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Books on the topic 'Buddhism and Self-Transformation'

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Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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1

The magic of Zen: Pathway to self transformation. Atlanta, GA: Humanics Trade, 1996.

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2

Becoming Buddhist: Experiences of socialization and self-transformation in two Australian Buddhist centres. New York: Continuum International Pub. Group, 2012.

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3

Imagining the course of life: Self-transformation in a Shan Buddhist community. Honolulu: University of Hawaii Press, 2006.

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4

Osho. Tantric transformation. 2nd ed. Shaftesbury: Element, 1994.

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5

Mark, Allen. Tantra for the West: Everyday miracles and other steps for transformation. 2nd ed. San Rafael, Calif: New World Library, 1992.

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6

Letting go of the person you used to be: Lessons on change, loss, and spiritual transformation. New York: Broadway Books, 2003.

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7

1940-, Yokoyama Ko ichi, ed. An intelligent life: Buddhist psychology of self-transformation. 2015.

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8

Eddy, Glenys. Becoming Buddhist: Experiences of Socialization and Self-Transformation in Two Australian Buddhist Centres. Bloomsbury Academic, 2019.

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9

Eberhardt, Nancy. Imagining the Course of Life: Self-Transformation in a Shan Buddhist Community. University of Hawaii Press, 2006.

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10

Barbour, John D. Journeys of Transformation: Searching for No-Self in Western Buddhist Travel Narratives. Cambridge University Press, 2022.

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11

Barbour, John D. Journeys of Transformation: Searching for No-Self in Western Buddhist Travel Narratives. Cambridge University Press, 2022.

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12

Enlightenment to Go: The Classic Buddhist Path of Compassion and Transformation. Allen & Unwin, 2010.

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13

Tantric Transformation: Discourses on the Royal Song of Saraha. Element Books Ltd, 1994.

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14

Toward a Psychology of Awakening: Buddhism, Psychotherapy, and the Path of Personal and Spiritual Transformation. Shambhala, 2002.

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15

Toward a Psychology of Awakening: Buddhism, Psychotherapy and the Path of Personal and Spiritual Transformation. Shambhala, 2000.

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16

Brown, Candy Gunther. Debating Yoga and Mindfulness in Public Schools. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469648484.001.0001.

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The introduction explains how yoga, mindfulness, and meditation entered the U.S. cultural mainstream, including public schools, between the 1970s and 2010s, and why it matters for education, law, and religion. In the 1960s, the U.S. Supreme Court prohibited public schools from endorsing prayer and devotional Bible reading. Yoga and meditation advocates reframed these practices as secular by downplaying religious beliefs and advertising scientific evidence of health benefits and cultivation of universal morality and ethics. Certain promoters used tactics of self-censorship, camouflage, code-switching, or frontstage/backstage behaviour to win a “Vedic Victory” or skilfully advance “stealth Buddhism.” Drawing on the author’s experience as an expert witness in four legal challenges, the introduction examines key terms: “yoga,” “mindfulness,” “meditation,” “Hinduism,” “Buddhism,” “religion,” “secularity,” “spirituality” and “science.” Because meanings of these terms are contested, social institutions such as schools and courts must arbitrate disputes by formulating and applying definitions for policy purposes. The introduction argues that the school programs considered are both secular and religious, and that their integration into public-school curricula may result in an unrecognized, fundamental historic and legal transformation: the reestablishment of religion in America.

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17

Emerich, Monica M. A Vision of Health. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036422.003.0004.

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This chapter articulates the LOHAS vision of health as a three-part holistic model of self, society, and the natural world. In turn, “holistic” has been described in LOHAS more through Eastern perspectives rather than Western religious traditions in that it presupposes a state of interconnectedness of all phenomena—mind and matter, animal and human, global cultures and ecosystems. For example, the holistic worldview of Buddhism (a frequently called-upon tradition in LOHAS literature), understands that interdependence means that “humanity is only one actor” in the environment and that all actors must remain in balance for the system to be healthy. But this flies in the face of late consumer culture, where the individual reigns supreme, and where LOHAS is predominantly lodged. The final section examines how that problem is overcome, how Mother Nature becomes intertwined with the healed self as part of the healing and a vital component of the model of holistic health. It shows how healing the self becomes exonerated from the “narcissism” of the New Age and instead becomes reframed as the stepping stone to a collective good, capable of initiating global transformation based on the notion of holistic health.

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18

Hinton, Alexander Laban. Performance (Reach Sambath, Public Affairs, and “Justice Trouble”). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820949.003.0008.

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Chapter 5 shifts from aesthetics to performativity, even as the two are intertwined. Just as the parties came together at Tuol Sleng in a performance of transitional justice and law, one that seemed to realize the transitional justice imaginary’s aspiration for transformation, so too did the civil parties enter into legal proceedings that had clear performative dimensions, including an ethnodramatic structure that led some to refer to it as “the show.” Indeed, justice itself is a momentary enactment of law, structured by power including legal codes and the force of law, which is plagued by the impossibility of realizing the universal in the particular, a dilemma Derrida has discussed in terms of justice always being something that is “to come.” Other scholarship, ranging from Butler’s ideas about the performativity of gender to Lacan’s theorization of the self, similarly discusses how idealizations break down even as they are performatively asserted with the momentary manifestation of the particular never able to fully accord with idealized aspirations—including those of the transitional justice imaginary and its facadist externalizations. The chapter begins with a discussion of the ways in which Vann Nath’s testimony illustrates the ways the court seeks to performatively assert justice through courtroom rituals, roles, and discourses. The chapter then turns to examine the related work of the court’s “public face,” the Public Affairs Section (PAS), which promoted its success in busing in tens of thousands of Cambodians as evidence of public engagement with the court. The chapter discusses some of the ways in which the head of the PAS, Reach Sambath, who was sometimes referred to as “Spokesperson for the Ghosts,” translated justice when interacting with such Cambodians with many of whom he shared a deep Buddhist belief. I then explore the issues of “Justice Trouble,” or some of the ways in which the instability of the juridical performance at the ECCC broke down, including Theary Seng’s later condemnation of the court.

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