
262:Therapeutical effects of the
462:XLIV/1, London, 1969, 16-18.
323:Cambridge University Library
213:in Rishikesh, and the Order
191:, Sri Lanka, and its editor
7:
922:
800:MalĂĄ encyklopedie hinduismu
716:Dhammapadam: Cesta k pravdÄ
548:, The Hague, 1978, 275-289.
512:On Interpreting the Vedas,
10:
1124:
902:NĂĄboĆŸenskĂ© tradice Asie II
880:Encyclopedia of Philosophy
739:Revised and reprinted in:
626:Method of Interpretation,
217:(AMM) founded in India by
896:NĂĄboĆŸenskĂ© tradice Asie I
592:The Yogi and the Mystic.
66:and excessively detailed.
954:"Karel Werner 1925-2019"
442:Yoga in Czechoslovakia,
834:, Praha, 2000, 131-138.
733:Buddhist Studies Review
602:Bodhi and arahattaphala
503:, Poona, 1975, 179-194.
356:
42:
33:philosopher of religion
852:Temenos Academy Review
555:83, London, 1978, 1-4.
426:, Dehiwala, 1964, 7-8.
297:method of relaxation.
219:Lama Anagarika Govinda
98:repayments during the
1010:spaldingsymposium.org
866:Asian Philosophy 14/3
854:, Autumn 2002, 48-69.
458:Buddhism and Ritual,
339:British Wheel of Yoga
215:Ärya Maitreya Mandala
748:Devotional Mysticism
726:Devotional Mysticism
704:Polytheistic Systems
523:13/3, 1977, 289-302.
331:University of Durham
1108:People from Jemnice
516:7/2, 1977, 189-200.
433:, XV, May, 1965, 1.
335:University of Leeds
181:Buddhist meditation
126:and to perfect his
1103:Czech orientalists
1098:Czech philosophers
647:13, 1983, 311-322.
372:Masaryk University
274:Psychiatric Digest
197:The Yoga Institute
148:Charles University
116:Munich 'agreement'
1093:Czech Indologists
1065:Nyanaponika Thera
971:Nyanaponika Thera
929:Kvetoslav Minarik
521:Religious Studies
467:Wissen und Wandel
377:A History of Yoga
327:Churchill College
193:Nyanaponika Thera
84:
83:
29:religious studies
1115:
1068:
1061:
1055:
1052:The God Delusion
1045:
1039:
1036:
1030:
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1017:
1012:. Archived from
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996:
993:
987:
984:
978:
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962:
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949:
868:, 2004, 209-221.
832:NovĂœ Orient 4/55
735:9/1, 1992, 5-29.
683:, 1987, 491-523.
489:, 1973, 219-233.
306:Alexander DubÄek
286:LĂŒneburger Heide
282:Hause der Stille
205:LĂŒneburger Heide
185:Buddhist Society
130:under Professor
100:Great Depression
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608:4, 1981, 70-84.
424:Buddhism XIII/6
414:Bharatiya Vidya
409:
401:Richard Dawkins
385:
359:
249:Soviet invasion
159:nationalisation
124:Jaroslav PrĆŻĆĄek
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114:â after the
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17:Karel Werner
16:
15:
1088:2019 deaths
1083:1925 births
269:psychiatric
112:Sudetenland
25:orientalist
1077:Categories
940:References
934:JiĆĂ Vacek
624:ÄdhyÄtmika
397:PÄli Canon
368:Upanishads
310:hatha yoga
264:hatha yoga
244:hatha yoga
236:Bratislava
232:hatha yoga
227:hatha yoga
176:hatha yoga
140:gymnasiums
110:into the â
75:March 2020
21:indologist
474:Der Kreis
295:hathayoga
152:gymnasium
136:philology
923:See also
754:And in:
645:Religion
587:And in:
583:, 15-25.
553:Hinduism
514:Religion
343:Varanasi
290:NĂŒrnberg
128:Sanskrit
96:mortgage
64:too long
35:born in
315:Bavaria
304:â with
257:mantras
88:Moravia
62:may be
37:Jemnice
393:Buddha
210:ashram
108:Znojmo
364:Vedas
189:Kandy
746:and
724:and
357:Work
240:Brno
43:Life
1079::
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73:(
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