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1
Suen, Hon-ming Stephen, and 孫漢明. "Methods of spiritual praxis in the Sarvāstivāda: a study primarily based on the Abhidharma-mahāvibhāṣā." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B44404980.
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Saitanaporn, Phramonchai. "BUDDHIST DELIVERANCE: A RE-EVALUATION OF THE RELATIONSHIP BETWEEN SAMATHA AND VIPASSANĀ." Thesis, The University of Sydney, 2009. http://hdl.handle.net/2123/5400.
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This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.
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Fernandes, Karen M. "Transforming emotions : the practice of lojong in Tibetan Buddhism." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31105.
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This study concerns the investigation of the mind training method called Lojong, as portrayed by the Gelug branch of Tibetan Buddhism. The emphasis is placed on the practical application of the philosophical tenets underlying this set of routines. Some of the issues to be addressed are: the use of imagery in the process of emotional healing, the ethical concerns that arise in regards to interpreting key concepts pertaining to the Mahayana Buddhist world view, the importance of individuality and the problem of selflessness in practices that deal with alleviating negative emotions, and the suitability of the specific practices for the contemporary western female practitioner. In consideration of the pragmatic nature of this study, conclusions have been drawn towards the possible changes that might be made, when a form of training devised for a distinct group of practitioners, is extended to a more diversified population.
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Primprao, Disayavanish Strand Kenneth H. Padavil George. "The effect of Buddhist insight meditation on stress and anxiety." Normal, Ill. Illinois State University, 1994. http://wwwlib.umi.com/cr/ilstu/fullcit?p9510422.
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Thesis (Ph. D.)--Illinois State University, 1994.Title from title page screen, viewed March 24, 2006. Dissertation Committee: Kenneth H. Strand, George Padavil (co-chairs), Larry D. Kennedy, John R. McCarthy. Includes bibliographical references (leaves 132-142) and abstract. Also available in print.
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Saitanaporn, Phramonchai. "Buddhist deliverance a re-evaluation of the relationship between Samatha and Vipassanā /." Connect to full text, 2009. http://hdl.handle.net/2123/5400.
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Thesis (Ph. D.)--University of Sydney, 2009.Title from title screen (viewed September 18, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.
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Kam, Wing-pong Roddy, and 甘榮邦. "Mindfulness (sati) meditation trends: merger of clinical psychology and the Buddhism mindfulness meditation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45166158.
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Kittikong, Tanatchaporn. "Noting the self: From embodying Buddhist vipassaná meditation to meditation-based performance." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2014. https://ro.ecu.edu.au/theses/1564.
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My practitioner’s interest in Buddhism allows me to see the possibilities of examining what performance might be in relation to or towards the Buddhist meditational concept of nonself by unpacking issues related to a performer’s body and mind relationship, performance and experience, mindfulness and sense of self. This practice-led research explores how staging vipassaná meditation in the making of performance, and as performance itself, can be perceived as a form of experiential performance which questions the spectator/ performer relationship. The processes involved also act as a mode of identity-analysis in mind and body through mindfulness practice. Noting the self reveals that the crucial characteristic in a performer’s mode of being in this form of performance involves an internal distancing of the observer from the observed self.
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Saitanaporn, Phramonchai. "BUDDHIST DELIVERANCE: A RE-EVALUATION OF THE RELATIONSHIP BETWEEN SAMATHA AND VIPASSANĀ." University of Sydney, 2009. http://hdl.handle.net/2123/5400.
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Doctor of Philosophy(PhD)This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.
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Cook, Joanna Claire. "Vipassanā meditation and the monasticization of popular Buddhism in Thailand." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597934.
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While monastic identity and ascetic practices such as vipassanā meditation have historically been the preserve of monks, requiring full ordination and celibacy, in contemporary Thailand ‘monastic’ and ‘lay’ are not fixed or mutually exclusive categories: temporary ordination for short periods of time has always been available to Thai men; vipassanā has been propagated to the laity since the 1950s; large numbers of laity now enter monasteries as mediation students for short periods and accept monastic precepts for the duration of their retreat; and finally, the subsequent monasticization of popular Buddhism is enabling Thai Buddhist nuns (mae chee), though outside the ordained monastic community (sangha), to define themselves in ways which are, critically, religious, ascetic and associated with prestige. At the same time, it is providing a vehicle for the actualization of renunciation through the monastic duty to teach and embody the principles of meditation. Monastic identity and practice remain distinct from that of the laity even as lay practice becomes increasingly monasticized. I identify the paradox of will and spontaneity in religious attainment as highlighting the appropriateness of vipassanā practice in the Buddhist ethical project of cutting attachment to ones self. The morality of monastics presents paradox as a process of self-aware reflection on the one hand and, on the other, absence of self in the performance of one’s moral duty to the laity. For meditation practitioners it is through such self-willed practice that the ethical ideals of non-self (anatta) and spiritual attainment may be actualized. Through the performance of mindfulness within a community of practice, monastics cultivate an ascetic interiority, creating the cognitive space in which spiritual development may be actualized. In this context the ethical ideals of monasticism are actualized through the practice of meditation.
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Kulsrud, Cecilie Stoer. "MBCM - The Mindfulness Based Coaching Model: a mindfulness based approach to coaching : an integration ofBuddhist mindfulness training into the coaching practice." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45621160.
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Eberth, Juliane. "Wirkungen und Wirkmechanismen achtsamkeitsbasierter Meditation." Doctoral thesis, Universitätsbibliothek Chemnitz, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:ch1-qucosa-207289.
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Achtsamkeitsmeditation hat in den letzten Jahren sowohl in Wissenschaft und Heilkunde als auch in der breiten Bevölkerung eine bemerkenswerte Popularität erlangt. Es existieren sehr viele Studien über die Wirkung von Meditation, und die meisten davon zeichnen ein großes Potential dieser Praxis. Bei einer genaueren Betrachtung wird allerdings deutlich, dass in Anbetracht der großen Menge vorhandener Studien nur sehr wenige theoretisch begründete Wirkungsstudien vorliegen. An diesem Punkt möchte die vorliegende Dissertationsschrift ansetzen. Entsprechend besteht das übergeordnete Ziel der Arbeit darin, die Wirkungen und Wirkmechanismen von Achtsamkeitsmeditation umfassend zu explorieren.
Zu diesem Zweck wurde in einem ersten Schritt zusammengefasst, welche Wirkungen der Achtsamkeitsmeditation bisher durch kontrollierte Studien untersucht wurden. In den 51 bis September 2011 veröffentlichten kontrollierten Studien an erwachsenen gesunden Probanden wurde eine mittlere Effektstärke von r = .26, CI95% = [.22;.29] beobachtet. Mittelgroße Effekte fanden sich in den Variablenkategorien negative Persönlichkeitseigenschaften, Stressempfinden, Empfinden von Empathie, Aufmerksamkeit, Ausmaß an habitueller Ängstlichkeit und dem Abschneiden in Intelligenztests.
Um zu verstehen, wie diese (und möglicherweise weitere) Wirkungen der Meditation zusammenhängen, wurde in einem nächsten Schritt eine umfassende Theorie über die durch Achtsamkeitsmeditation zu erwartenden Wirkungen konstruiert. In diese Theorie gingen theoretische Überlegungen über die Wirkung von Meditation aus der westlichen Psychologie, Interviews mit Meditierenden auf verschiedenen Erfahrungsstufen und theoretische Erörterungen aus den historischen buddhistischen Schriften ein. Das Resultat ist ein Modell, das verschiedene Schritte meditativer Veränderung beschreibt: (1) spezifische Verhaltensmuster, (2) dadurch hervorgerufene Bewusstseinszustände, (3) die Verbesserung bestimmter Fähigkeiten, (4) die Stärkung von Gleichmut und das Erlangen von Einsichten als intendierte Hauptwirkungen von Meditation, (5) weitere proximale Wirkungen, die durch die Hauptwirkungen hervorgerufen werden. Daneben wurde eine Reihe von Wirkmechanismen identifiziert, die die verschiedenen Schritte des Veränderungsprozesses miteinander verbinden.
In einem letzten Schritt wurde die aufgestellte Theorie einem ersten Test unterzogen, um deren Gültigkeit zu prüfen. Im Rahmen einer querschnittlichen Studie wurden die postulierten Schritte und deren Zusammenhänge durch den Vergleich von erfahrenen Meditierenden mit Nichtmeditierenden und von Meditierenden mit verschiedenen Erfahrungsniveaus weitgehend bestätigt. Zusammenfassend kann festgehalten werden, dass die entwickelte Theorie über die Wirkungen und Wirkmechanismen von Meditation das Potential besitzt, die grundlagen- und anwendungsbezogene Forschung zum Thema Meditation durch neuartige Hypothesen und Erklärungsansätze zu bereichern.
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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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Hansson, Johanna. "Strävan efter den medvetna närvaron : En kvalitativ studie kring bruket av buddhistisk insiktsmeditation i ett sekulariserat samhälle." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-54352.
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In this bachelor’s thesis I have focused on the question why people who live in secular societies use insight or vipassana meditation. The study is based on the rational choice theory developed by Rodney Stark. I have used an inductive qualitative method including e-mail interviews with practitioners of vipassana meditation. The study has shown why some people start the practice and how people’s expectations of vipassana meditation can differ in what they wanted from their practice. The study showed that practitioners and the society that surrounds them influenced each other. The study highlighted the way vipassana meditation was practiced on a secular basis.
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Adam, Martin T. "Meditation and the concept of insight in Kamalaśīla's Bhāvanākramas." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82812.
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This thesis is composed of two parts, one a translation, the other a commentary on the material that has been translated---a set of three well known identically entitled works by the famous Indian Buddhist scholar, Kamalasila (c. 740--795 C.E.). The Bhavanakramas are here translated from both Sanskrit and Tibetan sources. The commentary takes the form of an extended critical Prologue to the texts and is centred around an examination of the notions of meditation and insight as found therein. The first chapter of the commentary examines the various terms for meditation found in the texts and argues for a specific way of translating them that regards as normative only one of these, that is, bhavana . The argument is made that if one is to take the basic Buddhist distinction between intellectual and experiential wisdom seriously, no other concept of meditation will prove satisfactory. The concept of bhavana is contrasted with that of dhyana, and explained in light of other important terms, notably samadhi, samatha and vipasyana. Two different conceptions of samadhi are identified as existing within the texts, one corresponding with dhyana and one with bhavana. The latter is identified as predominant. This conception holds that meditation is not to be principally identified as non-conceptual in nature, but rather encompasses both nonconceptual states and conceptual processes. These latter, however, are not to be identified with ordinary reasoning processes (cintamayi prajna) but rather with a form of experiential knowing (bhavanamayi prajna, vipasyana) that is conceptual in nature. It is in accordance with this conception that the actual translation of the texts has been undertaken.The second chapter of the commentary examines the concept of insight (vipasyana) in light of the earlier findings. Here the text is analyzed for its explanations of its insight, understood in terms of the important technical term bhutapratyavekṣa . Here an argument is made for translating this term in a particular manner consistent with the conception of meditation outlined in Chapter 1. The term is explored in light of key passages containing descriptions of the cultivation of wisdom as well as in light of other important technical terms appearing in the texts, notably dharmapravicaya, smṛti and manasikara. Chapter 2 closes with a discussion of Kamalasila's ideas of sravaka insight meditation (vipasyana) and how it differs from that of the Mahayana. Most notable in this regard is the suggestion that Kamalasila may have regarded sravaka insight practices (vipasyana) as instances of samatha meditation. In the third chapter the suggestion is made that such considerations could lead to the development of an important area of future research into the differences among diverse Indian Buddhist traditions. The concluding section of Chapter 3 contains a summary of the concrete findings of this analysis.
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See, Mui-yian, and 施梅燕. "Preparation for enlightenment: understanding derived from listening, reflection and meditation--a study of theśrutamayī, cintāmayī and bhāvanāmayī bhūmayaḥ of theyogācārabhūmiśāstra." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B46478474.
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Sirimanne, Chand Rekha. "The evolving relevance and the therapeutic value of the ethico-psychological perspective of the mind-body complex and meditation in Theravāda Buddhism." Thesis, University of Sydney, 2020. https://hdl.handle.net/2123/23260.
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This research investigates the evolving relevance of Buddhism in the contemporary West and the full potential of the therapeutic value of the ethico-psychological perspective of the mind-body complex and meditation in Theravāda Buddhism. This influence encompasses its ethics, psychology and philosophy, and has given rise to a vibrant socially engaged Buddhism with its roots in traditional Buddhist societies but with a distinct Western character. Buddhism offering a different psychological, ethical, phenomenological perspective and a soteriology and the West its scholarship and analytical approach, rejuvenating Buddhism through uncovering its doctrinal core and discarding rituals, culture-specific beliefs and politicization accumulated over centuries in Asia, have benefited mutually from the encounter. Nevertheless, the Buddhist influence remains largely fragmented, in keeping with the reductionist secularism, materialism, social activism and the defining role of science and technology in the West in a globalized setting, creating barriers to a more inclusive approach. This research notes the impact of Buddhism particularly in psychology and the exponential growth of various applications using mindfulness, an adaptation of sati, as a secular technique largely divorced from its source. The study contends that the therapeutic value of meditation can be enhanced by adopting a more proactive approach as in Buddhism, and mindfulness made more effective through improving its quality, strength and durability by introducing a benevolent aspect stemming from basic ethics, strengthened by concentration and complemented by other meditative practices tailored to individual needs and capabilities. The research also proposes a holistic model of Buddhism acceptable in a secular context through incorporating a basic knowledge base comprising existing empirical evidence from a variety of fields that corroborate main Buddhist descriptors of ontological and phenomenological reality.
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Newell, Catherine Sarah. "Monks, meditation and missing links : continuity, 'orthodoxy' and the vijj dhammakya in Thai Buddhism." Thesis, SOAS, University of London, 2008. http://eprints.soas.ac.uk/7499/.
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This thesis examines the pervasiveness of dhammakaya meditation practices in modern Thailand. It identifies the precursors of dhammakaya meditation used by the Dhammakaya temples internationally, and explores its history in relation to royal-led reforms of Buddhism, Thai forest monks and expectations of Theravadin orthodoxy. Chapter 1 explores the early Bangkok period in which Buddhism played a central role in discrediting and legitimating new rulers, and the lifetime of King Mongkut (1804-1868), in whom we may perceive a microcosmic representation of the effects of reform. Chapter 2 introduces the founding father of the Dhammakaya temples and “rediscoverer” of dhammakaya meditation, Sot Chandassaro Bhikkhu (1885-1959). This chapter explores the broader significance of Sot’s work, and the legacy of his teachings in Thailand and the United Kingdom. In Chapter 3, the broader history of the Dhammakaya temples is considered. Chapters 4 and 5 offer an overview of the history of meditation in Thailand, and assess the impact of 19th- and 20th-century reforms upon meditation traditions. It also considers the way in which this climate of reform, and academic approaches to the study of meditation, have introduced and perpetuated certain ideas about “orthodoxy” and the functions of meditation practice. Chapter 6 focuses upon dhammakaya meditation and assesses its possible precursors. In conclusion, the thesis argues that dhammakaya meditation represents a longer tradition of pre-reform Thai Buddhism, preserved and promoted by Sot through the narrative of “rediscovery”.
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Klein, Robert. "Buddhism is More Than Just Meditation: A Cognitive Non-Attachment Training for Social Stress." Thesis, North Dakota State University, 2018. https://hdl.handle.net/10365/28863.
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Buddhism is essentially a cognitive-behavioral intervention where oral teachings and meditation work together to develop nonattachment, a mind-state considered to be the antidote to all human suffering. The present work investigated a twelve-minute cognitive nonattachment induction that taught a wisdom training called the “Three Marks of Existence.” We expected nonattached attitudes to increase following the training. Anxious reactivity to a public speaking task was also expected to be reduced. Results were mixed, and suggested that the training increased agreement with nonattachment world-views, and reduced threat appraisals as hypothesized. However, the training generally did not reduce anxiety measures, although it was effective across several measures among women. These results suggest that nonattachment could be an important mind-state for mitigating the emotional and social stressors inherent to everyday life, and that more research is needed to better understand the cognitive and behavioral development on nonattachment.
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Pinxit, Vaughn. "Stillness: A meditation in new media art." Thesis, Queensland University of Technology, 2016. https://eprints.qut.edu.au/93556/1/Vaughn_Pinxit_Thesis.pdf.
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While technology is often seen as a noisy, impatient and pervasive aspect of our lives, this practice-led research project investigated the counter proposition–that we might be able to evoke sensations of stillness through technology-mediated artworks. Investigations into stillness were informed by Buddhism, phenomenology, and experiences of meditation and the practice of archery. By combining visual art, performance, installation, video and interaction design, a series of experimental, interdisciplinary artworks were produced and exhibited to evoke a sense of stillness and to impel audiences to consider the form and nature of stillness in relation to time, space and motion.
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Cheung, Kin. "Meditation and Neural Connections: Changing Sense(s) of Self in East Asian Buddhist and Neuroscientific Descriptions." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/425864.
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ReligionPh.D.
Since its inception in the 1960s, the scientific research of Buddhist-based meditation practices have grown exponentially with hundreds of new studies every year in the past decade. Some researchers are using Buddhist teachings, such as not-self, as an explanation for the causal mechanism of meditation’s effectiveness, for conditions such as stress, anxiety, and depression. However, there has been little response from Buddhist studies scholars to these proposed mechanisms in the growing discourse surrounding the engagement of ‘Buddhism’ and ‘Science.’ I argue that the mechanistic causal explanations of meditation offered by researchers provide an incomplete understanding of meditative practices. I focus on two articles, by David Vago and his co-authors, that have been cited over nine hundred and three hundred times. I make explicit internal criticisms of their work from their peers in neuroscience, and offer external criticisms of their understanding of the cognitive aspects of meditation by using an extended, enactive, embodied, embedded, and affective (4EA) model of cognition. I also use Chinese Huayan Buddhist mereology and causation to provide a corrective for a more holistic understanding. The constructive aspect of my project combines 4EA cognition with Huayan mereology and causation in order to propose new directions of research on how meditative practices may lead to a changing sense of self that does not privilege neurobiological mechanisms. Instead, I argue a fruitful understanding of change in ethical behavior is a changing sense of self using support from a consummate meditator in the Japanese Zen Buddhist context: Dōgen and his text Shoakumakusa. Contemporary research looking for mechanistic causation focuses on the physical body, specifically the brain, without considering how the mind is involved in meditative practices. The group of researchers I focus on reduce the senses of self to localized parts of the brain. In contrast, according to Mahayana Buddhist terminology, Huayan offers a nondualistic understanding of the self that does not privilege the brain. Rather, Huayan characterizes the self as a mind-body complex and meditation is understood to involve the whole of the person. My critique notes how the methodology used in these studies focuses too much on the localized, explicit, and foreground, but not enough on the whole, implicit, and background processes in meditative practices. Bringing in Huayan also offers a constructive aspect to this engagement of Buddhist studies and neuroscience as there are implications of its mereology for a more complete understanding of not just meditation, but also of neuroplasticity. To be clear, the corrective is only meant for the direction of research that focuses on neural-mechanistic explanations of meditation. Surely, there is value in scientific research on meditative practices. However, that emphasis on neural mechanisms gives a misleading impression of being able to fully explain meditative practices. I argue that a more fruitful direction of engagement between Buddhist traditions and scientific research is the small but growing amount of experiments conducted on how meditative practices lead to ethical change. This direction provides a more complete characterization of how meditative practices changes the senses of self.
Temple University--Theses
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Wetterholm, Petra. "Variationer av mindfulness i klinisk behandling." Thesis, Stockholm University, Department of Psychology, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8016.
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Mindfulness i klinisk behandling är ingen enhetlig företeelse. Ett flertal sätt att definiera, operationalisera och tillämpa mindfulness samexisterar i det kliniska rummet. Syftet med denna studie var att åskådliggöra terapeuters kvalitativt varierande sätt att beskriva, använda och uppleva mindfulness i klinisk behandling och att undersöka faktorer av betydelse för dessa variationer. Elva terapeuters arbete studerades genom semistrukturerade intervjuer varpå en teoristyrd tematisk analys av intervjumaterialet genomfördes. Resultatet går i linje med den internationella forskningsdebatten och åskådliggör ett stort antal variationer av hur terapeuter beskriver, tillämpar och upplever sitt arbete med mindfulness. Beskrivningarna varierar på en bred skala, från teknik till andlighet, stresshantering till upplysning. Variationer som framkom i terapeutisk tillämpning kan delas in i tre delar; mindfulness för terapeuten, mindfulness i relation till klienten och mindfulness som intervention för klienten. Av skiftande betydelse för dessa var psykoterapeutisk inriktning, klientens problematik och egen erfarenhet av mindfulness, varav den mest inflytelserika var egen erfarenhet, i vilken utsträckning terapeuten själv utövat mindfulness och i vilken kontext.
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Emma, Edén, and Bennman Anna. ""Men det är på nåt sätt en av de bästa stunderna i veckan" : En studie om gemenskap och identitetsskapande i en buddhistisk meditationsgrupp." Thesis, Högskolan i Halmstad, Sektionen för hälsa och samhälle (HOS), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-25138.
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Vi har genom kvalitativa intervjuer undersökt upplevelser av gemenskap och identitet i en buddhistisk meditationsgrupp. Vi har även intresserat oss för skillnaderna som de tio deltagarna upplever mellan gruppen och samhället i stort när det gäller dessa aspekter samt vad gruppen har för betydelse för deltagarnas liv utanför den. Resultatet av studien visar på en relativt hög grad av gemenskap mellan medlemmarna och att deltagandet i gruppen har haft inverkan på individens självbild samt en betydelse för de sociala interaktionerna utanför gruppen. Vi har valt att analysera vårt material med teorier från Scheff, Collins och Jenkins som behandlar gemenskap och identitet. Genom dessa har vi kommit fram till slutsatserna att meditationsträffarna innebär lyckade interaktionsritualer som i sin tur leder till stärkt självkänsla och gruppsolidaritet samt att sättet att bemöta varandra på bidrar till stärkta sociala band. Genom de skillnader och likheter som finns både mellan gruppen och dess omvärld liksom mellan deltagarna själva så påverkas identiteten och känslan av medlemskap stärks. En viktig aspekt när det gäller identiteten är att deltagarna medvetet strävar efter att inte fastna i några kategorier och inte heller tycker det är viktigt att framhäva sig själva på något speciellt sätt, varken som buddhist eller som gruppmedlem.
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Ciuca, Diana M. "Reducing Subjectivity: Meditation and Implicit Bias." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1213.
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Implicit association of racial stereotypes is brought about by social conditioning (Greenwald & Krieger, 2006). This conditioning can be explained by attractor networks (Sharp, 2011). Reducing implicit bias through meditation can show the effectiveness of reducing the rigidity of attractor networks, thereby reducing subjectivity. Mindfulness meditation has shown to reduce bias from the use of one single guided session conducted before performing an Implicit Association Test (Lueke & Gibson, 2015). Attachment to socially conditioned racial bias should become less prevalent through practicing meditation over time. An experimental model is proposed to test this claim along with a reconceptualization of consciousness based in meditative practice.
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Pritchard, J. F. F. "Right Between Empty." Kent State University Honors College / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors1492711387640282.
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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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Pahl, Anja-Karina. "TRIZ, Buddhism and the innovation map : applying the structure and mechanisms of the theory of inventive problem-solving and Vajrayana Buddhist meditation to innovation in engineering design." Thesis, University of Bath, 2011. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.558850.
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This Dissertation presents a comprehensive Process Map for innovation [the Map], based on a comparison and synthesis of the reported steps for creating in many disciplines, including Engineering Design and Buddhist Meditation. The Map is presented in three stages and seven detailed steps, following a review of the status quo of innovation in Engineering Design from literature and Industry surveys, and can be said to provide the first natural and common language for innovation. The application of Buddhist Methods is a key feature in the development of the Map, introducing a consistency and hierarchy, as well as co-evolutionary and eco-systemic aspect to academic understanding of innovation and its management, which has been lacking in models proposed in literature and Tools such as TRIZ in the past. Presentation of the Map theory and Map itself is followed by reports of its testing and proof of concept with an Industry Collaborator from 2006-10, including: [i] benchmarking of ‘Systematic Innovation’ [ii] an Industry Pilot Test comparing teaching of TRIZ with the Innovation Map and [iii] results of four nine-month periods of application in training, coaching, workshops, Games and GameDays. The Map is shown to improve high-end technical innovation in corporate environments, by streamlining the way questions are asked, and answers found and evaluated. It is directly responsible for unprecedented solutions achieved by Engineering Design teams addressing long-standing problems in very short time frames. Facilitated sessions using the Map achieve an ROI up to 2847% in each session and are estimated to have contributed billions of Euros value to the Industry Collaborator over four years of testing. In comparison with other options, the Map provides cheaper, simpler and more elegant innovation incorporating Tools, process and potential culture for any kind of User - Company, Consultant, Innovation Manager or Academic.
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Karlsson, Klemens. "Face to face with the absent Buddha : The formation of Buddhist Aniconic art." Doctoral thesis, Uppsala University, Department of Theology, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-421.
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Early art in Buddhist cultic sites was characterized by the absence of anthropomorphicimages of the Buddha. The Buddha was instead represented by different signs, like awheel, a tree, a seat and footprints. This study emphasizes the transformation this artunderwent from simple signs to carefully made aniconic compositions representing theBuddha in a narrative context.
Buddhist aniconic art has been explained by a prohibition against images of theBuddha or by a doctrine that made it inappropriate to depict the body of the Buddha.This study rejects such explanations. Likewise, the practice of different meditationalexercises cannot explain this transformation. Instead, it is important to understand thatearly art at Buddhist cultic sites consisted of simple signs belonging to a shared sacredIndian culture. This art reflected a notion of auspiciousness, fertility and abundance.The formation of Buddhist aniconic art was indicated by the connection of these auspi- cious signs with a narrative tradition about the life and teachings of the Buddha.
The study emphasizes the importance Sakyamuni Buddha played in the formation ofBuddhist art. The Buddha was interpreted as an expression of auspiciousness, but hewas also connected with a soteriological perspective. Attention is also focused on thefact that the development of Buddhist art and literature was a gradual and mutualprocess. Furthermore, Buddhist aniconic art presaged the making of anthropomorphicimages of the Buddha. It was not an innovation of motive for the Buddhists when theystarted to make anthropomorphic images of the Buddha. He was already there.
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Wendling, Heather M. "The Relation Between Psychological Flexibility and the Buddhist Practices of Meditation, Nonattachment, and Self-Compassion." University of Akron / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=akron1332773514.
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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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Plá, Daniel Reis. "Sobre cavalgar o vento = contribuições da meditação budista no processo de formação do ator." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/284349.
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Orientadores: Sara Pereira Lopes, Cassiano Sydow QuiliciTese (doutorado) - Universidade Estadual de Campinas, Instituto de Artes
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Resumo: Este trabalho procura discutir a relação entre meditação budista e treinamento de atores. Há mais de um século o budismo tem sido objeto de estudo de acadêmicos da Europa e América. Ao longo desse período um vasto material foi produzido e disponibilizado falando sobre a filosofia, a religião e as práticas culturais ligadas as diferentes tradições budistas. Especialmente os estudos de Varela e Wallace apontam para uma abordagem mais ampla do diálogo dessa tradição com a ciência, aprofundando o debate acerca das suas contribuições para áreas como a neurologia, a neuropsicologia e a epistemologia científica. Também no âmbito da pesquisa em teatro os estudos interculturais e interdisciplinares cresceram ao longo do último século e, entre eles, o budismo começa a ganhar importância. Na maioria desses estudos, porém, o foco tem sido orientado pelo instrumentalismo, uma perspectiva que define a validade de uma explicação a partir do seu uso, não importando tanto o quê das coisas, mas o como elas funcionam. Nessa direção muitas investigações têm sido orientadas por uma sobrevalorização da "técnica" e por um discurso cientificista, abordando as diferentes tradições a partir de critérios de uso. Este texto se propõe a explorar algumas das perspectivas que os estudos sobre a meditação budista podem trazer para o pensamento acerca do treinamento de atores como prática de formação. Assim, esse trabalho busca responder questões ligadas à prática do diretor e professor de teatro, vinculando-se a uma linhagem de artistas como Grotowski e Stanislavski que vêem no ator o elemento principal dessa arte, na organicidade um de seus fundamentos, e que acreditam que o processo formativo em teatro envolve um tipo de ação pedagógica que ultrapassa a sala de ensaio, apontando para o desenvolvimento integral do indivíduo
Abstract: This work proposes a discussion regarding buddhist meditation and actor's training. For more than a century buddhism has been object of study for scholars from Europe and America. Along this period a large amount of researches regarding to philosophy, religion and cultural practices linked to buddhist tradition were produced and made available. Specially Varela's and Wallace's studies point out to a deeper approach of the dialog between this tradition and science, going further into the debate about its contribution for areas such as neurology, neuropsychology and scientific epistemology. Also in the performing arts research the intercultural and interdisciplinaries studies have been growing up along the last century, and among it the buddhism has gaining importance. Despite that the most of those researches has been oriented by instrumentalism, an approach that validates the explanations by use criteria no considering about the study object's nature but only how it works. In this way most of those studies has preferred a discourse centered in the technique and scientificist vocabulary. This text explores some of the possible perspectives that the Buddhist studies bring for the thought about the actor's training as formative process. In this way its focus is answer questions regarding to the director and performing arts teacher craft, being linked to a lineage of artists as Grotowski and Stanislavski who sees the actor as the center of this art, the organicity as the fundamental principle, and who believes that the formative process in performing arts are concerned to an artistic and pedagogic action which surpass the boundaries of rehearsal space, pointing to the integral development of the individual
Doutorado
Artes Cenicas
Doutor em Artes
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Chan, Kin-kwok Stephen, and 陳建國. "In Search of "nothingness"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B3198504X.
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Plá, Daniel Reis. "Impulso e manifestação : relações entre o corpo espetacular do ator e o do praticante do rito de Tara." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/284736.
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Orientador: Inaicyra Falcão dos SantosDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
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Resumo: O presente trabalho tem como objetivo estabelecer uma relação entre o corpo espetacular observado nos praticantes do rito ligado à Tara Vermelha e o corpo espetacular do ator. Para isto o estudo se baseou na observação participante do ritual citado entre os anos de 2002 e 2004, nos centros Tchimed Ling/RS, Khadro Ling/RS e Odsal Ling/SP, todos ligados ao Chagdud Gonpa Brasil, organização que abrange os centros ligados ao lama tibetano Chagdud Tulku Rimpoche, falecido em 2002, quem trouxe a prática de Tara ao Brasil. Ao unir a visão de praticante-iniciado do autor com a de acadêmico e artista buscou-se desenvolver uma visão ampliada do rito, sem perder, no entanto, a visão inerente ao contexto em que ele se insere. Investigando os princípios que regiam a construção de um corpo diferenciado do cotidiano, observado em algumas pessoas durante a execução da prática de Tara, uniram-se ao estudo de textos e instruções tradicionais o de obras de pensadores ocidentais ligados à arte teatral, à filosofia, e à meditação. Neste processo de revisão teórica e observação encontrou-se no conceito de espetacularidade o elo de ligação entre os dois universos, permitindo a construção do diálogo entre o espetacular do praticante e o do ator. Ao testarem-se estes princípios na sala de ensaio, durante o trabalho desenvolvido entre os anos de 2004 e 2005 com alunos dos grupos de montagem do Núcleo de Artes Cênicas Campinas II ligado ao SESI/SP, observou-se que o processo que leva a espetacularidade corporal implica na manifestação da vontade-impulso no tempo e no espaço. Por fim, foi possível observar que o corpo espetacular do praticante e o do ator são fruto de um trabalho preciso e consciente, os princípios envolvidos permitindo o diálogo entre estes universos. Observou-se também a possibilidade de construir um conhecimento que se fundamente no estudo ¿desde dentro¿ de um determinado contexto cultural, sob uma perspectiva baseada no diálogo inter-tradições, sem haver necessidade de uma experiência explicar-se pela outra
Abstract: This work aims to establish a relationship between the spectacular body observed in the practioners of a ritual linked to red Tara and the spectacular body of the actor. The study was based on the ritual practioners observation between 2002 and 2004 at Tchimed Ling /RS, Khadro Ling/ RS and Odsal Ling/SP centers which were linked to Chagdud Gonpa Brazil. This organization covers centers linked to tibetan lama Chagdud Tulku Rimpoche (died in 2002) who brought this Tara practice to Brazil. The author, joining the initiate practioner vision to the researcher and artist¿s one, it was tried to develop a broader vision of the ritual without losing the vison of the inserted context. Investigating the principles of a diferentiated daily body construction observed during Tara practice it was joined the study of traditional texts and instructions and western authors works of drama, philosophy and meditation. In this process of theoretical review and observation was found in the spectacularity concept the link between these two universes, allowing a dialog construction between practioner and the actor¿s spectacular body. Testing these principles while rehearsaling with pupils from the setting group of Núcleo de Artes Cênicas Campinas II joined with SESI/SP in 2004 and 2005, it was observed that the process that leads to the body spectacularity implies the manifestation of the will-impulse in time and space. Therefore it was possible to observe that the practioner spectacular body and the actor¿s are the result of a precise and conscious work involving principles which allow a dialog between these two universes. It was also observed that is possible to build knowledge based on a study of any determined cultural context at a perspective based on an inter-tradition dialog without the necessity of each other¿s explanation
Mestrado
Mestre em Artes
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Jantrasrisalai, Chanida. "Early Buddhist Dhammakāya its philosophical and soteriological significance /." Connect to full text, 2008. http://hdl.handle.net/2123/4130.
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Thesis (Ph. D.)--University of Sydney, 2008.Title from title screen (viewed June 16, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Department of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.
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Hirayama, Marcio Sussumu 1979. "Freiburg Mindfulness Inventory : adaptação cultural e validação para a língua portuguesa no Brasil." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/283892.
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Orientador: Neusa Maria Costa AlexandreTese (doutorado) - Universidade Estadual de Campinas, Faculdade de Enfermagem
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Resumo: Introdução: A meditação Mindfulness tem sido base para intervenções inovadoras no cuidado à saúde. A sua implementação no Brasil poderá ser auxiliada por instrumentos de medida válidos e culturalmente adaptados. O Freiburg Mindfulness Inventory (FMI) é um dos únicos instrumentos cuja criação recebeu contribuições de especialistas da psicologia budista. Objetivo: estudar o conceito de mindfulnes, realizar a adaptação cultural e avaliar a validade de construto (modelos da estrutura fatorial e sua invariância, correlação com outros instrumentos e comparação de meditadores e não praticantes) e a confiabilidade (consistência interna e reprodutibilidade teste-reteste) da versão brasileira do FMI (FMI-Br). Métodos: a) Adaptação cultural: foram criadas duas traduções, uma versão síntese e duas retrotraduções do FMI; houve a participação de um comitê de 14 especialistas (linguistas, metodologistas, professores de meditação), um primeiro pré-teste (41 indivíduos) e segundo pré-teste (72 indivíduos). b) Estudo de validade: por meio de formulários eletrônicos foram aplicados o FMI-Br, a Escala de Percepção de Estresse, o Inventário de Ansiedade Traço-Estado, o Questionário de Ruminação e Reflexão, o Inventário de Depressão de Beck e o Instrumento de Avaliação da Qualidade de vida da Organização Mundial da Saúde. 570 brasileiros participaram, desta amostra, 204 pessoas responderam a um reteste do FMI-Br com um intervalo de no mínimo 14 dias. c) Revisão narrativa sobre a conceituação de Mindfulness. Resultados: a) O FMI-Br foi criado com a inclusão de explanações adicionais em cada item e apresentou adequados níveis de clareza e equivalência com a versão original. b) A análise fatorial confirmatória apontou para a exclusão do ítem 13, refutou-se os modelos com dois fatores, o modelo com um fator apresentou validade convergente abaixo do ideal porém suficiente para não refutá-lo. O FMI-Br-13 se mostrou invariante nos grupos de não praticantes, meditadores iniciantes e regulares. As pontuações no FMI-Br-13 foram diferentes entre esses três grupos. Conforme hipóteses teóricas Mindfulness mensurado pelo FMI-Br-13 apresentou: correlações positivas significativas e com a qualidade de vida (r=0,33 a 0,51); e correlações negativas significativas com a percepção de estresse (r=-0,63), ansiedade (r=-0,71), ruminação (r=-0,59) e depressão (r=-0,43). O valor alfa de Cronbach variou entre 0,87 e 0,92. No teste-reteste o coeficiente de correlação intraclasse foi de 0,91. c) por meio da revisão das descrições de Mindfulness presentes na literatura, foram identificados dois contextos, as intervenções contemporâneas baseadas em Mindfulness e a Tradição budista as quais foram objeto de uma exploração inicial à luz das dimensões de racionalidade médica. d) o aprofundamento teórico-conceitual foi aplicado na criação e estudo de validade de um novo modelo estrutural com quatro fatores para o FMI-Br, o qual mostrou índices de validade convergente possivelmente superiores ao modelo com um fator. Conclusão: O FMI-Br é apresentado com 13 itens estruturado com um ou quatro fatores (Atenção ao momento presente, Auto-consciência, Aceitação e Abertura). Em ambos os modelos a validade de construto e confiabilidade foram satisfatórias. Considerando um perfil semelhante à da amostra estudada no presente estudo, este instrumento pode ser utilizado para avaliar Mindfulness em praticantes de meditação e na população geral brasileira
Abstract: Introduction: Mindfulness meditation has been the basis for innovative interventions in health care. Developing valid and culturally adapted measurement instruments will support their implementation in Brazil. The Freiburg Mindfulness Inventory (FMI) is one of the only instruments whose creation has received contributions from experts in Buddhist psychology. Objective: To study the concept of mindfulness, to adapt culturally and evaluate the construct validity (factor structure models and its invariance, correlation with other instruments and comparing meditators and non-practitioners) and reliability (internal consistency and test-retest reproducibility) of the Brazilian version of the FMI (FMI-Br). Methods: a) Cultural adaptation: two translations, a synthesis version of the FMI and two back translations were created; there was the involvement of a committee of 14 experts (linguists, methodologists, teachers of meditation), a first pre-test (41 subjects) and second pre-test (72 individuals). b) Validity study: by electronic forms it was applied: FMI-Br, the Perceived Stress Scale, the Trait Anxiety Inventory-State, the Rumination and Reflection Questionnaire, the Beck Depression Inventory and the Quality of Life Instrument of the World Health Organization. 570 Brazilians took part, from this sample 204 people answered to a retest of the FMI-Br with an interval of at least 14 days. c) Narrative review on the concept of Mindfulness. Results: a) The FMI-Br was created with the inclusion of additional explanations in each item and had adequate levels of clarity and equivalence with the original version. b) Confirmatory factor analysis pointed to the exclusion of item 13, has refuted the models with two-factor, and the model with one factor showed suboptimal convergent validity indices but not enough to be refuted. The FMI-Br-13 showed to be invariant in groups of non-practitioners, beginners and regular meditators. Scores on FMI-Br-13 were different among these three groups. In agreement to the theoretical hypotheses Mindfulness measured by the FMI-Br-13 showed: significant and positive correlations with quality of life (r = 0.33 to 0.51); and significant negative correlations with perceived stress (r = -0.63), anxiety (r = -0.71), rumination (r = -0.59) and depression (r = -0.43). The Cronbach alpha value ranged between 0.87 and 0.92. In the test-retest, intraclass correlation coefficient was 0.91. c) By reviewing the descriptions of Mindfulness in the literature, two contexts were identified; the Contemporary Mindfulness-based interventions and the Buddhist Tradition both were subject to an initial exploration according to the dimensions of medical rationality. d) The theoretical and conceptual deepening was applied in the creation and validity study of a new structural model with four factors for the FMI-Br, which showed indices of convergent validity possibly superior to the model with one factor. Conclusion: The FMI-Br is presented with 13 items, structured with one or four factors (Attention to the present moment, Self-Awareness, Acceptance and Opening). In both models the construct validity and reliability were satisfactory. Considering a similar profile to the sample in this study, this instrument can be used to evaluate Mindfulness in meditation practitioners and the Brazilian general population
Doutorado
Enfermagem e Trabalho
Doutor em Ciências da Saúde
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Srimuang, P. "Teachers' and students' perceptions of meditation education and its contribution to the mental well-being of young people in secondary schools in Khonkaen Province, Thailand." Thesis, University of Southampton, 2013. https://eprints.soton.ac.uk/359779/.
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Like all young people, Thai adolescents may experience mental health problems. The Thai secondary school system provides meditation education as part of the National Education Curriculum and as such may potentially play a pivotal role in promoting adolescent’s mental well-being. The aim of this study was: to explore (a) the provision of meditation for students in Thai secondary schools; and (b) teachers’ and students’ perceptions of meditation education and its role in promoting mental well-being of adolescents. A qualitative multiple case study design was employed. Purposive sampling was undertaken to select four schools (two urban, two rural) in the Khonkaen province. Informants were teachers and students who participated in the school based meditation courses. In total, 21 interviews with teachers and eight focus group interviews with adolescent students were conducted, and analysed using Framework approach. Cross-case analysis was undertaken to elicit differences and similarities between rural and urban schools, younger and older students and teachers and students. The results revealed compulsory meditation education was provided during Buddhism classes in both lower and upper school levels. Meditation was also integrated into other subjects to encourage students to practice meditation skills, increase students’ concentration and manage potentially unruly students. Extracurricular activities, not part of the National Education Curriculum, were also provided with the aim of improving students’ morality but provision varied across cases. In general, teachers and students, across all cases, had consistently similar perceptions on the meditation education provided. Meditation education was perceived to have a positive impact on students’ mental well-being, reduced stress, enhanced self-awareness, improved emotional control, enhanced decision making as well as improved interpersonal relationships. Negative aspects from prolonged practice such as physical discomfort or pain and boredom were identified. Recommendations for future research, including exploring the transferability of findings and teacher training needs, are reported.
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Hsieh, Su-Lien. "Buddhist meditation as art practice : art practice as Buddhist meditation." Thesis, Northumbria University, 2010. http://nrl.northumbria.ac.uk/1942/.
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This thesis explores the impact of meditation on art practice. Its basic hypothesis is that Buddhist meditation can expand creative capacity by enabling the practitioner to transcend the limits of everyday sense experience and consciousness. Artists engaging in meditation develop a closer, more aware relationship with their emptiness mind (kongxin), freeing them from preconceptions and contexts that limit their artistic creation. Because this practice-led research focuses on how to expand one‘s freedom as an artist, I use two models to explore studio practice, then compare and contrast them with my own prior approach. A year-by-year methodology is followed, as artistic practice develops over time. The first model is studio practice in the UK, the second is Buddhist meditation before artistic activity. The research took place over three years, each representing a distinct area. Accordingly, in area 1 (the first year), I compared studio art practice in the UK with post-meditation art practice; in area 2 (the second year), I compared studio art practice in the UK with prostration practice at Bodh-gaya, India plus meditation before act activity; in area 3 (the third year), I compared studio art practice in the UK with entering a month-long meditation retreat in Taiwan before practicing art. By Buddhist meditation I refer more specifically to insight meditation, which K. Sri Dhammananda has described as follows: Buddha offers four objects of meditation for consideration: body, feeling, thoughts, and mental states. The basis of the Satipatthana (Pāli, refers to a "foundation" for a "presence" of mindfulness) practice is to use these four objects for the development of concentration, mindfulness, and insight or understanding of our-self and the world around you. Satipatthana offers the most simple, direct, and effective method for training the mind to meet daily tasks and problems and to achieve the highest aim: liberation. (K. Sri II Dhammananda 1987:59) In my own current meditation practice before art practice, I sit in a lotus position and focus on breathing in and breathing out, so that my mind achieves a state of emptiness and calm and my body becomes relaxed yet fully energized and free. When embarking on artistic activity after meditation, the practice of art then emerges automatically from this enhanced body/mind awareness. For an artist from an Eastern culture, this post-meditation art seems to differ from the practices of Western art, even those that seek to eliminate intention (e.g. Pollock), in that the artist‘s action seem to genuinely escape cogito: that is, break free of the rational dimensions of creating art. In my training and development as a studio artist, I applied cogito all the time, but this frequently generated body/mind conflict, which became most apparent after leaving the studio at the end of the day: I always felt exhausted, and what was worse, the art that I created was somehow limited. However, my experience was that Buddhist meditation, when applied before undertaking art practice, establishes body/mind harmony and empties the mind. For this artist at least, this discovery seemed to free my art as it emerged from emptiness through the agency of my energized hand. It was this, admittedly highly personal, experience that led me to undertake the research that informs this thesis.
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Park, Hye-Jun. "L'espace méditatif dans l'installation contemporaine et son inspiration extrême-orientale : étude de quelques exemples représentatifs." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040201.
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Cette recherche vise à éclairer le phénomène, dans l’art contemporain, de la création d'« espaces méditatifs » destinés à induire un certain état d’esprit fait d’intériorisation paisible. Nous l’étudions chez des artistes dont la plupart sont inspirés par la pensée extrême-orientale. Il s'agit des Coréens Kim Ho-deuk, Kim Kichul, Kimsooja, Kim Sung-bae, Yee Sookyung, des Japonais Miyanaga Aiko et Yamamoto Motoi, de l'Allemand Wolfgang Laib et de la Française Tania Mouraud. L'espace méditatif est réalisé au moyen de l’élaboration de divers genres d’environnements sensoriels, souvent poly-sensoriels, qui incitent le spectateur à s’y plonger et le conduisent ainsi à une certaine méditation. Dans la création de cet espace particulier, ce qui est essentiel, ce n’est pas seulement l’idée et le concept de l’artiste, mais aussi le soin qu’il met à réaliser son oeuvre. Soin dans la manipulation et l’exécution, recourant tantôt à des techniques artisanales traditionnelles, tantôt à d’autres, complètement inédites. Toujours l’attention est première : on la voit dans leurs actes lents, répétitifs, ascétiques, qui ressemblent même parfois à un rite. Ils ouvrent à une autre dimension de l’art, que l’on peut qualifier de spirituelle. On passe ainsi de la réflexion à la méditation, et parfois on rejoindra l’artiste dans l’intuition d’où est née l’oeuvre. Des questions fondamentales sont ainsi soulevées, sur la vie, la mort, le temps. Églises et temples sont aujourd'hui moins fréquentés, mais beaucoup cherchent une sorte d’espace ouvert « vers le haut », ou « vers le profond », un « espace méditatif ». Trouveront-ils cet espace à la galerie ou au musée ?This study attempts to shed some light on the creation of what might be called “meditative spaces” in Contemporary Art, spaces which seem to engender a special state of mind induced by peaceful interiorization. Most of the artists we study are inspired by Far Eastern thought: Kim Ho-deuk, Kim Kichul, Kimsooja, Kim Sung-bae, Yee Sookyung from Korea, Miyanaga Aiko and Yamamoto Motoi from Japan, Wolfgang Laib from Germany, and Tania Mouraud, from France. This meditative space is created by the elaboration of different kinds of sensory environments, often poly-sensory ones, which incite the spectator to immerse themself, leading them thereby to some kind of meditation. What matters here is not only the artist’s idea or concept, but also the care the artist takes to create their work. Care in the creation and performance which, sometimes, uses traditional craft techniques, sometimes wholly different, very original ones. The quality of attention always comes first: it can be seen in their way of proceeding, using slow, repetitive, ascetic movements, which sometimes even look like a ritual. Thus they open Art to a new dimension that could well be called spiritual. From reflection one slowly moves to meditation, and perhaps even—when the spectator joins the artist in his/her intuition—to the very source which gave birth to the work. Fundamental questions are thereby raised, about Life, Death, and Time. Churches and temples are less and less attended today, but many people still look for a kind of place, an “uplifting” open space, or an “inward” one: a meditative space. Will they be able to find it at the gallery or in the museum ?
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Chen, Ching-yu. "La figure de l’espace dans le bouddhisme zen d’Henri Michaux." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100165.
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Si l’ineffable est tenu pour le paradoxe emblématique dans la secte zen de la religion bouddhique, il semble que le rétrécissement du langage se manifeste dans la mesure de l’interprétation de buddhadhātu (la bouddheité ; nature de bouddha). Il est donc évident que le zen admet à la fois une lacune de langage et une sorte de mouvement permanent de phénomène entraînant ainsi, selon le terme sanskrit du bouddhisme, un sentiment de śūnyatā (la vacuité). Cette absence de la substance permanente ou ce désir d’échapper à la réalité physique nous permettrait de l’associer naturellement non seulement à l’ineffable vide chez Henri Michaux (1899-1984), mais également à ses créations issues de l’inconscient pour reconstituer un espace sacré dans son dedans. À partir de ce constat, notre recherche tente, en se focalisant sur cette dialectique entre macrocosme et microcosme, d’aborder un esprit oriental qui pourrait remonter à sa source religieuse, et s’approcher plus tard de tous les domaines esthétiques. En effet, les empreintes de la mystique orientale (hindouisme, taoïsme, bouddhisme, etc.) dans l’univers spirituel de Michaux apportent déjà un autre regard vis-à-vis de ses procédés ésotériques et nous dévoileraient même quelque chose à la fois de l’ordre de l’ineffable et de l’invisibleWhen the ineffable is widely considered the symbolic paradox in the Zen school of Buddhism, it seems that the narrowness of language has been thus demonstrated in the realm of interpretation of buddhadhātu (buddha-nature). Therefore, the Zen has been characterized by its emphasis on both the rupture of language and a permanent movement of phenomena, which leads probably to a kind of sense of śūnyatā (emptiness). This impermanence of substance or this strong feeling to escape from the physical reality allows us, in this way, to associate it, not only with l’ineffable vide (the ineffable void) of Henri Michaux (1899-1984), but also with his creation driven by the unconsciousness in order to rebuild a sacred space in his dedans (inside).From this perspective, this study aims, by focusing on the dialectic between macrocosm and microcosm, to approach an Oriental spirit which could be traced back to its religious source and gradually permeate through all kinds of aesthetic fields. The stamps of some Oriental mystic thoughts (Hinduism, Taoism, Buddhism, etc.) in the spiritual world of Michaux have, moreover, brought another point of view towards his esoteric technique and revealed to us something ineffable as well as invisible
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Wong, Po-shan Susan, and 黃寶珊. "The Buddha Dhamma as a psychotherapeutic technique and how the Buddhist mindfulness practice could be integrated into thecontemporary social work service." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B48521784.
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This doctrinal study demonstrates in what way the ‘Universal Applicability’ of Buddha Dhamma can be reflected in the intervention process in view of the contemporary situation of the Buddhist Mindfulness being integrated as a psychotherapeutic technique. In past few decades, the Western psychotherapists recognize Mindfulness as ‘the heart of Buddhist meditation’ and apply it as an impartial psychotherapeutic technique to serve their clients’ physical health and psychological wellness. As recorded in the Buddhist Pāli tradition, through practicing Mindfulness meditation, people are able to comprehend the ‘Universal Applicability’ of Buddha Dhamma, to realize three universal characteristics (lakkhanas) of sentient existence, namely impermanence (anicca), un-satisfactoriness (dukkha), and non-self (anatta), and eventually to liberate their mind from suffering.
From studying the Buddhist teaching of Mindfulness embedded in the Satipaṭṭhāna Sutta and the Mahā-Satipaṭṭhāna Sutta, the researcher develops this tenet,
“the Buddhist Mindfulness could be an effective psychotherapeutic technique when it is practiced within the Buddhist context and supported by the theoretical foundation, and when the ‘Universal Applicability’ of the Buddha Dhamma is reflected in the therapeutic process ”.
Applying the tenet to study the case, the ‘Mindfulness-Based Stress Reduction Program’ (the MBSR) initiated by Dr. Jon Kabat-Zinn, she finds three issues which makes her hesitated to agree with the Western psychotherapists’ integrating the Buddhist Mindfulness as a stand-alone psychotherapeutic technique. The first two issues are the way the psychotherapists interpreting and implementing the Buddhist Mindfulness as a stand-alone technique without the Buddhist context and isolated from the Buddhist theoretical foundation. Resulted from the first two issues, the third one is the ‘Universal Applicability’ of Buddha Dhamma has no way to reflect in the treatment process to help people liberating from suffering.
After identifying these three issues, the researcher carries on to incorporate ideas of practicing Mindfulness suggested by the Pali Buddhist tradition, and collaborate with the Social Work Profession with applying transferrable skills of the ‘Experiential Learning’ techniques to design a pilot service—the Buddhist Mindfulness-Based Social Service Project (the BMBSS). The BMBSS, consists of (1) an Orientation Meeting, (2) the six-session Prerequisite Training (the PRT-BMBSS) and, (3) the twenty-six-session Buddhist Mindfulness-Based Social Service Program (the BMBSS), aims at demonstrating the way to support the ‘Practicing Facilitators’ and the ‘Practicing Novices’ to apply the Buddhist teaching of Mindfulness into their daily activities.
Moreover, the researcher designs the BMBSS Project in the way to promote interdisciplinary collaboration between Buddhist communities and the Social Work Profession to exchange ideas to benefit their services. The Social Work Profession may benefit from the Buddhist teaching on ‘non-self’ to apply its intrinsic technique of the ‘use of self’ to serve the clients, when the Buddhist communities may learn from the Social Work Profession to bring the Buddhist teaching to serve the society at large. Furthermore, ideas on supporting inter-disciplinary collaboration generated from developing the BMBSS may transfer into promoting dialogues and networking between the Buddhist communities and other professions to integrate the ‘Universal Applicability’ of Buddha Dhamma to serve the needs of the Buddhists and non-Buddhists.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
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Drage, Matthew Nicholas. "'Universal Dharma' : authority, experience and metaphysics in the transmission of mindfulness-based stress reduction." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277712.
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Guerrero, Espigares Alejandro. "Filosofía y Educación: el aprehendizaje de la idea de sujeto como factor condicionar en el desarrollo del sufrimiento humano." Doctoral thesis, Universitat de Barcelona, 2022. http://hdl.handle.net/10803/673980.
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En la situación actual de incertidumbre, de interdependencia y de cambio constante al que se enfrenta la sociedad desde todos sus ámbitos existenciales, surge la siguiente pregunta:
¿Es razonable mantener y seguir enseñando desde las instituciones educativas la creencia enraizada y dogmática de considerar a cada sujeto como un ente estable, independiente y auto suficiente, que se relaciona a diario dentro de una sociedad en constante cambio, global e interconectada?
En la actualidad el ser humano vive en una lucha constante entre lo que acontece en la vida según la ley natural y lo que le gustaría que sucediese según sus deseos personales.
Esta lucha de querer controlar todo lo que sucede en el exterior, contrasta con la dificultad que la persona tiene de poder controlar su propia mente. Para intentar estabilizarse en un mundo que se presenta inestable, la persona crea un refugio mental en forma de ego que supuestamente le genera una sensación de seguridad y estabilidad.
Este ego ilusorio pasa a dominar la mente de la persona debido a una serie de percepciones erróneas relacionadas con el concepto del yo, que le hacen reaccionar inconscientemente y de manera compulsiva ante las situaciones catalogadas como agradables o desagradables. Este patrón reactivo se ha ido construyendo desde la infancia y se ha ido reforzando a lo largo de la vida a través de dichas percepciones egoicas
Según la filosofía budista, el entendimiento adecuado de las tres características que poseen todos los fenómenos percibidos, ayudaría a gestionar esas percepciones erróneas y el sufrimiento que éstas le generan a la persona.
El entendimiento de Anicca, Anatta y Dukkha, acompañado con la práctica de meditación vipassana, liberará a la persona de sus condicionamientos mentales y cambiará con ello el patrón habitual de la mente inconsciente.
Se hace imprescindible que desde las instituciones educativas se reflexione de manera crítica y contrastada sobre la validez actual de la construcción de la idea de un yo inmutable e independiente. En esta reflexión se debería tener en cuenta la importancia de incluir la explicación de estas tres características que se aportan desde la filosofía budista y poder así tener un entendimiento más amplio sobre el concepto del sufrimiento humano y la posibilidad de gestionarlo de una manera más adecuada.
Es muy importante educar el lado consciente de la mente de los estudiantes en las escuelas, pero resulta imprescindible que se empiece a educar también el lado inconsciente para poder así obtener una mente educada en su totalidad.In current times, the human being lives in a constant struggle between what occurs in life according to natural law and what he would like to happen according to his own personal desires. This battle of craving for control of the external world matches with the same difficulty that the person has in being able to control his own mind. The lack of control over the own mind is due to a series of erroneous perceptions related to the concept of the self, which the person has been constructing since childhood and later reinforced over the years through a series of unconscious mental habits. According to the Buddhist philosophy, the adequate understanding of the three characteristics which all perceived phenomena possess would help to manage these erroneous perceptions about the meaning of the self and the suffering that these generate for the human being. The understanding of Anicca, Anatta and Dukkha, accompanied by the practice of vipassana meditation, will release the person from his own mental conditioning and will therefore change the usual pattern of the unconscious mind. It is essential that educational institutions reflect in a critical and evidence-based way about the actual validity of the construction of the idea of an immutable and independent self. This reflection should consider the importance of including the explanation of this three-characteristic provided from the Buddhist philosophy and therefore permit to have a broader understanding of the concept of human suffering and the possibility of managing it in a more suitable way. It is very important to educate the conscious side of the mind of students in schools, but it is also essential to begin educating the unconscious side of the mind as well, in order to obtain an entirely educated mind.
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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.
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Kinsey, Patricia. "Meditation experiences and coping behaviour." Thesis, University of London, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365529.
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Porto, Rochele Resende. "Para além do ensaio : a meditação tibetana no processo de criação cênica." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2010. http://hdl.handle.net/10183/27898.
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Esta pesquisa integra aspectos do ensinamento budista tibetano no processo de criação cênica, com o objetivo de proporcionar ao ator e o diretor uma ampliação da percepção de si durante o fazer teatral. Para tanto, utiliza a meditação tibetana como prática principal visando possibilitar aos integrantes, através dos seus corpos, um encontro com uma presença plena e as Cinco Sabedorias apresentadas pelos ensinamentos tibetanos. Promove assim, a passividade criadora ressaltada por Jerzy Grotowski. Esta prática é experimentada primeiramente pela própria atriz/pesquisadora e depois compartilhada com um grupo em processo de criação da peça, Canção de Ninar, de Samuel Beckett. O método fenomenológico foi a abordagem utilizada para compreender, na cotidianidade do trabalho, as impressões e relações estabelecidas pelo grupo na experiência desta proposta.This research integrate aspects of Tibetan Buddhist teaching in the process of scenic creation, with the objective of provide for the actor and the director a enlargement of the person‟s perception by themselves in the theatrical process. For this, uses meditation tibetan as main practice aiming at enble the leading members, through their bodies, a meeting with a full presence and the Five Wisdoms presented by Tibetan teachings. Thus promote the creative passivity underscored by Jerzy Grotowski. This practice is experienced primarily by the actress / researcher and then shared with a group in the process of creating the play, Canção de Ninar, by Samuel Beckett. The phenomenological method was the approach used to understand, in the everyday work, the impressions and relations, established by the group, through this proposal.
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Cruz, Júlia Signer e. "Do eu ao não-eu: um estudo sobre os relatos dos efeitos da experiência do estado de rigpa (clara luz) segundo a tradição budista tibetana." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2078.
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Julia Signer e Cruz.pdf: 940902 bytes, checksum: 08ea98e2b16c5857fa67dab7a4a23bab (MD5)
Previous issue date: 2008-09-15This paper has as purpose to observe the psychological effects of the rigpa´s (clear light) experience among some Tibetan Buddhist practioners. As I didn t find academic researches with this object, this paper came to fullfill this fault. We use as theoretical base the Jung s psychology and the philosophy of Ati and Anutara Yogas of Tibetan Buddhism. Twenty two practioners, ages between 23 and 71 years old of both sexes were interviewed. The results allows us to conclude that rigpa s experience make possible to realize the human existence in a more open way where the Consciousness is fixed in a place deeper than the ego, what may produce a existential experience of union with the universe, a natural feeling of joy, freedom and well being, a body relaxation and a sense of mental openness with a spontaneously sense of natural wisdom
Esta dissertação tem como objetivo observar os efeitos psicológicos da experiência de rigpa (clara luz) entre praticantes do Budismo Tibetano. Como não foram encontradas pesquisas acadêmicas que enfoquem esse objeto, o presente estudo visa suprir essa carência. Como base teórica usamos a psicologia junguiana e a filosofia das yogas Ati e Anutara do Budismo Tibetano. Realizou-se uma pesquisa de campo constituída de entrevistas semi-abertas com 22 praticantes de idades variantes entre 23 e 71 anos, de ambos os sexos. Os resultados revelam que a experiência de rigpa permite conceber a existência humana de maneira mais profunda e sediar a Consciência em um lugar mais profundo do que o eu, o que leva a uma vivência existencial unida a todo o Universo, a um sentimento espontâneo de alegria, liberdade e leveza, a um relaxamento corporal e a uma sensação de abertura mental, com o surgimento espontâneo de uma sabedoria natural
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Fowler, Lesley, and n/a. "Meditation and mental health." University of Canberra. Education, 1986. http://erl.canberra.edu.au./public/adt-AUC20060710.130437.
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The claims of the traditional texts and teachers of Buddhist meditation include the enhancement of mental health.
Twenty five meditators sitting a ten day retreat in Vipassana and Metta meditation were measured on a compassion scale and an androgyny index. The androgyny index was used to measure mental health.
Compassion scores for all meditators increased slightly after the
retreat. Experienced meditators had significantly higher scores than
inexperienced meditators.
Regardless of previous experience, meditators with high
compassion scores significantly increased in androgyny after the
retreat. The traditional claims for the enhancement of mental health
are therefore supported by these results.
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Tipsord, Jessica M. 1980. "The effects of mindfulness training and individual differences in mindfulness on social perception and empathy." Thesis, University of Oregon, 2009. http://hdl.handle.net/1794/10357.
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xv, 173 p. : ill. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.Both Buddhist scholars and psychological researchers have suggested that mindfulness practice may result in greater empathy, but previous research has found mixed results. In addition, Buddhist philosophy suggests that mindfulness should influence the perception of and felt connection to others. Little research, however, has examined such an influence. The present studies examined the effect of dispositional mindfulness, as well as short- and long-term mindfulness meditation practice, on trait and state empathy, social perception, and felt connection to others. Study 1 manipulated mindfulness with a guided meditation CD and found that participants in this condition experienced more serenity and less negative emotion relative to control conditions. Study 1 also clarified the relationship between dispositional mindfulness (measured with the Five Facet Mindfulness Questionnaire), empathy (Interpersonal Reactivity Index), and felt connection (Allo-Inclusive Identity Scale). Results showed that different facets of mindfulness had different correlates. Higher observing scores were related to greater empathic concern and perspective taking; higher nonreactivity scores were related to less personal distress; and higher describing scores were associated with greater felt connection to others. Mindfulness was also associated with social perception such that higher nonreactivity scores were associated with greater ease in making emotion inferences from short video clips and higher describing scores were associated with making more mental state inferences in a modified empathic accuracy task. In Study 2, a randomized 8-week mindfulness intervention caused increases in dispositional mindfulness, especially describing scores, relative to a waitlist control condition. The intervention also resulted in increased serenity and joy and decreased negative affect and tension. Except for changes in serenity, these changes were fully mediated by increases in dispositional mindfulness. Those in the intervention condition decreased in personal distress to others' suffering, increased in the amount of mental state inferences they made for empathic accuracy targets, and increased in their ability to make inferences at times when the targets were actually having a thought or feeling. Thus, mindfulness training not only resulted in intrapersonal changes such as greater serenity and less tension; it also increased cognitive and emotional abilities important for empathy toward other people.
Committee in charge: Bertram Malle, Co-Chairperson, Psychology; Sanjay Srivastava, Co-Chairperson, Psychology; Sara Hodges, Member, Psychology; Mark Unno, Outside Member, Religious Studies
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Harlow, Sage. "Giving voice to the extra-normal self with the extra-normal voice: Improvised exploration through the realms of shamanic chaos magick, insight meditation and gender performance." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2019. https://ro.ecu.edu.au/theses/2210.
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This thesis documents practice-led research exploring the intersections of, and tensions between, improvised invocation ritual within a chaos magick paradigm and Buddhist insight meditation. I explore the extra-normal self—those aspects of consciousness not usually present, or not usually accessible, in day-to-day life—by mean of improvised ritual work with the extra-normal voice and seek to maintain a Buddhist ‘witness’ consciousness throughout these explorations. I also explore the tensions between politics, aesthetics and spiritual practice; in particular, queer and trans politics, a timbre-centred vocal aesthetics and chaos magick, shamanic and Buddhist spiritual practices. This work constitutes part of a larger project of attempting to secularise and democratise spiritual practice greatly influenced by Sam Harris’ book Waking Up: A Guide to Spirituality Without Religion (2014) and to some extent from chaos magick, some iterations of which strive to ‘free’ the western esoteric tradition from its religious trappings. I also take cues from Hakim Bey (1985) as one of the few anarchist writers who sees spiritual practice as profoundly important and not at odds with anarchism. I make use of a ‘radical agnosticism’ (Wilson, 1977) in my practice, privileging subjective experience and critical engagement over the search for an objective truth. I take an autoethnographic approach to this project with a focus on process rather than outcome, with the final project consisting of a description of these approaches and their value (and limitations), accompanied by selected musical examples (recordings).
The thesis also explores a practice that functions as a navigation away from the normative, phallogocentric western esoteric tradition taking cues from feminism, trans and queer politics as well as anarchism. My improvised possession rituals seek to give voice to aspects of the extra-normal self and/or spirits or demons. The different Belief Systems used in this work frame these experiences in different language. My practice strives to accept ‘whatever arises’ (a meditation term) with compassion—whatever their ontological status.
The main text of this thesis consists of three sections: Improvising Theory, Workings and Scores. The first section presents some of my thinking through concepts and theoretical paradigms that I have engaged with over the last few years of my research. I explore the illusion of free will, the intersection of gender and timbre theory and the use of the cut-up technique in chaos magick generally and my practice specifically. The second section of the thesis presents in-depth discussion of some of the explicit ritual performances and recordings that I have explored over the course of the research. This section explore more fully concepts central to my practice such as the interweaving of insight meditation and improvised ritual work. I present reflections on my explorations of dada ‘anti-magick’ ritual which critiques the normative, phallogocentric western esoteric tradition, taking cues from feminism, trans and queer politics as well as anarchisms. This culminates in an exploration of the concept of ‘True Shamanic Black Metal’—a tongue-in-cheek gesture towards a serious exploration of rhythm inspired by my understanding of shamanic drumming, particularly from Tuva, Mongolia and Korea, merged with an interest in extreme metal traditions, particularly black metal. I explore what shamanic black metal might sound like, centring the discussion around the album I recorded in 2017 invocations of unknown entities. The third section of this thesis presents thoughts on playing scores and on writing scores. I explore scores as open invitations to explore either extra-normal states of consciousness or particular aesthetic or ethical interests.
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Wormald, Andrew J. "Voices of experience : modernity and Buddhist meditation in Republican-era China." Thesis, University of Bristol, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.681349.
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This dissertation examines how changes at the beginning of the twentieth century in China affected the discourse around Buddhist meditation practices. It has been argued that such changes led to a move from Buddhism as 'religion' to Buddhism as 'philosophy' but also that Buddhist householders emphasised meditative experience as a source of authority. This dissertation seeks to clarify the position of a number of key Chinese Buddhist figures of the Republican period in order to add further detail to the debate. The figures examined include the monks Taixu, Yuanying, Xuyun, and Laiguo, and the Buddhist householders Fan Gunong and Jiang Weiqiao, all of whom were influential figures during the period in question.
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Jane, Sarah. "Fluid Experience." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1353468701.
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