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A spiritual anthology drawn from the Greek and Russian traditions, concerned in particular with the most frequently used and best loved of all Orthodox prayers--the Jesus Prayer. Texts are taken chiefly from the letters of Bishop Theopan the Recluse, along with many other writers.
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<p>"Jean-Yves Leloup explores the writings of many spiritual masters from across the centuries, in particular the Desert Fathers, the fourth-century monk Evagrius, St. John Cassian, and the anonymous nineteenth-century author of The Way of the Pilgrim." "Drawn from the experience of the monasteries of Sinai and Mount Athos, here is a clear and practical presentation of the spiritual art of arts: stillness in the face of interior pain and confusion." "These spiritual riches, refined and developed by the Orthodox tradition in Christianity, can also be recognized in the teaching and practice of Buddhism, Hinduism and Islamic Sufism. The fundamental truth of one tradition is to be found under its own proper forms and nuances in others. Far from diminishing the unique value of this hesychastic way of prayer, the most developed spiritual traditions of humanity affirm it as one of the great forms through which humanity reaches out to embrace Infinite Reality."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved</p>
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<p>Publisher's description: Buddha Mind in Contemporary Art documents the growing presence of Buddhist perspectives in contemporary culture. This shift began in the nineteenth century and is now pervasive in many aspects of everyday experience. In the arts especially, the increasing importance of process over product has promoted a profound change in the relationship between artist and audience. But while artists have been among the most perceptive interpreters of Buddhism in the West, art historians and critics have been slow to develop the intellectual tools to analyze the impact of Buddhist concepts. This timely, multi-faceted volume explores the relationships between Buddhist practice and the contemporary arts in lively essays by writers from a range of disciplines and in revealing interviews with some of the most influential artists of our time. Elucidating the common ground between the creative mind, the perceiving mind, and the meditative mind, the contributors tackle essential questions about the relationship of art and life. Among the writers are curators, art critics, educators, and Buddhist commentators in psychology, literature, and cognitive science. They consider the many Western artists today who recognize the Buddhist notion of emptiness, achieved through focused meditation, as a place of great creative potential for the making and experiencing of art. The artists featured in the interviews, all internationally recognized, include Maya Lin, Bill Viola, and Ann Hamilton. Extending earlier twentieth-century aesthetic interests in blurring the boundaries of art and life, the artists view art as a way of life, a daily practice, in ways parallel to that of the Buddhist practitioner. Their works, woven throughout the book, richly convey how Buddhism has been both a source for and a lens through which we now perceive art.</p>
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- Buddhist Contemplation by Applied Subject,
- Socially Engaged Buddhism,
- Buddhist Contemplation by Tradition,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Art and Buddhist Contemplation,
- Photography and Buddhist Contemplation,
- Art and Contemplation,
- Visual art and Buddhist Contemplation,
- Buddhist Contemplation
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>Chanting the psalms, or psalmody, is an ancient practice of vital importance in the Christian spiritual tradition. Today many think of it as a discipline that belongs only in monasteries--but psalmody is a spiritual treasure that is available to anyone who prays. You don't need to be musical or a monk to do it, and it can be enjoyed in church liturgical worship, in groups, or even individually as part of a personal rule of prayer. Cynthia Bourgeault brings the practice into the twenty-first century, providing a history of Christian psalmody as well as an appreciation of its place in contemplative practice today. And she teaches you how to do it as you chant along with her on the accompanying CD in which she demonstrates the basic techniques and easy melodies that anyone can learn. "Even if you can't read music," Cynthia says, "or if somewhere along the way you've absorbed the message that your voice is no good or you can't sing on pitch, I'll still hope to show you that chanting the psalms is accessible to nearly everyone."</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
<p>A tangible support to teachers on Christian meditation for children, this book is the result of a Diocesan-wide programme in Townsville to teach meditation to children from preschool to Year 12.</p>
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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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This essay seeks to explore contemplation as it features in Christian theology and philosophy, both ancient and modern. Contemplation, in ancient philosophy, is transformed in Christian theology; nonetheless, it has the structure of what Jean Wahl calls ‘transascendance’, a rising to the heights. Although contemplation remains as a theme in modern Christian theology, it drops out in modern philosophy: that is, post-Renaissance philosophy. And yet it returns, both in analytic and continental philosophy, in the twentieth century. It returns, however, in the mode of ‘transdescendance’: by way of conditions of possibility, and fundamental orientations.
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This article examines the lay meditation movement occurring in contemporary Buddhism in Sri Lanka. The lay meditation movement represents a different perspective from the nationalistic Sinhala Buddhism that has dominated the discourse in the wake of the intractable ethnic conflict in the country. The lay meditation movement reflects the contemporary ferment in Buddhist discourse among the laity. One of the key themes in this movement is the privileging of experience because it gives the lay groups authority to challenge contemporary orthodoxy and it has empowered a new class of spiritual leaders, the lay gurus. Paraphrasing Stirrat, we can say that these lay gurus are leading the lay meditation movement towards ‘a series of different interpretations of what it means’ to be a Buddhist today. In its overall effect the lay meditation movement not only reconstructs what it means to be a Buddhist today but also points in the direction of establishing new forms of sectarianism that could be considered to be ‘new religious movements’ under the umbrella of Buddhism.
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