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  1. Zen and the Brain: Toward an Understanding of Meditation and Consciousness.James H. Austin - 1998 - MIT Press.
    The book uses Zen Buddhism as the opening wedge for an extraordinarily wide-ranging exploration of consciousness.
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  2. Education: A Psychomorphology of Liberation.James Bardis - forthcoming - Journal of Contemplative Enquiry.
    This paper re-examines the foundationary principles of education in the context of fragmentary consciousness and disembodied practice as inspired by the dialogues on these themes of J. Krishnamurti and David Bohm and supported by recent scientific evidence from a variety of fields.
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  3. The Abidhamma Model of Consciousness and its Consequences.Henk Barendregt - forthcoming - In M.G.T. Kwee, K.J. Gergen & F. Koshikawa (eds.), Buddhist Psychology: Practice, Research & Theory. Taos Institute Publishing, Taos, New Mexico.
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  4. Buddhist Phenomenology.Henk Barendregt - manuscript
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  5. Mind and Consciousness - a Comparison of Indian and Western Views.Sarasvati Chennakesavan - 1954 - Philosophical Quarterly (India) 26 (January):247-252.
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  6. A Cognitive Analysis of Confucian Self-Knowledge: According to Tu Weiming's Explanation.Chi Chienchih - 2005 - Dao: A Journal of Comparative Philosophy 4 (2):267-282.
  7. Naturalism and Intentionality: A Buddhist Epistemological Approach.Christian Coseru - 2009 - Asian Philosophy 19 (3):239-264.
    In this paper I propose a naturalist account of the Buddhist epistemological discussion of _svasa(m)dotvitti_ ('self-awareness', 'self-cognition') following similar attempts in the domains of phenomenology and analytic epistemology. First, I examine the extent to which work in naturalized epistemology and phenomenology, particularly in the areas of perception and intentionality, could be profitably used in unpacking the implications of the Buddhist epistemological project. Second, I argue against a foundationalist reading of the causal account of perception offered by (...)
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  8. Asian Perspectives: Indian Theories of Mind.Georges Dreyfus & Evan Thompson - 2007 - In Philip David Zelazo, Morris Moscovitch & Evan Thompson (eds.), The Cambridge Handbook of Consciousness. Cambridge: Cambridge University Press. pp. 89--114.
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  9. Long-Term Meditation Training Induced Changes in the Operational Synchrony of Default Mode Network Modules During a Resting State.Andrew A. Fingelkurts, Alexander A. Fingelkurts & Tarja Kallio-Tamminen - 2016 - Cognitive Processing 17 (1):27-37.
    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 while the (...)
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  10. EEG-Guided Meditation: A Personalized Approach.Andrew A. Fingelkurts, Alexander A. Fingelkurts & Tarja Kallio-Tamminen - 2015 - Journal of Physiology-Paris 109 (4-6):180-190.
    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 meditation training protocol. (...)
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  11. Mystical Experience.David Fontana - 2007 - In Max Velmans & Susan Schneider (eds.), The Blackwell Companion to Consciousness. Blackwell. pp. 163--172.
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  12. The Conventional Status of Reflexive Awareness: What's at Stake in a Tibetan Debate?Jay L. Garfield - 2006 - Philosophy East and West 56 (2):201-228.
    ‘Ju Mipham Rinpoche, (1846-1912) an important figure in the _Ris med_, or non- sectarian movement influential in Tibet in the late 19<sup>th</sup> and early 20<sup>th</sup> Centuries, was an unusual scholar in that he was a prominent _Nying ma_ scholar and _rDzog_ _chen_ practitioner with a solid dGe lugs education. He took dGe lugs scholars like Tsong khapa and his followers seriously, appreciated their arguments and positions, but also sometimes took issue with them directly. In his commentary to Candrak¥rti’s _Madhyamakåvatåra, _Mi (...)
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  13. Daniel Dubuisson, La formazione dell'io. Dalle saggezze antiche alla conquista della personalità (Bari: Dedalo, 2007). [REVIEW]Lorenzo Greco - 2007 - Rivista di Filosofia 98 (3):464-65.
  14. Koan Zen and Wittgenstein's Only Correct Method in Philosophy.Carl Hooper - 2007 - Asian Philosophy 17 (3):283 – 292.
    Koan Zen is a philosophical practice that bears a strong family resemblance to Wittgenstein's approach to philosophy. In this paper I hope to show that this resemblance is especially evident when we compare the Zen method of koan with Wittgenstein's suggestion, towards the end of his Tractatus, about what would constitute the only correct method in philosophy. Both koan Zen and Wittgenstein's method set limits to the reach of philosophical discourse. Each rules metaphysical speculation out of bounds. Neither, however, represents (...)
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  15. Karman, Self-Knowledge and I-Ching Divination.Audrey Joseph - 1980 - Philosophy East and West 30 (1):65-75.
  16. Silent Thunder: "Self", a Scientific Perspective.A. Krishna Murthy - 2010 - Institute of Scientific Research on Vedas.
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  17. Buddhism and Brain Science.Michael Kurak - 2001 - Journal of Consciousness Studies 8 (11):17-26.
    Explanations of consciousness from both philosophy and cognitive science are traditionally conceived in terms of how an active self-consciousness relates to the various aspects of the world with which it is faced. This way of framing the problem is intuitive, but it also leads ultimately to an infinite regress. A better approach to consciousness is suggested by Buddhism, which responds to the regress by arguing that consciousness and its apparent relata are, in any given instance, actually simultaneously illuminated isolates of (...)
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  18. Buddhist Psychology: Practice, Research & Theory.M. G. T. Kwee, K. J. Gergen & F. Koshikawa (eds.) - forthcoming - Taos Institute Publishing, Taos, New Mexico.
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  19. Death and Beyond in the Eastern Perspective.Jung Young Lee - 1974 - [New York, Gordon and Breach.
  20. Beyond Enacted Experiences.Amod Lele - 2012 - Journal of Integral Theory and Practice 7 (2):72-87.
    Ken Wilber insists that valid knowledge must be derived from paradigms: sets of injunctions and social practices that lead to replicable experiences. In this article, I examine Wilber's claims that the theory still includes the essentials of premodern traditions, because the essentials of those traditions consist of a phenomenological core of practices leading to mystical experience. Drawing on the works of Robert Sharf and Wilhelm Halbfass and on close readings of primary texts, this article argues that mystical paradigms of replicable (...)
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  21. The Illumination of Consciousness: Approaches to Self-Awareness in the Indian and Western Traditions.Matthew D. MacKenzie - 2007 - Philosophy East and West 57 (1):40-62.
    : Philosophers in the Indian and Western traditions have developed and defended a range of sophisticated accounts of self-awareness. Here, four of these accounts are examined, and the arguments for them are assessed. Theories of self-awareness developed in the two traditions under consideration fall into two broad categories: reflectionist or other-illumination theories and reflexivist or self-illumination theories. Having assessed the main arguments for these theories, it is argued here that while neither reflectionist nor reflexivist theories are adequate as traditionally formulated (...)
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  22. Sens Ja. Koncepcja podmiotu w filozofii indyjskiej (sankhja-joga).Jakubczak Marzenna - 2013 - Kraków, Poland: Ksiegarnia Akademicka.
    The Sense of I: Conceptualizing Subjectivity: In Indian Philosophy (Sāṃkhya-Yoga) This book discusses the sense of I as it is captured in the Sāṃkhya-Yoga tradition – one of the oldest currents of Indian philosophy, dating back to as early as the 7th c. BCE. The author offers her reinterpretation of the Yogasūtra and Sāṃkhyakārikā complemented with several commentaries, including the writings of Hariharānanda Ᾱraṇya – a charismatic scholar-monk believed to have re-established the Sāṃkhya-Yoga lineage in the early 20th century. The (...)
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  23. Towards a Sankarite Approach to Consciousness Studies: A Discussion in the Context of Recent Interdisciplinary Scientific Perspectives.Sangeetha Menon - 2001 - Journal of Indian Council of Philosophical Research 18 (1):95-111.
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  24. The Mind’s ‘I’ in Meditation: Early Pāli Buddhadhamma and Transcendental Phenomenology in Mutual Reflection.Khristos Nizamis - 2012 - Buddhist Philosophy and Meditation Practice: Academic Papers Presented at the 2nd International Association of Buddhist Universities Conference.
    This essay provides a condensed introductory ‘snapshot’ of just a few of the many and profound correlations existing between early (pre-Abhidhamma) Pāḷi Buddhism and Transcendental Phenomenology, by focusing on what is arguably the most central and essential ‘philosophical problem’ in both traditions: the true nature and significance of the ‘I’ of subjective intentional consciousness. It argues that the Buddhist axiom of ‘not-self’ (anattā) is by no means incompatible with the fundamental phenomenological irreducibility, and necessity, of transcendental subjectivity – or, as (...)
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  25. Psychology in India Revisited: Developments in the Discipline, Vol. 2: Personality and Health Psychology.Janak Pandey (ed.) - 2001 - Sage Publications India.
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  26. The Message of the Mandukya Upanisad: A Phenomenological Analysis of Mind and Consciousness.Ramakrishna Puligandla - 1999 - Indian Philosophical Quarterly 26 (2):221-231.
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  27. Saving the Self: Classical Hindu Theories on Consciousness and Contemporary Physicalism.C. Ram-Prasad - 2001 - Philosophy East and West 51 (3):378-392.
    Contemporary consciousness studies, where it is not explicitly religious, is mostly physicalist. Theories of self and consciousness in classical Hindu thought can easily be seen to contribute to religious issues in consciousness studies. But it is also the case that there is much in that that can be useful within broadly physicalist parameters of study as well. The Mīmāṃsā and Nyāya schools, while having (nonphysicalist) soteriological goals for the metaphysical self, nonetheless provide theories of its relationship with consciousness that allow (...)
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  28. Perception, Cognition, and Consciousness in Classical Hindu Psychology.K. Ramakrishna Rao - 2005 - Journal of Consciousness Studies 12 (3):3-30.
    Perception is sensory awareness. Cognition is reflective awareness. Consciousness is awareness-as-such. In Indian psychology, as represented by Samkhya-Yoga and Advaita Vedanta systems, consciousness and mind are fundamentally different. Reality is the composite of being (sat), knowing (cit) and feeling (ananda). Consciousness is the knowledge side of the universe. It is the ground condition of all awareness. Consciousness is not a part or aspect of the mind. Mind is physical and consciousness is not. Consciousness does not interact with the mind, the (...)
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  29. Bridging Eastern and Western Perspectives on Consciousness: Comment.K. Ramakrishna Rao - 2002 - Journal of Consciousness Studies 9 (11):63-68.
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  30. Consciousness Studies: A Survey of Perspectives and Research.K. Ramakrishna Rao - 2001 - In Janak Pandey (ed.), Psychology in India Revisited: Developments in the Discipline, Vol. 2: Personality and Health Psychology. Sage Publications India. pp. 19-162.
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  31. Two Faces of Consciousness: A Look at Eastern and Western Perspectives.K. Ramakrishna Rao - 1998 - Journal of Consciousness Studies 5 (3):309-27.
    Two dominant perspectives on consciousness representing the eastern and the western viewpoints are discussed. In the western scholarly tradition, consciousness is generally equated with the mind; intentionality is regarded as its defining characteristic; and the goal is one of seeking rational understanding of what consciousness/mind is. In the eastern tradition, as represented by the Indian approach to the study of consciousness, consciousness and mind are considered to be different; consciousness as such is believed to be nonintentional while the mind is (...)
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  32. Abhidhamma as Practical Method.Robert Reeves - 1989 - Southwest Philosophical Studies 57:57-64.
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  33. Nature Of Consciousness In Hindu Philosophy.Shri Krishna Saksena - 1944 - Delhi: : Mitilal Banarsidass.
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  34. Upadeśa Sāhasri: Thousand Guidelines to Self-Knowledge. Śaṅkarācārya - 1996 - Bharatiya Vidya Bhavan.
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  35. Self-Knowledge (Ātma-Bodha) of Śrí Śaṅkarācārya. Saṅkarācārya - 1964 - Madras, Akhila Bharata Sankara Seva Samiti.
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  36. Ātmabodhaḥ: Self-Knowledge. Śaṅkarācārya - 1962 - Madras, Sri Ramakrishna Math.
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  37. Mind/Consciousness Dualism in Sankhya-Yoga Philosophy.Paul Schweizer - 1993 - Philosophy and Phenomenological Research 53 (4):845-859.
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  38. Eastern Methods for Investigating Mind and Consciousness.Jonathan Shear - 2007 - In Max Velmans & Susan Schneider (eds.), The Blackwell Companion to Consciousness. Blackwell. pp. 697--710.
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  39. Maharshi, Plato and the Tm-Sidhi Program on Innate Structures of Consciousness.Jonathan Shear - 1981 - Metaphilosophy 12 (January):72-84.
  40. Between Ourselves: Second-Person Issues in the Study of Consciousness.Evan Thompson - 2001 - Imprint Academic.
    This book puts that right, and goes further by also including decriptions of animal "person-to-person" interactions.
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  41. Śa Dot Ndot Nkara on Reason, Scriptural Authority and Self-Knowledge.K. N. Upadhyaya - 1991 - Journal of Indian Philosophy 19 (2):121-132.
  42. How to Separate Conceptual Issues From Empirical Ones in the Study of Consciousness.Max Velmans - 2008 - In Rahul Banerjee & Bikas Chakrabarti (eds.), Models of Brain and Mind: Physical, Computational and Psychological Approaches. Progress in Brain Research, Vol. 168. Amsterdam: Elsevier. pp. 1-9.
    Modern consciousness studies are in a healthy state, with many progressive empirical programmes in cognitive science, neuroscience and related sciences, using relatively conventional third-person research methods. However not all the problems of consciousness can be resolved in this way. These problems may be grouped into problems that require empirical advance, those that require theoretical advance, and those that require a re-examination of some of our pre-theoretical assumptions. I give examples of these, and focus on two problems—what consciousness is, and what (...)
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  43. Investigating Phenomenal Consciousness: New Methodologies and Maps. Advances in Consciousness Research, Vol. 13.Max Velmans (ed.) - 2000 - John Benjamins.
    How can one investigate phenomenal consciousness? As in other areas of science, the investigation of consciousness aims for a more precise knowledge of its phenomena, and the discovery of general truths about their nature. This requires the development of appropriate first-person, second-person, and third-person methods. This book introduces some of the creative ways in which these methods can be applied to different purposes, e.g. to understand the relation of consciousness to brain, to examining or changing consciousness as such, and to (...)
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  44. An Introduction to Investigating Phenomenal Consciousness.Max Velmans - 2000 - In Investigating Phenomenal Consciousness: New Methodologies and Maps. Amsterdam: John Benjamins. pp. 1-15.
    (for online upload) The readings in Investigating Phenomenal Consciousness (2000) were developed from an International Symposium on Methodologies for the Study of Consciousness: A new Synthesis,” that I organised in April, 1996, funded and hosted by the Fetzer Institute, Wisconsin, USA, with the aim of fostering the development of first-person methods that could be used in conjunction with already well-developed third-person methods for investigating phenomenal consciousness. In this Introduction, we briefly survey the state of the art at that time, the (...)
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  45. Intersubjectivity in Indo-Tibetan Buddhism.B. Alan Wallace - 2001 - In Evan Thompson (ed.), Journal of Consciousness Studies. Imprint Academic. pp. 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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  46. Waves, Streams, States and Self: Further Considerations for an Integral Theory of Consciousness.Ken Wilber - 2000 - Journal of Consciousness Studies 7 (11-12):145-176.
    Although far from unanimous, there seems to be a general consensus that neither mind nor brain can be reduced without remainder to the other. This essay argues that indeed both mind and brain need to be included in a nonreductionistic way in any genuinely integral theory of consciousness. In order to facilitate such integration, this essay presents the results of an extensive cross-cultural literature search on the ‘mind’ side of the equation, suggesting that the mental phenomena that need to be (...)
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  47. Consciousness and Brahman-Atman.Mark B. Woodhouse - 1978 - The Monist 61 (January):109-124.