Buddhist Practice Research Articles

Korean Templestay as a Sustainable Global Cultural Product: The Case of Manggyeongsansa

While the trend of de-religiousization has accelerated globally, Korean Buddhism has become very hip around the world. While it was traditionally known as a symbol of a solemn and old religion, with its innovative transformation, Korean Buddhism has gained wide popularity in friendly and trendy atmospheres, especially among people in their 20s and 30s in Korea and abroad, regardless of religion. Thus, Korean Buddhism has a cultural affinity beyond religion, nationality, age, and gender. At the center of this popularization of Buddhism, there exists “Templestay”. Templestay is defined as staying in a Korean temple and experiencing traditional Korean culture, the spirit of Buddhist practice, the natural environment, and the daily life of temples. Templestay was selected as one of the world’s top five most successfully developed tourism and cultural resources by the Organization for Economic Cooperation and Development (OECD), and one of the top 10 icons representing Korea according to the Republic of Korea’s Presidential Council on Nation Branding. Thus, Templestay is not just a Buddhist cultural experience but has been officially recognized as a sustainable global cultural product representing Korea with a history of 1700 years, where a global cultural product is defined as a cultural product that is shared on a global level. Considering Templestay’s wide global popularity, as well as its significant impact on the national economy, tourism, and cultural succession, with over 7 million participants, it is important to investigate Templestay from the perspective of sustainable management, such as CSR, CSV, and ESG. However, while a few studies exist on Templestay, the theoretical aspects of Templestay as a subject of sustainable management have not been sufficiently developed, since most research on Templestay has focused on the perspectives of religion or visitor experiences. Thus, by focusing on Manggyeongsansa Templestay, which was selected as one of the best Korean temples among the 150 temples offering Templestay in 2023, the findings from this case study provide significant implications and practical guidelines for the sustainable management of global cultural products to address fundamental issues from an angle that has not been covered sufficiently.

Severe Depression: Etiology, Recovery, and Prevention

Depression is a growing global challenge, posing a major threat to human well-being and the future of society. Despite centuries of scientific efforts, the disease remains incurable, with incidence rates steadily rising. While genetic and environmental factors may contribute to its development, they do not address the root cause. Dharma Master Jun Hong Lu, through the Guan Yin Citta Dharma Door, offers a novel Dharma approach to treating depression. His teachings reveal that the underlying cause of depression is spiritual occupation, and once these spirits are elevated through Dharma practices, patients recover naturally. Unlike conventional treatments that manage symptoms, this approach offers a holistic solution by resolving karmic entanglements and restoring emotional balance through the Golden Buddhist Practices. This study offers a novel approach to treating depressive conditions and brings hope to patients and their families.

Analysis of Shi Longlian’ translation of the extensive commentary on the bodhisattva's way of life from the perspective of relevance theory

This paper explores the intersection of Relevance Theory and translation through an analysis of Shi Longlian's The Extensive Commentary on the Bodhisattva's Way of Life. The study begins with an introduction to Santideva, the esteemed 8th-century Indian philosopher, whose work laid the foundation for Mahayana Buddhist ethics and practice. Following this, it examines Shi Longlian, a prominent contemporary translator and scholar, highlighting her contributions to Buddhist literature and her extensive commentary that enriches the understanding of the Bodhisattva path. By applying these Relevance Theory as theoretical frameworks, this paper focuses on how Shi Longlian’s commentary achieves optimal relevance, facilitating comprehension for contemporary readers while remaining faithful to the original text's intent. This study emphasizes the importance of Relevance Theory in translation, showcasing how it enhances the audience's understanding and appreciation of Buddhist teachings in the modern context.

The Vajrayāna personality. A mixed quantitative-qualitative study on Tibetan Buddhism in Spain / La personalidad Vajrayāna. Estudio mixto cuantitativo-cualitativo con budistas tibetanos de España

This article presents a psychological study with Tibetan Buddhism from Spain. Employing a mixed quantitative-qualitative approach, the study investigates how Buddhist beliefs, meditation practices and social belongingness are related to personality traits. In the quantitative analysis, significative lower scores in Sensation Seeking-Impulsivity and Activity were found when comparing the Tibetan Buddhist group ( N = 30) with a non-Buddhist religious group ( N = 30) and a non-religious group ( N = 30). Furthermore, lower scores in Neuroticism-Anxiety and Future Anxiety were found when comparing a Buddhist group with a religious group. In-depth interviews with a subset of Buddhist participants ( N = 8) shed light on the subjective perceived psychological effects of Buddhist practices, highlighting their role in coping with problems related to Future Anxiety, Sensation Seeking-Impulsivity, Aggression-Hostility and Neuroticism-Anxiety. The qualitative analysis also reveals an ‘ascetic’ profile among participants, characterized by an energetic and empathic style, yet with less attachment to conventional social norms and materialistic achievements.

Modes of Mindfulness in Post-Catholic Ireland

The Republic of Ireland has undergone a seismic religious and social transformation in recent decades. Through the processes of secularization and detraditionalization, as well as several major scandals within the Irish Catholic Church, irreligiosity has become an increasing reality in terms of the hitherto overwhelmingly Catholic population. At a time of spiritual climate change in this post-Catholic Ireland, the contemporary phenomenon of mindfulness has exploded in popularity across various elements of society. Against this backdrop, three distinctive modes or strands of mindfulness are proposed as being operative in the Irish context, each catering to the needs of different practitioners. The proposed modes include psychological and clinical mindfulness and commodified and post-secular spirituality. Within the lacuna created by the receding of Catholic belief and practice, the emergence of mindfulness in the Irish context is explored, mapping how this originally Buddhist practice has gained such a foothold in contemporary spiritual discourse.

Existential Buddhism: embracing life's uncertainties and finding meaning within

This study explores the profound questions surrounding the pursuit of Nirvana in Buddhism, examining whether it arises from the cycle of rebirth, present suffering, or future pain as depicted in early Buddhist scriptures. It also investigates the potential convergence of Buddhism with existentialism, a philosophy emphasizing individual experience, freedom, responsibility, and life’s inherent uncertainties. The primary inquiry examines whether Buddhism can harmonize with existentialist perspectives, which emphasize individuality amidst life’s enigmas. This research comprehensively investigates the reasons driving individuals in mainstream Buddhism to seek Nirvana, delving into their quest for liberation, and emphasizes the existential essence of Buddhism. Finally, It explores the plausibility of an alternative form of Buddhism that incorporates existential philosophy. Using a literature analysis approach with a thematic focus, this study critically examines the writings of prominent Buddhist scholars, existential philosophers, and researchers on the intersection of Buddhism and existentialism. The analysis reveals that Buddhists aspire for Nirvana to escape the cycle of suffering and find solace and serenity. Moreover, the juxtaposition of Buddhism and existentialism offers a fresh perspective, highlighting individual autonomy and choice in confronting life’s complexities, and providing an early Buddhist account of existential nature. By deepening the understanding of how mindfulness and meditation connect to core Buddhist principles, this research fosters more authentic engagement with Buddhist practices, enriching personal well-being. This research has vital implications for understanding the pursuit of meaning and liberation from suffering amidst life’s chaos, challenging conventional perceptions of Buddhism, and elucidating potential alignments with existential thought, inviting further research.

Kayanapussana Satipatthana and the Buddhist practices of Samadhi and Sati as foundational practices in the development of Thai musical skills

The Buddhist Vipassana technique of Kayanupassana Satipatthana is used to develop samadhi (concentration) and sati (awareness) in the practices of Thai classical music (dontri Thai) teachers working in a Thai primary school and the specialist music school in a Thai university. While previous studies have explored the use of mediation as a means of alleviating stress or spiritual progress, the techniques described here are adapted in this dontri Thai pedagogy to help musicians optimize learning and performing through the cultivation of concentration, awareness, and bodily control. Within this pedagogy, sharpened concentration leads to heightened awareness which allows greater insight into the students’ state of mind, musical sounds, and sensory feelings in their bodies. This enable performers to reproduce what is conceptualized as the “ideal” sound. Students commence musical training by practicing meditation while producing a single note, a short melody, or a technical skill. The task is repeated until the tripartite goal of mental and physical immersion and the production of the ideal sound is achieved. The four key components of the method are integrated within a holistic and iterative learning process in which the student progressively develops the ability to focus on all relevant elements in a single moment.

Divine Medicine: Healing and Charity Through Spirit-Writing in China

This study traces the evolution of religious healing practices associated with divine presence in China, from pre-modern traditions to the modern use of spirit-writing for obtaining divine prescriptions. It examines the continuity and transformation of these practices from the late imperial period to contemporary times. It argues that healing through divine prescriptions obtained via spirit-writing challenges the perceived dichotomy between religion and science, demonstrating that they have complementary roles, rather than being strictly opposing categories. For members of Jishenghui 濟生會, a lay Buddhist charity devoted to the Buddhist god Jigong 濟公 in Republican China, religion and scientific medical practice were integrated as complementary elements of daily life, combining doctrinal beliefs, ritual practices, and moral self-cultivation. This study examines how Jishenghui used spirit-writing to obtain and distribute divine prescriptions and medicines, demonstrating that the organization’s philanthropic activities and social standing were enhanced by the integration of religious beliefs with medical and charitable practices during the Republican period. This study bridges existing research on the histories of spirit-writing and Chinese medicine, and the distinctions made between “Buddhist medicine” and “Daoist medicine”. The article contends that, for ordinary people, no strict distinction existed between Buddhist and Daoist healing practices; instead, a shared religious culture regarding illness and healing was predominant. By contextualizing key analytical concepts such as “divine medicine”, especially “divine prescriptions” (jifang 乩方 and xianfang 仙方) within the broader history of Chinese medicine and religious practices, this article demonstrates the social significance of spirit-writing as a ritual technique to provide healing and charity by lay Buddhists in Republican China, and its enduring relevance in contemporary Chinese societies.

Non-violence in Buddha’s teaching and Deviation in Practice

Buddhism consistently advocates for love and respect for all living beings and stands as an animal-friendly religion. Buddha's Pañcaśīla and other teachings focus on love and compassion for nature, including animals and plants. Maitri, Karuṇā, muditā, and upekṣā are among the main essences of Buddhism, emphasizing love, sympathy, empathy, and respect for all living beings. However, some Buddhist practices involve animal sacrifice in the name of 'Bali' for religious purposes, and some Buddhists consume animal meat, which is unsympathetic and merciless and contradicts Buddhist and environmental ethics. This paper highlights how these practices deviate from the Buddha's core teachings on non-violence and their significant impact on the environment and human health. The study is carried out using qualitative research methodology, with discussion and analysis conducted through the inductive method.

Can Mindful Politics Be Meaningful Politics? Socially Engaged Buddhism as a Political Project within a Liberal Political Order

Throughout the Western political world, and particularly in the United States, contemporary Buddhist political thought has largely become synonymous with the movement of mindful politics, also known as Socially Engaged Buddhism. Focusing primarily on issues of social, economic, and environmental justice, mindful politics has found a natural ally in Western left-wing and progressive movements to the degree that Buddhist political thought in the United States is now seemingly indistinguishable from these Western political positions as a practical matter. While the practical alliance of Socially Engaged Buddhism and progressivism is well established, what is less clear is what the movement of mindful politics brings to this relationship beyond its Buddhist veneer. By basing its political project on the secularization of Buddhist compassion (karuṇā), mindful politics fails in creating a political project which can be compelling to those outside of the confines of Buddhist religious belief and practice. While the mindful politics movement and contemporary liberal progressivism share an overlap in policy commitments, the religious roots of Buddhist mindful politics ultimately preclude it from properly aligning with the pluralistic requirements of the prevailing liberal political order. This article will examine the foundations of Socially Engaged Buddhism and explore the standing of the possibility of Socially Engaged Buddhism as the foundation for a political project within the confines of a liberal political order.

Bridging Ecologies through Contemplative Technologies: Existential Relevance of Huatou 話頭 and the Huayan sanmei men 華嚴三昧門 for Oxytocin and Environmentally Sustainable Behavior

Contemplative technologies in the form of Buddhist practices that challenge the sense of self and thereby enhance the experience of interrelationality are viable strategies for addressing existential concerns such as the environmental crisis. Much of the existing research on Buddhism and ecology neglects to measure environmentally sustainable behavior or engage with empirical research. Likewise, experiments measuring the effects of contemplative practice on oxytocin, a neuropeptide hormone often implicated in interrelational contexts, are scarce. This study explores the existential relevance of Chan and Huayan practices for oxytocin and environmentally sustainable behavior. Using empirical methods, it reports on an experimental fieldwork study among international participants in a one-month retreat at a Buddhist monastery in Taiwan. Salivary oxytocin, recycling, and food waste were measured, while phenomenological reports of experiences during contemplative practice were also obtained. Results of enzyme-linked immunosorbent assay indicate a marginal increase in oxytocin following Chan practice of the huatou “Who recites the Buddha’s name?” which targets the sense of self, consistent with phenomenological reports reflecting an interrelational, ecological sense of self through huatou. Results also indicate increased recycling and decreased food waste by mass as a function of time on retreat. While the precise mechanisms explaining why participants exhibited more environmentally sustainable behaviors are currently unclear, the discussion proposes an empirically testable framework for bridging ecologies that links emotion, sense of self, and behavior. Contemplative practices may contribute to changes in oxytocin and environmentally sustainable behavior through activation of existential, aesthetic emotions such as doubt and awe, thereby inducing changes in the practitioner’s sense of self, which they may then experience as interrelated with broader ecologies, a possibility awaiting further research. The huatou fieldwork and proposed follow-up study on the Huayan sanmei men thus shed light on the relevance of contemplative technologies from Chinese Buddhism for bridging ecologies in the existentially relational sense.

Between North and South: Buddhist Cliff Sculpture in Northern Sichuan in the First Half of the Seventh Century CE

In the first half of the seventh century CE, clusters of Buddhist cliff sculptures were carved into cliffs and boulders in Guangyuan, Mianyang, Bazhong, and other locations nestled in the northern Sichuan Basin. They mark the start of large-scale Buddhist grotto construction in Sichuan, significantly impacting the establishment of regional grotto traditions in southwestern China. Through analysis of site forms, statue types, and devotional inscriptions, this article argues that these Buddhist cliff sculptures represent a reintegration of divergent Buddhist practices and artistic conventions that emerged during the Southern and Northern Dynasties in northern and southern China. While their niche-based site structure and collective sponsorship through the yiyi association can be traced back to northern China in the prior two centuries, the sculptural style primarily reflects a regional tradition exemplified by the free-standing statues unearthed in Chengdu, central Sichuan in the Southern Dynasties. The construction of these sites, catalyzed by the influx of northern officials and monks into Sichuan toward the end of the Sui and the early Tang, provides valuable material for exploring the social integration of northern and southern China, as well as the religious dynamics between Buddhism and Daoism in northern Sichuan.

Fasting in Hinduism, Buddhism and Islam: A Comparative Study

Voluntary abstinence from food has been a spiritual purification rite in many religions. Penitence, purification and sacrifice are the major aims. Fasting in Hinduism is the denial of the physical needs of the body for the sake of spiritual gains. Hindus observe a period of fasting during the month of ‘Shravan’ (July/August), a holy month with religious festivals such as ‘Janmastami’ (Lord Krishna’s birthday) and ‘Rakhibandhan’ (when sisters tie a ‘rakhi’ on their brothers). Many Hindus also fast all year round on certain days of week for example, on Monday for Lord Shiva and his wife Goddess Durga. According to Hindu scriptures, fasting helps to create an attunement with the Absolute by establishing a harmonious relationship between the body and the soul. The Buddhist tradition prefers to abstain from eating meat, since this involves the killing of living beings. According to the Buddhist monastic rules, the Vinaya, monks and nuns should have only two meals a day, in the early morning and before noon, and abstain from food for the rest of the day. On festive days, especially at full and new moon, laypeople also follow those rules. There is also some occasional fasting such as the fasting for Lokesvara, which is supposed to cause the birth of a son; fasting for Tara, which frees one from illness and dangers. The Tibetan Buddhist practice of Nyungne (abiding in the fast) has been gaining increased attention. It is two and a half-day practice, which involves the keeping of strict vows, silence and fasting. Fasting the lunar month of Ramadan is one of the five fundamentals of Islam. It has been an obligatory duty ordained by the Almighty Allah for all the adult observant Muslims except who are ill, traveling or pregnant. There are also some other voluntary fasting in Islam. Fasting, in Arabic called Sawm, is abstinence from eating, drinking or sexual activity from sunset to sundown during the month of Ramadan. In Islam, fasting is an important act of worship done for Allah, whereby a Muslim draws closer to his Lord. Because of fasting, the sincerity of faith and devotion to Allah should become all the more evident. The purpose of fasting is to develop God-consciousness (Taqwa), which can lead to the forth of goodness and virtue in life and hereafter. The learning of self-restrains from fasting is capable enough to lead a purer life in this world as well as to an eternal life of happiness in the next. After having a comprehensive study and finding out the similarities and dissimilarities among the fasting tradition of Hinduism, Buddhism and Islam, this paper is mainly aimed at proving the highness and glory of fasting system of Islam in gaining its material and spiritual objectives.

Ethics, Mindfulness, and Consciousness: A Study of Their Relation in Early Buddhism

Scholarly discussions of mindfulness normally treat the term as reflecting a specific, independent, psychological function. Here, mindfulness is placed within a broader understanding of the Buddhist cultivation of consciousness, with special attention to the ethical aspects of mindfulness. Focusing on sources from early Buddhism, the article demonstrates how ethics was thought to have a positive, indeed a necessary, effect on a successful practice of mindfulness. The article moves beyond the Sati-paṭṭhāna-sutta (“The Foundations of Mindfulness”), which has been emphasized in scholarship, to related texts in the Middle Length Discourses (Majjhima-Nikāya) and beyond them to other Pāli sources. Here, we learn that “You should cultivate the four applications of mindfulness based on ethics, established in ethics.” While the emphasis on ethics in these sources reminds us of the conceptual dimensions of mindfulness, it also allows scholars to see both ethics and mindfulness as partaking in the broader attempt to enrich consciousness and make it healthier, softer, and more lucid. Buddhist practice works to change the structures of subjectivity and make them more conducive to liberation, in whatever way it may be defined. Thus, the Buddhist contemplative tradition can be seen to participate in an effort to change the quality of consciousness, rather than being a mere attempt to reach an annihilation of “suffering.” These considerations allow us to see mindfulness as a form of ethical activity in itself.

성리학의 中和論辨에서 보이는 불교의 영향과 변용: 朱熹의 中和新說 修養論 구축 과정을 중심으로

The purpose of this study was to examine the Buddhist influence seen in the process of establishing Neo-Confucianism and the transformation of such influence by overcoming or reinterpreting it in a Confucian way. First, the Dao nan[道南] school believed that humans wanted to seek Li[理] from within, and that seeking was possible during Wei fa[未發]. Accordingly, the Dao nan[道南] school spoke of Mo zuo cheng xin[默坐澄心] for the purpose of Wei fa qiu zhong[未發求中]·Wei fa ti ren[未發體認]. The characteristics of the Dao nan[道南] school, such as its desire to seek Li[理] and its specific methodology of sitting and practicing, clearly appear to be influenced by Zen Buddhism. Zhu xi[朱熹] believed that one cannot directly seek one's Xing li[性理] within a human being. In the criticism of Dao nan[道南] school, it was considered impossible to seek Zhong[中] during Wei fa[未發] because it was already Yi fa[已發] in itself. And, trying to discover Xing li[性理] in Yi fa cha shi[已發察識], it was believed that Xing li[性理] could not be grasped because the previous cultivation study was lacking. Accordingly, Zhu xi[朱熹] tried to seek Li[理] from work and things, not from within humans. Zhu Xi also emphasized internal studies, such as Wei fa han yang [未發涵養], in addition to submaterial studies such as Ge wu qiong li [格物窮理]. Wei fa han yang [未發涵養] mentioned here was different from the enlightenment through internal practice mentioned in Zen Buddhism. As mentioned earlier, Zhu xi [朱熹] believed that it was impossible to directly seek one's inner Li [理]. This is because Li[理] is in the state of Wei fa[未發], but the object sought is already Wei fa[已發]. Accordingly, the internal study methodology mentioned by Zhu Xi [朱熹] is cultivation study. The cultivation referred to here is one whose purpose is not to seek, but to protect. To summarize, Zhu xi [朱熹] completed his Zhong he xin shuo [中和新說] theory of cultivation based on the principle of seeking Li [理] below the form and only protecting the inner Li [理]. The process of completing Zhong he xin shuo [中和新說] as above appears to be the result of Zhu xi [朱熹]'s concerns to overcome the Buddhist practice theory seen in the previous Li xue [理學] schools.

한라산의 신성성(神聖性)에 대한 연구

Hallasan Mountain, the heart of Jeju Island, is revered for its sacredness and cultural heritage. This study explores its role as a mountain god, guardian deity, divine dwelling, birthplace of gods, and sacred space. Historically, Halla Mountain was worshipped for controlling weather and honored as a guardian during the Joseon Dynasty, earning the title Yeongju Mountain. Its volcanic crater linked it to Taoist immortals. Gods from Hallasan Mountain became key figures in local shamanistic practices. Confucian rites and Buddhist practices flourished here. Understanding Hallasan Mountain's sacredness from a perspective of natural harmony is essential for appreciating its cultural significance.

묘도와 묘총 : 송대 대혜 문하의 여성 선사들

Among the official disciples of the Southern Song Dynasty Zen master Dahui Zonggao(1089-1163) of the Chinese Linzi School were two bhikkhunis, Miaodao and Miaozong. Before Miaodao and Miaozong, the only other bhikkhuni in the history of Chinese Zen Buddhism was Moshan Liaoran in Ching-te ch'uan-teng lu. In the Southern Song period, the number of bhikkhunis and lay people recorded in Zen Buddhist texts gradually increased. Writers of Zen Buddhist texts sought to broaden the scope of Zen Buddhism by including royal women and elite men, often criticising the traditional focus on male ascetics. Miaodao and Miaozong were two of the earliest pioneers of this transformation of Zen Buddhism in the Southern Song Dynasty and were highly respected and representative bhikkhuni Zen masters. This paper examines these two bhikkhunis, Miaodao and Miaozong, through the literature on the history of Zen Buddhism in the Southern Song Dynasty and the writings of Dahui. In order to examine the evaluation of these bhikkhunis and their characteristics in relation to the context of the Southern Song period, the scope of this study is limited to the Zen Buddhist literature of the Southern Song period. The reason why Zen Buddhist texts record the biographies of many female Zen masters and actively include them in Zen Buddhist genealogies is that the examples of excellent female Zen masters can demonstrate the effectiveness of Zen Buddhist practice and increase the popularity of Zen Buddhism. Dahui often referred to the examples of Miaodao and Miaozong to teach and inspire his followers, especially women, to practice his Zen meditation. While presenting them as serious practitioners on the path to enlightenment, he also sought to present them as exemplary female leaders for other female students. This shows that he recognised the need for the active participation of women in the spread of his Zen Buddhist practice and in the development of Zen Buddhism. The Southern Song Dynasty Zen texts that record the Miaodao and Miaozong show an unprecedented high regard for female Zen masters. However, we can also see the limits of the male-centred authoritarianism that still persists in these texts. In the Southern Song Dynasty of China, elites were actively engaged in Zen Buddhism, the bhikkhuni order was highly prominent, and the traditional bhikkhu-centred hierarchy of the transmission records was being challenged. These changes were reflected in the high esteem in which female Zen masters were held.

Rewriting the Heart Sutra: Buddhism and the (Geo)Politics of Symbols in Qiu Zhijie's Art

This article studies the Chinese artist Qiu Zhijie's (b. 1969) three experimental “rewrites” of the canonical text Heart Sutra and their geopolitical connotations within and beyond China. Examining Qiu's copious writings as well as curatorial and artistic practices over a decade, the article shows how the artist's evolving views of Buddhism have triggered, justified, and added nuances to his shifting positions in art and politics, including assertions of “native” identity and aesthetics, pursuits of non-elitist art and “folk” wisdom, and ambivalent takes on cultural colonialism. To contextualize Qiu's Buddhist-affiliated art, the article also traces how the modernized versions of Buddhism entangled with avant-garde art and politics in the postwar era, and how concepts like authenticity and cultural influence claimed not only aesthetic and thus market value, but also territorial ambitions. The citation of Buddhist doctrines and practices, the article argues, enabled Qiu to present his aesthetic maneuvers as ostensibly apolitical and hence more powerful as embodied ideologies. The artworks create “fragile” yet potent symbols of geopolitical connections that serve the discourse of a Sinocentric world, where China shares roots with “peripheries” such as Taiwan and Tibet and draws its soft power from a collectively created yet mystical and singular identity.

Pattern Theory of Selflessness: How Meditation May Transform the Self-Pattern

For many centuries, scholars and philosophers from wisdom traditions in different cultures have reported and discussed non-self states of consciousness. These states can be both short-term (state, transitory) and long-term (trait, lasting) conditions. However, in psychology, the importance of a healthy self is usually emphasized, and some theorists have dismissed the idea of “selfless” modes of functioning. This disagreement hinders further empirical progress in the study of self and the way it might be affected by meditation. This paper addresses this issue by providing an interdisciplinary conceptual discussion, grounded in the pattern theory of self (PTS). According to PTS, what we call “self” is a complex pattern of dynamically related constituent processes, which include embodied, experiential (prereflective), affective, psychological/cognitive, reflective, narrative, intersubjective, ecological, and normative processes. We propose that Buddhist and secular meditative practices induce a reorganization of the self-pattern, allowing individuals to experience a “selfless” state, both temporarily and persistently. We then put forward a heuristic model, the pattern theory of selflessness (PTSL), possibly experienced through meditation practices. The proposed PTSL model consists of six transformations that contribute to self-pattern reorganization in a nonlinear and iterative manner: consolidating and integrating the self-pattern; cultivating concentration and present-moment awareness; cultivating mindful awareness; self-deconstruction (non-self) states; self-flexibility; and self-liberation as a trait. This conceptual analysis and integrative view contributes to the growing field of consciousness and contemplative research by advancing the contemporary understanding of non-self experience and its relation to Buddhist and secular meditation. The proposed model serves as a basis for interdisciplinary efforts to guide empirical research in this area.

Advocacy for a Buddhist approach to dementia care

ABSTRACT Despite the extensive literature on Christian and Muslim perspectives on dementia care, there has been an absence of scholarly research on dementia care from a Buddhist perspective. What appears to be largely missing from this discourse is the potential of incorporating traditional Buddhist beliefs and practices as part of a comprehensive approach to contemplative, spiritual caregiving for people living with dementia. A multi-faith approach to dementia care is necessary to truly appreciate the diverse spiritual/religious needs of individuals with this condition. Contemplative care informed by Buddhist ethics, beliefs, and practices is an approach that deserves further exploration. For chaplains and healthcare professionals who identify themselves as Buddhists, it is important to develop care strategies that are congruent with their spiritual and cultural beliefs to effectively support the well-being of individuals living with dementia.