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

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  1. Sarvagatananda (2005/2008). Meditation as Spiritual Culmination: Yoga Aphorisms of Patanjali. Advaita Ashrama, Publication Dept..
     
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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. Joseph Weber (2014). Transcendental Meditation and the Remaking of an Iowa Farm Town. Utopian Studies 25 (2):341-358.
    At first blush, the town square in Fairfield, Iowa, seems no different from hundreds like it that grace small communities from New England to California. It has a pretty gazebo where bands play, a stretch of grass ideal for sunbathing, and a monument to historic local events, and all of it is surrounded by businesses that offer clothes, medicine, food, and, perhaps, a drink or two. Such town centers are so classically American that Disney and Hollywood have turned them into (...)
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  4. Koichi Yamashita (1994). Pātañjala Yoga Philosophy: With Reference to Buddhism. Firma Klm.
     
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  5. Satyānanda Agnihotrī (1975). The Dev Shastra. Dev Samaj Prakashan.
    pt. 1. Philosophy of nature.--pt. 2. The philosophy of truth & falsehood.-- pt. 4. Study of & infra-human relationships.
     
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  6. Nalinīkānta Brahma (1932/1999). Philosophy of Hindu Sādhanā. Book Faith India.
     
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  7.  7
    David Frawley (2004). Yoga and the Sacred Fire: Self-Realization and Planetary Transformation. Lotus Press.
    Yoga and the Sacred Fire explores the evolution of life and consciousness according to the cosmology and psychology of Fire, viewing Fire not only as a material ...
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  8. Gorakhanātha (2006). Gorakṣasaṃhitā. Sampūrṇānanda Saṃskr̥ta Viśvavidyālaya.
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  9. Narayanananda (1970). The Secrets of Mind-Control. Rishikesh,U.P., Narayanananda Universal Yoga Trust.
     
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  10. Sadashivrao Raghunathrao (1974). An Offering to Ramanachala. Vanita Publication.
     
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  11. Ram Swarup (2000). Meditations: Yogas, Gods, Religions. Voice of India.
     
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  12. EnaKe Tivārī (2012). Bhāratīya Dharma Evaṃ Darśana Meṃ Yoga. Yūnivarsiṭī Pablikeśana.
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  13. Kāmākhyā Kumāra (2013). A Handbook of Yoga-Nidrā. D.K. Printworld.
     
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  14. Harold D. Roth (ed.) (1999). Original Tao: Inward Training and the Foundations of Taoist Mysticism. Columbia University Press.
    Revolutionizing received opinion of Taoism's origins in light of historic new discoveries, Harold D. Roth has uncovered China's oldest mystical text--the original expression of Taoist philosophy--and presents it here with a complete translation and commentary. Over the past twenty-five years, documents recovered from the tombs of China's ancient elite have sparked a revolution in scholarship about early Chinese thought, in particular the origins of Taoist philosophy and religion. In _Original Tao,_ Harold D. Roth exhumes the seminal text of (...)
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  15.  75
    Antoine Lutz (2008). Attention Regulation and Monitoring in Meditation. Trends in Cognitive Sciences 12 (4):163--169.
    Meditation can be conceptualized as a family of complex tial to be specific about the type of meditation practice emotional and attentional regulatory training regimes under investigation. Failure to make such distinctions developed for various ends, including the cultivation of..
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  16. 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 daydream, (...)
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  17.  42
    Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, (...)
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  18. Jonathan Shear & Ron Jevning (1999). Pure Consciousness: Scientific Exploration of Meditation Techniques. Journal of Consciousness Studies 6 (2-3):189-209.
    This paper will explore the integration of elements of traditional Eastern meditative procedures with modern objective scientific methodologies. In contrast to the introspective methods usually relied on in modern Western treatments of consciousness, the Eastern procedures in question have the possible advantage of being the products of centuries of effort to develop systematic first-person exploratory methodologies. But since these methodologies developed outside of the context of our traditions of science, their reported results of course cannot simply be taken at face (...)
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  19.  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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  20.  8
    Andrew A. Fingelkurts, Alexander A. Fingelkurts & Tarja Kallio-Tamminen (2015). EEG-Guided Meditation: A Personalized Approach. Journal of Physiology-Paris:in press.
    The therapeutic potential of meditation for physical and mental well-being is well documented, however the possibility of adverse effects warrants further discussion of the suitability of any particular meditation practice for every given participant. This concern highlights the need for a personalized approach in the meditation practice adjusted for a concrete individual. This can be done by using an objective screening procedure that detects the weak and strong cognitive skills in brain function, thus helping design a tailored (...)
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  21. Wolfgang Fasching (2008). Consciousness, Self-Consciousness, and Meditation. Phenomenology and the Cognitive Sciences 7 (4):463-483.
    Many spiritual traditions employ certain mental techniques (meditation) which consist in inhibiting mental activity whilst nonetheless remaining fully conscious, which is supposed to lead to a realisation of one’s own true nature prior to habitual self-substantialisation. In this paper I propose that this practice can be understood as a special means of becoming aware of consciousness itself as such. To explain this claim I conduct some phenomenologically oriented considerations about the nature of consciousness qua presence and the problem of (...)
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  22.  3
    Andrew A. Fingelkurts, Alexander A. Fingelkurts & Tarja Kallio-Tamminen (2015). Long-Term Meditation Training Induced Changes in the Operational Synchrony of Default Mode Network Modules During a Resting State. Cognitive Processing.
    Using theoretical analysis of self-consciousness concept and experimental evidence on the brain default mode network (DMN) that constitutes the neural signature of self-referential processes, we hypothesized that the anterior and posterior subnets comprising the DMN should show differences in their integrity as a function of meditation training. Functional connectivity within DMN and its subnets (measured by operational synchrony) has been measured in ten novice meditators using an electroencephalogram (EEG) recording in a pre-/post-meditation intervention design. We have found that (...)
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  23.  63
    Peter Reynaert (2001). Intersubjectivity and Naturalism — Husserl's Fifth Cartesian Meditation Revisited. Husserl Studies 17 (3):207-216.
    As Husserl argues in the fifth Cartesian Meditation, the similarity of my Body (Leib) with the body (Körper) of another person is the founding moment of the experience of the other. This similarity is based on the previous objectivation of my Body. Husserl continuously worried to explicate this similarity-premise and by doing so, it appeared that this objectivation already presupposes intersubjectivity. By running into this problem, the Meditation actually fulfils its program by showing that the other is co-constitutive (...)
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  24.  5
    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 (...). The discrepancies and similarities with other neuroscientific studies of meditation-induced altered states are discussed. Albeit preliminary, the results presented here provide support for the possibility - previously raised by various authors - that long-range global gamma synchronization may offer an underlying mechanism for un-learning of habitual conditioning and mental patterns, possibly underpinning the neural correlate of the Buddhist concept of liberation. Finally, this pilot study highlights the utility of employing neuro-phenomenology, namely using first-person reports to guide neural analyzes, in the study of subtle human consciousness states. (shrink)
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  25.  40
    Rudolph Bauer (2012). Meditation as Becoming Aware of the Field of Awareness. Transmission 4.
    This paper focuses in detail on the practice of meditation as becoming aware of awareness as a field vast and multidimensional.
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  26.  37
    Rudolph Bauer (2011). Meditation on Natural Luminosity 9 V1. Transmission 1.
    This paper focuses on meditation as natural luminousity.
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  27.  19
    Arti Dhand (2002). The Dharma of Ethics, the Ethics of Dharma: Quizzing the Ideals of Hinduism. Journal of Religious Ethics 30 (3):347 - 372.
    This paper is divided into six parts. The first presents a rudimentary definition of ethics based on Western philosophical theories, particularly their concern for articulating universal moral principles. The second examines the assumptions anchoring Western moral philosophies, and raises the question: are the philosophical presuppositions of modern Western philosophy consistent with the presuppositions of Hinduism? It concludes that the two are not entirely in agreement, particularly on the issue of personal and social identity. The third section locates areas in (...)
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  28.  53
    Hent de Vries (2006). From “Ghost in the Machine” to “Spiritual Automaton”: Philosophical Meditation in Wittgenstein, Cavell, and Levinas. [REVIEW] International Journal for Philosophy of Religion 60 (1-3):77-97.
    This essay discusses Stanley Cavell’s remarkable interpretation of Emmanuel Levinas’s thought against the background of his own ongoing engagement with Wittgenstein, Austin, and the problem of other minds. This unlikely debate, the only extensive discussion of Levinas by Cavell in his long philosophical career sofar, focuses on their different reception of Descartes’s idea of the infinite. The essay proposes to read both thinkers against the background of Wittgenstein’s model of philosophical meditation and raises the question as to whether Cavell (...)
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  29.  14
    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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  30.  20
    Michael Barber (2010). Somatic Apprehension and Imaginative Abstraction: Cairns's Criticisms of Schutz's Criticisms of Husserl's Fifth Meditation. [REVIEW] Human Studies 33 (1):1-21.
    Dorion Cairns correctly interprets the preconstituted stratum of Edmund Husserl’s Fifth Cartesian Meditation to be the primordial ego and not the social world, as was thought by Alfred Schutz, who considered Husserl to be insufficiently attentive to the social world’s hold upon us. Following Cairns’s interpretation, which involves recovering and reconstructing strata that may never exist independently, one better understands how the transfer of sense animate organism involves automatic association, or somatic apprehension. This sense-transfer extends to any animate organism, (...)
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  31.  6
    S. N. Balagangadhara & Sarah Claerhout (2010). Are Dialogues Antidotes to Violence? Two Recent Examples From Hinduism Studies. Journal for the Study of Religions and Ideologies 7 (19):118-143.
    One of the convictions in religious studies and elsewhere is about the role dialogues play: by fulfilling the need for understanding, dialogues reduce violence. In this paper, we analyze two examples from Hinduism studies to show that precisely the opposite is true: dialogue about Hinduism has become the harbinger of violence. This is not because ‘outsiders’ have studied Hinduism or because the Hindu participants are religious ‘fundamentalists’ but because of the logical requirements of such a dialogue. Generalizing (...)
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  32.  5
    Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  33.  5
    Edward James Dale (2014). A Scientific Theory of the Development of Meditation in Practicing Individuals: Patañjali's Yoga, Developmental Psychology, and Neurobiology. Sophia 53 (3):349-361.
    This article considers the psychology of meditation and other introverted forms of mystical development from a neo-Piagetian perspective, which has commonalities with biogenetic structuralist and neurotheological approaches. Evidence is found that lines of meditative development unfold through Patañjali’s stages at different rates in an echo of the unfolding of lines of cognitive development through Piaget’s stages at different rates. Similar factors predicting the degree of independence of development apply to both conventional cognitive and meditative contents. As the same brain (...)
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  34.  6
    Judson B. Trapnell (1993). Bede Griffiths, Mystical Knowing, and the Unity of Religions. Philosophy and Theology 7 (4):355-379.
    Strict constructivist philosophers conclude that no truth claims can be verified on the basis of mystical exploration due to the thoroughly conditioned character of such experiences. In response, Bede Griffiths’s life of dialogue between Christianity and Hinduism suggests that mystical knowing incorporates both conditioned and unconditioned elements. In the cross-culturally identifiable experience of self-transcendence in meditation, the relationship between the conditioned subject and the unconditioned sacred “object” is transformed, resulting in an intuitive knowledge for which different (...)
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  35.  2
    A. R. Singh (2009). Straight Talk: The Challenge Before Modern Day Hinduism. Mens Sana Monographs 7 (1):189.
    _Hinduism, as an institution, offers very little to the poor and underprivileged within its fold. This is one of the prime reasons for voluntary conversion of Hindus from among its members. B.R. Ambedkar and A.R. Rahman provide poignant examples of how lack of education and health facilities for the underprivileged within its fold, respectively, led to their conversion. This can be countered by a movement to provide large-scale quality health [hospitals/PHCs] and educational [schools/colleges] facilities run by Hindu mission organisations spread (...)
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  36.  15
    M. M. Agrawal (2002). Freedom of the Soul: A Post-Modern Understanding of Hinduism. Concept Pub. Co..
    This Book Brings A Clear And Insightful Presentation Of The Wisdom Of Hinduism In All Its Fundamental Principles.
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  37. Cyril Bernard (1977). Hinduism: Religion and Philosophy. Pontifical Institute of Theology and Philosophy.
    v. 1. Vedic religion, philosophic schools, from Vedism to Hinduism.
     
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  38.  35
    Glen Peter Kezwer (1991/2003). Meditation, Oneness, and Physics: A Journey Through the Laboratories of Physics and Meditation. Lantern Books.
    Kezwer also shows the reader how the practice of meditation can be incorporated into his or her own life to bring the benefits of good health, happiness, clear ..
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  39. E. Alan Morinis (2002). Climbing Jacob's Ladder: One Man's Rediscovery of a Jewish Spiritual Tradition. Broadway Books.
    Jewish by birth, though from a secular family, Alan Morinis took a deep journey into Hinduism and Buddhism as a young man. He received a doctorate for his study of Hindu pilgrimage, learned yoga in India with B. K. S. Iyengar, and attended his first Buddhist meditation course in the Himalayas in 1974. But in 1997, when his film career went off track and he reached for some spiritual oxygen, he felt inspired to explore his Jewish heritage. In (...)
     
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  40. Mark W. Muesse (2003). Great World Religions, Hinduism. Teaching Co..
    Lecture 1. Hinduism in the world and the world of Hinduism -- Lecture 2. The early cultures of India -- Lecture 3. The world of the Veda -- Lecture 4. From the Vedic tradition to classical Hinduism -- Lecture 5. Caste -- Lecture 6. Men, women, and the stages of life -- Lecture 7. The way of action -- Lecture 8. The way of wisdom -- Lecture 9. Seeing God -- Lecture 10. The way of devotion -- (...)
     
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  41.  1
    Harold D. Roth (ed.) (2004). Original Tao: Inward Training and the Foundations of Taoist Mysticism. Cup.
    Revolutionizing received opinion of Taoism's origins in light of historic new discoveries, Harold D. Roth has uncovered China's oldest mystical text -- the original expression of Taoist philosophy -- and presents it here with a complete translation and commentary. Over the past twenty-five years, documents recovered from the tombs of China's ancient elite have sparked a revolution in scholarship about early Chinese thought, in particular the origins of Taoist philosophy and religion. In _Original Tao,_ Harold D. Roth exhumes (...)
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  42. Eileen C. Sweeney (2013). Anselmian Meditation: Imagination, Aporia and Argument. Saint Anselm Journal 9 (1):1-14.
    The claim of this paper is that there is a common form of reflection in Anselm’s prayers and the Proslogion and Monologion. The practice of meditation, of rumination and introspection, is the crucial link between these works, mostly thought of as philosophy or speculative theology, and as opposed to Anselm’s monastic practices of meditative prayer and thoughtful examination of self and scripture. The philosophical meditations are, like the prayers, the product of an imaginative project, in this case of reasoning (...)
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  43.  6
    and Richard J. Davidson Antoine Lutz, Heleen A. Slagter, John D. Dunne (2008). Attention Regulation and Monitoring in Meditation. Trends in Cognitive Sciences 12 (4):163.
  44.  26
    A. Lutz, J. D. Dunne & R. J. Davidson (2006). Meditation and the Neuroscience of Consciousness: An Introduction. In Morris Moscovitch, Philip Zelazo & Evan Thompson (eds.), The Cambridge Handbook of Consciousness. Cambridge University Press 497-549.
  45.  14
    A. L. Herman (1993). A Brief Introduction to Hinduism: Religion, Philosophy, and Ways of Liberation. Philosophy East and West 43 (2):353-353.
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  46. L. I. Aftanas & S. A. Golosheikin (2003). Changes in Cortical Activity in Altered States of Consciousness: The Study of Meditation by High-Resolution EEG. Human Physiology 29 (2):143-151.
  47. Jonathan Bader (1990). Meditation in Śaṅkara's Vedānta. Aditya Prakashan.
     
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  48. David Smith (2002). Hinduism and Modernity.
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  49.  29
    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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  50.  23
    Julius J. Lipner (2006). The Rise of "Hinduism"; or, How to Invent a World Religion with Only Moderate Success. International Journal of Hindu Studies 10 (1):91-104.
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