Relevant bibliographies by topics / Hindu meditations

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Academic literature on the topic 'Hindu meditations'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Hindu meditations"

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Timilsina, Rajendra Raj. "Sandhyopaasan:The Hindu Ritual as a Foundation of Vedic Education." Dhaulagiri Journal of Sociology and Anthropology 9 (December 7, 2015): 53–88. http://dx.doi.org/10.3126/dsaj.v9i0.14022.

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Yoga, meditation and Hasta Mudra Chikitsa (medication through the exercise or gesture of hands) known as spiritual activities in the past have been emerged as bases to maintain one’s health, peace and tranquility. Some people follow yoga, some focus on meditation and others apply “Hasta Chikitsa” or “Mudra”. They are separate traditional exercises. They require to spend 10 to 30 minutes once or twice a day for their optional exercise/s. It is proved that such practice has productive effect in different health treatments. This paper has applied the methods of observation, interview and literature review as qualitative paradigm in exploring their original roots of Vedic Sandhyopaasan. Twice born castes (Brahman, Chhetri and Baishya) of Nepali Hindu society has been found practicing all components of the exercises as a unified ritual of Sandhyopaasan. Upanayan (Bratabandha) ritual teaches Sandhyopaasan procedures for self control and self healing of the performers. Brahman is not eligible as Brahman without doing the ritual daily. However, this study has found that some Dalits have also been practicing Sandhyopaasan daily and feeling relaxed. Findings of this study show that Sandhyopaasan is a compact package of yoga, meditations and Hasta Chikitsa. Students and gurus of Vedas have been regularly following the compact package for inner peace and self control. Root of yoga, meditation and “Mudra” is Sandhyopaasan and this is the base of Hindu education system. The paper analyzes the ritual through Hindu educational perspective.
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Murray, Chris. "Yeats’s Faustian Meditations: Jung, Yoga, and The Secret of the Golden Flower." Irish University Review 53, no. 2 (November 2023): 279–97. http://dx.doi.org/10.3366/iur.2023.0616.

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W. B. Yeats's long-term interest in meditation practices gained new impetus in 1931 when he obtained a copy of The Secret of the Golden Flower, a Daoist manual translated from Chinese. Alongside detailed instructions on meditation, this book includes a commentary by C. G. Jung. Taking Faust as a model for the Western psyche, Jung cautions that Asian meditation techniques are unsuitable for Europeans. Yeats responds to Jung in his introduction to another translation, Patanjali's Aphorisms of Yoga (1938). Here Yeats adopts Faust as a paradigm for the meditating subject and equates Goethe's Faust with Buddhist and Hindu processes of enlightenment. Late poems such as ‘Mohini Chatterjee’, ‘The Circus Animals’ Desertion’, and ‘The Statues’ contain evidence that Yeats came to see an earlier project, Unity of Culture, as a quest for collective, national enlightenment. Thus, Yeats's regret at acquiring authoritative guidance on meditation so late in life indicates not only his wish to experiment with the discipline, but also that he understood meditation as a practice that would have advanced his plans for Ireland's self-realization.
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Clooney, Francis X. "Learning from a Medieval Hindu Theologian’s Manual of Daily Worship: A Counter-Intuitive Relevance." International Journal of Asian Christianity 2, no. 1 (March 29, 2019): 48–63. http://dx.doi.org/10.1163/25424246-00201004.

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The Manual of Daily Worship (Nityagrantham) of Rāmānuja (1017–1137) is a work of applied, liturgical theology, in a major Hindu tradition. It describes the daily worship of an advanced devotee, melding together purifications, ritual offerings, recitation of mantras, meditations, and acts of surrender to God. As such, it richly fills out the spiritual and intellectual profile of Rāmānuja as an exemplar of integral spiritual, intellectual, and practical religion. This essay argues that he thus has much to offer to our reflection on religions and religions across Asia, and more particularly, offers fruitful insights and challenges regarding how to understand, study, and practice religion even now. The author is an American Roman Catholic priest and a Jesuit, who himself has learned deeply from Hinduism and from Rāmānuja’s tradition over the decades.
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Miller, Christopher. "Christopher Chapple: Living Landscapes: Meditations on the Five Elements in Hindu, Buddhist, and Jain Yogas." Journal of Dharma Studies 4, no. 1 (April 2021): 151–54. http://dx.doi.org/10.1007/s42240-021-00100-7.

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Karasinski, Maciej. "The God Who Is Visible to All: Healing and Sun Worship in Śrīvidyā Tantra." Religions 15, no. 8 (July 25, 2024): 900. http://dx.doi.org/10.3390/rel15080900.

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The aim of this paper is to discuss sun worship and healing practices in Samayācāra Śrīvidyā, a Hindu tantric tradition. Thus, I use anthropological and philological perspectives to show how the contemporary Samayācāra Śrīvidyā guru of Śrī Lalitāmbikā and his disciples redefine healing and use sun-related meditations to energize and rejuvenate the human body. This paper shows how contemporary Tantric religiosity is multidimensional in nature and promises protection from disease and an overall better quality of life. Conversely, I endeavor to show how the Śrī Lalitāmbikā temple combines solar healing with tantric practices that lead to a reconnection with the divine and offer the ultimate dimension of healing, i.e., spiritual immortality.
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McAnally, Elizabeth. "Living Landscapes: Meditations on the Five Elements in Hindu, Buddhist, and Jain Yogas, by Christopher Key Chapple." Worldviews: Global Religions, Culture, and Ecology 25, no. 1 (March 23, 2021): 107–9. http://dx.doi.org/10.1163/15685357-02501003.

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Hodder, Alan. "In the Nick of Time: Thoreau's "Present" Experiment as a Colloquy of East and West." Religion and the Arts 9, no. 3-4 (2005): 235–57. http://dx.doi.org/10.1163/156852905775008796.

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AbstractA central expression of the thematic structure of Henry David Thoreau's first two books, A Week on the Concord and Merrimack Rivers and Walden, and essential to several of the epiphanies that famously appear there, are his meditations on the nature and significance of time. Seldom, however, have these richly conceived passages been considered other than through strictly literary eyes. The objective of this essay is to examine the theological implications of Thoreau's representations of time with particular reference to two classical treatments that seem of particular relevance here: those found in Augustine's Confessions and the Hindu classic, the Bhagavad Gita. The purpose of this discussion is two-fold: to consider the theological cogency of Thoreau's treatment of time for its own sake and to reconsider Thoreau's position with respect to two theological traditions of which he was arguably an heir.
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Ni Made, Yunitha Asri Diantary, and I. Made Hartaka. "IMPLIKASI YOGA MARGA TERHADAP KESEHATAN ROHANI." JURNAL YOGA DAN KESEHATAN 3, no. 2 (September 26, 2020): 152. http://dx.doi.org/10.25078/jyk.v3i2.1703.

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<p><em>Hindus have a noble purpose in life namely moksartham jagadhita ya ca iti dharma or attain jagadhita (physical well-being) and moksa (inner peace). This goal can be achieved by a variety of paths known as catur marga or catur yoga. Catur marga or catur yoga is a method or way that can be done to get closer between humans and God. The catur yoga marga are bhakti yoga, karma yoga, jnana yoga, and raja yoga. Each individual can take the path that he wants to pursue to reach God. This path is carried out with a sincere heart and in accordance with the conditions of each Hindu. Through this yoga path, Hindus can actualize their lives in accordance with their respective obligations. Self-control through mind control as a whole through the practice of meditation can be a medium in achieving this life goal. Control of the senses and the human mind is key in managing the mental and spiritual health of mankind. In yoga this self-control is very important and important to apply, so it is obligatory to do meditation in this life as a way to achieve spiritual health that is directly related to physical health. A healthy mind will mean creating a healthy body.</em></p>
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GREEN, NILE. "Breathing in India, c. 1890." Modern Asian Studies 42, no. 2-3 (March 2008): 283–315. http://dx.doi.org/10.1017/s0026749x07003125.

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AbstractThis essay examines a series of ‘Hindustani’ meditation manuals from the high colonial period against a sample of etiquette and medicinal works from the same era. In doing so, the essay has two principal aims, one specific to the Indian past and one pertaining to more general historical enquiry. The first aim is to subvert a longstanding trend in the ‘history’ of religions which has understood meditational practices through a paradigm of the mystical and transcendent. In its place, the essay examines such practices—and in particular their written, and printed, formulation—within the ideological and technological contexts in which they were written. In short, meditation is historicised, and its ‘Hindu’ and ‘Muslim’ expressions, compared in the process. The second aim is more ambitious: to test the limits of historical knowledge by asking whether it is possible to recount a history of breathing. In reassembling a political economy of respiration from a range of colonial writings, the essay thus hopes to form a listening device for the intimate rhythms of corporeal history. In doing so, it may suggest ways to recount a connected and necessarily political history of the body, the spirit and the world.
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Lowe, Scott. "The Neo-Hindu Transformation of an Iowa Town." Nova Religio 13, no. 3 (February 1, 2010): 81–91. http://dx.doi.org/10.1525/nr.2010.13.3.81.

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In 1975, Fairfield, Iowa became the de facto center of the Transcendental Meditation Movement in the U.S., to the dismay of many long-term residents of the town. In the following thirty-four years that the town and TM communities have coexisted, both have evolved and changed in ways that few could have anticipated. Fairfield is now a much more colorful, interesting, and prosperous community than its comparably sized neighbors. This photo essay provides an introductory overview of the as-yet-unwritten history of the Transcendental Meditation Movement in Iowa.
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Dissertations / Theses on the topic "Hindu meditations"

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Shankar, Bindu S. "Dance imagery in South Indian Temples: study of the 108-karana sculptures." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1079459926.

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Thesis (Ph. D.)--Ohio State University, 2004.
Document formatted into pages; contains 355 p. Includes bibliographical references. Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2009 March 16.
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Barnard, Andries Gustav. "The religious ontology of Shri Aurobindo." Diss., 2004. http://hdl.handle.net/10500/982.

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Shri Aurobindo (1872-1950) was an Indian scholar, teacher, politician, writer and mystic. He wrote prolifically, including his Magnum Opus "The Life Divine". He developed a philosophical system based on subjective knowledge obtained during experiences of higher states of consciousness. His theory states the cause of creation was Brahman's desire to experience more delight. A creation cycle comprising a downward movement (involution) and an upward movement (evolution) was fashioned for that purpose. At every stage of creation the essence of Brahman remains present in His creation, which makes Brahman both Immanent and Transcendent. The importance of this theory is the intended effect that it can have on the future evolution of mankind, which is now on the evolutionary leg. Humanity, knowing its ultimate goal, and by using Yogic techniques, can evolve to higher states of consciousness right up to the level of Brahman, which is inherent in man at present.
Religious Studies and Arabic
M.A. (Religious Studies)
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Books on the topic "Hindu meditations"

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Buddha, Dhairyacandra Ra. Dīvaḍe dīvaḍe jyoti. Amadāvāda: Gūrjara Grantharatna Kāryālaya, 1993.

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Vedabhāratī. The light of ten thousand suns. St. Paul, MN: Yes International Publishers, 1998.

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L, Reyes Dominga, ed. Meditations: 365 days with Shri Sathya Sai Baba. Ojai, Calif: World Institute of Avasthology, 1993.

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Baba, Meher. The everything and the nothing. Myrtle Beach, S.C., U.S.A: Sheriar Press, 1989.

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Kempton, Sally. Shakti meditations: Guided practices to invoke the goddesses of yoga. Boulder, CO: Sounds True, 2012.

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Rama. Love whispers. Honesdale, Pa: Himalayan International Institute of Yoga Science and Philosophy of the U.S.A., 1986.

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Swami, B. T. The beggar: Meditations and prayers on the Supreme Lord. Washington, D.C: Hari-Nāma Press, 1994.

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1924-, White Margaret, ed. Seeds of light. Palo Alto, CA: Timeless Books, 1991.

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Saccidānanda. Himalayanā hiṇḍoḷe. Amadāvāda: Gūrjara Prakāśana, 1992.

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Gosvamī, Satsvarūpa Dāsa. Begging for the nectar of the holy name. Port Royal, Pa: GN Press, 1992.

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Book chapters on the topic "Hindu meditations"

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Voix, Raphaël. "Hindu ascetics and the political in contemporary India." In Routledge Handbook of Yoga and Meditation Studies, 146–55. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781351050753-13.

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Agrawal, Jyotsna, and Poonam Bir Kaur Sahota. "Interpersonal Aspects of Mindfulness and Concentrative Meditations." In Handbook of Research on Clinical Applications of Meditation and Mindfulness-Based Interventions in Mental Health, 237–54. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-7998-8682-2.ch015.

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The chapter discusses the interpersonal aspects of mindfulness and concentrative meditations in terms of the four Brahmavihara/bhavana, also known as four immeasureables. These are maitri/mettā (loving-kindness), muditā (empathetic, appreciative joy), karuṇā (compassion), and upeksha/upekkhā or samata (equanimity). This practice is considered pre-Buddhist (Hindu) and extra-Buddhist (Jain) in its origin, with references present in Vedas, Upanishads, Tantras, Bhagawad Gita, Yoga Vashistha, and Patanjali Yoga Sutras and further elaborated in Buddhism. This chapter will cover both conceptual and application dimension of the Brahmaviharas.
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"Meditation." In Hindu Psychology, 117–40. Routledge, 2012. http://dx.doi.org/10.4324/9780203002667-12.

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"Hindu Meditation." In Hindu-Christian Dialogue, 160–70. BRILL, 2002. http://dx.doi.org/10.1163/9789004494275_014.

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"Effect of Meditation." In Hindu Psychology, 141–49. Routledge, 2012. http://dx.doi.org/10.4324/9780203002667-13.

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Samuel, Geoffrey, and Maria Kozhevnikov. "The Neuroscience of Tantric Practice." In The Oxford Handbook of Tantric Studies, C6S1—C6N24. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197549889.013.6.

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Abstract This chapter is primarily concerned with tantric practice as spiritual training or self-cultivation within Buddhist and Hindu traditions. This process involves cognitive, emotional, and physical aspects of an integrated body-mind, and it appears to enable the achievement of exceptional levels of human ability. The autonomic nervous system (ANS) is a key part of this process. A series of neuroscientific studies has clarified the role of the neural system in tantric meditation, showing how tantric practice differs in fundamental ways from previously studied non-tantric forms of Buddhist and Hindu practice. This research opens the way to a new and more solidly grounded approach to the analysis and understanding of both tantric and non-tantric meditation techniques.
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Brown, Candy Gunther. "Transcendental Meditation." In Debating Yoga and Mindfulness in Public Schools, 39–50. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469648484.003.0003.

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Chapter 2 examines Malnak v. Yogi (1979), the first federal appellate case to scrutinize under the Establishment Clause meditation practices from a religion other than Christianity. Malnak found that a New Jersey elective high-school course in the Science of Creative Intelligence/Transcendental Meditation (SCI/TM) was “religious” despite being marketed as “science.” A concurring opinion by Judge Arlin Adams articulated criteria for identifying “religion.” Malnak analyzed the textbook written by Indian-born Hindu Maharishi Mahesh Yogi (c. 1918–2008) and chants used in the pūjā ceremony—which involves prayers for aid from deities, bowing, and offerings to the deified Guru Dev—where students received a secret Sanskrit mantra, identified by Maharishi as “mantras of personal gods.” Following Malnak, TM was rebranded as “TM/Quiet Time” and, although students still receive secret Sanskrit mantras in a pūjā, TM continues to be taught in public schools with funding from the David Lynch Foundation for Consciousness-Based Education and World Peace. Because Malnak identified “religion” through belief statements, subtracting the textbook and adding scientific studies deflected attention from how the practice of mantra meditation might encourage acceptance of metaphysical beliefs. The chapter argues that secularly framed programs may be more efficacious than overtly religious programs in promoting religion.
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"1 What Are Hindu-Inspired Meditation Movements?" In Transcendent in America, 3–25. New York University Press, 2020. http://dx.doi.org/10.18574/nyu/9780814795484.003.0005.

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Khanna, Madhu. "Yantra and Cakra in Tantric Meditation." In Asian Traditions of Meditation. University of Hawai'i Press, 2016. http://dx.doi.org/10.21313/hawaii/9780824855680.003.0004.

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In Hindu Tantric meditation, yantras are visual meditative tools composed of concentric linear shapes centered on the Bindu, a dimensionless point. This essay discusses the Śrīyantra, the symbol of goddess Tripurasundarī, which represents the meta-worldview of Śākta Tantra. The Śriyantra is composed of nine circuits, which are identified with nine psychic energy centers of consciousness along the vertical midline of the visualized subtle body. The meditative process commences from the gross levels of consciousness represented by the peripheral circuit and moves toward the subtle and transcendent consciousness of the center (=bindu). The symbolic universe of the Śrīyantra consists of mantras, deities, cosmic categories and psychological traits. These symbols form the interpretative frame for inducing psychocosmic identities without which the meditative object, the yantra, and the meditator will remain dichotomized and disconnected.
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Mann, Gurinder Singh, Paul David Numrich, and Raymond B. Williams. "Buddhism’s Growth and Popularity." In Buddhists, Hindus, And Sikhs In America, 29–42. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333114.003.0003.

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Abstract Today, more Americans either practice Buddhism or express positive views about it than at any other time in U.S. history. This is largely the result of two important social trends that began in the 1960s: the ending of immigration restrictions against Asians, and the religious dissatisfactions of many Americans born after World War II. The “baby-boomers,” as they came to be called, grew into a generation of spiritual seekers. Some who had been raised as Christians or Jews sought alternative identities among the many new religious movements that sprouted in the 1960s and later, including several Buddhist groups new to the United States. A 1998 book called The Complete Guide to Buddhist America highlighted the dramatic increase in the practice of Buddhist meditation, listing nearly 1,100 meditation centers throughout the United States and Canada, ninety-eight percent of them founded since 1965 and fifty-eight percent since 1985.
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