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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
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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Long-term Vipassana meditators sat in meditation vs. a control (instructed mind wandering) states for 25 min, electroencephalography (EEG) was recorded and condition order counterbalanced. For the last 4 min, a three-stimulus auditory oddball series was presented during both meditation and control periods through headphones and no task imposed. Time-frequency analysis demonstrated that meditation relative to the control condition evinced decreased evoked delta (2–4 Hz) power to distracter stimuli concomitantly with a greater event-related reduction of late (500–900 ms) alpha-1 (8–10 Hz) activity, which indexed altered dynamics of attentional engagement to distracters. Additionally, standard stimuli were associated with increased early event-related alpha phase synchrony (inter-trial coherence) and evoked theta (4–8 Hz) phase synchrony, suggesting enhanced processing of the habituated standard background stimuli. Finally, during meditation, there was a greater differential early-evoked gamma power to the different stimulus classes. Correlation analysis indicated that this effect stemmed from a meditation state-related increase in early distracter-evoked gamma power and phase synchrony specific to longer-term expert practitioners. The findings suggest that Vipassana meditation evokes a brain state of enhanced perceptual clarity and decreased automated reactivity.
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Neurosurgical treatment of psychiatric disorders has been influenced by evolving neurobiological models of symptom generation. The advent of functional neuroimaging and advances in the neurosciences have revolutionized understanding of the functional neuroanatomy of psychiatric disorders. This article reviews neuroimaging studies of depression from the last 3 decades and describes an emerging neurocircuitry model of mood disorders, focusing on critical circuits of cognition and emotion, particularly those networks involved in the regulation of evaluative, expressive and experiential aspects of emotion. The relevance of this model for neurotherapeutics is discussed, as well as the role of functional neuroimaging of psychiatric disorders.
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Practitioners understand “meditation,” or mental training, to be a process of familiarization with one's own mental life leading to long-lasting changes in cognition and emotion. Little is known about this process and its impact on the brain. Here we find that long-term Buddhist practitioners self-induce sustained electroencephalographic high-amplitude gamma-band oscillations and phase-synchrony during meditation. These electroencephalogram patterns differ from those of controls, in particular over lateral frontoparietal electrodes. In addition, the ratio of gamma-band activity (25-42 Hz) to slow oscillatory activity (4-13 Hz) is initially higher in the resting baseline before meditation for the practitioners than the controls over medial frontoparietal electrodes. This difference increases sharply during meditation over most of the scalp electrodes and remains higher than the initial baseline in the postmeditation baseline. These data suggest that mental training involves temporal integrative mechanisms and may induce short-term and long-term neural changes.
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Transcendental Meditation (TM®) is derived from ancient yogic teachings. Both short- and long-term physiological correlates of TM® practice have been studied. EEG effects include increased alpha, theta, and gamma frequencies and increased coherence and synchrony. Neuronal hypersynchrony is also a cardinal feature of epilepsy, and subjective psychic symptoms, apnea, and myoclonic jerking are characteristic of both epileptic seizures and meditative states. Clinical vignettes have highlighted the potential risk of human kindling from repetitive meditation in persons practicing TM®, but clinical studies of similar techniques suggest that meditation may also be a potential antiepileptic therapy. Future clinical studies of meditating subjects using video/EEG monitoring are warranted to determine whether behavioral phenomena have an underlying epileptic basis, and prospective clinical trials of TM® in subjects with well-delineated epilepsy syndromes are necessary to establish the safety of this technique and its potential efficacy for seizure reduction and improvement of quality of life.
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