Buddhist Meditation Practices Research Articles

Psychoanalysis of the unspectacular.

From the perspective of a poet and first-year psychoanalytic training candidate, this paper develops Jeremy Safran's ideas about the dialectic between psychoanalysis and Buddhism by drawing an analogy between their processes and those of a poetry practice to define an alternative to pathological dissociation under capitalist systems of value. The paper details the writer's experience of working a day job in an office and the pathological dissociation which she subsequently attempts to overcome and critique through writing poetry. Various poems written at work are shared and analyzed as evidence. Drawing from Safran's edited volume, Psychoanalysis and Buddhism, the author then identifies aspects of Zen Buddhist meditation practice and the psychoanalytic process that focus on connecting with reality, however conflicted, as opposed to escaping it. This paper was written under the mentorship of the psychoanalyst and Zen teacher Barry Magid.

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.

Adverse Effects of Meditation: Autonomic Nervous System Activation and Individual Nauseous Responses During Samadhi Meditation in the Czech Republic.

Buddhist meditation practices, including Samadhi meditation, which forms the basis for mindfulness practice, are broadly promoted as pathways to wellbeing, but evidence of their adverse effects is emerging. In a single-group observational study with assessments of autonomic system before, during, and after Samadhi meditation, we explore the relationship between post-meditation nausea symptoms and the degree of change in autonomic system activity during meditation as compared to before and after in 57 university students (42 women; mean age = 22.6) without any previous experience in meditation or yoga practices. We hypothesize that nauseous feelings in meditation are connected to a rapid increase of activity in the sympathetic nervous system, as indicated by decreased heart-rate variability (HRV). We additionally explore links between meditation-induced nausea and two markers of parasympathetic activity: increased HRV and vasovagal syncope. Engaging in meditation and increased nausea during meditation were both associated with increased markers of HRV parasympathetic activity, but 12 individuals with markedly higher nausea demonstrated increased HRV markers of sympathetic activity during meditation. Vasovagal syncope was observed but found to be unrelated to nausea levels. Drivers of adverse effects of meditation in some individuals require further investigation.

The Application of Theravāda Buddhist Meditation Practices and Techniques in Mindfulness-Based Interventions

The prominent meditation practices and techniques of Buddhism have been integrated into mindfulness-based psychological interventions to manage mental disorders and enhance mental well-being. However, limited research has been conducted to explore the specific application of Theravāda Buddhist meditation practices in the context of clinical psychology and psychotherapy. The current study appraises the synthesis of Buddhist meditation practices and their techniques, which combine Eastern knowledge with Western psychology. The research delves into Theravāda meditation, concentrating on Vipassanā, Mettā, and Ānāpānasati meditations, which teach mindfulness, self-awareness, and emotional control - all of which are necessary for mindfulness-based interventions (MBIs) integration. The research aims to understand the application of Theravāda meditations, examine their application in MBIs, and review empirical support to seek their prominent contribution in clinical settings. Cultural appropriation, misunderstanding, and dilution are among the integration issues. To ensure ethical treatment, therapists must study and practice Theravāda teachings and practices as well as Western psychology. The integration of Eastern and Western findings in MBIs improves efficacy by bringing together historical ideas and current research. Collaborative efforts and multidisciplinary studies are critical for the growth of holistic well-being. Incorporating Theravāda practices into MBIs exemplifies how old knowledge may supplement modern psychology. This interplay improves treatment procedures while encouraging innovation. More research is needed to better grasp tradition and innovation in psychological therapies.

Advancing the study of life and death education: theoretical framework and research inquiries for further development.

Life and death education, also known as life education and death education, is an interesting subject that may coincide with the subject of lifespan development. In brief, from our theoretical perspective, which guides our teaching and curriculum development, life education considers personal understanding of life functioning on a daily basis, whereas death education explores matters that are related to death and dying. For example, how can a social worker utilize his life knowledge, or life wisdom, to assist a relative to understand the intricate nature of death? In a similar vein, how can a senior citizen use her personal experience of Buddhist meditation practice to overcome a minor Covid setback? Central to our teaching practice is the premise of 'active transformation' (i.e., transforming life knowledge into positive practice) and the premise of 'theoretical infusion' (e.g., the infusion of a distinctive epistemological belief in the teaching of life) that would, in turn, help to enhance and facilitate deep, meaningful understanding of life and death. The purpose of the present article is for us to discuss a proposition of a theoretical-conceptual model, which depicts the 'unification' or integration of three major viewpoints of life and death: the social viewpoint, the philosophical viewpoint, and the psychological viewpoint. We theorize that unification of the three theoretical viewpoints may help provide grounding for effective teaching and holistic understanding of the subject contents of life and death. Such discourse, importantly, may also assist to advance the scope and complexity of the lifespan development subject. Finally, in addition to our theoretical-conceptual model of life and death, we propose three major research inquiries for development: the meaning of situated mindset, the underlying nature of spiritual transcendence, and proposition of appropriate methodological accounts for usage. Overall, then, we purport that our conceptual analysis and discussion overview, based on philosophical reflection, may serve to stimulate interest, intellectual curiosity, scholarly dialog, etc.

Comparing Use Patterns and Acceptability of Mobile Digital Devices Between Care Recipients and Caregivers.

The use of smartphones and other digital devices (such as tablets and smartwatches) is important for the aging population to enhance and optimize communications with caregivers, families, friends, and providers. It also provides a platform for app-based activities to promote mental, physical, spiritual, and social well-being and virtual social connectedness. We, therefore, examined types of digital devices and categories of smartphone functions used by caregivers and care recipients in comparison to those without any caregiving roles. The project team has developed a smartphone app based on Buddhist meditative practice principles for the enhancement of the physical, mental, cognitive, and emotional well-beingof older adults and their caregiversand tested it in Galveston, Houston, and Dallas, TX. The study comprised a convenient sample of older adults, including members or volunteers of the International Buddhist Progress Society-Dallas (IBPS Dallas) and the University of Texas Medical Branch Osher Lifelong Learning Institute (UTMB OLLI). The survey focused on people who were 55 years and older (n = 219), with 177 valid responses (~80.8%) meeting the study's inclusion criteria. The survey collected data on (1) caregiving role, (2) demographic characteristics and caregiving concerns, and (3) types of devices, functions, and utilization. Descriptive analysis and logistic regression were used to describe and compare patterns of smartphone function/use by the different groups, i.e., caregivers, care recipients, and neither. All of our survey respondents were 55 years and older, and among them, 17.5% were caregivers, 9.1% were care recipients, and 73.4% did not have any role. The majority of the caregivers were females (80.6%), and the average age of their care recipients was 66 years. The care recipients in our sample reported that the average age of their caregiver is only 55 years. Around three-fourths of caregivers reported that they have an app related to health or they are willing to use a health-related app, 32% of them use smart home appliances, whereas only 16% of people who are neither caregivers nor care recipients use such apps. Approximately 42% of caregivers reported taking care of their parents or parents-in-law, and their major concerns are about maintaining their income, scheduling tasks, and updating their knowledge as needed to better care for their loved ones. People use texting or messaging the most. However, the second and third highest utilization are different. The "neither" group significantly spends more time checking email and watching TV; the care recipients spend more time reading and watching TV (sedentary activities); the caregiver group spends more time on phone calls and listening to music. Findings of different patterns of digital device use exist between caregivers, care recipients, and the "neither" group, with 75% of caregivers using a digital device app related to health or reporting willingness to use a health-related app developed from our study. Our findings of their caregiving experiences might alsoinform the design of different intervention programs aimed at promoting mental, physical, and social well-being, improving quality of life while reducing disease/disability burden for older adults, and preventing burnout among caregivers.

The Mediating Role of Precepts and Meditation on Attachment and Depressive Symptoms in Adolescents

Research shows that Buddhist precept adherence (i.e., abstaining from killing, stealing, sexual misconduct, lying, and intoxicant use) and meditation practice influence mental health outcomes. This study investigated how Buddhist precept adherence and meditation practice influenced the relationship between insecure attachment and depressive symptoms among Thai adolescents. A total of 453 Thai boarding-school students from 10th–12th grade were recruited from five boarding schools (two purposively selected Buddhist schools and three conveniently selected secular schools). They completed these tools: Experiences in Close Relationships Questionnaire—revised-18, Outcome-Inventory-21: Depression Subscale, Precept Practice Questionnaire, and Inner-Strength-Based Inventory: Meditation. A parallel mediation model analyzed the indirect effects of attachment anxiety and attachment avoidance on depression through precept adherence and meditation practice. The participants’ demographics were 16.35 ± 0.96 years, 88% female, and 89.4% Buddhist. The mean scores for attachment anxiety were 2.7 ± 1.1; attachment avoidance, 2.78 ± 1.2; overall regular precept adherence, 20.1 ± 4.4; regular but not daily meditation, 2.94 ± 1.3; and low depressive symptoms, 3.75 ± 3.4. The standardized indirect effects for attachment anxiety (β = 0.042, 95% CI = 0.022, 0.070) and avoidance (β = 0.024, 95% CI = 0.009, 0.046) on depressive symptoms through meditation and precept adherence were significant. Meditation practice had a significantly higher indirect effect size than precept adherence.

The effect of a 7‐day intensive Buddhist meditation on existential isolation, interpersonal isolation, and compassion among South Koreans

AbstractThis study investigates the effects of an intensive Buddhist (Zen) meditation practice on reductions in existential isolation and increases in prosocial behavior. This study also examines whether the hypothesized reduction in existential isolation resulting from the intensive meditation practice predicts other‐focused compassion. Study 1 utilized a quasi‐experimental design to investigate the effects of meditation on existential isolation and other compassion by comparing healthy Koreans who completed a 7‐day intensive silent Zen meditation (n = 35) with those who completed a 7‐day vacation (n = 30). All participants completed measures twice: at baseline and after either their meditation retreat or their vacation. Study 2 used a longitudinal design to investigate whether Study 1 findings would replicate among 75 new TempleStay program participants. In Study 1, relative to participants in the vacation group, participants in the meditation group experienced reduced existential isolation and increased other‐focused compassion from Time 1 to Time 2. Reductions in existential isolation mediated the increases in other‐focused compassion. In Study 2, after a 1‐week intensive meditation training, participants experienced a reduction in existential isolation and an increased in other‐focused compassion; again, the reductions in existential isolation mediated increases in other‐focused compassion. Across two studies, we found evidence of reduced existential isolation and increased other‐focused compassion following an intensive Zen‐meditation practice. These results indicate that meditation practice may help people who suffer from existential isolation, as well as the people with whom they interact.

The Emerald Tablets of Thoth to The Cosmic Power Protocol by using Buddhist and Taoist Meditation Practices

The Emerald Tablets of Thoth to The Cosmic Power Protocol by using Buddhist and Taoist Meditation Practices

Chinese Buddhist Narratives in Light of Indian Sources: A Case Study of the Sudāna/Vessantara Jātaka’s Reception in Early Medieval China

Abstract The Vessantara jātaka (also called the Sudāna jātaka in its Chinese versions) is one of the most highly renowned and widely circulated jātakas, or birth stories of the Buddha, in the Buddhist world. During the fifth and sixth centuries CE, the story was frequently depicted in Chinese murals and reliefs. Among a few sixth-century reliefs, scenes showing Prince Sudāna in exile appear to have been selected to crystallise the whole story, replacing the focus on Sudāna’s gifting of his children in the previous tradition. This study integrates early Indian sources with other relevant scholarship to explore the reason why Sudāna’s exile was selected. I argue that the choice of depicting Sudāna’s exile was shaped by two historical contexts. The first relates to a specific rhetorical strategy of integrating indigenous Chinese accounts of immortals into the story’s textual tradition in the third century. The second refers to the underlying religious mentality that focused on the quest for transcendence in the mountains, an idea that grew more popular during the flourishing of Buddhist meditation practice in the early sixth century. This article provides further methodological reflections on the study of Chinese Buddhist art, focusing on how important it is to incorporate more Indian sources and scholarship. It therefore engages with ongoing methodological reflections on China-India studies.

Bright Guardians of the Way and the World: Penthos and Hiri-Ottappa

abstract: The purpose of this paper is to draw attention to a fundamental, yet frequently over-looked, component of Christian contemplative and Buddhist meditative practice: the cultivation of shame in the face of one's lapses of body, speech, and mind. In this Christian tradition, this is called penthos , or compunction; in the Buddhist sutras and subsequent commentarial literature, it is referred to as hiri-ottappa , or moral shame and moral dread. According to both Evagrius of Pontus and many in the early Buddhist tradition, no progress can be made along the spiritual path as long as one has not squarely recognized—and openly admitted to—such failings. In a cultural context in which contemplative prayer and meditation are cast either as exercises in self-affirmation or as propaedeutics to social transformation, I suggest that repositioning Buddhist-Christian dialog on a forthright acknowledgment of our common human frailty and unskillfulness can lead to a more robust, and grounded, form of mutual engagement.

The Utility of Yoga and Buddhist Practices in Sri Lanka’s Wellness and Spiritual Tourism

The Yoga and Buddhist meditation practices utilized in the Sri Lankan wellness and meditation retreats majorly affect the destination preference. Consequently, utilization of the new and demanding wellness practices is essential for the sustainability of wellness and spiritual tourism in Sri Lanka. Therefore, this study has explored the spectrum of the Yoga and Buddhist practices utilized in Sri Lanka’s wellness and spiritual tourism. Sri Lanka wellness retreats utilize Yoga and Buddhist meditation practices as alternative interventions. Meditation retreats exposure to the Buddhist practices in narrow. However, a vast variety of yoga practices are offered by foreign yoga teachers. Therefore, developing the capabilities of local yoga teachers and promoting a variety of Buddhist meditation practices is essential for the sustainability of Sri Lanka's wellness spiritual and meditation tourism industry.

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.

Self and No-Self in Kant and Pali-Buddhism

This paper compares the Pali-Buddhist conception of the self outlined in Jonardon Ganeri’s Attention, Not Self with a Kantian understanding of the self as a form of reflexive consciousness. Noting that both reject conceptions of the self as ‘inner agent’, the paper points to significant differences between them via a consideration of popular ‘mindfulness practice’ that teaches practitioners how to achieve emotional detachment from the contents of consciousness. It questions the possibility and desirability of focus on the present at the expense of past and future moments and argues that, in contrast to Buddhist meditative practice that favours a passive model of engagement with the world, Kantian reflexive consciousness is bound up with active engagement with the world and others. It points to important differences between contemplating the happiness of oneself and others and the forms of practical judgment and action that may help to bring about such outcomes.

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.

MEDITATION AND MINDFULNESS IN THE CONTEXT OF MANAGEMENT ACTIVITIES

The problems associated with modern management activities (stress, self-awareness, etc.), in particular their impact on the efficiency of employees, are considered. We suggested the use of meditation and mindfulness practices as an effective means of overcoming these factors. A historical retrospective of the origin and spread of meditation in the countries of the Ancient East (India, China, Korea, Japan, etc.) is given. The main spread of meditation was due to the teachings of Buddhism, the essence of which is to understand the nature of man, to understand the need to get rid of everything that hinders its spiritual improvement. From the practice of Buddhist meditation in the late 80's of XX century formed a mindfulness-approach, the author of which is a professor at the University of Massachusetts John Kabat-Zinn, who sought opportunities to integrate this practice, excluding the religious aspect, in the practice of healing. This is how the secular practice of mindfulness emerges. Studies show that regular mindfulness practices help develop emotional intelligence and empathy in particular, and the positive impact of the mindfulness approach on the ability to concentrate improves memory and helps to cope more effectively with tasks. It is important to note that the practice of meditation promotes the formation of tolerance and peaceful coexistence of people with different views. We described examples of companies that have already introduced meditation practice among managers and employees (Google, McKinsey & Co, Intel) and the benefits derived from it. There is also a critique of the use of this approach, due to the fact that mindfulness "heals" the consequences rather than the causes, as well as the emergence of the concept of McMindfulness, which means the use of meditation, intentionally or unintentionally, for selfish purposes. We noted that speaking about the introduction of meditation and mindfulness in the activities of the organization, the important role of corporate culture that has developed in the company. The conclusions suggest that meditation can benefit both managers and their subordinates, but in itself, it only forms an intention that a person must further realize through real action.

Situating Mindfulness, Part 2: Early Buddhist Soteriology

As the second of three articles, the present essay continues to explore the character of selected aspects of early Buddhism in order to assess its potential relevance as a reference point for those engaged in research on mindfulness in psychology. The exploration, which proceeds in critical dialogue with suggestions made by Donald Lopez Jr. and Evan Thompson, covers the topics of the role of mindfulness as a means for progress to awakening, the path to and the realization of awakening, the implications of the doctrines of not self and of the four noble truths, and the centrality of meditation in early Buddhism. The proposed conclusion is that a deserved criticism of a tendency toward unbalanced presentations of Buddhist thought, so as to be palatable to Western preferences, has gone overboard in the opposite direction, resulting in inaccurate evaluations and exaggerated claims that call for a correction and a sober reassessment of the actual evidence. Such reassessment shows that there is considerable room for an open dialogue between contemporary psychology and Buddhist meditation practice traditions regarding their common ground in the aspiration to understand the workings of the mind with a view to alleviating unnecessary suffering.

ADDRESSING THE CAUSES OF CONFLICT-RELATED SEXUAL VIOLENCE WITH THE BUDDHIST DOCTRINE OF LACK OF A PERMANENT SELF AND MEDITATION TRAINING

ABSTRACT Conflict-related sexual violence (CRSV) against both male and female combatants, as well as civilians, remains a reality of war despite global efforts to address it. International humanitarian law (IHL) unequivocally condemns sexual violence in armed conflict, and there are specific measures addressing this issue in IHL. However, Buddhist teachings and practices to address sexual violence in armed conflict have not been extensively researched, despite the prevalence of sexual violence in situations of armed conflict involving Buddhist communities. This article examines Buddhist teachings and practices relevant to addressing this challenge, identifying where these align with IHL, as well as proposing how Buddhist teachings may reduce the likelihood of CRSV. It is proposed that insight into the Buddhist teaching on lack of a permanent, essential self, as expounded in the Anattalakkhaṇa Sutta, coupled with meditation, is a practical means of dispelling the toxic conceptions of gender that exacerbate sexual violence in armed conflict and of fostering compassionate behaviour towards others. As brought to light by recent neurological research, Buddhist meditation practices lessen the ‘self’-focused outlook common to humans and increase the capacity for compassion, active empathy and resilience to peer pressure. Training in Buddhist meditation, supported by explanation of relevant Buddhist teachings, may therefore significantly reduce the cultural and individual attitudes that currently exacerbate the risks of CRSV.

A Study on Propagation in the COVID-19 Era and the Future Revitalization of Buddhist Meditation

현시대는 코로나 팬더믹 현상으로 전 세계인들이 힘든 상황에 처해있다. 불안과 스트레스를겪는 사람들에게 가장 큰 도움이 되는 것은 참선이나 명상일 것이다. 현재 코로나-19라는 바이러스로 사람과 사람이 서로 만나지 못하는 상황이다. 이러한 현실은 사람들을 더욱 외롭고 힘들게만든다. 그러므로 전통적인 불교 참선이나 화두보다는 현시대에 맞는 포교가 되어야 종교에 관계없이 많은 사람들을 치유하고 힐링할 수 있을 것이다. 코로나 팬더믹 현상으로 사람들을 만나지못하고 혼자 고립된 상황에서 사람들은 더욱 핸드폰이나 영상 매개체에 의지해있는 실정이다. 이 상황에서는 모바일 명상앱이나 SNS를 활용한 포교가 훨씬 효과적일 것이다. 또한 코로나로인해 드러난 사실 가운데 놀라운 일은 지적 수준이 높은 젊은 사람들이 사이비 종교에 가입해있는것을 확인했다. 그러므로 젊은 층을 위한 불교의 대중화 방안이 시급한 실정이다. 이에 전 연령층들이 이용하는 세계적으로 유명한 명상 단체들의 장점을 고찰하여 불교계에서 적극적으로 활용해서 포교하면 좋을 것이다. 세계적인 명상센터에서는 이미 오프라인과 온라인 명상 프로그램을병행하고 있거나, 불교 교리에 근거한 다양한 프로그램과 친환경 운동으로 사람들에게 큰 영향력을 주고 있었다. 이러한 연구는 불교를 시대에 맞게 대중화시키는 데 반드시 필요할 것이다.Across the world, people are facing difficult situations due to the COVID-19 pandemic. Meditation practice or contemplation would be most helpful to people suffering from anxiety and stress. Currently, the COVID-19 pandemic is preventing people from socializing. This circumstance is leading people to feel increasingly lonely and depressed. Therefore, rather than a traditional Buddhist meditation practice or true-word of no-word, numerous people can only be healed, regardless of religion, when the propagation work fits their current situations. Isolated situations in which people are prevented from meeting each other due to the COVID-19 pandemic are increasing their dependence on cell phones and video media. In these circumstances, propagation will be significantly more effective through mobile meditation application programs or social networking services. Additionally, a surprising aspect of the COVID-19 pandemic was that young people with highly intellectual standards have been found to become members of pseudo-religions. Therefore, popularization methods for Buddhism among young people are more urgently required than ever. Thus, it would be beneficial to actively contemplate and utilize the merits of world-famous meditation organizations used by all ages in the Buddhist community for the propagation. The world’s leading meditation centers were already operating both in-person and online meditation programs, or they were influencing people with various programs and eco-friendly movements based on Buddhist doctrines. Such study will be essential to popularize Buddhism in conformity with the current era.

Sensing the Sacred: Religious Experience, Somatic Inversions, and the Religious Education of Attention

Abstract While previous work has focused largely on discourse, contemporary sociological research has started to examine how the embodied, sensory dimensions of religious practice matter in the construction of religious experience. This paper contributes to this development by drawing sociological attention to the religious cultivation of a particular class of embodied experiences: somatic inversions. Somatic inversions, as we define them, are experiences in which dimensions of human embodiment that usually remain in the tacit background of action and perception are brought to the experiential foreground. We demonstrate how these kinds of practically cultivated experiences of inversion—while not religious in any essential way—enable and encourage attributions of religious significance, making purportedly religious phenomena present to the senses and open to further engagement, exploration, and elaboration. We develop our argument through empirical material from the authors’ respective studies of Eastern Orthodox fasting and Theravada Buddhist meditation practices.