Relevant bibliographies by topics / International Buddhist Meditation Center

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Academic literature on the topic 'International Buddhist Meditation Center'

Author: Grafiati
Published: 13 December 2022
Last updated: 27 January 2023

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Journal articles on the topic "International Buddhist Meditation Center"

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Williams-Oerberg, Elizabeth, Brooke Schedneck, and Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline." Religions 12, no. 11 (October 27, 2021): 932. http://dx.doi.org/10.3390/rel12110932.

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During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.
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Lau, Ngar-Sze. "Equality of Access? Chinese Women Practicing Chan and Transnational Meditation in Contemporary China." Religions 13, no. 1 (January 10, 2022): 61. http://dx.doi.org/10.3390/rel13010061.

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This paper examines how the Buddhist revival, the Chan revival, and recent popularity of transnational meditation practices have facilitated Chinese women practicing Buddhist meditation in contemporary China. With the influence of the opening of China and growing transnational networks, there has been an increasing number of Han Chinese monastics and lay people practicing transnational meditation, such as samādhi, vipassanā and mindfulness, in the past two decades. Despite the restriction of accessing Chan halls at monasteries, some Chinese nuns and laywomen have traveled to learn meditation in different parts of China, and international meditation centers in Southeast Asia to study with yogis from all over the world. Surprisingly some returned female travelers have taken significant roles in organizing meditation retreats, and establishing meditation centers and meditation halls. Through examining some ethnographic cases of Chinese nuns and laywomen, this paper argues that the transnational meditation movement has an impact not only on gender equality, especially concerning Chinese women practicing meditation, but also on the development of contemporary Chinese Buddhism. The significant role of Chinese female meditators in promoting Buddhist meditation can reflect a trend of re-positioning the Chan School in contemporary China.
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McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.

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What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.
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Moon, Hyun Gong. "Educational Applications of Buddhist Meditations on Death." Religions 11, no. 6 (May 28, 2020): 269. http://dx.doi.org/10.3390/rel11060269.

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Mindfulness-Based Stress Reduction (MBSR) is applied in various fields such as medicine, cognitive science, business, and education. The mindfulness of Buddhism is at the center of MBSR, and this means that Buddhist meditation has a great effect on modern society. For Buddhist meditations on death, the Aṅguttara Nikāya suggests mindfulness of death (maraṇasati), referring to ten methods of mindfulness and meditation on impurity (asubhānupassin), which are expounded in the Dīgha Nikāya. In this article, I explore two meditations on death that could have a positive effect if applied to an area of education like MBSR. Through numerous experiments, terror management theory (TMT) has proved that many positive psychological changes occur when human beings contemplate death. TMT argues that when mortality salience is triggered, psychological changes occur, such as considering internal values, such as the meaning of life and happiness, or increasing the frequency of carrying out good deeds for others, rather than focusing on external values (e.g., wealth, fame, and appearance). The educational application of Buddhist meditations on death is used in the same context and has a similar purpose to TMT. In addition, I discuss that meditations on death also have the effect of cultivating “the power of acceptance for death”, which is gained by everyone, including those who practice and their loved ones. For educational applications of meditations on death, the mindfulness of death is related to death and temporality, and meditation on impurity can be applied by using death-related images. Moreover, based on the duration of a session and the training time per session, I note that these methods can be applied only to meditation or mixed with the content of death-related education, for example, the meaning of death, the process of dying, near-death experiences, and grief education.
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Nuriani, Nuriani, Ong Cin Siu, Lisniasari Lisniasari, and Lukman Lukman. "PELATIHAN MENYADARI DAN MENERIMA EMOSI SEBAGAI BAGIAN DIRI DI MEDITATION BUDDHIST CENTER." Jurnal Pengabdian Kepada Masyarakat Bodhi Dharma 2, no. 1 (August 31, 2022): 1–8. http://dx.doi.org/10.56325/jpmb.v2i1.71.

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Tujuan kegiatan ini adalah untuk memberikan penyuluhan tentang kemampuan seseorang untuk menyadari dan menerima emosi sebagai bagian diri. Emosi sering sekali dianggap negative, sehingga cenderung diabaikan dan ditolak. Dengan kondisi demikian, pola asuh orang tua sering mendorong anak untuk mengabaikan, menekan maupun menolak emosi, yang menjadi bibit masalah di kemudian hari. Sejatinya manusia terlahir dengan membawa emosi dasar yang akan berkembang sejalan dengan interaksi manusia dengan lingkungannya. Kerentanan emosional berarti mengakui, menerima dan memahami emosinya sendiri. Dengan kondisi demikian individu dapat mengelola emosi tersebut dengan baik, sehingga menjadi sumber kekuatannya. Ketrampilan mengelola emosi tersebut menjadikan manusia menjadi cerdas emosi. Kecerdasan emosional ini merupakan salah satu factor penting yang menentukan kesuksesan seorang manusia.
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Gleig, Ann. "Dharma Diversity and Deep Inclusivity at the East Bay Meditation Center: From Buddhist Modernism to Buddhist Postmodernism?" Contemporary Buddhism 15, no. 2 (July 3, 2014): 312–31. http://dx.doi.org/10.1080/14639947.2014.932487.

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Schertenleib, Dimitri. "A blending of Buddhism, social engagement, and alternative agriculture from Thailand: the Maap Euang Meditation Center for Sufficiency Economy." Asiatische Studien - Études Asiatiques 75, no. 4 (November 1, 2021): 1171–200. http://dx.doi.org/10.1515/asia-2021-0048.

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Abstract Today, across all the places where the various Buddhist schools have established themselves, there is a broad phenomenon with heterogeneous characteristics and manifestations called engaged Buddhism or socially engaged Buddhism. What unites the advocates of this movement is the way the Buddhist notion of dukkha (i.e., ‘suffering’) is interpreted to include the economic, political, social, and even ecological dimensions of suffering in the contemporary world. Engaged Buddhists have reformulated the normative teachings of dukkha to make them relevant to current issues. In this paper, I present an example of ecologically and socially engaged Theravāda Buddhism of the Maap Euang Meditation Center for Sufficiency Economy, in Thailand near Bangkok. Members of this community have developed a form of engaged Buddhism that treats ideas of “sufficiency” economy and peasant agroecology. To understand this movement, I will argue that the discipline of Buddhist Studies needs to combine the study of ancient canonical texts with the study of their contemporary interpretations.
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Mourtazina, Ellina. "Beyond the horizon of words: silent landscape experience within spiritual retreat tourism." International Journal of Culture, Tourism and Hospitality Research 14, no. 3 (June 15, 2020): 349–60. http://dx.doi.org/10.1108/ijcthr-10-2019-0185.

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Purpose The purpose of this paper is to explore the notion and function of silent landscape in a touristic experience by presenting the findings of a study on silent retreats in a Buddhist meditation retreat center in Northern India. Design/methodology/approach This study adopted a sensory ethnography approach applied through interviews and participant observation methods conducted during and after nine retreats in a meditation center. Findings This study suggests that silent landscapes are not only backdrops of touristic experiences but can be considered as inter-subjective performative and resourceful milieu of engagement that intertwine intimate embodied experiences with broader social and cultural values. Originality/value Despite landscapes having been thoroughly investigated in tourist studies, this paper underlines the pertinence of mobilizing the lens of other forms of presences such as affects, embodiment, sensoriality and sonority to understand the inter-relation between tourists-selves and the surrounding world encountered during their travels.
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Mearns, Rodney. "The meditative way: readings in the theory and practice of Buddhist Meditation." Asian Affairs 29, no. 2 (July 1998): 192–252. http://dx.doi.org/10.1080/714041356.

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Wijoyo, Hadion, and Julia Surya. "ANALISIS PENERAPAN MEDITASI SAMATHA BHAVANA DI MASA COVID-19 TERHADAP KESEHATAN MENTAL UMAT BUDDHA VIHARA DHARMA LOKA PEKANBARU." SCHOOL EDUCATION JOURNAL PGSD FIP UNIMED 10, no. 2 (July 1, 2020): 121. http://dx.doi.org/10.24114/sejpgsd.v10i2.18565.

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The COVID-19 outbreak made many public activities shift with the main activity center being at home. This situation is a new reality that is also experienced by the world of education. Like it or not, like it or not, all parties starting from the teacher, parents, and students must be prepared to live a new life (new normal) through a learning approach using information technology and electronic media so that the teaching process can take place properly. In parents the condition can be more severe, because not only must be able to concentrate on work but also must act as a teacher for children who study at home. So the stressors can be multiplied and parents are very much asked to be able to handle this situation well. Meditation in the Buddhist tradition comes from the word bhavana which means culture or mental development. Mental development referred to here is broad mental development.Keywords: Samatha Meditation, Covid-19, Mental Health
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Books on the topic "International Buddhist Meditation Center"

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Crangle, Edward F., editor of compilation, ed. The pathway to the centre - purity and the mind: Proceedings of the Inaugural International Samādhi Forum. Sydney, N.S.W: Dhammachai International Research Institute, 2010.

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Center, Mahakankala Buddhist. Ocean of nectar: The newsletter of the Mahakankala Buddhist Center. Santa Barbara, Calif: Mahakankala Buddhist Center, 1997.

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Calif.) Kanzeonji Non-Sectarian Buddhist Temple (Los Angeles. The spiritual: News journal of Kanzeonji Non-Sectarian Buddhist Temple and Siva Ashram Yoga Center. Los Angeles, Calif: Kanzeonji Non-Sectarian Buddhist Temple and, 1994.

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Center, Drikung Kagyu Dharma. The Drikung Kagyu Lineage: Tibetan Buddhist meditation and study center of Los Angeles. Venice, Calif: Drikung Kagyu Dharma Center, 1985.

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Gaya, India) International Buddhist Conference (35th 2011 Buddh. Ailments, origin, treatment and cures as revealed in the Buddhist literature: XXXV International Buddhist Conference 2010 : December 8th-9th 2010. Gaya: International Buddhist Brotherhood Association, 2010.

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Society, Insight Meditation. Insight: A joint newsletter of the Insight Meditation Society and the Barre Center for Buddhist Studies. Barre, Mass: Insight Meditation Society and, 1994.

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Jaya, Vihara Samaggi, and Vihara Bodhigiri, eds. Kebijaksanaan mulia di Panti Semedi Balerejo : Vihara Bodhigiri = The noble wisdom in Balerejo Meditation Center : Bodhigiri Vihara = Balerejo jing zuo chang di de wei da zhi hui : Puti shan. [Blitar]: Vihara Samaggi Jaya, 2008.

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Katagiri, Dainin. Katagiri Roshi: Buddhist lay ordination lectures : a transcription of the lectures given January 6 to February 4, 1982 at the Minnesota Zen Meditation Center, Minneapolis, Minnesota. Palmyra, Wis: Katagiri Roshi Book Project, 1999.

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Schedneck, Brooke. Buddhist International Organizations. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.43.

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Buddhist international organizations are a dynamic phenomenon of contemporary Buddhism. The proliferation of these organizations is a significant manifestation of global and transnational forms of Buddhism. Common characteristics of international Buddhist organizations include charismatic leadership, a large lay Buddhist population, the establishment of local branch centers, and a focus on a particular form of Buddhist practice such as a meditation method or a form of social engagement. The author’s criteria for labeling international Buddhist organizations as such include a membership of diverse nationalities, multiple branch centers outside the country of its origin, and therefore a commitment to both national and international concerns. The chapter investigates the most relevant organizations structured by region and social issue. It includes examples of Buddhist international organizations throughout Asia, with a focus on common regional features. Precedents for Buddhist international organizations within the pre-modern and modern period are also included.
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Cheah, Joseph. US Buddhist Traditions. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.5.

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This chapter highlights some of the major events in the developments of US Buddhist traditions. It is divided into three main sections that examine the Orientalist construction of Buddhism, the adaptation of Buddhist practices in the United States, and the experiences of Asian immigrant Buddhists. The first section is an important reminder that the antecedent of US Buddhism traces back not to the 1897 World Parliament of Religions, but to an Orientalist conception of “Buddhism” promoted by Eugene Burnouf and other founding members of Western Buddhism. The second section briefly looks at the adaptation of Buddhist practices primarily in the following communities: Zen, Tibetan Buddhism, Soka Gakkai International, and Theravada Buddhism-inspired Vipassana meditation. The last section explores the experiences and practices of Asian American Buddhists beginning with the Chinese contract workers of the nineteenth century to the immigration of new Asian immigrant Buddhists since the Immigration Act of 1965.
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Book chapters on the topic "International Buddhist Meditation Center"

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Iris Miriam Anders, Anne. "Psychological and Societal Implications of Projecting the Shadow on the Feminine in Tibetan Buddhist Contexts." In Psychosomatic Medicine. IntechOpen, 2020. http://dx.doi.org/10.5772/intechopen.93297.

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Idealizing and medicalizing of methods ascribed to Buddhism has led to individualizing their structural and societal challenges. Although the long-undervalued need for introspection may get addressed, people are now caught under the cloak of spirituality hoping for quick enlightenment or a panacea solving mental diseases. Thus, at this point, the impact of decontextualizing concepts, unreflectively copying feudal structures into Tibetan Buddhist seminar- and meditation-centers, as well as of lacking knowledge required for the gradual application-oriented learning processes taught in traditional Buddhist philosophy have become clear. This shows in recent testimony of economical, psychological, and physical abuse in international Tibetan Buddhist organizations. The violence against individuals and man-made trauma in such contexts need to get analyzed before the background of neologisms, that is concepts allowing for arbitrariness and violence in the name of spirituality, as well as of the sophisticated systems of rationalizing damage and silencing trauma and victims. Furthermore, though those in the ‘inner circles’ run the risk of traumatization and of being held accountable, it is women who are at higher risk, particularly those who engage in secret relationships. Thus, in terms of treatment, the collectively projecting the shadow on the feminine, leading to an attitude of exploitation and control against women, requires consideration.
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Pagis, Michal. "Transcending Locality." In Finding Meaning, 296–316. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190910358.003.0013.

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This chapter explores the rising popularity of Buddhist meditation in Israel and the self-identity that bodily based mindfulness offers its practitioners. Based on extended ethnographic fieldwork among Israeli practitioners of vipassana meditation, this chapter illustrates how in periods characterized by doubt and uncertainty, Israelis find in meditation an embodied anchor for selfhood which substitutes dependency on the social world. Through meditation practice, Israelis recede into the body, temporarily liberating the self from local social embeddedness. Yet, at the same time, this same withdrawal to the body produces universal, humanistic-based identifications. The chapter detects four dimensions in the attempt to transcend local social context: an ideological rejection of particularism, the meditation center as a space without a place, the distancing of social roles and identities in vipassana practice, and a connection to humanity at large through loving-kindness. In meditation experience, considered by practitioners as the most personal, “private” withdrawal into the self, Israeli vipassana practitioners find a universal anchor that transcends social locality.
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Bommarito, Nicolas. "Getting Over Yourself." In Seeing Clearly, 276–82. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190887506.003.0034.

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This concluding chapter presents some recommendations and advice regarding Buddhism. For Dogen, a famous Japanese Buddhist philosopher, anything the individual does can be a form of Buddhist practice as long as they do it with the right mindset. This counters a temptation to think of practice as something formal, something that happens only at a meditation center or a temple. But ideally, Buddhist practice is not limited in these sacred domains; it is everything that individual does in their life. This can sound overwhelming, but Dogen's insight is that practice is not something the individual does in order to reach enlightenment; it is enlightenment. Ultimately, the heart of Buddhism is recalibrating how the individual relates to themself and to the world. It is about confronting unpleasant realities directly, with an attitude of problem solving.
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Brown, Candy Gunther. "Mindfulness in Education." In Debating Yoga and Mindfulness in Public Schools, 188–208. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469648484.003.0010.

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Chapter 9 assesses MindUP, Mindful Schools, and Calmer Choice as representative examples of mindfulness-based programs (MBPs) with a mission of weaving “secular mindfulness” into the fabric of public-school curricula and school culture. Public-school MBPs foreground neuroscience, while avoiding religious-sounding terms such as “Buddhism” or “meditation.” Many MBPs were developed by Buddhists or Buddhist sympathizers and/or reflect Buddhist-derived assumptions, values, and world views. Controversies, notably a legal challenge to Calmer Choice in 2016, center on complaints of religious coercion. Certain Christians, Buddhists, and meditators note barriers to “opting out” of school programs and/or complain that mandatory mindfulness violates conscience. Because MBP leaders envision mindfulness as more than a curriculum—a way of life—training and certification often require public-school teachers to commit to personal practice, participation in retreats (often led by Buddhists at Buddhist centers), and supervision by guiding teachers (many of them Buddhist meditators). Guidelines for “ensuring secularity” advise subtracting religious language, gestures, and objects, without questioning assumptions undergirding the “core practice.” The chapter argues that secular framing paradoxically increases the potential of public-school MBPs to instill beliefs, values, and practices widely associated with religion.
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Ford, Eugene. "Thailand and the International Response to the 1963 Buddhist Crisis in South Vietnam." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0006.

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This chapter demonstrates how, for supreme patriarch Kittisophana and the other Thai tour participants, seeing Yale (and later Harvard) would reinforce impressions formed in Madison of the serious academic work in Buddhist studies being carried out by Western scholars at these universities—positive impressions that nevertheless contained an improbable kernel of concern. It was the supreme patriarch himself who voiced the fear that the West could overshadow Thailand as a center of Buddhist learning, setting a “pattern of thinking” for others in the tour group. This was not something that the slightly xenophobic cleric greatly welcomed, and his sense of apprehension explains a significant outcome of his U.S. experience: Kittisophana now showed an increased interest in the work of the Buddhist universities as well as a new desire to undertake reforms in the (Thai) Buddhist educational sphere.
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Conference papers on the topic "International Buddhist Meditation Center"

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Hsieh, Chao-Hsien, Chien-Hui Liou, Chang-Wei Hsieh, Pai-Feng Yang, Chi-Hong Wang, Li-Kang Ho, and Jyh-Horng Chen. "Buddhist Meditation: An fMRI Study." In 2007 Joint Meeting of the 6th International Symposium on Noninvasive Functional Source Imaging of the Brain and Heart and the International Conference on Functional Biomedical Imaging. IEEE, 2007. http://dx.doi.org/10.1109/nfsi-icfbi.2007.4387741.

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Kowal, Katarzyna. "THE MODEL PROJECT OF CONTEMPORARY WESTERN BUDDHIST RETREAT CENTER." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/5.3/s21.096.

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Van, Irina. "FOLK STORIES AND SONGS ABOUT THE BURYAT USURERS IN THE OLD MONGOLIAN SCRIPT ON THE EXAMPLE OF THE MANUSCRIPT OF DASHI BUBEEV." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.36.

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The article reveals the peculiarities of folk stories and songs about some Buryat usurers who lived in the Aginsky steppes of Zabaikalye in the second half of the 19th — first quarter of the 20th centuries, recorded by the Buryat chronicler Dashi Bubeev from the old residents of that time. A particular scientific interest lies in the fact that a previously unknown handwritten source in the old Mongolian script Brief historical notes, stories and songs about the Buryat usurers and noyons (Burayad ulus-yin urda-yin bayad noyad tuqai üge-nüüd ba daγun-uud-un tobči tedüi teüke amui) kept in the Mongolian fund of the Center of Oriental Manuscripts and xylographs of the Institute for Mongolian, Buddhist and Tibetan studies is introduced into scientific circulation for the first time. In addition to this manuscript, the Mongolian fund contains about thirty other works by the chronicler D. Bubeev. This manuscript is an original monument of Buryat literature and folklore in Old Mongolian script with elements of the genre of travelogue.
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