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: 204.0
    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: 204.0
    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: 180.0
    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: 180.0
    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: 168.0
  6. Monima Chadha (forthcoming). Meditation and Unity of Consciousness: A Perspective From Buddhist Epistemology. [REVIEW] Phenomenology and the Cognitive Sciences:1-17.score: 156.0
    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. Tse-fu Kuan (2012). Cognitive Operations in Buddhist Meditation: Interface with Western Psychology. Contemporary Buddhism 13 (1):35-60.score: 150.0
    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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  8. Florin Deleanu (2010). Agnostic Meditations on Buddhist Meditation. Zygon 45 (3):605-626.score: 144.0
    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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  9. Charles Muller, The Sutra of Perfect Enlightenment: Korean Buddhism's Guide to Meditation.score: 144.0
    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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  10. 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: 144.0
    (2014). The Body in Spiritual Exercise: A Comparative Study between Epictetan Askēsis and Early Buddhist Meditation. Asian Philosophy: Vol. 24, No. 2, pp. 158-177. doi: 10.1080/09552367.2014.919752.
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  11. C. Genoud (2009). On the Cultivation of Presence in Buddhist Meditation. Journal of Consciousness Studies, 16 10 (12):117--128.score: 144.0
    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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  12. 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: 138.0
    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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  13. Sarah Katherine Pinnock (2007). Christians Talk About Buddhist Meditation; Buddhists Talk About Christian Prayer (Review). Buddhist-Christian Studies 27 (1):204-208.score: 136.0
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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: 132.0
    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. 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: 126.0
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  16. Roger Corless (forthcoming). A Form for Buddhist-Christian Coinherence Meditation. Buddhist-Christian Studies.score: 126.0
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  17. Donald K. Swearer (2012). Meditation in Modern Buddhism: Renunciation and Change in Thai Monastic Buddhism (Review). Buddhist-Christian Studies 32 (1):171-174.score: 126.0
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  18. 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: 126.0
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  19. Paul J. Griffiths (1986). On Being Mindless: Buddhist Meditation And The Mind-Body Problem. La Salle: Open Court.score: 120.0
  20. Tse-fu Kuan (2005). Clarification on Feelings in Buddhist Dhyāna/Jhāna Meditation. Journal of Indian Philosophy 33 (3):285-319.score: 120.0
  21. 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: 120.0
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  22. 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: 120.0
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  23. 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: 120.0
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  24. Ernst Benz (1960). Nembutsu Und Herzensgebet Buddhist and Orthodox Meditation Practices Compared. Kairos 2:131-144.score: 120.0
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  25. 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: 120.0
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  26. 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: 120.0
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  27. Karma Lekshe Tsomo (2012). Compassion, Ethics, and Neuroscience: Neuroethics Through Buddhist Eyes. [REVIEW] Science and Engineering Ethics 18 (3):529-537.score: 102.0
    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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  28. Charles Goodman (2014). Buddhism, Naturalism, and the Pursuit of Happiness. Zygon 49 (1):220-230.score: 96.0
    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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  29. Madawala Hemananda (2012). Emptiness, Natural Selection & Buddhism. Buddhist Cultural Centre.score: 90.0
     
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  30. Koichi Yamashita (1994). Pātañjala Yoga Philosophy: With Reference to Buddhism. Firma Klm.score: 90.0
     
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  31. 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: 84.0
    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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  32. 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: 78.0
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  33. Haiyan Shen (2005). The Profound Meaning of the Lotus Sutra: T̕ Ien-T̕ai Philosophy of Buddhism. Distributed by D.K. Publishers Distributors.score: 78.0
     
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  34. Tenzin Wangyal (2012). Awakening the Luminous Mind: Tibetan Meditation for Inner Peace and Joy. Hay House.score: 78.0
     
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  35. David Casacuberta Sevilla (2013). The Quest for Artificial Wisdom. AI and Society 28 (2):199-207.score: 66.0
    The term “Contemplative sciences” refers to an interdisciplinary approach to mind that aims at a better understanding of alternative states of consciousness, like those obtained trough deep concentration and meditation, mindfulness and other “superior” or “spiritual” mental states. There is, however, a key discipline missing: artificial intelligence. AI has forgotten its original aims to create intelligent machines that could help us to understand better what intelligence is and is more worried about pragmatical stuff, so almost nobody in the field (...)
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  36. Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.score: 66.0
    This lucid overview of the Buddhist path takes the perspective of the three "vehicles" of Tibetan Buddhism: the Hinayana, Mahayana, and Vajrayana. While these vehicles are usually presented as a historical development, they are here equated with the attitudes that individuals bring to their Buddhist practice. Basic to them all, however, is the need to understand our own immediate condition. The primary tool for achieving this is meditation, and The Essence of Buddhism serves as a handbook for (...)
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  37. Gaëlle Desbordes, Lobsang T. Negi, Thaddeus Ww Pace, B. Alan Wallace, Charles L. Raison & Eric L. Schwartz (2012). Effects of Mindful-Attention and Compassion Meditation Training on Amygdala Response to Emotional Stimuli in an Ordinary, Non-Meditative State. Frontiers in Human Neuroscience 6.score: 66.0
    The amygdala has been repeatedly implicated in emotional processing of both positive and negative valence stimuli. Previous studies suggest that the amygdala response to emotional stimuli is lower when the subject is in a meditative state of mindful attention, both in beginner meditators after an eight-week meditation intervention and in expert meditators. However, the longitudinal effects of meditation training on amygdala responses have not been reported when participants are in an ordinary, non-meditative state. In this study, we investigated (...)
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  38. S. Leeuwen, W. Singer & L. Melloni (2011). Meditation Increases the Depth of Information Processing and Improves the Allocation of Attention in Space. Frontiers in Human Neuroscience 6:133-133.score: 66.0
    During meditation, practitioners are required to center their attention on a specific object for extended periods of time. When their thoughts get diverted, they learn to quickly disengage from the distracter. We hypothesized that learning to respond to the dual demand of engaging attention on specific objects and disengaging quickly from distracters enhances the efficiency by which meditation practitioners can allocate attention. We tested this hypothesis in a global-to-local task while measuring electroencephalographic activity from a group of eight (...)
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  39. Eric L. Schwartz Gaëlle Desbordes, Lobsang T. Negi, Thaddeus W. W. Pace, B. Alan Wallace, Charles L. Raison (2012). Effects of Mindful-Attention and Compassion Meditation Training on Amygdala Response to Emotional Stimuli in an Ordinary, Non-Meditative State. Frontiers in Human Neuroscience 6.score: 66.0
    The amygdala has been repeatedly implicated in emotional processing of both positive and negative valence stimuli. Previous studies suggest that the amygdala response to emotional stimuli is lower when the subject is in a meditative state of mindful attention, both in beginner meditators after an eight-week meditation intervention and in expert meditators. However, the longitudinal effects of meditation training on amygdala responses have not been reported when participants are in an ordinary, non-meditative state. In this study, we investigated (...)
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  40. Sara Van Leeuwen, Wolf Singer & Lucia Melloni (2012). Meditation Increases the Depth of Information Processing and Improves the Allocation of Attention in Space. Frontiers in Human Neuroscience 6.score: 66.0
    During meditation, practitioners are required to center their attention on a specific object for extended periods of time. When their thoughts get diverted, they learn to quickly disengage from the distracter. We hypothesized that learning to respond to the dual demand of engaging attention on specific objects and disengaging quickly from distracters enhances the efficiency by which meditation practitioners can allocate attention. We tested this hypothesis in a global-to-local task while measuring electroencephalographic activity from a group of eight (...)
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  41. Ringu Tulku (2006). The Ri-Me Philosophy of Jamgön Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Distributed in the United States by Random House.score: 66.0
    This compelling study of the Ri-me movement and of the major Buddhist lineages of Tibet is comprehensive and accessible. It includes an introduction to the history and philosophy of the Ri-me movement; a biography of the movement's leader, the meditation master and philosopher known as Jamgon Kongtrul the Great; helpful summaries of the eight lineages' practice-and-study systems, which point out the different emphases of the schools; an explanation of the most hotly disputed concepts; and an overview of the old (...)
     
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  42. Dale Stuart Wright (1998). Philosophical Meditations on Zen Buddhism. Cambridge University Press.score: 62.0
    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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  43. Jake H. Davis & Evan Thompson (2013). From the Five Aggregates to Phenomenal Consciousness: Toward a Cross-Cultural Cognitive Science. In Steven M. Emmanuel (ed.), A Companion to Buddhist Philosophy. John Wiley & Sons.score: 60.0
    Buddhism originated and developed in an Indian cultural context that featured many first-person practices for producing and exploring states of consciousness through the systematic training of attention. In contrast, the dominant methods of investigating the mind in Western cognitive science have emphasized third-person observation of the brain and behavior. In this chapter, we explore how these two different projects might prove mutually beneficial. We lay the groundwork for a cross-cultural cognitive science by using one traditional Buddhist model of the (...)
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  44. Evan Thompson (2006). Neurophenomenology and Contemplative Experience. In Oxford Handbook of Religion and Science. Oxford Univ Pr. 226-235.score: 60.0
    Accession Number: ATLA0001712130; Hosting Book Page Citation: p 226-235.; Language(s): English; General Note: Bibliography: p 234-235.; Issued by ATLA: 20130825; Publication Type: Essay.
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  45. Galen Strawson (2013). Self-Intimation. Phenomenology and the Cognitive Sciences:1-31.score: 60.0
    (1) Aristotle, Dignāga, Descartes, Arnauld, Locke, Brentano, Sartre and many others are right about the nature of conscious awareness: all such awareness comports—somehow carries within itself—awareness of itself . (2) This is a necessary condition of awareness being awareness at all: no ‘higher-order’ account of what makes conscious states conscious can be correct. (3) But (2) is very paradoxical: it seems to require that awareness be somehow already present, in such a way as to be available to itself as object (...)
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  46. Sharn Rocco, Shaun Dempsey & David Hartman (2012). Teaching Calm Abiding Meditation to Mental Health Workers: A Descriptive Account of Valuing Subjectivity. Contemporary Buddhism 13 (2):193-211.score: 60.0
    Teaching an eight-week calm abiding meditation course to staff in a Child and Youth Mental Health Service located in a regional Australian city presented a curious meeting of Buddhism with Western culture. This meeting highlighted both the potential benefits and challenges of teaching meditation in the workplace and the value of qualitative methods for contributing to the development of meditation research. The thematic analysis of weekly participant responses to emailed reflective questions and follow-up interviews indicated that (...)
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  47. Brooke Schedneck (2011). Constructions of Buddhism: Autobiographical Moments of Western Monks' Experiences of Thai Monastic Life. Contemporary Buddhism 12 (2):327-346.score: 60.0
    This article explores the autobiographical writings of Western monks living in Thailand in the light of scholarship on modern and Western Buddhism to understand their constructions of Buddhism. I explore Western monks' understanding of Buddhism before leaving for Thailand, their experiences of integrating into Thai Buddhism, and their lives after returning to their home countries. Their constructions consist of Buddhism as a scientific, rational tradition focused on the practice of meditation. These constructions are challenged (...)
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  48. Giuliano Giustarini (2012). The Role of Fear (Bhaya) in the Nikāyas and in the Abhidhamma. Journal of Indian Philosophy 40 (5):511-531.score: 60.0
    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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  49. Martine Batchelor (2011). Meditation and Mindfulness. Contemporary Buddhism 12 (1):157--164.score: 60.0
    In this article I share some of my experiences of practising Korean Zen meditation and how, without ever mentioning the word ?mindfulness,? this practice helps us to become mindful. This leads me to suggest that the main ingredients of Buddhist meditation are samatha (which I will translate here as ?concentration?) and vipassan? (which I will call ?experiential enquiry?). No matter which Buddhist tradition one follows, the practice of samatha and vipassan? will lead to the cultivation of mindfulness. I (...)
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  50. Andrew Skilton (2013). Elective Affinities: The Reconstruction of a Forgotten Episode in the Shared History of Thai and British Buddhism – Kapilavaḍḍho and Wat Paknam. Contemporary Buddhism 14 (1):149-168.score: 60.0
    The article discusses the first attempt to establish an independent bhikkhu-sa?gha in England in 1956 and the reasons that this initial attempt failed. The account draws on testimony from George Blake, one of the monks ordained under this initiative. After a short contextualization of the situation in which Blake met with Buddhism in London, there follows a further discussion of two issues on which his evidence sheds fresh light: the falling out of the British monk Kapilava??ho with Luang Por (...)
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