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<p>The present study was an exploratory investigation of a unique phenomenon: the traditional, Theravadin Buddhist meditation retreat. It is unique in the sense that such meditation retreats involve the constant practice of "concentration" and "insight" meditation techniques during every waking moment for periods of time up to 3 months. The following research questions derived from Buddhist sources and contemporary psychological theory and research, provided the major organizing framework of the study; (1) Are relationship factors, such as idealization, an important component of retreat experience? (2) In a Western, psychoanalytic sense, are the meditators characterized by a healthy sense of "narcissism" or self-love? (3) What is the nature of the meditators' self-concepts? (4) What are the effects of the meditation retreats on the participant's experience of self and world? All subjects were solicited, unpaid, volunteers recruited from the Insight Meditation Society (IMS) during the autumn and winter of 1979-80. The design of the study was naturalistic in the sense that it utilized the natural groupings of the IMS: the 3 month and 2 week meditation retreats. A total of 53 meditators completed the pre and post-retreat test packets: a sample of 20 subjects from the 3 month retreat and a pooled sample of 33 subjects from 3 different 2 week retreats. The self-administering test package included a Semantic Differential with 5 factor scales and 12 concepts, Knapp's Metaphor Scales (MS), and a Who-Are-You (WAY) test in addition to several less important measures. The data analysis was based on the interpretation of sample descriptive statistics, "Matched" T-tests, and analysis of covariance. As reflected by the WAY test, "Abstract" self-concepts predominated over "Role" and "Trait" self-descriptions, suggesting the meditators have an ideological commitment to the "anatta" (no-self) principle of Buddhism. Self-concepts were not significantly effected by either retreat experience. Comparison of the relative magnitude of the profile of semantic factor means for the concepts "Me" and "Your Meditation Instructor" documented that the relationship is an important factor in both types of meditation retreats. Both groups of meditators idealize their teachers, find them reliable and consistent, and experience them as emotionally rewarding. Among the 2 week sample, only, there is evidence that something akin to an "idealizing transference" (or perhaps a more general "positive transference") develops in relation to the teacher. Personality change among the meditators may be as much due to the relationship with the teacher as it is to the practice of meditation, per se. Judged in relation to 3 Western variables, derived from modern clinical theory, both samples appeared to have a healthy sense of "narcissism". These clinical variables seemed unaffected by the meditation retreats. However, important changes in the experience of self and world did occur among the 3 month sample. These results were consistent with Theravadin Buddhist theory. The self was perceived as more "non-reactive", suggesting an increased mastery of the "insight meditation" technique of "bare attention". The connotations of death changed, suggesting an increased appreciation of "anicca" (impermanence) and acceptance of the theory of reincarnation. The 3 month meditators come to reject a Western, romantic, interpersonal definition of love in favor of the Buddhist emphasis on an internally generated and maintained feeling state and stance of selfless, altruistic, "non-reactive", non-selective, compassion for the world. Finally, the 3 month retreat seemed to increase the participants' emotional detachment from and devaluation of Western attitudes concerning work and material strivings. Additional, but less important findings are reported in the body of the study.</p>
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- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Meditation Retreats,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Community and Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
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<p>The union of samatha (tranquility meditation) and vipasyana (insight meditation) is the unique Buddhist path to deliverance. This dissertation explores various schemes of samatha developed in distinct meditation systems, so as to analyze the different degrees of sam adhi which affect the power of insight in eradication of defilements. The nature of dhyana/jhana is explained quite different in the canonical and commentarial materials of Buddhist schools. How a meditator practices mindfulness of breathing is based on how a meditator interprets what the dhyana/jh ana is. This dissertation provides various possible explanations for the diverse dispositions of meditators in meditation practice. In insight meditation, when consciousness acts with skillful mental qualities, one is able to penetrate the true nature of all physical and mental phenomena; in the cycle of rebirth, consciousness links the present existence and the next. The different roles of consciousness in rebirth, and deliverance are investigated. This dissertation is mainly based on the Chinese Canon to examine key issues in meditation practice, revolving around the significance of tranquility meditation and insight meditation.</p>
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- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Kalachakra,
- Means of Accomplishment (sadana, druptap),
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
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- Practices Specific to Tibetan Buddhism,
- Tibetan Buddhism,
- Buddhist Contemplation by Tradition,
- Contemplation by Tradition,
- Biography related to Buddhist Contemplation,
- Six Dharmas of Naropa,
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Great Seal (Mahamudra, Chakchen),
- Perfection phase (nispannakrama, dzokrim),
- Buddhist Contemplation
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- Practices Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Six Yogas (jordruk) of Kalachakra,
- Kalachakra,
- Empowerment (abhisheka, dbang),
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Perfection phase (nispannakrama, dzokrim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
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<p>Making Sense of Tantric Buddhism fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead -- both ideologically and institutionally -- within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of modern historical narratives -- that depict Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism -- he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential Guhyasamaja Tantra underscore the text's overriding concern with purity, pollution, and transcendent insight -- issues shared by all Indic religions -- and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these "radical" communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism.</p>
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- Practices Specific to Tibetan Buddhism,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Tradition,
- Tantric communities,
- Community and Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Perfection phase (nispannakrama, dzokrim),
- Buddhist Contemplation
<p>Manual to perform the ritual fire offering for peace associated with meditational deities in Tantric Buddhism.</p>
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Multiple measures exist that examine the attentional aspects of meditation practice, but measurement of the compassion component is relatively understudied. This paper describes the development and initial validation of a scale designed to measure application of the four immeasurable qualities at the heart of Buddhist teachings: loving kindness, compassion, joy and acceptance toward both self and others. Our analyses suggest four distinct subscales: positive qualities toward self, positive qualities toward others, negative qualities toward self and negative qualities toward others. Initial examination of reliability and validity showed high internal consistency for the subscales as well as strong concurrent, discriminant, and construct validity. We believe the Self-Other Four Immeasurables (SOFI) scale has broad utility for research on mindfulness, positive psychology, and social psychology.
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<p>This thesis is composed of two parts, one a translation, the other a commentary on the material that has been translated--a set of three well known identically entitled works by the famous Indian Buddhist scholar, Kamalasila (c. 740-795 C.E.). The Bhavanakramas are here translated from both Sanskrit and Tibetan sources. The commentary takes the form of an extended critical Prologue to the texts and is centred around an examination of the notions of meditation and insight as found therein. The first chapter of the commentary examines the various terms for meditation found in the texts and argues for a specific way of translating them that regards as normative only one of these, that is, bhavana . The argument is made that if one is to take the basic Buddhist distinction between intellectual and experiential wisdom seriously, no other concept of meditation will prove satisfactory. The concept of bhavana is contrasted with that of dhyana , and explained in light of other important terms, notably samadhi, samatha and vipasyana . Two different conceptions of samadhi are identified as existing within the texts, one corresponding with dhyana and one with bhavana . The latter is identified as predominant. This conception holds that meditation is not to be principally identified as non-conceptual in nature, but rather encompasses both nonconceptual states and conceptual processes. These latter, however, are not to be identified with ordinary reasoning processes ( cintamayi prajña ) but rather with a form of experiential knowing (bhavanamayi prajña, vipasyana ) that is conceptual in nature. It is in accordance with this conception that the actual translation of the texts has been undertaken.</p>
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NOTE: The ebook does not contain the spoken-word audio component included in the original printed edition.Have you ever thought about trying meditation, but didn t know how to get started? With Meditation for Beginners, trusted teacher Jack Kornfield shows you how simple it is to start—and stick with—a daily meditation practice. Insight or vipassana meditation is the time-honored skill of calming the spirit and clearing the mind for higher understanding. Now, in this complete course created especially for beginners, renowned teacher Jack Kornfield offers a straightforward, step-by-step method for bringing meditation into your life.
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Intensive training in Vipassana meditation enhances one's ability to allocate attention efficiently in order to detect visual targets accurately. Behavioral and event-related potential evidence for a causal link between behavioral training and brain plasticity in adults is shown.
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- Classical Buddhist Contemplation Practices,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Neuroscience and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Neuroscience and Contemplation,
- Practices of Buddhist Contemplation,
- Insight (vipashyana, lhaktong),
- Science and Contemplation,
- Buddhist Contemplation
<p>A number of books have explored the ways psychotherapy clients can benefit from learning and practicing mindfulness. This is the first volume to focus specifically on how mindfulness can deepen the therapeutic relationship. Grounded in research, chapters demonstrate how therapists' own mindfulness practice can help them to listen more attentively and be more fully present. Leading proponents of different treatment approaches—including behavioral, psychodynamic, and family systems perspectives—illustrate a variety of ways that mindfulness principles can complement standard techniques and improve outcomes by strengthening the connection between therapist and client. Also presented are practical strategies for integrating mindfulness into clinical training.</p>
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- Classical Buddhist Contemplation Practices,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Four Immeasurables (catvary apramanani, tsemé zhi),
- Heath Care Workers & Organizations and Contemplation,
- Health Care Organizations and Contemplation,
- Psychiatry and Contemplation,
- Psychotherapy and Contemplation,
- Health Care and Contemplation,
- Practices of Buddhist Contemplation,
- Buddhist Contemplation
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