Search results for 'Meditation Buddhism' (try it on Scholar)

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  1. Herbert V. Guenther (1992). Meditation Differently, Phenomenological-Psychological Aspects of Tibetan Buddhist (Mahāmudrā and Snying-Thig) Practices From Original Tibetan Sources. Motilal Banarsidass Publishers.score: 68.0
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  2. Jared R. Lindahl, Christopher T. Kaplan, Evan M. Winget & Willoughby B. Britton (2013). A Phenomenology of Meditation-Induced Light Experiences: Traditional Buddhist and Neurobiological Perspectives. Frontiers in Psychology 4:973.score: 68.0
    The scientific study of Buddhist meditation has proceeded without much attention to Buddhist literature that details the range of psychological and physiological changes thought to occur during meditation. This paper presents reports of various meditation-induced light experiences derived from American Buddhist practitioners. The reports of light experiences are classified into two main types: discrete lightforms and patterned or diffuse lights. Similar phenomena are well documented in traditional Buddhist texts but are virtually undocumented in scientific literature on (...). Within Buddhist traditions, these phenomena are attributed a range of interpretations. However, because it is insufficient and problematic to rely solely upon the textual sources as a means of investigating the cause or significance of these phenomena, these qualitative reports are also considered in relation to scientific research on light-related experiences in the context of sensory deprivation, perceptual isolation, and clinical disorders of the visual system. The typologies derived from these studies also rely upon reports of experiences and closely match typologies derived from the qualitative study of contemporary practitioners and typologies found in Buddhist literary traditions. Taken together, these studies also provide evidence in support of the hypothesis that certain meditative practices—especially those that deliberately decrease social, kinesthetic, and sensory stimulation and emphasize focused attention—have perceptual and cognitive outcomes similar to sensory deprivation. Given that sensory deprivation increases neuroplasticity, meditation may also have an enhanced neuroplastic potential beyond ordinary experience-dependent changes. By providing and contextualizing these reports of meditation-induced light experiences, scientists, clinicians, and meditators gain a more informed view of the range of experiences that can be elicited by contemplative practices. (shrink)
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  3. Ajahn Sumano Bhikkhu & Bhikkhu.) Sumano (Ajahn (2011). The Brightened Mind: A Simple Guide to Buddhist Meditation. Quest Books.score: 60.0
    In a book geared toward the younger generation, the author explains techniques to sharpen alertness, quiet the mind, increase awareness, strengthen positive mental states and develop insight. Original.
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  4. Thubten Yeshe (2004/2010). The Peaceful Stillness of the Silent Mind: Buddhism, Mind and Meditation. Lama Yeshe Wisdom Archive.score: 60.0
    The six teachings contained herein come from Lama Yeshe'¿¿s 1975 visit to Australia.Lama Yeshe on Mind:"At certain times, a silent mind is very important, but ...
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  5. P. Novak (1996). Buddhist Meditation and Consciousness of Time. Journal of Consciousness Studies 3 (3):267-77.score: 56.0
  6. Monima Chadha (forthcoming). Meditation and Unity of Consciousness: A Perspective From Buddhist Epistemology. [REVIEW] Phenomenology and the Cognitive Sciences:1-17.score: 52.0
    The paper argues that empirical work on Buddhist meditation has an impact on Buddhist epistemology, in particular their account of unity of consciousness. I explain the Buddhist account of unity of consciousness and show how it relates to contemporary philosophical accounts of unity of consciousness. The contemporary accounts of unity of consciousness are closely integrated with the discussion of neural correlates of consciousness. The conclusion of the paper suggests a new direction in the search for neural correlates of state (...)
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  7. Sarah Katherine Pinnock (2007). Christians Talk About Buddhist Meditation; Buddhists Talk About Christian Prayer (Review). Buddhist-Christian Studies 27 (1):204-208.score: 52.0
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  8. Tse-fu Kuan (2012). Cognitive Operations in Buddhist Meditation: Interface with Western Psychology. Contemporary Buddhism 13 (1):35-60.score: 50.0
    This paper interprets Buddhist meditation from perspectives of Western psychology and explores the common grounds shared by the two disciplines. Cognitive operations in Buddhist meditation are mainly characterized by mindfulness and concentration in relation to attention. Mindfulness in particular plays a pivotal role in regulating attention. My study based on Buddhist literature corroborates significant correspondence between mindfulness and metacognition as propounded by some psychologists. In vipassan? meditation, mindfulness regulates attention in such a way that attention is directed (...)
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  9. Christopher Moreman (2008). A Modern Meditation on Death: Identifying Buddhist Teachings in George A. Romero's Night of the Living Dead. Contemporary Buddhism 9 (2):151-165.score: 50.0
    A confluence of increasing interest in popular culture as a source for religious inspiration and the growing interest, both popular and scholarly, in zombie-fiction bring together several possibilities for scholarship in the context of religious studies. This paper will present one aspect of the zombie-craze in the light of Buddhist philosophy. The Buddha taught that the illusion of self-ish-ness, and resulting attachments, are the greatest hurdles to achieving nibbana. Through meditating on the decomposing corpse, Buddhists may come to realize the (...)
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  10. Florin Deleanu (2010). Agnostic Meditations on Buddhist Meditation. Zygon 45 (3):605-626.score: 48.0
    I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion-centered meditation (coinciding with the traditional samatha approach); (2) consciousness-centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection-centered meditation (with two subtypes: morality-directed reflection and reality-directed observation, the latter corresponding to the vipassanā method); (4) visualization-centered meditation; and (5) (...)
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  11. Charles Muller, The Sutra of Perfect Enlightenment: Korean Buddhism's Guide to Meditation.score: 48.0
    These, and many other related questions have continued to rise in the minds of meditation practitioners of Chan, Sôn and Zen Buddhism since the earliest stages in the development of these traditions, and it is in response to such questions that the Sutra of Perfect Enlightenment (Chinese: Yuanjue jing ) was composed. In addition to detailed guidance on the undertaking of Chan contemplation, the sutra offers concise discussions of the fundamental philosophical grounds which underlie such practices, in (...)
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  12. C. Genoud (2009). On the Cultivation of Presence in Buddhist Meditation. Journal of Consciousness Studies, 16 10 (12):117--128.score: 48.0
    This article is an exploration of the nature of consciousness. The author draws in depth from works of philosophy, psychology, literature, and meditation practice to examine a subject so subtle that we may overlook it. Consciousness, in the Buddhist tradition, cannot be held as merely another object of knowledge, a thing to be known, because it is not located in time or in space. Some modern philosophers seem to arrive at the same conclusion. Consciousness cannot be discovered through common (...)
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  13. Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.score: 46.0
    This book is the first to engage Zen Buddhism philosophically on crucial issues from a perspective that is informed by the traditions of western philosophy and religion. It focuses on one renowned Zen master, Huang Po, whose recorded sayings exemplify the spirit of the 'golden age' of Zen in medieval China, and on the transmission of these writings to the West. The author makes a bold attempt to articulate a post-romantic understanding of Zen applicable to contemporary world culture. While (...)
     
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  14. Jerry Grenard (2008). The Phenomenology of Koan Meditation in Zen Buddhism. Journal of Phenomenological Psychology 39 (2):151-188.score: 44.0
    Zen students described their experiences when working with koans, and a phenomenological method was used to identify the structure of those experiences. Zen koans are statements or stories developed in China and Japan by Zen masters in order to help students transform their conscious awareness of the world. Eight participants including 3 females and 5 males from Southern California with 1 to 30 years of experience in Zen answered open-ended questions about koan practice in one tape-recorded session for each participant. (...)
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  15. Caifang Zhu (2005). From Vipassanā In Theravāda to Guan Xin in Chinese Buddhism: A Comparative Study of the Meditative Techniques. Contemporary Buddhism 6 (1):53-64.score: 42.0
  16. Samten Gyaltsen Karmay (2007). The Great Perfection (Rdzogs Chen): A Philosophical and Meditative Teaching of Tibetan Buddhism. Brill.score: 42.0
    The Great Perfection (rDzogs Chen in Tibetan) is a philosophical and meditative teaching.
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  17. Melanie L. Harris (2012). Buddhist Meditation for the Recovery of the Womanist Self, or Sitting on the Mat Self-Love Realized. Buddhist-Christian Studies 32 (1):67-72.score: 42.0
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  18. Roger Corless (forthcoming). A Form for Buddhist-Christian Coinherence Meditation. Buddhist-Christian Studies.score: 42.0
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  19. Donald K. Swearer (2012). Meditation in Modern Buddhism: Renunciation and Change in Thai Monastic Buddhism (Review). Buddhist-Christian Studies 32 (1):171-174.score: 42.0
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  20. Ann Gleig (forthcoming). Dharma Diversity and Deep Inclusivity at the East Bay Meditation Center: From Buddhist Modernism to Buddhist Postmodernism? Contemporary Buddhism:1-20.score: 42.0
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  21. Joseph S. O'Leary (2001). Philosophical Meditations on Zen Buddhism (Review). Buddhist-Christian Studies 21 (1):147-151.score: 42.0
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  22. Paul J. Griffiths (1986). On Being Mindless: Buddhist Meditation And The Mind-Body Problem. La Salle: Open Court.score: 40.0
  23. Tse-fu Kuan (2005). Clarification on Feelings in Buddhist Dhyāna/Jhāna Meditation. Journal of Indian Philosophy 33 (3):285-319.score: 40.0
  24. Fred Travis & Jonathan Shear (2010). Focused Attention, Open Monitoring and Automatic Self-Transcending: Categories to Organize Meditations From Vedic, Buddhist and Chinese Traditions. Consciousness and Cognition 19 (4):1110--1118.score: 40.0
  25. Roderick Bucknell & Martin Stuart-Fox (1989). Response to Lou Nordstrom's Review of "the Twilight Language: Explorations in Buddhist Meditation and Symbolism". Philosophy East and West 39 (2):191-196.score: 40.0
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  26. Jacques Fason (2004). Zen Apologetics: Reflections on Wright'sPhilosophical Meditations on Zen Buddhism. Dao: A Journal of Comparative Philosophy 4 (1):77-85.score: 40.0
  27. Donald K. Swearer (1973). Control and Freedom: The Structure of Buddhist Meditation in the Pāli Suttas. Philosophy East and West 23 (4):435-455.score: 40.0
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  28. Youru Wang (2004). The Limits of the Critique of “the Zen Critique of Language”: Some Comments onPhilosophical Meditations on Zen Buddhism. Dao: A Journal of Comparative Philosophy 4 (1):43-55.score: 40.0
  29. Dale S. Wright (2004). Encounter Dialogue: Responses to Six Critical Readings ofPhilosophical Meditations on Zen Buddhism. Dao: A Journal of Comparative Philosophy 4 (1):87-96.score: 40.0
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  30. Kevin Schilbrack (2000). Dale S. Wright, Philosophical Meditations on Zen Buddhism. International Journal for Philosophy of Religion 47 (3):175-177.score: 40.0
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  31. Jiangxia Yu (2014). The Body in Spiritual Exercise: A Comparative Study Between Epictetan Askēsis and Early Buddhist Meditation. Asian Philosophy 24 (2):158-177.score: 40.0
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  32. B. Koehler (2006). A Cosmologic Context of Meditation. The Buddhist Model of the World. Archeus. Studia Z Bioetyki I Antropologii Filozoficznej 7:125-131.score: 40.0
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  33. Ernst Benz (1960). Nembutsu Und Herzensgebet Buddhist and Orthodox Meditation Practices Compared. Kairos 2:131-144.score: 40.0
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  34. David R. Loy (2000). Philosophical Meditations on Zen Buddhism, by Dale S. Wright. Asian Philosophy 10:80.score: 40.0
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  35. Eleanor Rosch (2002). How to Catch James's Mystic Germ Religious Experience, Buddhist Meditation and Psychology. Journal of Consciousness Studies 9 (9-10):9-10.score: 40.0
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  36. Whalen Lai (2000). Philosophical Meditations on Zen Buddhism (Review). Philosophy East and West 50 (4):631-632.score: 40.0
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  37. Heinrich Dumoulin (1991). Aspects of Buddhist Meditation. In Hajime Nakamura & V. N. Jha (eds.), Kalyāṇa-Mitta: Professor Hajime Nakamura Felicitation Volume. Sri Satguru Publications. 86--107.score: 40.0
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  38. Yun-hua Jan (1991). Patterns of Chinese Assimilation and Transformation of Meditative Ideas From Indian Buddhism. In Hajime Nakamura & V. N. Jha (eds.), Kalyāṇa-Mitta: Professor Hajime Nakamura Felicitation Volume. Sri Satguru Publications. 86--63.score: 40.0
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  39. Wang Youru (forthcoming). Philosophical Meditations on Zen Buddhism. Dao: A Journal of Comparative Philosophy.score: 40.0
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  40. Karma Lekshe Tsomo (2012). Compassion, Ethics, and Neuroscience: Neuroethics Through Buddhist Eyes. [REVIEW] Science and Engineering Ethics 18 (3):529-537.score: 34.0
    As scientists advance knowledge of the brain and develop technologies to measure, evaluate, and manipulate brain function, numerous questions arise for religious adherents. If neuroscientists can conclusively establish that there is a functional network between neural impulses and an individual’s capacity for moral evaluation of situations, this will naturally lead to questions about the relationship between such a network and constructions of moral value and ethical human behavior. For example, if cognitive neuroscience can show that there is a neurophysiological basis (...)
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  41. Charles Goodman (2014). Buddhism, Naturalism, and the Pursuit of Happiness. Zygon 49 (1):220-230.score: 32.0
    Owen Flanagan's important book The Bodhisattva's Brain presents a naturalized interpretation of Buddhist philosophy. Although the overall approach of the book is very promising, certain aspects of its presentation could benefit from further reflection. Traditional teachings about reincarnation do not contradict the doctrine of no self, as Flanagan seems to suggest; however, they are empirically rather implausible. Flanagan's proposed “tame” interpretation of karma is too thin; we can do better at fitting karma into a scientific worldview. The relationship between eudaimonist (...)
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  42. Madawala Hemananda (2012). Emptiness, Natural Selection & Buddhism. Buddhist Cultural Centre.score: 30.0
     
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  43. Koichi Yamashita (1994). Pātañjala Yoga Philosophy: With Reference to Buddhism. Firma Klm.score: 30.0
     
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  44. Kate Crosby, Andrew Skilton & Amal Gunasena (2012). The Sutta on Understanding Death in the Transmission of Borān Meditation From Siam to the Kandyan Court. Journal of Indian Philosophy 40 (2):177-198.score: 28.0
    This article announces the discovery of a Sinhalese version of the traditional meditation ( borān yogāvacara kammaṭṭhāna ) text in which the Consciousness or Mind, personified as a Princess living in a five-branched tree (the body), must understand the nature of death and seek the four gems that are the four noble truths. To do this she must overcome the cravings of the five senses, represented as five birds in the tree. Only in this way will she permanently avoid (...)
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  45. Rodica Frentiu (2014). Religious Art and Meditative Contemplation in Japanese Calligraphy and Byzantine Iconography. Journal for the Study of Religions and Ideologies 13 (38):110-136.score: 26.0
    Far Eastern calligraphy has always been regarded by the Occident as an “esoteric” issue, laden with a peculiar “mysticism,” which presents spiritual and philosophical aspects too outlandish to truly comprehend. That is probably the reason why calligraphy was amongst the last artistic “disciplines” to gain access to the international world of the arts. This study focuses on Japanese calligraphy as a visual and verbal image, conducting a hermeneutic investigation into the nature and function of this type of image, into the (...)
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  46. Haiyan Shen (2007). Pháp Hoa Huyền Nghĩa: Phật Học Thiên Thai Tông = the Profound Meaning of the Lotus Sutra: Tʻien Tʻai Philosophy of Buddhism. Từ Đức an Hoa.score: 26.0
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  47. Haiyan Shen (2005). The Profound Meaning of the Lotus Sutra: T̕ Ien-T̕ai Philosophy of Buddhism. Distributed by D.K. Publishers Distributors.score: 26.0
     
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  48. Ram Swarup (2000). Meditations: Yogas, Gods, Religions. Voice of India.score: 26.0
     
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  49. Tenzin Wangyal (2012). Awakening the Luminous Mind: Tibetan Meditation for Inner Peace and Joy. Hay House.score: 26.0
     
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  50. Giuliano Giustarini (2012). The Role of Fear (Bhaya) in the Nikāyas and in the Abhidhamma. Journal of Indian Philosophy 40 (5):511-531.score: 24.0
    According to Buddhist soteriology, fear is a direct cause of suffering and one of the main obstacles in the path to liberation. Pāli Suttas and Abhidhamma present a number of sophisticated strategies to deal with fear and to overcome it. Nevertheless, in the Nikāyas and in the Abhidhamma there are also consistent instructions about implementing fear in meditative practices and considering it as a valuable ally in the pursuit of nibbāna By means of a lexicographical study of selected passages and (...)
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