<p>"This landmark collection is the definitive introduction to the Buddha's teachings in his own words. The American scholar monk Bhikkhu Bodhi, whose voluminous translations have won widespread acclaim, here presents selected discourses of the Buddha from the Pali Canon, the earliest record of what the Buddha taught. Divided into ten thematic chapters, In the Buddha's Words reveals the full scope of the Buddha's discourses, from family life and marriage to renunciation and the path of insight. A concise informative introduction precedes each chapter, guiding the reader toward a deeper understanding of the texts that follow." "In the Buddha's Words allows even readers unacquainted with Buddhism to grasp the significance of the Buddha's contributions to our world heritage. Taken as a whole, these texts bear eloquent testimony to the breadth and intelligence of the Buddha's teachings, and point the way to an ancient yet ever vital path. Students and seekers alike will find this systematic presentation indispensable."--BOOK JACKET.</p>
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<p>Professor George has ventured into a comparatively unchartered area seeking, as he does, to explore the art and concept of performance in Buddhism -- more specially in the context of Buddhist meditation and theatre. Spelling out the epistemology of performance in all its different connotations and definitional nuances, his study opens out an astonishingly vast panorama of the Buddhist theatrical practices in Sri Lanka, China, Japan, Nepal, Tibet . . . and goes on to demonstrate how, within this panorama, three kinds of theatrical practice can be identified, each corresponding to one of the three paths open to a Buddhist: the karma path, the Bodhisattva option, and enlightenment, and each representative of one of the three main cultures of Buddhism -- the Hinayana, Mahayana, Vajrayana. Supported by extensive endnotes and bibliographic references, Dr. George's book also carries a range of case studies of the art of performance in Buddhism, with definitive examples, among others, of the Sri Lankan Kandy dance and Karma drama, Tibetan Chams and Chod, and Japanese Noh.</p>
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Buddhism has made its way into American popular culture, particularly within the arena of death and dying. The growing influence of Buddhism on the American way of dying has been fostered through its connection with the American hospice movement. This paper describes the developing contact between Buddhism and hospice and documents the efforts of several prominent Buddhist organizations to revolutionize American death practices. The Buddhist approach to death has captured the interest of an American public attracted to its nonsectarian language of spirituality and pragmatic techniques for dealing with death.
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Stimulated by a recent meeting between Western psychologists and the Dalai Lama on the topic of destructive emotions, we report on two issues: the achievement of enduring happiness, what Tibetan Buddhists call sukha, and the nature of afflictive and nonafflictive emotional states and traits. A Buddhist perspective on these issues is presented, along with discussion of the challenges the Buddhist view raises for empirical research and theory.
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The category "experience" has played a cardinal role in modern studies of Buddhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or "mystical" experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the "stages on the path" are subject to a phenomenological hermeneutic-they are interpreted as if they designated discrete "states of consciousness" experienced by historical individuals in the course of their meditative practice. This paper argues that the role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century Asian reform movements, notably those that urge a "return" to zazen or vipassanā meditation, and these reforms were profoundly influenced by religious developments in the West. Even in the case of those contemporary Buddhist schools that do unambiguously exalt meditative experience, ethnographic data belies the notion that the rhetoric of meditative states functions ostensively. While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not constitute the reference points for the elaborate Buddhist discourse pertaining to the "path." Rather, such discourse turns out to function ideologically and performatively-wielded more often than not in the interests of legitimation and institutional authority.
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(RNS) The mindfulness movement has seeped into Silicon Valley, Capitol Hill, and even the United States Military Academy at West Point. Next stop: the voting booth. By Daniel Burke.
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If you feel bombarded by emails, phone calls, text messages and the daily stress that comes with them, there could be a solution for you. Some people have found relief in perfect silence. Host Michel Martin learns more about the popularity of silent retreats.
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<p>The aim of this article is threefold: It attempts to 1) identify the characteristics of East Asian forms of meditation, as compared to meditation in other parts of the Eurasian continent; 2) test the usefulness of a definition of meditation as a self-administered technique for inner transformation; and 3) test the usefulness of a classification of meditation techniques based on generic features of the meditation object, in particular location (external vs. internal), agency (spontaneous vs. produced), and faculty (cognitive vs. sensory). While the variation among East Asian forms of meditation is considerable, they (along with Indic forms) are often more technical and less consistently devotional than their Western counterparts, and less often sound-based than their Indic counterparts. In a number of ways, both the definition and classification system suggested turn out to be helpful in the analysis of East Asian forms of meditation. Keywords: meditation, mental attitude, meditation object, body, breathing, subtle body, visualisation, direct contemplation, keyword meditation, devotion</p>
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The article discusses the psychological notion of mindfulness, which denotes focusing on the present and ignoring unhelpful thoughts, in relation to Christian beliefs. It notes the Buddhist origins of the term in the context of meditation, the relation between mindfulness and the self, and the use of Focused Breathing Awareness (FBA) techniques.
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- Contexts of Contemplation Project,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Interreligious Contemplation,
- Psychology and Contemplation,
- Science and Contemplation,
- Christian Contemplation,
- Buddhist Contemplation
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- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Tara (Drolma),
- 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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<p>Certain highly emotional experiences have the potential to produce long-lasting and meaningful changes in personality. Two such experiences are spiritual transformations and experiences of profound beauty. However, little is known about the cognitive appraisals or narrative elements involved in such experiences, how they are similar, and how they differ. In a study of emotion-related narratives, these experiences were found to share many features but also differ in their valence. Experiences of profound beauty are almost always positive, but spiritual transformations are both positive and negative. Moreover, spiritual transformations seem to produce long-lasting change, but experiences of profound beauty, although evocative, do not seem to produce long-lasting change. An emotion approach helps to elucidate two understudied but important emotional experiences.</p>
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<p>The effects of Zen breath meditation were compared with those of relaxation on college adjustment. 75 undergraduates (aged 17–40 yrs) were divided into 3 groups using randomized matching on the basis of initial anxiety scores of the College Adjustment Scales. Ss also completed the Taylor Manifest Anxiety Scale. The 3 groups included, meditation, relaxation, and control. Training for the meditation and relaxation groups took place during a 1-hr instructional session with written instructions being distributed. After 6 wks anxiety and depression scored significantly decreased for the meditation and relaxation groups. Interpersonal problem scores also significantly decreased for the meditation group.</p>
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- Variations in Practice Detail,
- Practices Specific to Zen Buddhism,
- Buddhist Contemplation by Applied Subject,
- Zen Buddhism,
- Buddhist Contemplation by Tradition,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Zen Seated Meditation (Zazen),
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Higher Education and Contemplation,
- Education and Contemplation,
- Practices of Buddhist Contemplation,
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
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