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Books on the topic 'International Buddhist Meditation Center'

Author: Grafiati

Published: 13 December 2022

Last updated: 27 January 2023

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1

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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2

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

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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Vipassana International Meditation Centre: Silver jubilee, 1975-2000. Hyderabad: The Centre, 2000.

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12

Thailand's International Meditation Centers: Tourism and the Global Commodification of Religious Practices. Taylor & Francis Group, 2015.

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13

Schedneck, Brooke. Thailand's International Meditation Centers: Tourism and the Global Commodification of Religious Practices. Taylor & Francis Group, 2015.

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14

Schedneck, Brooke. Thailand's International Meditation Centers: Tourism and the Global Commodification of Religious Practices. Taylor & Francis Group, 2015.

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15

Schedneck, Brooke. Thailand's International Meditation Centers: Tourism and the Global Commodification of Religious Practices. Taylor & Francis Group, 2017.

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16

Schedneck, Brooke. Thailand's International Meditation Centers: Tourism and the Global Commodification of Religious Practices. Taylor & Francis Group, 2015.

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17

Schedneck, Brooke. Thailand's International Meditation Centers: Tourism and the Global Commodification of Religious Practices. Taylor & Francis Group, 2015.

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18

Hinton, Alexander Laban. Space (Center for Social Development and the Public Sphere). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820949.003.0005.

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Chapter 3 “Space,” continues to focus on interstitiality, lived experience, and the combustive acts of creativity and imagination that take place behind the justice face. It examines another NGO “vortex,” the Center for Social Development,” which was led by two Cambodian-Americans, Chea Vannath and Theary Seng and known for high-profile Khmer Rouge Tribunal outreach “Public Forums.” The chapter traces the origins of the non-governmental organization and the public forum project, noting how the forums changed in accordance with the historical moment and the vision of these leaders, including Chea Vannath’s deep Buddhist belief and Theary Seng’s Christianity even as both were also influenced by time spent in the United States. The chapter concludes with a return to the International Center for Transitional Justice outreach project and a discussion of the public forums as an imagined “public spheres,” alleged “spaces” of liberal democratic being asserted by transitional justice imaginary discourses.

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19

Hinton, Alexander Laban. Subjectivity (DC-Cam and the ECCC Outreach Tour). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820949.003.0011.

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The chapters in Part III, “Eddies,” seek to step behind this justice facade and explore the lived experience of victim participation as well as the ways in which this experience was mediated by another Cambodian intermediary organization, Documentation Center of Cambodia (DC-Cam). Chapter 7 builds upon the previous chapters by unpacking how the Extraordinary Chambers in the Courts of Cambodia (ECCC) sought to produce a certain liberal democratic, right-bearing juridical subjectivity even as alternative subjectivities also mediated the experience of Cambodians in and around the court. Specifically, Chapter 7 focuses on a non-governmental organization outreach tour, which included attending the first day of two weeks of civil party testimony in which relatives of S-21 victims testified. Three international civil parties—each in many respects exemplary victims embodying the qualities of wound, suffering, helplessness—spoke. Even as they did, it was evident that there were cracks in this justice facade revealing underlying complexities obscured and pushed out of sight. Such fissures were also evident when the outreach participants visited Tuol Sleng and performed a ceremony for the spirits of the dead, highlighting Buddhist subjectivities backgrounded by the juridical process.

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