Buddhist Meditation Research Articles

Fear and Terror in Buddhist Meditation

This article explores the extent to which cognitive historiography can be employed to comment on debates concerning the interpretation of meditative experiences in select Buddhist texts. In particular, this article considers references to meditation-related fear and other associated emotional, perceptual, and cognitive changes. Qualitative data from Western Buddhist meditation practitioners and meditation teachers are employed to further illustrate the range of fear-related experiences and how they are interpreted. To account for why certain references to fear in Buddhist literature could plausibly be read as representative of meditation-related experiences, this article develops cognitive models based on neuroscientific research on meditation as well as from cognitive and affective neuroscience more broadly. However, this process reveals some current limitations in the field of neuroscience of meditation as well as other methodological difficulties faced by cognitive historiography when attempting to account for religious experiences from other cultures and from distant times.

The roles and impacts of worldviews in the context of meditation-related challenges.

Previous research has shown that worldviews can serve as a coping response to periods of difficulty or struggle, and worldviews can also change on account of difficulty. This paper investigates the impacts worldviews have on the nature and trajectory of meditation-related challenges, as well as how worldviews change or are impacted by such challenges. The context of meditation-related challenges provided by data from the Varieties of Contemplative Experience research project offers a unique insight into the dynamics between worldviews and meditation. Buddhist meditation practitioners and meditation experts interviewed for the study report how, for some, worldviews can serve as a risk factor impacting the onset and trajectory of meditation-related challenges, while, for others, worldviews (e.g., being given a worldview, applying a worldview, or changing a worldview) were reported as a remedy for mitigating challenging experiences and/or their associated distress. Buddhist meditation practitioners and teachers in the contemporary West are also situated in a cultural context in which religious and scientific worldviews and explanatory frameworks are dually available. Furthermore, the context of "Buddhist modernism" has also promoted a unique configuration in which the theory and practice of Buddhism is presented as being closely compatible with science. We identify and discuss the various impacts that religious and scientific worldviews have on meditation practitioners and meditation teachers who navigate periods of challenge associated with the practice.

외국인 대학생의 템플스테이 경험에 대한 탐색적 연구:

The purpose of this study is to examine in depth the Temple stay experience at a Korean temple for foreign university students participating in Temple stay at Woljeongsa Temple in Odaesan. The research questions for this are as follows. First, what did you experience in Temple stay? Second, what did you gain from the Temple stay experience? Third, how will you use the Temple stay experience in your daily life? The subjects of this study were 27 foreign university students attending Temple stay at a university in B city, Gyeonggi-do, and data were collected using a written questionnaire in July 2022. The collected results were analyzed with the Consensual Qualitative Research-Modified (CQR-M). As a result of the study, 10 categories and 24 subcategories were derived in 3 areas: Temple stay experience, what was gained from Temple stay experience, and how to use the Temple stay experience in daily life. First, in the field of Temple stay experience, four categories were derived: Buddhist experience, mental spa experience, beautiful natural environment, and warm encounter experience. Second, in the area of what was gained from the Temple stay experience, four categories were derived: curiosity about Buddhism, time to see myself, and learning the true meaning of Buddhism. Third, in the area of the daily life application of the Temple stay experience, three categories were derived: storage in long-term memory, use as a strategy to cope with daily stress, and research on Buddhism and Buddhist meditation. The above results have been discussed, and the results of this study are expected to contribute to providing basic data for foreign university students Temple stay participants.

Transforming adversity into an ally: A qualitative study of “feeding your demons” meditation

Contemplative science has made great strides in the empirical investigation of meditation practices, such as how mindfulness, compassion, and mantra practices impact health and well-being. However, meditation practices from the Vajrayana Buddhist tradition that use mental imagery to transform distressing beliefs and emotions have been little explored. We examined the “Feeding Your Demons” meditation, a secular adaptation of the traditional Tibetan Vajrayana Buddhist meditation practice of Chöd (“Severance”) in a pilot, randomized controlled trial in which 61 community adults from the U.S. with prior meditation experience and moderate levels of depressive and anxiety symptoms (70% female)were randomly assigned to one month (15 meditation sessions) of “Feeding Your Demons” practice or a waitlist control group. Written diary entries were collected immediately after each meditation session. We used an Interpretive Phenomenological Analysis approach to examine qualitative responses to two questions which probed (1) how participants made meaning of each meditation session and (2) how they thought it may impact their future thoughts and intentions for action. Five major themes were identified based on 20 codes developed through an inductive review of written responses across all participants. The themes included an enhanced sense of self-worth and confidence, empathy for the “demon” or rejected parts of oneself, increased self-awareness, an active-oriented “fierce” self-compassion, and an acceptance form of self-compassion. Overall, participants expressed an ability to reframe, or transform, their relationship to distressing thoughts, emotions, and experiences as they gained personal insights, self-compassion, and acceptance through the meditation process which in turn shaped their future intentions for action in the world. This research suggests that a secular form of a Vajrayana Buddhist practice may be beneficial for Western meditation practitioners with no prior training in Vajrayana Buddhism. Future research is warranted to understand its longer-term impacts on health and well-being.

The Effects of Mindfulness and Buddhist Meditation Coaching on Mental Health Outcomes in College Students.

College students are vulnerable to diverse mental health disorders. We aimed to investigate whether a meditation class would be an effective means to address students' mental health challenges. Among the college students who registered for the meditation course, 256 participants were enrolled. The meditation course was a 15-week program incorporating mindfulness meditation and Ganhwa Seon (a traditional Buddhist meditation). A questionnaire was administered twice, on the first and last class of the course, collecting information on personal characteristics and six mental health indicators. A paired t-test was used to examine whether the meditation course conferred benefit on the mental health indicators, and logistic regression analyses were run to identify factors associated with mental health outcomes. After completing the meditation course, there were significant improvements for the adult ADHD score (p < 0.01) and ego identity (p = 0.02) but not for the other outcomes. Among college students, meditation practice may have positive effects on the adult ADHD score and ego identity.

Buddhist Meditation and Generosity to Chinese Buddhists during the COVID-19 Pandemic

Abstract This article studies the practices of meditation and generosity among Chinese Buddhists in 2020 during the COVID-19 outbreak to provide insight into the interplay of religion, faith, well-being, and the pandemic more broadly, as well as to understand the specific ways in which Chinese Buddhists may draw on their faith to combat the ill effects of the pandemic. In particular, we trace the experience of Chinese Buddhists in mainland China, Taiwan, the United States, and other countries, identifying two popular Buddhist practices: meditation and generosity. We study their motivation for those practices, and the different ways Buddhist sites have sought to remain active in offering services to followers. We explore the role of faith in nurturing resiliency in the Chinese Buddhist community and conclude with specific recommendations for the prosperity of Chinese Buddhism during a pandemic and for leveraging specific tenets of the faith to reduce pandemic risks.

Digital Merit: A Case Study of a Chinese Buddhist Meditation Group on WeChat During the Early Outbreak of Covid-19 in China

ABSTRACT While most academics regard virtual religious communities to be secondary to in-person religious communities, the virtual Buddhist sangha served as a full and complete social infrastructure that provides purpose to life and spiritual consolation to its members. From the outbreak of the Covid-19 from March to May in 2020, this paper investigates how a Chinese Buddhist group based in Beijing practices Theravada meditation on the WeChat social media platforms. This paper, based on online ethnography and informal interviews, argues that digital media is a significant arena for Chinese Buddhists to conduct Buddhist rituals, transmit Buddhist ideas, generate and accumulate Buddhist merits, and build alternative cyber-Buddhist economies. This paper also highlights that Buddhist groups are continuously growing and rising as highly united and community-oriented digital sanghas within current China’s technoculture context.

Secularization and its ethical consequences: orthodox Israeli Jews sanctifying ‘mundane’ Buddhist meditation

Abstract‘Insight’ or vipassanā meditation refers to meditative practices employed within Buddhist traditions. But following the secularization of vipassanā in recent decades – that is, its differentiation from Buddhism – orthodox Jewish Israeli meditators frame it as a religiously neutral, therapeutic technique centred on the mundane human body. They thus consider it as involving no forbidden ‘Eastern’ religious contents. Nevertheless, these ‘Jewish Vipassanā’ meditators also utilize insight meditation for improving their Jewish practice, characters, and ability to experience closeness to God; and some situate it within a national‐religious historical narrative culminating in redemption. The secularization of vipassanā enables orthodox Jewish practitioners to engage with it in ways that are significant for them as observant Jews, and without continually being concerned over ‘idolatry’. Secularization therefore has important implications for people's ethical projects, or attempts to foster what they consider good. Examining these implications can both stimulate secular studies and contribute to anthropological research on ethics.

Reducing and deducing the structures of consciousness through meditation.

According to many first-person accounts, consciousness comprises a subject-object structure involving a mental action or attitude starting from the “subjective pole” upon an object of experience. In recent years, many paradigms have been developed to manipulate and empirically investigate the object of consciousness. However, well-controlled investigation of subjective aspects of consciousness has been more challenging. One way, subjective aspects of consciousness are proposed to be studied is using meditation states that alter its subject-object structure. Most work to study consciousness in this way has been done using Buddhist meditation traditions and techniques. There is another meditation tradition that has been around for at least as long as early Buddhist traditions (if not longer) with the central goal of developing a fine-grained first-person understanding of consciousness and its constituents by its manipulation through meditation, namely the Tantric tradition of Yoga. However, due to the heavy reliance of Yogic traditions on the ancient Indian Samkhya philosophical system, their insights about consciousness have been more challenging to translate into contemporary research. Where such translation has been attempted, they have lacked accompanying phenomenological description of the procedures undertaken for making the precise subject-object manipulations as postulated. In this paper, I address these issues by first detailing how Tantric Yoga philosophy can be effectively translated as a systematic phenomenological account of consciousness spanning the entirety of the subject-object space divided into four “structures of consciousness” from subject to object. This follows from the work of the 20th century polymath and founder of the Tantric Yoga school of Ananda Marga, Prabhat Ranjan Sarkar, who expounded on the “cognitivization” of Samkhya philosophy. I then detail stepwise meditation procedures that make theoretical knowledge of these structures of consciousness a practical reality to a Tantric Yoga meditator in the first-person. This is achieved by entering meditative states through stepwise experiential reduction of the structures of consciousness from object to subject, as part of their meditative goal of “self-realization.” I end by briefly discussing the overlap of these putative meditation states with proposed states from other meditation traditions, and how these states could help advance an empirical study of consciousness.

Traditional Buddhist meditations reduce mismatch negativity in experienced monk- practitioners

Thousand-year-old Buddhist traditions have developed a wide range of methods for the subjective exploration of consciousness through meditation. Combining their subjective research with the possibilities of modern neuroscience can help us better understand the physiological mechanisms of consciousness. Therefore, we have been guided by specifically Buddhist explanations when studying the physiological mechanisms of altered states of consciousness during Buddhist meditations. In Buddhism, meditations are generally divided into two large categories: (1) one-pointed concentration and (2) analytical meditation. Maintaining both one-pointed concentration and analytical meditation on ‘bodhicitta’ (“the thought of awakening”) and ‘emptiness’ is a necessary condition for transitioning into tantric practices. Tantric practices involve sophisticated visualizations of Buddhist deities, the ‘energy structure’ of the human body, and the visualization of the stage-by-stage process of dying accompanied with the dissolution of body elements. According to Buddhism, these meditations are characterized by the gradual withdrawal from “gross levels” of consciousness associated with the five senses. From a psychophysiological perspective, this withdrawal of sensory consciousness can be considered as the decrease of sensory stimuli recognition and attentional disengagement from the external world. We concentrated on how considered meditations affect sensory and cognitive processing of external stimuli. Auditory event-related potentials (ERPs) in the passive oddball paradigm were studied both during meditations and in a controlled state of relaxed wakefulness. It was shown with a group of 115 Buddhist monks that during meditation, mismatch negativity amplitudes, amplitudes of N1 and P2 components of ERPs to deviant stimuli, and the amplitudes of the P3a component to novel stimuli all decrease. These outcomes suggest that the considered Buddhist meditations, compared to the control state of relaxed wakefulness, are accompanied by a decrease in physiological processes responsible for maintaining attention on the outside world and recognizing changes in the stream of sensory stimuli.

Pursuit of Moksha through Existential Anxiety and Karma in Ghanashyam Khadka’s Nirvana

The idea of struggle for existence is always the turning point for the search for ultimate reality. Reality leads to realization. Moksha is the point of ultimate realization. Based on the theme of Moksha, the novel Nirvana by Ghanashyam Khadka proposes a new mode of defining and exemplifying the process of Moksha. This study explores how the transitoriness in life and the realization of meaninglessness in life have conditioned us to accept every dimension of Dukha, which ultimately leads us to enlightenment and Nirvana. Grounded on the principles of existential anxiety and the search for Moksha through Gita philosophy, this study examines how the queries on the truth of life and death lead to the realization of the value of death in life. These queries are meant for existence and they properly lead to the level of Moksha. Before knowing the truth of human limitation to the knowledge of worldly existence and life, human beings are disturbed by the destined events of life, but these events become the sources of the perfect knowledge to enable one to be free from all worldly sorrows and pains. The experience of sadness and loneliness in life makes people think that they should give up anger and malice on the journey of life to understanding the truth, the Moksha. The novel, Nirvana, shows the central characters, Monika and the narrator, undergoing long troubles of life individually, have realized ultimate peace when they have followed Buddhist meditation in search of Nirvana, but throughout their life, they are guided by the Gita theory of Karma and essence.

'Therapeutic landscape' experiences - redefining their relationship with the everyday.

Feelings of removal from, and connection to, everyday life, are central to much of the 'therapeutic landscapes' literature, and to understanding of what makes 'therapeutic landscapes' 'therapeutic'. This paper develops understanding of the relationship between the everyday and 'therapeutic landscape' experiences, by exploring the origins of feelings of removal and connection. Data collected through a phenomenological approach (fieldwork sites: Buddhist meditation retreats, and non-Buddhist walking groups and conservation volunteering groups), targeted at capturing highly detailed information, demonstrates that both feelings of removal from, and connection to, the everyday, are bound-up with the everyday itself, with who we are and where we come from, and moreover, that these feelings exist alongside one another.

A More Modern Understanding of Traditional Chinese Meditation

A More Modern Understanding of Traditional Chinese Meditation

Contemplation: Its Cultivation and Culmination Through the Buddhist Glasses.

Buddhist account of consciousness provides a new way of looking into contemplation, where absorption into meditation does not only bring in changes in the neural level but in the very personality of the individual, turning him into a good human being. The Buddhists recommend the practice of vipassanā, literally meaning insight but actually standing for the realization of the supreme enlightenment breaking off all the internal fetters through the practice of seven different types of purity, such as purity of morals, mind, views, and insight, etc. In early and later Buddhist literature, it has been categorically emphasized that one should not practice solitary mindfulness but should practice enriching the higher qualities of the mind such as compassion, friendliness, etc. The point is that the contemplated individual, the Bodhisattva, should possess the perfection of wisdom (prajñā-pāramitā) and be equipped with the skill of upāyas. The practice of these upāyas, however, will not create any new bondage for the contemplative mind. When the individual is able to attain this broad outlook, he will be said to achieve the highest contemplation – this is the ultimate objective of Buddhist meditation. Meditation is needed for this change of outlook – transition from “I” to “we”. This is the only way to bring peace of mind and peace to the whole world.

Humanistic Mindfulness: A Bridge Between Traditional and Modern Mindfulness in Schools

Mindfulness, which originated in the Buddhist tradition, has become popular in the West and has been integrated into schools. During this migration from a particular-traditional-religious context into a universal-modern-secular one, mindfulness has shed key ethical values and became a “science of happiness.” In addition, in the West it has taken on diverse interpretations, such that the original concept has become unclear. Thus, it is important to understand mindfulness in its original form before its implementation in schools. The gap between West and East can be bridged by incorporating important elements from traditional Buddhism—meditation, wisdom, and moral virtues, into Western mindfulness. Humanistic education already has similar elements incorporated into it and Social-Emotional Learning (SEL) programs have the potential to be the practical tool through which this holistic concept of mindfulness may be applied. In this manner, mindfulness in schools will be even more compatible with educational goals.

Gagaku, Ensemble OnoTeruhisa Fukuda, maître de shakuhachi. Offrande musicale

Gagaku, Ensemble OnoTeruhisa Fukuda, maître de shakuhachi. Offrande musicale

The Role of Buddhism Meditation in Spinal Cord Healing

Meditation lets you become more aware and more purposeful about your actions. It teaches you how to respond, rather than react, to situations in your life. Meditation sounds simple. But it takes discipline to remain still in body and mind. You have to block out the world around you and quiet your thoughts. You also need to practice at least 10 to 20 minutes a day to get the most out of your meditation. The benefits of meditation include: Lower blood pressure, Decreased pain, Better immune system function, Better mood and brain function. Thus there are many theories about how meditation may improve your physical and mental health. One theory is that it reduces activity of the sympathetic nervous system. This leads to a slower heart rate, lower blood pressure, slower breathing, and muscle relaxation

THE SECRETS OF BUDDHIST MEDITATION: VISIONARY MEDITATION TEXTS FROM EARLY MEDIEVAL CHINA. By Eric M.Greene. Kuroda Institute Classics in East Asian Buddhism. Honolulu: University of Hawai‘i Press, 2021. Pp. xx+359. Hardback, $72.00; Paperback, $20.00.

Religious Studies ReviewVolume 48, Issue 1 p. 146-146 Short Reviews of Recent Publications: East Asia THE SECRETS OF BUDDHIST MEDITATION: VISIONARY MEDITATION TEXTS FROM EARLY MEDIEVAL CHINA. By Eric M. Greene. Kuroda Institute Classics in East Asian Buddhism. Honolulu: University of Hawai‘i Press, 2021. Pp. xx+359. Hardback, $72.00; Paperback, $20.00. First published: 28 April 2022 https://doi.org/10.1111/rsr.15663Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat No abstract is available for this article. Volume48, Issue1Georges Bataille and the SacredMarch 2022Pages 146-146 RelatedInformation

Meditation, Idealism and Materiality: Vivid Visualization in the Buddhist \u2018Qizil Yoga Manual\u2019 and the Context of Caves

This paper examines the topic of Yogācāra idealism through a little studied Buddhist meditation manual, the so-called ‘Yogalehrbuch’ or ‘Qizil Yoga Manual’, a primarily Buddhist Sarvāstivāda Abhidharma text with Mahāyāna Yogācāra strands. What does this unique Central Asian text say about Buddhist meditation practices called yogācāra or yoga? It centres on methods of vivid visualization that are somewhat specific to the Central Asian region of Kucha on the Silk Road. To understand the Manual’s practice and definition of yogic meditation, this paper considers how some of the hyper-real visualizations in the dhātuprayoga section relate the mind to reality and whether Yogācāra meditation can be said to propose idealism as a metaphysical theory about the nature of reality. The paper also asks whether neurocognitive research insights can be useful in understanding what some regard as a ‘hallucination-like’ quality of some visualizations, which destabilise distinctions between appearances and reality. Furthermore, it argues that analyzing the materiality of meditation, particularly the environment of the cave, helps us to better understand the text’s techniques of yogic visualization. The paper concludes that the ‘Qizil Yoga Manual’ facilitates soteriological idealism and suggests that factoring in the material contexts of meditation is useful, both in deciphering the text’s meditation methods and in discussing the metaphysical theory of idealism.

Equality of Access? Chinese Women Practicing Chan and Transnational Meditation in Contemporary China

This paper examines how the Buddhist revival, the Chan revival, and recent popularity of transnational meditation practices have facilitated Chinese women practicing Buddhist meditation in contemporary China. With the influence of the opening of China and growing transnational networks, there has been an increasing number of Han Chinese monastics and lay people practicing transnational meditation, such as samādhi, vipassanā and mindfulness, in the past two decades. Despite the restriction of accessing Chan halls at monasteries, some Chinese nuns and laywomen have traveled to learn meditation in different parts of China, and international meditation centers in Southeast Asia to study with yogis from all over the world. Surprisingly some returned female travelers have taken significant roles in organizing meditation retreats, and establishing meditation centers and meditation halls. Through examining some ethnographic cases of Chinese nuns and laywomen, this paper argues that the transnational meditation movement has an impact not only on gender equality, especially concerning Chinese women practicing meditation, but also on the development of contemporary Chinese Buddhism. The significant role of Chinese female meditators in promoting Buddhist meditation can reflect a trend of re-positioning the Chan School in contemporary China.