As Buddhism spread into China, the Mahayana (Dacheng) and Hinayana (Xiaocheng) schools, as well as the kong 空 (empty) or you 有 (being) schools, each developed separately, with all sorts of competing theories emerging. While Chinese Buddhism saw a revival in modern times, Western science also gained ground all over the country, and many scholars, technologists and monks sought to interpret the meaning of kong according the achievements and method of the natural sciences. They used science to interpret the content and methods of Buddhist teachings, ontology, and outlook on life. Of the scholars who did so, Wang Jitong (王季同) and You Zhibiao (尢智表) are the most excellent.
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<p>Counselling psychology is increasingly curious regarding the benefits of mindfulness and meditation. This research explores the relationship between the clinical work of psychotherapists and their long-term Buddhist-informed meditation. This is an emerging and cross-cultural field. Thorne's (2008) interpretive description guided this exploratory qualitative study of the experiences of four registered psychologists. This study finds that meditation supports an unconditional, compassionate therapeutic stance that serves therapy through the development of the therapeutic relationship. Further, Buddhist-informed meditation appears to promote integrative functioning in the therapists and is related to integrated clinical decision-making. This study dips into areas of transpersonal and Buddhist psychology that require further culturally-sensitive investigation. Future directions for research are presented.</p>
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<p>The Buddhist technical term was first translated as ‘mindfulness’ by T.W. Rhys Davids in 1881. Since then various authors, including Rhys Davids, have attempted definitions of what precisely is meant by mindfulness. Initially these were based on readings and interpretations of ancient Buddhist texts. Beginning in the 1950s some definitions of mindfulness became more informed by the actual practice of meditation. In particular, Nyanaponika's definition appears to have had significant influence on the definition of mindfulness adopted by those who developed MBSR and MBCT. Turning to the various aspects of mindfulness brought out in traditional Theravāda definitions, several of those highlighted are not initially apparent in the definitions current in the context of MBSR and MBCT. Moreover, the MBSR and MBCT notion of mindfulness as ‘non-judgmental’ needs careful consideration from a traditional Buddhist perspective. Nevertheless, the difference in emphasis apparent in the theoretical definitions of mindfulness may not be so significant in the actual clinical application of mindfulness techniques.</p>
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- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychiatry and Contemplation,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Mindfulness-Based Stress Reduction / Cognitive Therapy,
- Psychotherapy and Contemplation,
- Health Care and Contemplation,
- Buddhist Contemplation
<p>Numerous studies have noted that depth psychology has been one of the most prevalent frameworks for the interpretation of Buddhism in the West. Similarly, many commentators have bemoaned the assimilation of Buddhist thought and practice into western psychological discourse. This paper argues, however, that such critiques often fail to adequately distinguish between reductive approaches that reduce Buddhist phenomena to psychological states, and dialogical enterprises that utilize psychology as a tool to extend, through dialogue, the aims of Buddhism. Through a focus on what I identify as "West Coast Vipassana," a distinctive current within the American Insight Community, I examine attempts to incorporate personal life into Buddhist practice. While there are numerous incidents of the reductive approach in the Buddhist-psychology interface, I interpret West Coast Vipassana as providing a more legitimate and dialogical or "skillful means" approach to Buddhist practice in a contemporary Western climate.</p>
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- Classical Buddhist Contemplation Practices,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Insight (vipashyana, lhaktong),
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
<p>"This sequel to the widely read Zen and the Brain continues James Austin's explorations into the key interrelationships between Zen Buddhism and brain research. In Zen-Brain Reflections, Austin, a clinical neurologist, researcher, and Zen practitioner, examines the evolving psychological processes and brain changes associated with the path of long-range meditative training. Austin draws not only on the latest neuroscience research and new neuroimaging studies but also on Zen literature and his personal experience with alternate states of consciousness. Zen-Brain Reflections takes up where the earlier book left off. It addresses such questions as: how do placebos and acupuncture change the brain? Can neuroimaging studies localize the sites where our notions of self arise? How can the latest brain imaging methods monitor meditators more effectively? How do long years of meditative training plus brief enlightened states produce pivotal transformations in the physiology of the brain? In many chapters testable hypotheses suggest ways to correlate normal brain functions and meditative training with the phenomena of extraordinary states of consciousness."--Jacket.</p>
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