Academic literature on the topic 'Meditation – Buddhism – Case studies'
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Journal articles on the topic "Meditation – Buddhism – Case studies"
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Yu, Junwei. "Promoting Buddhism through Modern Sports: The Case Study of Fo Guang Shan in Taiwan." Physical Culture and Sport. Studies and Research 53, no. 1 (December 1, 2011): 28–38. http://dx.doi.org/10.2478/v10141-011-0020-x.
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Promoting Buddhism through Modern Sports: The Case Study of Fo Guang Shan in TaiwanIn the past, traditional Buddhism in China focused on chanting and meditation that detached itself from the society. However, after generations of strenuous efforts to promote ‘Humanistic Buddhism’, several Masters have been encouraging religion to engage more in daily lives. One of the proponents was Master Hsin Yun, who was born and raised in mainland China and subsequently moved to Taiwan along with the ‘Monk Rescue Team’. It was in Taiwan that Master Hsin Yun founded Fo Guang Shan, one of the most sacred Buddhist sites on the island. At the beginning, he started the place from scratch, setting up basketball courts for the followers to take part in basketball games. Upholding the notion that Buddhism needs to engage the public, Master, therefore, has a unique way of combing religion with modern sports in an attempt to let more people get in touch with religion. Accordingly, basketball, soccer, gymnastics, and other sports were promoted and sponsored under the auspices of Fo Guang Shan, which certainly topples public stereotypes around sedentary Buddhism. In the end, Master hopes that, in the future, sports can unite healthy Fo Guang followers worldwide and bring honor to Taiwan.
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Galmiche, Florence. "A Retreat in a South Korean Buddhist Monastery. Becoming a Lay Devotee Through Monastic Life." European Journal of East Asian Studies 9, no. 1 (2010): 47–66. http://dx.doi.org/10.1163/156805810x517661.
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AbstractIn South Korea, the distance between Buddhist monastics and lay devotees tends to reduce as monasteries and temples multiply in urban areas. Even the remote mountain monasteries have broadened their access to lay visitors. Nowadays monastic and lay Buddhists have more occasions to meet than before and the current intensification of their relationships brings important redefinitions of their respective identities. This paper explores how far this new spatial proximity signifies a rapprochement between monastic and lay Buddhists. Through an ethnographic approach and a participant observation methodology I focus on a one-week retreat for laity in a Buddhist monastery dedicated to meditation. This case study examines the ambiguous goal of this retreat programme that combined two aims: initiating lay practitioners to the monastic lifestyle and the practice of kanhwa son meditation; and establishing a group of lay supporters affiliated to the temple. This temporary monastic experience was directed towards an intense socialisation of the participants to the norms and values of an ascetic lifestyle, blurring some aspects of the border between lay and monastic practices of Buddhism. However, this paper suggests that this transitory rapprochement contributed to both challenge and strengthen the distinction between the renouncers (ch'ulga) and the householders (chaega).
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Wu, Jiayue Cecilia. "From Physical to Spiritual: Defining the practice of embodied sonic meditation." Organised Sound 25, no. 3 (November 30, 2020): 307–20. http://dx.doi.org/10.1017/s1355771820000266.
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This article narrates my practice-based research in embodied sonic meditation, as a Digital Musical Instrument (DMI) designer, a vocalist, a composer, a media artist and a long-term meditation practitioner. I define the concept of ‘embodied sonic meditation’ in the context of electroacoustic sound art with the augmentation by music technology and human-centred design. I historically connect embodied sonic meditation to its roots in Tibetan Buddhism and several inspiring music compositional practices in the Western world from the second half of the twentieth century. I argue that physicality and spirituality are unified in an inseparable non-duality form, through sound, body and mind. I develop a methodology for embodied sonic meditation practice, built on fifteen design principles based on previous research in DMI design principles, neuroscience research in meditation, Csikszentmihalyi’s Flow Theory, and the criteria of efficiency, music subjectivity, affordance, culture constraints and meaning making. I then make reference to three proof-of-concept case studies that use a sensor-augmented body as an instrument to create sound and sonic awareness. I argue that embodied sonic meditation affords an opportunity for sound art to mediate cultures, improve people’s well-being, and better connect people to their inner peace and the outer world.
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Vaidya, Anand Jayprakash. "Is it Permissible to Teach Buddhist Mindfulness Meditation in a Critical Thinking Course?" Informal Logic 40, no. 4 (December 18, 2020): 545–86. http://dx.doi.org/10.22329/il.v40i4.6311.
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Abstract: In this essay I set out the case for why mindfulness meditation should be included in critical thinking education, especially with respect to educating people about how to argue with one another. In 1, I introduce to distinct mind sets, the critical mind and the meditative mind, and show that they are in apparent tension with one another. Then by examining the Delphi Report on Critical Thinking I show how they are not in tension. I close 1 by examining some recent work by Mark Battersby and Jeffery Maynes on expanding out critical thinking education to be inclusive of cognitive science and decision making. I argue that their arguments for expanding critical thinking education ultimately lead to considering the relevance of meditation in critical thinking. In 2, I examine work on critical thinking by Harvey Siegel and Sharon Bailin in order to draw out different conceptions of critical thinking both from a theoretical point of view as well as a pedagogical point of view. In 3, I present criteria for selecting a form of meditation that should be taught in critical thinking courses; I argue that mindfulness meditation deriving from the Buddhist tradition satisfies the relevant criteria. I then present research from contemporary cognitive neuroscience and psychology about the benefits of mindfulness meditation as it relates to the prospects of including it in critical thinking. In 4, I consider a recent study by Noone and Hogan (2018) that suggests that mindfulness meditation does not improve a person’s ability to think critically. I argue that while the study is important, there are substantial reasons for thinking that further studies should be done, as the authors themselves conclude. In 5, I move on to the issue of how meditation can be useful for improving performance in one important area of critical thinking: mitigating stereotype threat. My focus here is on examining the hypothesis that stereotype threat effects performance in critical thinking, and that negative impacts from stereotype threat can be mitigated by meditation. In 6, I summarize my argument for including meditation into critical thinking education, and close by discussing three important objections.
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Buckelew, Kevin. "Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity." T’oung Pao 105, no. 3-4 (November 11, 2019): 357–400. http://dx.doi.org/10.1163/15685322-10534p04.
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AbstractAccording to many recent scholars, by the Song dynasty Chan Buddhists had come to identify not primarily as meditation experts—following the literal meaning of chan—but rather as full-fledged buddhas. This article pursues a deeper understanding of how, exactly, Chan Buddhists claimed to be buddhas during the eighth through eleventh centuries, a critical period in the formation of Chan identity. It also addresses the relationship between Chan Buddhists’ claims to the personal status of buddhahood, their claims to membership in lineages extending back to the Buddha, and their appeals to doctrines of universal buddhahood. Closely examining Chan Buddhists’ claims to be buddhas helps explain the tradition’s rise to virtually unrivaled elite status in Song-era Buddhist monasticism, and illuminates the emergence of new genres of Chan Buddhist literature—such as “discourse records” (yulu)—that came to be treated with the respect previously reserved for canonical Buddhist scriptures.
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Reinders, Eric. "The Iconoclasm of Obeisance: Protestant Images of Chinese Religion and the Catholic Church." Numen 44, no. 3 (1997): 296–322. http://dx.doi.org/10.1163/1568527971655931.
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AbstractWestern studies of Buddhism emphasize doctrine and meditation, but almost completely ignore devotional practice. Yet, obeisance to Buddha is the primary religious practice of the majority of Asian Buddhists. To account for this disparity, I explore the history of Protestant attitudes towards bowing. In English and German anti-Catholic polemics (and Catholic responses), Chinese and Catholic obeisance are conflated, the lowness of their prostrations emphasized, in contrast to the erectness of Protestant posture in worship. I survey two important encyclopedias of religion (Hastings' of 1914 and Eliade's of 1987), and the work of one of the founders of Sociology, Herbert Spencer, to show the persistance of these perspectives on obeisance.Eighteenth and nineteenth-century Protestants worked to challenge the Jesuit representation of China as enlightened and originally monotheistic. Chinese religiosity was depicted as passive, lazy, infantile, and mindless, lacking any coherent doctrinal system. At times, the Protestant narrative of Christian history (from original pure community to institutional degeneration into idolatry) was superimposed on Chinese history. Obeisance itself was taken as sufficient proof of idolatry, the deceptive “holy mummeries” of Chinese/Catholic ritual.These tensions came to a head when King George III of England sent Lord Macartney to have an audience with emperor Qianlong of China, and Macartney refused to bow. A brief analysis of this well-documented mission reveals the confluence of religious, political, bodily, and gender dimensions. Recent treatments of that mission have missed the Protestant/Catholic dimensions of the issue.Finally I suggest possible extentions of the theoretical concerns of this paper.
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Dhammajoti, K. L. "Meditative Experiences of Impurity and Purity—Further Reflection on the aśubhā Meditation and the śubha-vimokṣa." Religions 12, no. 2 (January 28, 2021): 86. http://dx.doi.org/10.3390/rel12020086.
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In this paper, I would firstly like to supplement my observations and the materials used in the earlier paper “The aśubhā Meditation in the Sarvāstivāda”. I shall remark on the authenticity of the suicide tradition, and show further how the aśubhā meditation continued to be recommended in all the Buddhist traditions. A major concern of my discussion will focus on the Buddhist traditional understanding of the meditative transition from the experience of the impure to that of the pure. In the context of this developmental process, I shall further attempt to demonstrate that: along this traditional understanding, Mahāyānistic and even Tantric elements came to be interfused with the traditional—especially Abhidharma—meditative doctrines in the milieu of an increasing interest relating to buddha-visualization.
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Munsoor, Mohamed Safiullah, and Hannah Safiullah Munsoor. "Well-being and the worshipper: a scientific perspective of selected contemplative practices in Islam." Humanomics 33, no. 2 (May 8, 2017): 163–88. http://dx.doi.org/10.1108/h-08-2016-0056.
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Purpose Modern life is characterized by its hectic life-style, which invariably leads to high levels of stress having negative consequences for the mind-body. Thus, people are seeking for natural ways to achieve a sense of equilibrium and peace. Neuroscience has identified beneficial findings from contemplative practices like meditation, prayers and fasting. Within the Islamic framework, these practices were found to be beneficial for both the body and the mind. However, comparatively little research has been carried out on Islamic contemplative practices. Thus, there is a dire need to carry out further research, where the focus needs to be more on the inward aspects of Islam especially the contemplative practices. Design/methodology/approach The study took an integrated approach, whereby, objective experimental data from various sources were combined with the religious narratives from the Qur’an and the Hadiths or the practice of the Prophet in Islam. This was augmented by the subjective experiences of the participants of the study and all of these woven to present a case for Islamic contemplative practices. Findings Worship, be it Yogic, Buddhist and Islamic, seems to have positive mental and physical benefits for individuals. Much has been documented within the field of Yoga and Buddhist practices, and it is only recently that Islamic practices are beginning to be studied and are yielding similar results. It has been found that Islamic ritual prayers, fasting and meditation (dhikr) have an impact on the well-being of the worshipper. The communities of practice commonly known as “tariqas” and other religio-spiritual orders can serve as a vehicle to further these practices. This opens the door for more extensive research in this direction. Research limitations/implications This study clearly indicates that Islamic practices have positive benefits; however, the number of studies are limited. Moreover, there are a whole system of practices as the contemplative tree in this paper points out, which needs more robust as well as longitudinal studies to outline more conclusive evidence to this effect. Practical implications Muslims have been looking at other traditions like Yoga and Buddhist meditation to find ways of improving their physical and mental health. This meta-study indicates that Islamic contemplative practices have positive benefits, and thus, there are a variety of practices like ritual prayers, fasting and meditation, which is found to demonstrate positive health benefits. Thus, it has direct practical reasons to pursue these practices and derive the innate benefits from them. Social implications The data from the various neuroscience studies have demonstrated the neurological and physiological impact on individuals directly relating to worship. However, the studies on the Islamic ritual prayer (salat) cited in this study points out to its social implications, where congregational prayers was found to be more beneficial than the individual prayers. Thus, this indicates the social implications that collective worship can have. Further research is needed in terms of understanding the social impact on the various collective contemplative practices. Originality/value The originality of this literature review and analysis is bringing together the various strands of neuroscience and health data to demonstrate the positive impact of worship emanating from others faiths, while building a case for Islamic contemplative practices. This is further augmented by its integrated approach of weaving hard and soft data and synthesizing it to present health benefits of worship.
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Eskildsen, Stephen. "Emergency Death Meditations for Internal Alchemists." T'oung Pao 92, no. 4 (2006): 373–409. http://dx.doi.org/10.1163/156853206779361470.
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AbstractAn "emergency death meditation" is a psychic technique performed by a religious adept who has yet to attain the desired level of perfection but faces imminent death. This essay examines a few Daoist examples of such techniques endorsed in late Tang or early Song internal alchemical texts, such as the Taibai huandan pian, Zhen longhu jiuxian jing, and Dongyuanzi neidan jue. These texts describe emergency death meditation methods whereby the practitioner hopes to "enter the womb", "change the dwelling", "repel the killer demons" or "flee the numbers". The intended result is that the Spirit either transfers to another womb or body (in the cases of "entering a womb" and "changing the dwelling") or manages to stay on in its accustomed body (in the cases of "expelling the killer demons" and "fleeing the numbers"). In either case, the adept hopes subsequently to resume training and persevere in it until the Spirit is rendered pure yang and the loftiest mode of immortality is attained. The essay also discusses the intriguing parallels and possible connections between these emergency death meditations (especially "entering the womb") and those taught and practiced in Tantric Buddhist circles. Une "méditation d'urgence au moment de la mort" est une technique psychique utilisée par un adepte n'ayant pas encore atteint le niveau désiré de perfection mais confronté à une mort imminente. Cet article examine quelques exemples taoïstes de telles techniques approuvées par des textes d' alchimie interne datant de la fin des Tang ou du début des Song, tels le Taibai huandan pian, le Zhen long – hu jiuxian jing et le Dongyuanzi neidan jue. Ces texts décrivent des méthodes de méditation d' urgence face à la mort grace auxquelles l'adepte espère "entrer dans l'utérus", "changer de résidence", "repousserles démons tueurs" ou "fuir les nombres". Le résultat attendu est soit que l'Esprit émigre vers un autre utérus ou un autre corps, soit (dans les cas "repousser les démons tueurs" et "fuir les nombres") qu'il réussisse à rester dans son corps habituel. Dans un cas comme dans l'autre l'adepte espère reprendre par la suite sa preparation et persévérer jusqu'à ce que son Esprit devienne pur yang et atteigne le niveau suprême d'immortalité. L'article aborde également les parallèles intéressants et les connexions possibles entre ces techniques de méditation d'urgence (en particulier "entrer dans l'utérus") et celles qui étaient enseignées et pratiquées dans les milieux du bouddhisme tantrique.
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Foxeus, Niklas. "“I am the Buddha, the Buddha is Me”: Concentration Meditation and Esoteric Modern Buddhism in Burma/Myanmar." Numen 63, no. 4 (June 15, 2016): 411–45. http://dx.doi.org/10.1163/15685276-12341393.
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In postcolonial Burma, two trends within lay Buddhism — largely in tension with one another — developed into large-scale movements. They focused upon different meditation practices, insight meditation and concentration meditation, with the latter also including esoteric lore. An impetus largely shared by the movements was to define an “authentic” Buddhism to serve as the primary vehicle of the quest for individual, local, and national identity. While insight meditation was generally considered Buddhist meditationpar excellence, concentration meditation was ascribed a more dubious Buddhist identity. Given this ambiguity, it could be considered rather paradoxical that concentration meditation could be viewed as a source of “authentic” Buddhism.The aim of this article is to investigate the issue of identity and the paradox of authenticity by examining the concentration meditation practices of one large esoteric congregation and tentatively comparing its practices with those of the insight meditation movement. It will be argued that the movements represented two varieties of so-called modern Buddhism (rationalist modern Buddhism and esoteric modern Buddhism) drawing on different Buddhist imaginaries and representing two main trends that are largely diametrically opposed to one another. They therefore represent two ways of constructing an individual, local, and national identity.
Dissertations / Theses on the topic "Meditation – Buddhism – Case studies"
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Ravgee, Champavati Lala. "Contemporary experiences of the Buddhist mediation practice: a case-study approach." Thesis, Rhodes University, 1997. http://hdl.handle.net/10962/d1007549.
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The concern of this investigation is to explore a range of contemporary experiences of the Buddhist Meditation Practice of three South Africans of Western origin and to understand what factors were involved in their meditation practice. The number of people practising Buddhist Meditation in this country is gradually increasing and retreat centres for the meditation practice are emerging at various places in this country. A wide range of experiences accompany the meditation practice but very little research has been done amongst adults to study this phenomenon. Initially, in this study, the researcher practised Buddhist Meditation by participating in a meditation programme at the Buddhist Retreat in Ixopo in KwaZulu-Natal, for twenty-one days, to familiarize herself with the experiential knowledge of Buddhist Meditation. This was done by the researcher compiling a detailed diary of the meditative experiences and various themes were drawn from it. The data collected was compared and validated with contemporary research findings on Buddhist Meditation. This data was then used to formulate some of the questions for the semi-structured interviews that were conducted subsequently. Three adult subjects of Western origin, one male and two females were interviewed. Each subject had been meditating for an average period of ten years and can therefore be regarded as long-term meditators. They had practised Buddhist meditation in groups at various retreat centres around the country and also individually at home. The average age of the subjects was forty-five years, with the youngest subject being forty years old and the oldest being fifty-three years old. All three subjects were professional people employed at a university in South Africa and all were able to articulate their meditative experiences very well. Since the research project involved the study and exploration of the human experience related to Buddhist Meditation, it was more appropriate to use the phenomenological case-study approach rather than a measurement orientated procedure. The descriptive, phenomenological perspective is more appropriate for the elucidation of the data collected. It gives greater and clearer meaning to the human experience of meditation that is being investigated. The results of the study can best be summarised by stating that all three subjects undertook the Buddhist Meditation Practice because of their awareness of an existential conflict in their lives. Another reason for practising meditation was for personal development. The study also shows that a variety of effects of the meditation practice was experienced by the subjects. These included experiencing feelings of calmness, peace and relaxation, transformation of consciousness, heightened or increased awareness of certain external and internal stimuli, conscious of the changing nature of experience and experiences of objective consciousness.
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Charles, Martine Aline. "The experiences of women survivors of childhood sexual abuse who practice Buddhist meditation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ56525.pdf.
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Shi, Longdu. "Buddhism and the state in medieval China : case studies of three persecutions of Buddhism, 444-846." Thesis, SOAS, University of London, 2016. http://eprints.soas.ac.uk/23582/.
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In the history of Buddhism in China, three major persecutions took place between the fifth and the ninth centuries. In the present research, I propose to study them together and in their broader context as a means of understanding the relationship between Buddhism and the state in medieval China. Although a further episode of repression of the Buddhist community occurred in southern China in the tenth century, I will argue that the first three great persecutions marked a fundamental transition in the interaction between Buddhism and Chinese society. As an attempt to study the social and political history of Buddhism in medieval China, this thesis shall accord some space to the development of the monastic community and economy during the time under examination. It will furthermore lay emphasis on the long-term factors of Buddhist development, thus hoping to shed new light on the cultural, economic, social and political reasons for the religious persecutions. As these persecutions were carried out under the orders of the ruling secular authorities, and most of the assumed reasons are related to the imperial policies, the present research is a case study through which the interaction between Buddhism and the state in medieval China will be investigated.
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Martinez-Cengotitabengoa, Maria-Teresa. "Mindfulness, metacognition and the treatment of generalised anxiety disorder - single case studies." Thesis, University of East Anglia, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368282.
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Brugh, Christopher Scott. "Theravāda “Missionary Activity”: Exploring the Secular Features of Socio-Politics and Ethics." TopSCHOLAR®, 2019. https://digitalcommons.wku.edu/theses/3119.
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The purpose of this thesis is to comprehensively explore Theravāda missionary activity. The philological, textual, theoretical, and ethnographic methods used to investigate the historical, sociopolitical, religious, and ethical aspects of early Theravāda, the U.S. Vipassanā (Insight) meditation movement, and modern Burmese Theravāda revealed nuanced meanings in the descriptions of these adherents’ endeavors with respect to proselytizing, converting, and the concept of missionary religions. By exploring the secular features that contributed to their religious appearances, a more developed contextualization of Theravāda “activity” reshapes understandings of the larger concept of missionary religions. I argue that what has been maintained in the establishment of early Theravāda, and continuance of Theravāda thereafter, is the preservation of a secular activity with respect to resolving diverse sociopolitical and ethical tensions through religious articulations and practices of tolerance and egalitarianism.
In brief, the first chapter is a philological study on the Pāli word “desetha” or “preach.” The word desetha, and thus its meaning, is traced to its Prākritic form—a contemporaneous language more likely spoken by Gotama Buddha—to posit a more accurate translation for this word. Next, a theoretical examination into early Theravāda’s sociopolitical, ethical, and religious environment demonstrates the larger secular, rather than religious, features that contributed to this ancient movement’s emergence. A contextual analysis comparing the emergence and establishment of the “secular” U.S. Vipassanā (Insight) meditation movement to that of early Theravāda follows, in order to explore how the former aligns with Theravāda missionizing. Lastly, an ethnographic study on Burmese Buddhist monastics is presented. In relation to missionary activity, the Abhidhamma, a Buddhist doctrinal system, not only provides Burmese Buddhist monastics with a system of applied ethics that shapes how they interact with Buddhists and non-Buddhists in America, but also helps to explain the larger concern of viewing such activity as strictly “religious.”
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Cross, Katharine Hester. "Spiritual, But Not Religious Identities in U.S. Faith-Based Activism: Case Studies in the Nipponzan Myohoji Order and the Catholic Worker Movement." Diss., Virginia Tech, 2018. http://hdl.handle.net/10919/96313.
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Within the field of American religious studies, a growing area of scholarship has been that of "spirituality" as a category distinct from religion. Scholars have examined the sociological, cultural, and historical features that characterize Americans' use of the concept of spirituality. Within this field, one subject of study is the growth in the number of individuals who identify themselves as "spiritual, but not religious." This phrase is used to denote a rejection of organized or traditional religion and an interest in a variety of belief systems. Via ethnographic methods, this dissertation analyzes this self-styled identity in the context of two phenomena: the Protestant legacy in the United States and "engaged spirituality," in which individuals' spirituality is integrally linked to engagement with social activism. The early Protestant history of the United States and the "Protestant ethic," per Max Weber, have shaped how Americans define and perceive religion and how Protestant values persist as cultural norms. American "spiritual, but not religious" individuals who are also "engaged" reject organized religion and find activism necessary due to issues that originate in this Protestant legacy. Evidence for this can be found in cases in which these individuals participate in activism by collaborating with non-Protestant religious groups. In this dissertation, I present this finding through three case studies featuring two radical religious groups which are active in peace protests: Nipponzan Myohoji, a Japanese Buddhist monastic order, and the Catholic Worker, a lay movement that assists the poor and homeless. The case studies are: the 50th anniversary Selma to Montgomery Civil Rights March; Catholic Worker protests in Washington, DC, on the anniversaries of the Hiroshima and Nagasaki nuclear bombings; and events at the Buddhist Great Smoky Mountains Peace Pagoda. I argue that these individuals form these alliances because in working with a Catholic and/or Buddhist group, they find a venue for activism which both accommodates their spiritual motivations and includes a critique of the Protestant-based elements of American culture.PHD
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Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
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Schofield, Lorna. "Exploring the influence of mindfulness-based stress reduction (MBSR) programmes on participants' experience of time, particularly the present (here and now): a case study of Eastern Cape participants." Thesis, University of Fort Hare, 2012. http://hdl.handle.net/10353/d1005640.
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This study aims to explore the extent to which participating in a Mindfulness-Based Stress Reduction (MBSR) programme may result in shifts in people’s relationship with time, notably whether they become more present-focussed. The eight week MBSR programme advocates mindfulness, which is defined as paying attention on purpose in the present moment without judgement, as a way of reducing stress. The programme has been available in East London since 2009. A case study of eight MBSR programme participants’ experiences using narrative analysis was conducted. Narrative psychology and social constructionism provided the theoretical basis in which our storied lives are located in culturally inscribed narratives, with specific discourses around time and stress. Time discourses tend to pressurise people to believe that it is better to go about daily life at a fast pace, which requires significant hurrying and rushing with pervasive senses of time urgency. Stress discourse locates stress management within individuals. One-on-one semi structured interviews were held so that participants could reflect on their experience of time and the present moment orientation of the programme. Participants’ perceived a shift in how they experienced time with greater awareness of being present-focussed and they identified stress reduction benefits, which included feeling calmer, less panicked and more self-accepting. However, some of the participants maintaining the formal mindfulness practices like the body scan, meditation and mindful movement after the programme often proved difficult, as they were drawn back into their dominant narratives around time which were characterised by busyness, productivity and time scarcity.
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Madsen, Christine McCarthy. "Communities, innovation, and critical mass : understanding the impact of digitization on scholarship in the humanities through the case of Tibetan and Himalayan studies." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:928053ea-e8d9-44ff-9c9a-aaae1f6dc695.
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The dominant discourse surrounding academic research libraries today is one of change and scholarship in the humanities has seen a similar revolution in practice. Yet, most of the documented changes in either have been ascribed to the availability of online journal materials. Despite the accessibility of millions of rare, digitized primary resources freely available on the web, little has been done to understand the impact of these materials on either the practice of scholarship or on libraries. The research described in this proposal is an investigation into digitization projects involving rare and closely guarded materials and the effects of these projects on humanities scholarship. This thesis uses both qualitative and quantitative measures to: Assess the impact of digitized primary resources on the work of humanities scholars; To construct a model based on the findings that explains current use of digitized primary sources; and, To discuss the implications of these findings for academic research libraries. The research questions are answered through a detailed analysis of the role of digitization in the field of Tibetan and Himalayan studies. The author presents detailed evidence of how digitization is changing the inputs, practice, and outputs of scholarship in this field, as well as the characteristics of digitization that have led to these changes. Importantly, these findings separate out the success of individual projects from the success of digitization across the field as a whole. Support for community and innovation as well as the presence of critical mass across the field are stressed as the three most significant factors. Finally, the implications of these findings are assessed within a newly proposed model of academic libraries. This “scholar-centric” model is intended to provide both a theoretical framework for the research findings as well as a normative provocation for structuring future research and discussions about the role of academic libraries and their presence online.
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Shonk, Gregory J. "Vision and Presence: Seeing the Buddha in the Early Buddhist and Pure Land Traditions." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338148835.
Full textBooks on the topic "Meditation – Buddhism – Case studies"
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Woman awake: Women practicing Buddhism. 2nd ed. Berkeley, Calif: Rodmell Press, 2005.
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Ūʺ, Kraññʻ. Thūʺ chanʻʺ ʼaṃʹ phvayʻ paraloka nayʻ. Ranʻ kunʻ: Sokrā Cā pe Tuikʻ, 2002.
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Feldman, Christina. Woman awake: A celebration of women's wisdom. London: Arkana, 1990.
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Yugyo myŏngsangnon: Pulgyo waŭi pigyo ch'ŏrhak. Sŏul T'ŭkpyŏlsi: Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu, 2014.
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Guo, Huizhen. Lắng nghe tiếng hát sông Hằng. Mason, MI: NXB Bồ Đề Tâm - Tu viện Quán Âm, 2007.
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Disciplines of attention: Buddhist insight meditation, the Ignatian spiritual exercises, and classical psychoanalysis. New York: P. Lang, 1996.
Find full textBook chapters on the topic "Meditation – Buddhism – Case studies"
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Helman, Nur Arina Ayuni, and Muhamad Kamal Mohammed Amin. "The Effects of Neurofeedback on Event Related Potential (ERP) in Zikr Meditation." In Advances in Smart Technologies Applications and Case Studies, 473–80. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53187-4_51.
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Gleig, Ann. "Buddhist Modernism from Asia to America." In American Dharma, 17–49. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300215809.003.0002.
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This chapter provides historical and theoretical contexts on the emergence of Buddhist modernism in Asia and its transmission to North America. It then offers a series of case studies that show both an interrogation of modernist features and the appearance of characteristics more associated with the postmodern, postcolonial, and postsecular within these communities. A common feature of American meditation-based Buddhism has been to extend and align with the Asian Buddhist modernist trope of distinguishing between essential and cultural Buddhism onto convert and Asian American immigrant communities. This has produced a hierarchical racialized split, which has received scant and insufficient attention in scholarship on American Buddhism.
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Gleig, Ann. "Conclusion: American Buddhism in a “Post” Age." In American Dharma, 281–304. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300215809.003.0010.
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This chapter suggests that to understand recent patterns and turns in American meditation-based convert Buddhism, one has to go beyond theories of modernity and explore what has come after it—as indicated by sociocultural signifiers such as postmodern, postcolonial, and postsecular. As the case studies have shown, new developments often explicitly and implicitly assert pressure on modernist characteristics and cannot be fully explained within the parameters of Buddhist modernism. The chapter then reviews a number of frameworks that either change the category of Buddhist modernism slightly or introduce a new analytical paradigm, and considers how well these alternatives attend to and account for emerging trends identified in this book.
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Lin, Hong. "Cultivating Chan as Proactive Therapy for Social Wellness." In Handbook of Research on ICTs for Human-Centered Healthcare and Social Care Services, 151–70. IGI Global, 2013. http://dx.doi.org/10.4018/978-1-4666-3986-7.ch008.
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Chan is a superior mental training methodology derived from Buddhism and absorbed wisdom of religious practitioners, philosophers, and scholars around Eastern Asia through thousands of years. As the primary way of Chan, meditation has clear effects in bringing practitioners’ mind into a tranquil state and promoting both mental and physical health. The effect of Chan is measurable. The authors propose to establish a Chan science by applying modern experimental sciences to various models that have been used in traditional medicine and philosophical studies. Through these studies, they believe they will be able to make Chan a beneficial practice to promote human life in modern society.
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"Ontologizing Buddhist Digital Archives: Two Case Studies." In Digital Humanities and Buddhism, 77–90. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110519082-005.
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Suh, Sharon A. "Buddhist Meditation as Strategic Embodiment: An Optative Reflection." In Flashpoints for Asian American Studies. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278602.003.0016.
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Chapter 15 seriously scrutinizes the relationship of Buddhism, “one of America’s racialized other religious darlings,” to Asian American studies, which has yet to consistently recognize religion as a legitimate site upon which to map race, gender, and sexuality. Suh argues that “the common Buddhist units of measure and authenticity” —for instance, Orientalized monks and Eastern meditation— “are uncritically reproduced in larger Asian American discourses that continue to overlook the non-devotional and non-meditative practices of Buddhist laity.” Suh’s essay counters those discourses by engendering a new way of seeing meditation politics as a means of ameliorating bodily alienation and internalized white supremacy.
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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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Childs, Geoff, and Namgyal Choedup. "Becoming Monks." In From a Trickle to a Torrent, 70–88. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520299511.003.0005.
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Chapter 5 chronicles the lives of monks and their movement to distant monasteries. It explores the economic and social connections between monks and their natal households to highlight the role monasticism plays in parents’ strategies to manage family size and composition. The chapter begins with a discussion of tensions inherent in Buddhism between religious aspirations and family obligations, then uses case studies to highlight how domestic entanglements can be both an impediment to and incentive for pursing a life devoted to spiritual advancement. The case studies set the stage for analyzing parents’ motives and means for sending a son to a monastery and the role that social networks play in moving sons out of the village and into urban institutions.
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Sone, Yuji. "Robot Double." In Rapid Automation, 432–55. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-8060-7.ch020.
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This chapter discusses Japanese roboticist Hiroshi Ishiguro's performance experiments with robotic machines (humanoid and android) as a case study for this book's theme, “the techno-self.” Ishiguro's robots are highly sophisticated pieces of engineering intended to replicate human physical movement and appearance. In addition to claims relevant to robot engineering, for Ishiguro, these machines are reflexive tools for investigations into questions of human identity. In Ishiguro's thinking I identify what I call a “reflexive anthropomorphism,” a notion of the self's relation to the other that is tied equally to Buddhism and Japanese mythology. Using concepts from Japanese studies and theatre and performance studies, this chapter examines one culturally specific way of thinking about concepts of the self and identity through Ishiguro's discussion of the human-robot relation.
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Sone, Yuji. "Robot Double." In Handbook of Research on Technoself, 680–702. IGI Global, 2013. http://dx.doi.org/10.4018/978-1-4666-2211-1.ch035.
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This chapter discusses Japanese roboticist Hiroshi Ishiguro’s performance experiments with robotic machines (humanoid and android) as a case study for this book’s theme, “the techno-self.” Ishiguro’s robots are highly sophisticated pieces of engineering intended to replicate human physical movement and appearance. In addition to claims relevant to robot engineering, for Ishiguro, these machines are reflexive tools for investigations into questions of human identity. In Ishiguro’s thinking I identify what I call a “reflexive anthropomorphism,” a notion of the self’s relation to the other that is tied equally to Buddhism and Japanese mythology. Using concepts from Japanese studies and theatre and performance studies, this chapter examines one culturally specific way of thinking about concepts of the self and identity through Ishiguro’s discussion of the human-robot relation.