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

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  1.  17
    Herbert V. Guenther (1992). Meditation Differently, Phenomenological-Psychological Aspects of Tibetan Buddhist (Mahāmudrā and Snying-Thig) Practices From Original Tibetan Sources. Motilal Banarsidass Publishers.
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  2. P. Novak (1996). Buddhist Meditation and Consciousness of Time. Journal of Consciousness Studies 3 (3):267-77.
    This paper first reviews key Buddhist concepts of time anicca , khanavada and uji and then describes the way in which a particular form of Bhuddist meditation, vipassana, may be thought to actualize them in human experience. The chief aim of the paper is to present a heuristic model of how vipassana meditation, by eroding dispositional tendencies rooted in the body-unconscious alters psychological time, transforming our felt-experience of time from a binding to a liberating force.
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  3.  6
    Ajahn Sumano Bhikkhu & Bhikkhu.) Sumano (Ajahn (2011). The Brightened Mind: A Simple Guide to Buddhist Meditation. Quest Books.
    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.  4
    Thubten Yeshe (2004/2010). The Peaceful Stillness of the Silent Mind: Buddhism, Mind and Meditation. Lama Yeshe Wisdom Archive.
    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.  57
    Monima Chadha (2015). Meditation and Unity of Consciousness: A Perspective From Buddhist Epistemology. [REVIEW] Phenomenology and the Cognitive Sciences 14 (1):111-127.
    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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  6.  42
    Tse-fu Kuan (2012). Cognitive Operations in Buddhist Meditation: Interface with Western Psychology. Contemporary Buddhism 13 (1):35-60.
    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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  7.  59
    Florin Deleanu (2010). Agnostic Meditations on Buddhist Meditation. Zygon 45 (3):605-626.
    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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  8.  28
    Monima Chadha (2015). A Buddhist Epistemological Framework for Mindfulness Meditation. Asian Philosophy 25 (1):65-80.
    One of the major aims of this article is to provide the theoretical account of mindfulness provided by the systematic Abhidharma epistemology of conscious states. I do not claim to present the one true version of mindfulness, because there is not one version of it in Buddhism; in addition to the Abhidharma model, there is, for example, the nondual Mahāmudrā tradition. A better understanding of a Buddhist philosophical framework will not only help situate meditation practice in its originating (...)
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  9.  7
    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.
    Within The Varieties of Religious Experience lies the germ of a truly radical idea. It is that religious experience has something important and basic to contribute to the science of psychology. Yet now, a hundred years after the publication of James's monumental work, the mainstream academic fields of psychology are no closer to considering, let alone implementing, this idea than they were in James's day. Why? Surely one aspect of this is the way in which the categories and imagery of (...)
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  10.  11
    C. Genoud (2009). On the Cultivation of Presence in Buddhist Meditation. Journal of Consciousness Studies, 16 10 (12):117--128.
    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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  11.  13
    Jiangxia Yu (2014). The Body in Spiritual Exercise: A Comparative Study Between EpictetanAskēsisand Early Buddhist Meditation. Asian Philosophy 24 (2):158-177.
    (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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  12.  20
    Charles Muller, The Sutra of Perfect Enlightenment: Korean Buddhism's Guide to Meditation.
    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 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 the form of question and (...)
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  13.  32
    Jerry Grenard (2008). The Phenomenology of Koan Meditation in Zen Buddhism. Journal of Phenomenological Psychology 39 (2):151-188.
    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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  14.  15
    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.
    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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  15.  15
    Sarah Katherine Pinnock (2007). Christians Talk About Buddhist Meditation; Buddhists Talk About Christian Prayer (Review). Buddhist-Christian Studies 27 (1):204-208.
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  16.  3
    Willa B. Miller (2015). Like an Elephant Pricked by a Thorn: Buddhist Meditation Instructions as a Door to Deep Listening. Buddhist-Christian Studies 35 (1):15-20.
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  17.  10
    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.
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  18.  7
    Donald K. Swearer (2012). Meditation in Modern Buddhism: Renunciation and Change in Thai Monastic Buddhism (Review). Buddhist-Christian Studies 32 (1):171-174.
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  19.  4
    Roger Corless (forthcoming). A Form for Buddhist-Christian Coinherence Meditation. Buddhist-Christian Studies.
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  20.  3
    Ann Gleig (2014). Dharma Diversity and Deep Inclusivity at the East Bay Meditation Center: From Buddhist Modernism to Buddhist Postmodernism? Contemporary Buddhism 15 (2):312-331.
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  21. Bobbi Patterson & Sid Brown (2014). Growing in Love and Wisdom: Tibetan Buddhist Sources for Christian Meditation by Susan J. Stabile. Buddhist-Christian Studies 34 (1):215-218.
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  22. Robert Wilkinson, 'The Tale of Genji' as a Buddhist Parable: A Meditation.
    This essay considers the way in which 'The Tale of Genji' by Murasaki Shikibu is wholly conceived within a Buddhist world-view, much as 'The Divine Comedy' is conceived within that of Christianity. The entire plot instantiates Buddhist views. Unlike another great work of literature on the theme of time, Proust's 'A la recherche du temps perdu', Lady Murasaki, consistently with her Buddhist outlook, offers us no consolation for the sufferings of this world.
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  23.  6
    Monima Chadha, Meditation and Unity of Consciousness: A Perspective From Buddhist Epistemology.
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  24. Paul J. Griffiths (1986). On Being Mindless: Buddhist Meditation And The Mind-Body Problem. La Salle: Open Court.
  25.  17
    Winston L. King (1982). Theravada Meditation: The Buddhist Transformation of Yoga. Philosophy East and West 32 (4):463-465.
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  26.  39
    Tse-fu Kuan (2005). Clarification on Feelings in Buddhist Dhyāna/Jhāna Meditation. Journal of Indian Philosophy 33 (3):285-319.
  27.  5
    B. Koehler (2006). A Cosmologic Context of Meditation. The Buddhist Model of the World. Archeus. Studia Z Bioetyki I Antropologii Filozoficznej 7:125-131.
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  28.  12
    Donald K. Swearer (1973). Control and Freedom: The Structure of Buddhist Meditation in the Pāli Suttas. Philosophy East and West 23 (4):435-455.
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  29.  11
    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.
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  30. Donald K. Swearer (1973). Secrets of the Lotus: Studies in Buddhist Meditation. Philosophy East and West 23 (1):253-255.
     
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  31.  1
    Minoru Kiyota (1981). Mahāyāna Buddhist Meditation: Theory and Practice. Philosophy East and West 31 (3):378-380.
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  32.  1
    Alex Wayman (1981). Calming the Mind and Discerning the Real: Buddhist Meditation and the Middle View. From the "Lam Rin Chen Mo" of Tsoṅ-Kha-Pa. Philosophy East and West 31 (3):380-382.
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  33.  1
    Ernst Benz (1960). Nembutsu Und Herzensgebet Buddhist and Orthodox Meditation Practices Compared. Kairos 2:131-144.
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  34. Roderick S. Bucknell & Martin Stuart-fox (1989). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. Philosophy East and West 39 (1):104-106.
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  35. 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.
     
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  36. A. N. Marlow (1955). CONZE, Buddhist Meditation. [REVIEW] Hibbert Journal 54:411.
     
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  37. Joseph O'leary (1988). Review Of: Paul J. Griffiths, On Being Mindless: Buddhist Meditation and the Mind-Body Problem. [REVIEW] Japanese Journal of Religious Studies 15 (1):81-83.
     
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  38.  23
    Karma Lekshe Tsomo (2012). Compassion, Ethics, and Neuroscience: Neuroethics Through Buddhist Eyes. [REVIEW] Science and Engineering Ethics 18 (3):529-537.
    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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  39.  21
    Charles Goodman (2014). Buddhism, Naturalism, and the Pursuit of Happiness. Zygon 49 (1):220-230.
    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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  40. Koichi Yamashita (1994). Pātañjala Yoga Philosophy: With Reference to Buddhism. Firma Klm.
     
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  41. Madawala Hemananda (2012). Emptiness, Natural Selection & Buddhism. Buddhist Cultural Centre.
  42.  8
    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.
    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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  43. 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.
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  44. Haiyan Shen (2005). The Profound Meaning of the Lotus Sutra: T̕ Ien-T̕ai Philosophy of Buddhism. Distributed by D.K. Publishers Distributors.
     
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  45. Giuseppe Tucci & Kamala Sila (1956). Minor Buddhist Texts. Instituto Italiano Per Il Medio Ed Estremo Oriente.
     
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  46. Tenzin Wangyal (2012). Awakening the Luminous Mind: Tibetan Meditation for Inner Peace and Joy. Hay House.
     
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  47. Evan Thompson & Stephen Batchelor (2014). Waking, Dreaming, Being: Self and Consciousness in Neuroscience, Meditation, and Philosophy. Cup.
    A renowned philosopher of the mind, also known for his groundbreaking work on Buddhism and cognitive science, Evan Thompson combines the latest neuroscience research on sleep, dreaming, and meditation with Indian and Western philosophy of the mind, casting new light on the self and its relation to the brain. Thompson shows how the self is a changing process, not a static thing. When we are awake we identify with our body, but if we let our mind wander or (...)
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  48. B. Alan Wallace (2001). Intersubjectivity in Indo-Tibetan Buddhism. In Evan Thompson (ed.), Journal of Consciousness Studies. Imprint Academic 209-230.
    This essay focuses on the theme of intersubjectivity, which is central to the entire Indo-Tibetan Buddhist tradition. It addresses the following five themes pertaining to Buddhist concepts of intersubjectivity: the Buddhist practice of the cultivation of meditative quiescence challenges the hypothesis that individual human consciousness emerges solely from the dynamic interrelation of self and other; the central Buddhist insight practice of the four applications of mindfulness is a means for gaining insight into the nature of oneself, others and the relation (...)
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  49.  75
    Andrew Fenton (2009). Buddhism and Neuroethics: The Ethics of Pharmaceutical Cognitive Enhancement. Developing World Bioethics 9 (2):47-56.
    ABSTRACTThis paper integrates some Buddhist moral values, attitudes and self‐cultivation techniques into a discussion of the ethics of cognitive enhancement technologies – in particular, pharmaceutical enhancements. Many Buddhists utilize meditation techniques that are both integral to their practice and are believed to enhance the cognitive and affective states of experienced practitioners. Additionally, Mahāyāna Buddhism's teaching on skillful means permits a liberal use of methods or techniques in Buddhist practice that yield insight into our selfnature or aid in alleviating (...)
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  50.  7
    Aviva Berkovich-Ohana (forthcoming). A Case Study of a Meditation-Induced Altered State: Increased Overall Gamma Synchronization. Phenomenology and the Cognitive Sciences:1-16.
    This study presents two case reports of altered states spontaneously occurring during meditation in two proficient practitioners. These states, known as fruition, are common within the Mahasi School of Theravada Buddhism, and are considered the culmination of contemplation-induced stages of consciousness. Here, electrophysiological measures of these experiences were measured, with the participant’s personal reports used to guide the neural analyzes. The preliminary results demonstrate an increase in global long-range gamma synchronization during the fruition states, compared to the background (...)
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