Log in

Relevant bibliographies by topics / Buddhist meditation

Contents

Journal articles
Dissertations / Theses
Books
Book chapters
Conference papers

Academic literature on the topic 'Buddhist meditation'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Buddhist meditation.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Buddhist meditation"

1

Nowak, Kamil. "Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 97–110. http://dx.doi.org/10.24917/20841043.7.1.5.

Full text

Abstract:

Undifferentiating insight in the Chan Buddhist meditation and its early Buddhist analogies: In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka‑vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a comparative analysis of the ideal type of Chan Buddhist meditation and meditation as shown in Aṭṭhaka‑vagga. The whole of the analysis aims at demonstrating the topos common for the early Buddhist tradition and Chan Buddhism.

APA, Harvard, Vancouver, ISO, and other styles

2

Kritzer, Robert. "Meditation on the Body in Chapter 7 of Saddharmasmṛtyupasthānasūtra." Religions 11, no. 6 (June 10, 2020): 283. http://dx.doi.org/10.3390/rel11060283.

Full text

Abstract:

Saddharmasmṛtyupasthānasūtra is an Indian Buddhist sutra dating to the first half of the first millennium. Chapter 7 of the sutra consists of a very long meditation on the body, unusual in Buddhist literature for its anatomical, especially osteological, detail. The meditation also includes extensive descriptions of many internal worms as well as the internal winds that destroy the worms at the moment of death. The sutra has several elements not found in other Buddhist texts. For example, the Saddharmasmṛtyupasthānasūtra meditation on the body includes extensive descriptions of things in the external world (e.g., rivers, mountains, flowers) and designates them as the “external body”. Most strikingly, the meditation on the body found in Saddharmasmṛtyupasthānasūtra differs from the general scholarly perception of Buddhist meditations on the body in that it does not emphasize impurity or generate repulsion. Instead, the sutra guides the meditator through a dispassionate and “scientific” observation of the body and the world.

APA, Harvard, Vancouver, ISO, and other styles

3

Forman, Jed. "Dissenting Yogis: The Mīmāṁsaka-Buddhist Battle for Epistemological Authority." International Journal of Religion 1, no. 1 (November 22, 2020): 121–34. http://dx.doi.org/10.33182/ijor.v1i1.1080.

Full text

Abstract:

While dissent connotes a type of split or departure, it can bind as much as it separates. This paper traces a millennium-long history of debate between Buddhists and other religionists who championed the Vedic authority rejected by the Buddha, a camp that came to be known as “Mīmāṁsā.” My analysis illustrates dissent can have the paradoxical feature of forging strong relationships through its seeming antithesis: opposition. Specifically, I explore Mīmāṁsaka-Buddhist debate on meditation. Buddhists argued that meditation could yield authoritative spiritual insight once a meditator had honed their yogic perception (yogipratyakṣa). Mīmāṁsakas rejected yogic perception, arguing only the scriptural corpus of the Vedas had authority. By undermining yogic perception, Mīmāṁsakas aimed to defang religious movements, like the Buddhists’, who appealed to meditative experience as legitimate grounds for dissent. Counterintuitively, such exchanges were essential for the construction of each faction’s identity and were continually mutually formative over the long history of their interaction.

APA, Harvard, Vancouver, ISO, and other styles

4

McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.

Full text

Abstract:

What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.

APA, Harvard, Vancouver, ISO, and other styles

5

Deleanu, Florin. "AGNOSTIC MEDITATIONS ON BUDDHIST MEDITATION." Zygon® 45, no. 3 (August 4, 2010): 605–26. http://dx.doi.org/10.1111/j.1467-9744.2010.01117.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Foxeus, Niklas. "“I am the Buddha, the Buddha is Me”: Concentration Meditation and Esoteric Modern Buddhism in Burma/Myanmar." Numen 63, no. 4 (June 15, 2016): 411–45. http://dx.doi.org/10.1163/15685276-12341393.

Full text

Abstract:

In postcolonial Burma, two trends within lay Buddhism — largely in tension with one another — developed into large-scale movements. They focused upon different meditation practices, insight meditation and concentration meditation, with the latter also including esoteric lore. An impetus largely shared by the movements was to define an “authentic” Buddhism to serve as the primary vehicle of the quest for individual, local, and national identity. While insight meditation was generally considered Buddhist meditationpar excellence, concentration meditation was ascribed a more dubious Buddhist identity. Given this ambiguity, it could be considered rather paradoxical that concentration meditation could be viewed as a source of “authentic” Buddhism.The aim of this article is to investigate the issue of identity and the paradox of authenticity by examining the concentration meditation practices of one large esoteric congregation and tentatively comparing its practices with those of the insight meditation movement. It will be argued that the movements represented two varieties of so-called modern Buddhism (rationalist modern Buddhism and esoteric modern Buddhism) drawing on different Buddhist imaginaries and representing two main trends that are largely diametrically opposed to one another. They therefore represent two ways of constructing an individual, local, and national identity.

APA, Harvard, Vancouver, ISO, and other styles

7

Moon, Hyun Gong. "Educational Applications of Buddhist Meditations on Death." Religions 11, no. 6 (May 28, 2020): 269. http://dx.doi.org/10.3390/rel11060269.

Full text

Abstract:

Mindfulness-Based Stress Reduction (MBSR) is applied in various fields such as medicine, cognitive science, business, and education. The mindfulness of Buddhism is at the center of MBSR, and this means that Buddhist meditation has a great effect on modern society. For Buddhist meditations on death, the Aṅguttara Nikāya suggests mindfulness of death (maraṇasati), referring to ten methods of mindfulness and meditation on impurity (asubhānupassin), which are expounded in the Dīgha Nikāya. In this article, I explore two meditations on death that could have a positive effect if applied to an area of education like MBSR. Through numerous experiments, terror management theory (TMT) has proved that many positive psychological changes occur when human beings contemplate death. TMT argues that when mortality salience is triggered, psychological changes occur, such as considering internal values, such as the meaning of life and happiness, or increasing the frequency of carrying out good deeds for others, rather than focusing on external values (e.g., wealth, fame, and appearance). The educational application of Buddhist meditations on death is used in the same context and has a similar purpose to TMT. In addition, I discuss that meditations on death also have the effect of cultivating “the power of acceptance for death”, which is gained by everyone, including those who practice and their loved ones. For educational applications of meditations on death, the mindfulness of death is related to death and temporality, and meditation on impurity can be applied by using death-related images. Moreover, based on the duration of a session and the training time per session, I note that these methods can be applied only to meditation or mixed with the content of death-related education, for example, the meaning of death, the process of dying, near-death experiences, and grief education.

APA, Harvard, Vancouver, ISO, and other styles

8

Lau, Ngar-sze. "Teaching Transnational Buddhist Meditation with Vipassanā (Neiguan 內觀) and Mindfulness (Zhengnian 正念) for Healing Depression in Contemporary China." Religions 12, no. 3 (March 20, 2021): 212. http://dx.doi.org/10.3390/rel12030212.

Full text

Abstract:

This paper examines how the teaching of embodied practices of transnational Buddhist meditation has been designated for healing depression explicitly in contemporary Chinese Buddhist communities with the influences of Buddhist modernism in Southeast Asia and globalization. Despite the revival of traditional Chan school meditation practices since the Open Policy, various transnational lay meditation practices, such as vipassanā and mindfulness, have been popularized in monastic and lay communities as a trendy way to heal physical and mental suffering in mainland China. Drawing from a recent ethnographic study of a meditation retreat held at a Chinese Buddhist monastery in South China, this paper examines how Buddhist monastics have promoted a hybrid mode of embodied Buddhist meditation practices, mindfulness and psychoanalytic exercises for healing depression in lay people. With analysis of the teaching and approach of the retreat guided by well-educated Chinese meditation monastics, I argue that some young generation Buddhist communities have contributed to giving active responses towards the recent yearning for individualized bodily practices and the social trend of the “subjective turn” and self-reflexivity in contemporary Chinese society. The hybrid inclusion of mindfulness exercises from secular programs and psychoanalytic exercises into a vipassanā meditation retreat may reflect an attempt to re-contextualize meditation in Chinese Buddhism.

APA, Harvard, Vancouver, ISO, and other styles

9

Buckelew, Kevin. "Becoming Chinese Buddhas: Claims to Authority and the Making of Chan Buddhist Identity." T’oung Pao 105, no. 3-4 (November 11, 2019): 357–400. http://dx.doi.org/10.1163/15685322-10534p04.

Full text

Abstract:

AbstractAccording to many recent scholars, by the Song dynasty Chan Buddhists had come to identify not primarily as meditation experts—following the literal meaning of chan—but rather as full-fledged buddhas. This article pursues a deeper understanding of how, exactly, Chan Buddhists claimed to be buddhas during the eighth through eleventh centuries, a critical period in the formation of Chan identity. It also addresses the relationship between Chan Buddhists’ claims to the personal status of buddhahood, their claims to membership in lineages extending back to the Buddha, and their appeals to doctrines of universal buddhahood. Closely examining Chan Buddhists’ claims to be buddhas helps explain the tradition’s rise to virtually unrivaled elite status in Song-era Buddhist monasticism, and illuminates the emergence of new genres of Chan Buddhist literature—such as “discourse records” (yulu)—that came to be treated with the respect previously reserved for canonical Buddhist scriptures.

APA, Harvard, Vancouver, ISO, and other styles

10

Groves, Paramabandhu. "Buddhist meditation." Psychiatric Bulletin 19, no. 2 (February 1995): 119. http://dx.doi.org/10.1192/pb.19.2.119-a.

Full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Dissertations / Theses on the topic "Buddhist meditation"

1

Suen, Hon-ming Stephen, and 孫漢明. "Methods of spiritual praxis in the Sarvāstivāda: a study primarily based on the Abhidharma-mahāvibhāṣā." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B44404980.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Hsieh, Su-Lien. "Buddhist meditation as art practice : art practice as Buddhist meditation." Thesis, Northumbria University, 2010. http://nrl.northumbria.ac.uk/1942/.

Full text

Abstract:

This thesis explores the impact of meditation on art practice. Its basic hypothesis is that Buddhist meditation can expand creative capacity by enabling the practitioner to transcend the limits of everyday sense experience and consciousness. Artists engaging in meditation develop a closer, more aware relationship with their emptiness mind (kongxin), freeing them from preconceptions and contexts that limit their artistic creation. Because this practice-led research focuses on how to expand one‘s freedom as an artist, I use two models to explore studio practice, then compare and contrast them with my own prior approach. A year-by-year methodology is followed, as artistic practice develops over time. The first model is studio practice in the UK, the second is Buddhist meditation before artistic activity. The research took place over three years, each representing a distinct area. Accordingly, in area 1 (the first year), I compared studio art practice in the UK with post-meditation art practice; in area 2 (the second year), I compared studio art practice in the UK with prostration practice at Bodh-gaya, India plus meditation before act activity; in area 3 (the third year), I compared studio art practice in the UK with entering a month-long meditation retreat in Taiwan before practicing art. By Buddhist meditation I refer more specifically to insight meditation, which K. Sri Dhammananda has described as follows: Buddha offers four objects of meditation for consideration: body, feeling, thoughts, and mental states. The basis of the Satipatthana (Pāli, refers to a "foundation" for a "presence" of mindfulness) practice is to use these four objects for the development of concentration, mindfulness, and insight or understanding of our-self and the world around you. Satipatthana offers the most simple, direct, and effective method for training the mind to meet daily tasks and problems and to achieve the highest aim: liberation. (K. Sri II Dhammananda 1987:59) In my own current meditation practice before art practice, I sit in a lotus position and focus on breathing in and breathing out, so that my mind achieves a state of emptiness and calm and my body becomes relaxed yet fully energized and free. When embarking on artistic activity after meditation, the practice of art then emerges automatically from this enhanced body/mind awareness. For an artist from an Eastern culture, this post-meditation art seems to differ from the practices of Western art, even those that seek to eliminate intention (e.g. Pollock), in that the artist‘s action seem to genuinely escape cogito: that is, break free of the rational dimensions of creating art. In my training and development as a studio artist, I applied cogito all the time, but this frequently generated body/mind conflict, which became most apparent after leaving the studio at the end of the day: I always felt exhausted, and what was worse, the art that I created was somehow limited. However, my experience was that Buddhist meditation, when applied before undertaking art practice, establishes body/mind harmony and empties the mind. For this artist at least, this discovery seemed to free my art as it emerged from emptiness through the agency of my energized hand. It was this, admittedly highly personal, experience that led me to undertake the research that informs this thesis.

APA, Harvard, Vancouver, ISO, and other styles

3

Primprao, Disayavanish Strand Kenneth H. Padavil George. "The effect of Buddhist insight meditation on stress and anxiety." Normal, Ill. Illinois State University, 1994. http://wwwlib.umi.com/cr/ilstu/fullcit?p9510422.

Full text

Abstract:

Thesis (Ph. D.)--Illinois State University, 1994.
Title from title page screen, viewed March 24, 2006. Dissertation Committee: Kenneth H. Strand, George Padavil (co-chairs), Larry D. Kennedy, John R. McCarthy. Includes bibliographical references (leaves 132-142) and abstract. Also available in print.

APA, Harvard, Vancouver, ISO, and other styles

4

Fernandes, Karen M. "Transforming emotions : the practice of lojong in Tibetan Buddhism." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31105.

Full text

Abstract:

This study concerns the investigation of the mind training method called Lojong, as portrayed by the Gelug branch of Tibetan Buddhism. The emphasis is placed on the practical application of the philosophical tenets underlying this set of routines. Some of the issues to be addressed are: the use of imagery in the process of emotional healing, the ethical concerns that arise in regards to interpreting key concepts pertaining to the Mahayana Buddhist world view, the importance of individuality and the problem of selflessness in practices that deal with alleviating negative emotions, and the suitability of the specific practices for the contemporary western female practitioner. In consideration of the pragmatic nature of this study, conclusions have been drawn towards the possible changes that might be made, when a form of training devised for a distinct group of practitioners, is extended to a more diversified population.

APA, Harvard, Vancouver, ISO, and other styles

5

Kinsey, Patricia. "Meditation experiences and coping behaviour." Thesis, University of London, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365529.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Saitanaporn, Phramonchai. "Buddhist deliverance a re-evaluation of the relationship between Samatha and Vipassanā /." Connect to full text, 2009. http://hdl.handle.net/2123/5400.

Full text

Abstract:

Thesis (Ph. D.)--University of Sydney, 2009.
Title from title screen (viewed September 18, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.

APA, Harvard, Vancouver, ISO, and other styles

7

Fowler, Lesley, and n/a. "Meditation and mental health." University of Canberra. Education, 1986. http://erl.canberra.edu.au./public/adt-AUC20060710.130437.

Full text

Abstract:

The claims of the traditional texts and teachers of Buddhist meditation include the enhancement of mental health. Twenty five meditators sitting a ten day retreat in Vipassana and Metta meditation were measured on a compassion scale and an androgyny index. The androgyny index was used to measure mental health. Compassion scores for all meditators increased slightly after the retreat. Experienced meditators had significantly higher scores than inexperienced meditators. Regardless of previous experience, meditators with high compassion scores significantly increased in androgyny after the retreat. The traditional claims for the enhancement of mental health are therefore supported by these results.

APA, Harvard, Vancouver, ISO, and other styles

8

Saitanaporn, Phramonchai. "BUDDHIST DELIVERANCE: A RE-EVALUATION OF THE RELATIONSHIP BETWEEN SAMATHA AND VIPASSANĀ." University of Sydney, 2009. http://hdl.handle.net/2123/5400.

Full text

Abstract:

Doctor of Philosophy(PhD)
This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.

APA, Harvard, Vancouver, ISO, and other styles

9

Wormald, Andrew J. "Voices of experience : modernity and Buddhist meditation in Republican-era China." Thesis, University of Bristol, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.681349.

Full text

Abstract:

This dissertation examines how changes at the beginning of the twentieth century in China affected the discourse around Buddhist meditation practices. It has been argued that such changes led to a move from Buddhism as 'religion' to Buddhism as 'philosophy' but also that Buddhist householders emphasised meditative experience as a source of authority. This dissertation seeks to clarify the position of a number of key Chinese Buddhist figures of the Republican period in order to add further detail to the debate. The figures examined include the monks Taixu, Yuanying, Xuyun, and Laiguo, and the Buddhist householders Fan Gunong and Jiang Weiqiao, all of whom were influential figures during the period in question.

APA, Harvard, Vancouver, ISO, and other styles

10

Ravgee, Champavati Lala. "Contemporary experiences of the Buddhist mediation practice: a case-study approach." Thesis, Rhodes University, 1997. http://hdl.handle.net/10962/d1007549.

Full text

Abstract:

The concern of this investigation is to explore a range of contemporary experiences of the Buddhist Meditation Practice of three South Africans of Western origin and to understand what factors were involved in their meditation practice. The number of people practising Buddhist Meditation in this country is gradually increasing and retreat centres for the meditation practice are emerging at various places in this country. A wide range of experiences accompany the meditation practice but very little research has been done amongst adults to study this phenomenon. Initially, in this study, the researcher practised Buddhist Meditation by participating in a meditation programme at the Buddhist Retreat in Ixopo in KwaZulu-Natal, for twenty-one days, to familiarize herself with the experiential knowledge of Buddhist Meditation. This was done by the researcher compiling a detailed diary of the meditative experiences and various themes were drawn from it. The data collected was compared and validated with contemporary research findings on Buddhist Meditation. This data was then used to formulate some of the questions for the semi-structured interviews that were conducted subsequently. Three adult subjects of Western origin, one male and two females were interviewed. Each subject had been meditating for an average period of ten years and can therefore be regarded as long-term meditators. They had practised Buddhist meditation in groups at various retreat centres around the country and also individually at home. The average age of the subjects was forty-five years, with the youngest subject being forty years old and the oldest being fifty-three years old. All three subjects were professional people employed at a university in South Africa and all were able to articulate their meditative experiences very well. Since the research project involved the study and exploration of the human experience related to Buddhist Meditation, it was more appropriate to use the phenomenological case-study approach rather than a measurement orientated procedure. The descriptive, phenomenological perspective is more appropriate for the elucidation of the data collected. It gives greater and clearer meaning to the human experience of meditation that is being investigated. The results of the study can best be summarised by stating that all three subjects undertook the Buddhist Meditation Practice because of their awareness of an existential conflict in their lives. Another reason for practising meditation was for personal development. The study also shows that a variety of effects of the meditation practice was experienced by the subjects. These included experiencing feelings of calmness, peace and relaxation, transformation of consciousness, heightened or increased awareness of certain external and internal stimuli, conscious of the changing nature of experience and experiences of objective consciousness.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Books on the topic "Buddhist meditation"

1

Conze, Edward. Buddhist meditation. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1997.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

Rinpoche, Samdhong. Buddhist meditation. New Delhi: Wisdom Tree, 2010.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

Somdejphrabuḍhācārya. Buddhist prayers & meditation. Bangkok]: Wat Rakangkosittaram Voramahavihara, 2002.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

Blo-bzaṅ-grags-pa, Tsoṅ-kha-pa. Buddhist death meditation. Howell, N.J: Mahayana Sutra, 1998.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

Humphreys, Christmas. The search within: A course in meditation. London: Theosophical Publication House, 1991.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Govinda, Lama Anagarika Brahmacari. Creative Meditation. New York: Quest Books, 1996.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

7

Hanh, Nhat. The miracle of mindfulness: A manual on meditation. London: Rider, 1991.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

Hanh, Nhat. The long road turns to joy: A guide to walking meditation. Berkeley, Calif: Parallax Press, 2011.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

9

Hanh, Nhat. The miracle of mindfulness: A manual on meditation. Boston: Beacon Press, 1987.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

Siebert, Karen, ed. Das Wunder der Achtsamkeit: Einführung in die Meditation. Stuttgart, Germany: Theseus, 2009.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Book chapters on the topic "Buddhist meditation"

1

Goodman, Charles. "Buddhist Meditation." In A Companion to Buddhist Philosophy, 553–71. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118324004.ch36.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Anālayo, Bhikkhu. "Buddhist Meditation Practices." In Encyclopedia of Sciences and Religions, 300–301. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_4.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Deleanu, Florin. "Buddhist meditation in South Asia." In Routledge Handbook of Yoga and Meditation Studies, 80–101. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781351050753-9.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Pickering, Judith. "Some Buddhist teachings on meditation." In The Search for Meaning in Psychotherapy, 70–84. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315639581-6.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Tillemans, Tom J. F. "Yogic Perception, Meditation, and Enlightenment." In A Companion to Buddhist Philosophy, 290–306. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118324004.ch18.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Hongladarom, Soraj. "Meditation or medication? A Buddhist response." In Interreligious Perspectives on Mind, Genes and the Self, 49–53. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge science and religion series: Routledge, 2018. http://dx.doi.org/10.4324/9780429456145-5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Smith, Sue Erica. "Approaching Meditation in a Buddhist R.I. Class." In Buddhist Voices in School, 95–98. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_9.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Giraldi, Tullio. "Prologue." In Psychotherapy, Mindfulness and Buddhist Meditation, 1–11. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-29003-0_1.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Giraldi, Tullio. "What Is Mindfulness?" In Psychotherapy, Mindfulness and Buddhist Meditation, 13–35. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-29003-0_2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Giraldi, Tullio. "The Spread of Buddhism from East to West." In Psychotherapy, Mindfulness and Buddhist Meditation, 37–59. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-29003-0_3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Buddhist meditation"

1

Hsieh, Chao-Hsien, Chien-Hui Liou, Chang-Wei Hsieh, Pai-Feng Yang, Chi-Hong Wang, Li-Kang Ho, and Jyh-Horng Chen. "Buddhist Meditation: An fMRI Study." In 2007 Joint Meeting of the 6th International Symposium on Noninvasive Functional Source Imaging of the Brain and Heart and the International Conference on Functional Biomedical Imaging. IEEE, 2007. http://dx.doi.org/10.1109/nfsi-icfbi.2007.4387741.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Okano, Shukan, and Kozen Takeuchi. "Effects of Japanese Esoteric Buddhism Meditation on Stress Management in human." In International Conference on Industrial Application Engineering 2016. The Institute of Industrial Applications Engineers, 2016. http://dx.doi.org/10.12792/iciae2016.069.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!