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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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Groves, Paramabandhu. "Buddhist meditation." Psychiatric Bulletin 19, no. 2 (February 1995): 119. http://dx.doi.org/10.1192/pb.19.2.119-a.
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de Zoysa, Piyanjali. "The use of Buddhist mindfulness meditation in psychotherapy: A case report from Sri Lanka." Transcultural Psychiatry 48, no. 5 (October 20, 2011): 675–83. http://dx.doi.org/10.1177/1363461511418394.
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Buddhist practices have been increasingly influencing psychotherapy. For over 20 centuries, Buddhism has been the religion of a majority of Sri Lankans. However, there is little documentation of the use of Buddhist practices in psychotherapy in Sri Lanka. This paper presents a case study in which Theravadan Buddhist mindfulness meditation and cognitive therapy practices were used in the treatment of a client with depressive disorder. The paper also summarizes the influence of Buddhist concepts and mindfulness meditation on psychotherapy and illustrate how Buddhist doctrine and practices can be considered a psychotherapeutic method.
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Sharf, Robert. "Buddhist Modernism and the Rhetoric of Meditative Experience." Numen 42, no. 3 (1995): 228–83. http://dx.doi.org/10.1163/1568527952598549.
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AbstractThe category “experience” has played a cardinal role in modern studies of buddhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or “mystical” experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the “stages on the path” are subject to a phenomenological hermeneutic—they are interpreted as if they designated discrete “states of consciousness” experienced by historical individuals in the course of their meditative practice.
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Borchert, Thomas. "Worry for the Dai Nation: Sipsongpannā, Chinese Modernity, and the Problems of Buddhist Modernism." Journal of Asian Studies 67, no. 1 (February 2008): 107–42. http://dx.doi.org/10.1017/s0021911808000041.
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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where Buddhism is best understood within the context of the modern governance practices of the Chinese state. Buddhists of the region describe their knowledge and practices not in terms of scientific rationality, for example, but within the ethnic categories of the Chinese state. I suggest that instead of understanding modern forms of Buddhism as a natural response to modernity, scholars should pay attention to how Buddhist institutions shift within the context of modern forms of state power.
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Galvan-Alvarez, Enrique. "Meditative Revolutions? A Preliminary Approach to US Buddhist Anarchist Literature." Atlantis. Journal of the Spanish Association for Anglo-American Studies 42, no. 2 (December 23, 2020): 160–79. http://dx.doi.org/10.28914/atlantis-2020-42.2.08.
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This article discusses the various shapes, inner structures and roles given to transformative and liberative practices in the work of US Buddhist anarchist authors (1960-2010). Unlike their Chinese and Japanese predecessors, who focused more on discursive parallelisms between Buddhism and anarchism or on historical instances of antiauthoritarianism within the Buddhist tradition(s), US Buddhist anarchists seem to favour practice and experience. This emphasis, characteristic of the way Buddhism has been introduced to the West,sometimes masks the way meditative techniques were used in traditional Buddhist contexts as oppressive technologies of the self. Whereas the emphasis on the inherently revolutionary nature of Buddhist practice represents a radical departure from the way those practices have been conceptualised throughout Buddhist history, it also involves the danger of considering Buddhist practice as an ahistorical sine qua non for social transformation. This is due to the fact that most early Buddhist anarchist writers based their ideas on a highly idealised, Orientalist imagination of Zen Buddhism(s). However, recent contributions based on other traditions have offered a more nuanced, albeit still developing picture. By assessing a number of instances from different US Buddhist anarchist writers, the article traces the brief history of the idea that meditation is revolutionary praxis, while also deconstructing and complicating it through historical and textual analysis.
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Nguyen, Dat Manh. "Unburdening the Heart." Journal of Vietnamese Studies 15, no. 4 (2020): 63–98. http://dx.doi.org/10.1525/vs.2020.15.4.63.
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Based on twenty months of ethnographic research from 2016 to 2019 at Buddhist educational programs for youth in Hồ Chí Minh City, this article investigates the emergence of urban therapeutic Buddhism. Responding to the heightened public concerns over youth’s well-being and mental health, urban monastics are adapting Theravada vipassanā meditation and Thích Nhất Hạnh’s mindfulness teachings to help youth address their social-emotional concerns. The article argues that by promoting a lifestyle based on Buddhist mindfulness and meditation practices, Buddhist monastics and youth are fashioning a framework of ethical personhood and moral community that challenges, but also reinforces, market-socialist morality.
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ROŠKER, Jana S. "Mindfulness and Its Absence – The Development of the Term Mindfulness and the Meditation Techniques Connected to It from Daoist Classics to the Sinicized Buddhism of the Chan School." Asian Studies 4, no. 2 (August 10, 2016): 35–56. http://dx.doi.org/10.4312/as.2016.4.2.35-56.
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This article addresses the modifications of the term mindfulness in sinicized meditation practices derived from Indian Buddhism. It attempts to shed some light on these modifications from two different aspects: first the classical Daoist meditation practices were analysed, and this showed why and in what way did the Daoist terminology function as a bridge in the initial phase of translating Buddhist concepts and the sinicization of Buddhist philosophy. The second aspect focused on the concept of mindfulness. The author addressed the development of the original etymological meaning and the later semantic connotations of the concept nian 念, which––in most translated literature––represents synonyms for the term sati (Pāli) or smrti (Sanskrit), from which it is translated into awareness (in most Indo-European languages) or mindfulness (in English). Based on the analysis of these two aspects the author showed the specifics of the modification of the term mindfulness in Chinese meditative practices as they were formed in the Buddhism of the Chan 禪 School. The various understandings of this concept are shown through the contrast of the interpretations of the notion of nian 念 in the North and South Schools of Chan Buddhism.
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Lapatin, Vadim Al'bertovich. "Phenomenological reduction of E. Husserl through the prism of Buddhist meditation." Философская мысль, no. 3 (March 2021): 81–93. http://dx.doi.org/10.25136/2409-8728.2021.3.33324.
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The subject of this research is the method of phenomenological reduction developed by E. Husserl. The article examines the difficulties faced by this method, as well as observes the reception of Husserl’s ideas by the adherents of phenomenology in the XX century. It is substantiated that the phenomenological reduction is unrealizable by theoretical means due to impossibility to comply in the with the initial requirements of directness and non-prerequisiteness in the verbal expression. At the same time, the author proves that the phenomenological reduction could be implemented as a practice. Buddhist meditation is taken as an example. The goal is set to examine the phenomenological reduction through the prism of meditative practice. The research methodology is based on the comparative study of phenomenological and Buddhist philosophy with regards to the subject matter. The scientific novelty lies in examination of the problem of implementation of phenomenological reduction in the context of a completely different, non-Western tradition. The analysis demonstrates that Buddhism and phenomenology, proceeding from similar ideological prerequisites and studying the same subject, come to the markedly different conclusions. The examination of meditative practice indicated the differences between the phenomenology and Buddhism in their interpretation of the problem of consciousness. The fundamental difference pertains to the problem of “Self”: Buddhism does not recognize the apodictic evidence of the empirical and transcendental ego. This opinion is grounded on observation of the variable nature of the mind in the process of meditation. Other differences considered in this article consists in the discrepancy between the phenomenology and Buddhism regarding the interpretation of such concepts as “intentionality” and “ideation”.
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Oza, Preeti. "ENGAGED DHAMMA AND TRANSFORMATION OF DALITS- AN EGALITARIAN EQUATION IN INDIA TODAY." GAP iNTERDISCIPLINARITIES - A GLOBAL JOURNAL OF INTERDISCIPLINARY STUDIES 2, no. 3 (August 9, 2019): 412–14. http://dx.doi.org/10.47968/gapin.230072.
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Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.
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Galmiche, Florence. "A Retreat in a South Korean Buddhist Monastery. Becoming a Lay Devotee Through Monastic Life." European Journal of East Asian Studies 9, no. 1 (2010): 47–66. http://dx.doi.org/10.1163/156805810x517661.
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AbstractIn South Korea, the distance between Buddhist monastics and lay devotees tends to reduce as monasteries and temples multiply in urban areas. Even the remote mountain monasteries have broadened their access to lay visitors. Nowadays monastic and lay Buddhists have more occasions to meet than before and the current intensification of their relationships brings important redefinitions of their respective identities. This paper explores how far this new spatial proximity signifies a rapprochement between monastic and lay Buddhists. Through an ethnographic approach and a participant observation methodology I focus on a one-week retreat for laity in a Buddhist monastery dedicated to meditation. This case study examines the ambiguous goal of this retreat programme that combined two aims: initiating lay practitioners to the monastic lifestyle and the practice of kanhwa son meditation; and establishing a group of lay supporters affiliated to the temple. This temporary monastic experience was directed towards an intense socialisation of the participants to the norms and values of an ascetic lifestyle, blurring some aspects of the border between lay and monastic practices of Buddhism. However, this paper suggests that this transitory rapprochement contributed to both challenge and strengthen the distinction between the renouncers (ch'ulga) and the householders (chaega).
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Dyadyk, Natalia. "Practices of self-knowledge in Buddhism and modern philosophical education." Socium i vlast 4 (2020): 71–81. http://dx.doi.org/10.22394/1996-0522-2020-4-71-81.
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Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation.
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Amihai, Ido, and Maria Kozhevnikov. "The Influence of Buddhist Meditation Traditions on the Autonomic System and Attention." BioMed Research International 2015 (2015): 1–13. http://dx.doi.org/10.1155/2015/731579.
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Cognitive and neuroscience research from the past several years has shed new light on the influences that meditative traditions have on the meditation practice. Here we review new evidence that shows that types of meditation that developed out of certain traditions such as Vajrayana and Hindu Tantric lead to heightened sympathetic activation and phasic alertness, while types of meditation from other traditions such as Theravada and Mahayana elicit heightened parasympathetic activity and tonic alertness. Such findings validate Buddhist scriptural descriptions of heightened arousal during Vajrayana practices and a calm and alert state of mind during Theravada and Mahayana types of meditation and demonstrate the importance of the cultural and philosophical context out of which the meditation practices develop.
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Foxeus, Niklas. "Esoteric Theravada Buddhism in Burma/Myanmar." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 55–79. http://dx.doi.org/10.30674/scripta.67433.
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The achievement of independence in 1948 was in many ways a watershed in Burma’s history. At this time, a variety of Buddhist movements emerged that were part not only of a ‘Burmese Buddhist revival’, in which even the government was involved, but also a general re-enchantment of Asia. In the period following World War II, projects of nation-building and further modernization were implemented in many newly independent Asian nation states. The theories of modernization adopted by the rulers had presupposed that a new, rationalized and secularized order that had set them on the path of ‘progress’ would entail a decline of religion. However, instead there was a widespread resurgence of religion, and a variety of new, eclectic religious movements emerged in Southeast Asia. In the thriving religious field of postcolonial Burma, two lay Buddhist movements associated with two different meditation techniques emerged, viz.; the insight meditation movement and the concentration meditation movement. The latter consisted of a variety of esoteric congregations combining concentration meditation with esoteric lore, and some of these were characterized by fundamentalist trends. At the same time, the supermundane form of Buddhism became increasingly influential in the entire field of religion. The aim of the present article is to discuss how this supermundane dimension has reshaped the complex religious field in Burma, with particular emphasis on the esoteric congregations; to present the Burmese form of esoteric Theravāda Buddhism, and to situate the fundamentalist trends which are present in these contexts.
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Dhammajoti, K. L. "Meditative Experiences of Impurity and Purity—Further Reflection on the aśubhā Meditation and the śubha-vimokṣa." Religions 12, no. 2 (January 28, 2021): 86. http://dx.doi.org/10.3390/rel12020086.
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In this paper, I would firstly like to supplement my observations and the materials used in the earlier paper “The aśubhā Meditation in the Sarvāstivāda”. I shall remark on the authenticity of the suicide tradition, and show further how the aśubhā meditation continued to be recommended in all the Buddhist traditions. A major concern of my discussion will focus on the Buddhist traditional understanding of the meditative transition from the experience of the impure to that of the pure. In the context of this developmental process, I shall further attempt to demonstrate that: along this traditional understanding, Mahāyānistic and even Tantric elements came to be interfused with the traditional—especially Abhidharma—meditative doctrines in the milieu of an increasing interest relating to buddha-visualization.
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Lo, Pei-Chen, Ming-Liang Huang, and Kang-Ming Chang. "EEG Alpha Blocking Correlated with Perception of Inner Light During Zen Meditation." American Journal of Chinese Medicine 31, no. 04 (January 2003): 629–42. http://dx.doi.org/10.1142/s0192415x03001272.
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According to the experimental results and practitioners' subjective experience, we report some hypotheses that may account for meditative phenomena during the practice of Zen-Buddhism. Orthodox Zen-Buddhist practitioners, aiming to prove the most original true-self, discover and uncover the inner energy or light on the way towards their goal. Perception of the inner light can be comprehended as resonance. Uncovering the inner energy optimizes physiological and mental health. In the meditation experiment, a significant correlation was observed between perception of the inner light and electroencephalographic (EEG) alpha blockage. We further examined this phenomenon by recording the EEG from subjects during a blessing that the subjects did not know being given. During the blessing period, significant alpha blocking was observed in experimental subjects who had been practicing meditation for years in preparation for being in resonance with the inner light. This report provides a new insight into the debate that meditation benefits our health.
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Salguero, C. "Varieties of Buddhist Healing in Multiethnic Philadelphia." Religions 10, no. 1 (January 13, 2019): 48. http://dx.doi.org/10.3390/rel10010048.
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While an increasing amount of attention has been paid in the last decade to mindfulness meditation, the broader impact of Buddhism on healthcare in the United States, or any industrialized Western countries, is still much in need of scholarly investigation. The current article presents preliminary results from an ethnographic study exploring the impact of a wide range of Buddhist institutions, practices, and cultural orientations on the healthcare landscape of the Philadelphia metropolitan area. By particularly focusing on segments of the population that are non-white and that have limited English language skills, one of the main goals of this project is to bring more diverse voices into the contemporary conversation about Buddhism and wellbeing in America. Moreover, as it extends far beyond the topic of meditation, this study also is intended to highlight a wider range of practices and orientations toward health and healing that are current in contemporary American Buddhism. Finally, this paper also forwards the argument that the study of these activities should be grounded in an appreciation of how individual Buddhist institutions are situated within specific local contexts, and reflect unique configurations of local factors.
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Fisher, Gareth. "From Temples to Teahouses." Review of Religion and Chinese Society 7, no. 1 (May 20, 2020): 34–61. http://dx.doi.org/10.1163/22143955-00701003.
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This article presents an overview of the nature of lay Buddhist revival in post-Mao China. After defining the category of lay practitioner, it outlines key events in the revival of lay Buddhism following the end of the Cultural Revolution. Following this, it describes three main aspects of the revival: the grassroots-organized formation of communities of lay Buddhists that gather at temples either to share and discuss the moral teachings of Buddhist-themed media or to engage in devotional activities; devotional and pedagogical activities organized for lay practitioners by monastic and lay leaders at temples and lay practitioners’ groves; and, more recently, the emergence of private spaces for specific practices such as meditation, the appreciation of Buddhist art and culture, and the discussion of teachings from specific Buddhist masters. The article concludes that while government-authorized temples continue to be active spaces for lay practitioners interested in Dharma instruction from monastics, regular devotional activities, and opportunities to earn merit and gain self-fulfillment through volunteerism, greater state restrictions on spontaneous lay-organized practices in temple space are increasingly leading lay practitioners to organize activities in private or semi-private spaces. The introduction of social media has facilitated the growth of Buddhist-related practices for laypersons in nontemple spaces.
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Travis, Frederick. "On the Neurobiology of Meditation: Comparison of Three Organizing Strategies to Investigate Brain Patterns during Meditation Practice." Medicina 56, no. 12 (December 18, 2020): 712. http://dx.doi.org/10.3390/medicina56120712.
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Three broad organizing strategies have been used to study meditation practices: (1) consider meditation practices as using similar processes and so combine neural images across a wide range of practices to identify the common underlying brain patterns of meditation practice, (2) consider meditation practices as unique and so investigate individual practices, or (3) consider meditation practices as fitting into larger categories and explore brain patterns within and between categories. The first organizing strategy combines meditation practices defined as deep concentration, attention to external and internal stimuli, and letting go of thoughts. Brain patterns of different procedures would all contribute to the final averages, which may not be representative of any practice. The second organizing strategy generates a multitude of brain patterns as each practice is studied individually. The rich detail of individual differences within each practice makes it difficult to identify reliable patterns between practices. The third organizing principle has been applied in three ways: (1) grouping meditations by their origin—Indian or Buddhist practices, (2) grouping meditations by the procedures of each practice, or (3) grouping meditations by brain wave frequencies reported during each practice. Grouping meditations by their origin mixes practices whose procedures include concentration, mindfulness, or effortless awareness, again resulting in a confounded pattern. Grouping meditations by their described procedures yields defining neural imaging patterns within each category, and clear differences between categories. Grouping meditations by the EEG frequencies associated with their procedures yields an objective system to group meditations and allows practices to “move” into different categories as subjects’ meditation experiences change over time, which would be associated with different brain patterns. Exploring meditations within theoretically meaningful categories appears to yield the most reliable picture of meditation practices.
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Choi, Jung-yoon. "Comparison of the yoga of meditation and Buddhist meditation." Korean Philosophical Society 138 (May 23, 2016): 307–30. http://dx.doi.org/10.20293/jokps.2016.138.307.
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Edwards, Lawrence. "Biofeedback, Meditation, and Mindfulness." Biofeedback 39, no. 2 (June 1, 2011): 67–70. http://dx.doi.org/10.5298/1081-5937-39.2.02.
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Biofeedback has its beginnings in research conducted on yogis and Zen masters decades ago. Research shows the pervasive positive impact that meditative and mindfulness practices have on individuals. Mindfulness-based practices have been taken out of their broader contexts—extracted from deeper systems of yogic and Buddhist disciplines. Clinicians need to be aware of the unintended consequences of divorcing these practices from their original systems. Biofeedback, meditation, and mindfulness training share important techniques for effecting positive changes.
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Javanaud, Katie. "The World on Fire: A Buddhist Response to the Environmental Crisis." Religions 11, no. 8 (July 23, 2020): 381. http://dx.doi.org/10.3390/rel11080381.
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This paper identifies and responds to the four main objections raised against Buddhist environmentalism. It argues that none of these objections is insurmountable and that, in fact, Buddhists have developed numerous concepts, arguments, and practices which could prove useful for dealing with the most pressing environmental problems we have created. Buddhism is sometimes described by its critics as too detached from worldly concerns to respond to the environmental crisis but the successes of Engaged Buddhism demonstrate otherwise. Although halting climate change will require inter-governmental co-operation and immediate action, we should not underestimate the necessity of grassroots movements for achieving lasting change in our attitudes and behaviours. If meditation can awaken us to the fact of ecological inter-connectedness and to the ultimate drivers of climate change (e.g., greediness and a misplaced sense of entitlement) it can also help us reconnect with nature and expand our circle of moral concern to include plants, animals, and the wider environment.
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Salguero, C. Pierce. "‘Treating Illness’: Translation of a Chapter from a Medieval Chinese Buddhist Meditation Manual by Zhiyi (538–597)." Asian Medicine 7, no. 2 (January 20, 2012): 461–73. http://dx.doi.org/10.1163/15734218-12341262.
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Abstract This translation is an excerpt from a meditation treatise by one of the most important figures in East Asian Buddhist history, the Chinese scholar-monk Zhiyi (538–597). Zhiyi was notable as a systematizer and domesticator of Buddhist knowledge, and particularly for his writings on śamatha and vipaśyanā meditation. The excerpt translated below is a complete chapter from the shorter of his meditation treatises. It focuses specifically on how various strands of Indian and Chinese medical and religious knowledge could be employed to diagnose and treat illness while the practitioner remained engaged in seated meditation. Incorporating both foreign and domestic knowledge into the framework of śamatha and vipaśyanā, this chapter represents one of the earliest examples of systematic Indo- Sinitic medical syncretism, and one of the most important expressions of a unique medieval Chinese Buddhist perspective on healing.
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DITRICH, Tamara. "Situating the Concept of Mindfulness in the Theravāda Tradition." Asian Studies 4, no. 2 (August 10, 2016): 13–33. http://dx.doi.org/10.4312/as.2016.4.2.13-33.
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Mindfulness plays a prominent role in traditional and modern Buddhist meditation practice. This paper examines the theoretical background of the concept of mindfulness (sati) as presented in the early Buddhist sources, recorded in Theravāda Buddhism. It outlines the definitions and presentations of mindfulness (sati) in the Pāli Canon and examines how it is embedded within the fundamental models of Buddhist discourse. Then it investigates mindfulness within the philosophical framework of the Abhidhamma, where it is presented as one of the mental factors (cetasika) involved in cognitive processes; it outlines its characteristics, functions, conditions, and compatibility with other mental factors, which occur as components within the interdependent processes of consciousness (citta). The article shows how mindfulness has a special role as a component on the Buddhist path to liberation from suffering (dukkha) and how it is integrated within the soteriological and ethical goals of Buddhist practice.
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Vaidya, Anand Jayprakash. "Is it Permissible to Teach Buddhist Mindfulness Meditation in a Critical Thinking Course?" Informal Logic 40, no. 4 (December 18, 2020): 545–86. http://dx.doi.org/10.22329/il.v40i4.6311.
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Abstract: In this essay I set out the case for why mindfulness meditation should be included in critical thinking education, especially with respect to educating people about how to argue with one another. In 1, I introduce to distinct mind sets, the critical mind and the meditative mind, and show that they are in apparent tension with one another. Then by examining the Delphi Report on Critical Thinking I show how they are not in tension. I close 1 by examining some recent work by Mark Battersby and Jeffery Maynes on expanding out critical thinking education to be inclusive of cognitive science and decision making. I argue that their arguments for expanding critical thinking education ultimately lead to considering the relevance of meditation in critical thinking. In 2, I examine work on critical thinking by Harvey Siegel and Sharon Bailin in order to draw out different conceptions of critical thinking both from a theoretical point of view as well as a pedagogical point of view. In 3, I present criteria for selecting a form of meditation that should be taught in critical thinking courses; I argue that mindfulness meditation deriving from the Buddhist tradition satisfies the relevant criteria. I then present research from contemporary cognitive neuroscience and psychology about the benefits of mindfulness meditation as it relates to the prospects of including it in critical thinking. In 4, I consider a recent study by Noone and Hogan (2018) that suggests that mindfulness meditation does not improve a person’s ability to think critically. I argue that while the study is important, there are substantial reasons for thinking that further studies should be done, as the authors themselves conclude. In 5, I move on to the issue of how meditation can be useful for improving performance in one important area of critical thinking: mitigating stereotype threat. My focus here is on examining the hypothesis that stereotype threat effects performance in critical thinking, and that negative impacts from stereotype threat can be mitigated by meditation. In 6, I summarize my argument for including meditation into critical thinking education, and close by discussing three important objections.
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An, Yang-gyu. "A Clinical Study on Buddhist Meditation." Korean Buddhist Counselling Society 13 (December 31, 2019): 121–57. http://dx.doi.org/10.35855/kbca.2019.13.05.
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Gerow, Edwin, and Minoru Kiyota. "Mahāyāna Buddhist Meditation: Theory and Practice." Journal of the American Oriental Society 115, no. 3 (July 1995): 557. http://dx.doi.org/10.2307/606289.
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Schneider, Hans Julius. "Buddhist Meditation as a Mystical Practice." Philosophia 45, no. 2 (November 4, 2016): 773–87. http://dx.doi.org/10.1007/s11406-016-9783-y.
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King, Winston L. "Sacramental Aspects of Theravada Buddhist Meditation." Numen 36, no. 2 (1989): 248–56. http://dx.doi.org/10.1163/156852789x00063.
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Lam, Kim. "Rethinking the transformation of Buddhist meditation." Journal of Religious and Political Practice 4, no. 2 (February 20, 2018): 202–8. http://dx.doi.org/10.1080/20566093.2018.1439440.
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Kozhevnikov, Maria, Olga Louchakova, Zoran Josipovic, and Michael A. Motes. "The Enhancement of Visuospatial Processing Efficiency Through Buddhist Deity Meditation." Psychological Science 20, no. 5 (May 2009): 645–53. http://dx.doi.org/10.1111/j.1467-9280.2009.02345.x.
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This study examined the effects of meditation on mental imagery, evaluating Buddhist monks' reports concerning their extraordinary imagery skills. Practitioners of Buddhist meditation were divided into two groups according to their preferred meditation style: Deity Yoga (focused attention on an internal visual image) or Open Presence (evenly distributed attention, not directed to any particular object). Both groups of meditators completed computerized mental-imagery tasks before and after meditation. Their performance was compared with that of control groups, who either rested or performed other visuospatial tasks between testing sessions. The results indicate that all the groups performed at the same baseline level, but after meditation, Deity Yoga practitioners demonstrated a dramatic increase in performance on imagery tasks compared with the other groups. The results suggest that Deity meditation specifically trains one's capacity to access heightened visuospatial processing resources, rather than generally improving visuospatial imagery abilities.
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Neves-Pereira, Mônica Souza, Marco Aurélio Bilibio de Carvalho, and Cristiana de Campos Aspesi. "Mindfulness and Buddhism." Gifted Education International 34, no. 2 (August 4, 2017): 144–54. http://dx.doi.org/10.1177/0261429417716347.
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This article discusses contributions of Eastern philosophical traditions, in particular, Buddhism and its concept of mindfulness—to the field of psychology. Psychology has long dealt with the concept of mindfulness to understand the results of meditation in several contexts, such as psychotherapy and education. The works of Thich Nhat Hanh on meditation and mindfulness represent one of the theoretical pillars of this discussion. Recent research on mindfulness in the field of scientific psychology provides additional links for this collaborative effort between religious tradition and science. Research on this theme inevitably leads to considerations of the ethical, moral, environmental, ecological, emotional, and spiritual dimensions involved in Buddhist traditions and in different psychological theories. These traditions and theories converge to benefit persons undergoing situations of psychological and spiritual suffering. This article concludes by sharing new possibilities of comprehending the concept and practice of mindfulness, based on writings from the Buddhist tradition that focus on its phenomenon from a broader and deeper viewpoint.
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Garrett, Frances. "The Food of Meditation." Asian Medicine 14, no. 1 (September 2, 2019): 56–80. http://dx.doi.org/10.1163/15734218-12341435.
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Abstract Beginning with stories of hunger and food magic in Tibetan biographies, I explore a dietary practice of total abstinence from material foods. Buddhist meditators are said to enjoy “the food of meditation” or “the food of the sky.” Texts teach meditators how to use visualization and yogic movement to “extract the essence” of breath and use it as food. When discussing illnesses that may be experienced by retreatants, these texts identify hunger as illness. Examining how dietary teachings for Buddhist contemplatives are also medical textbooks, I propose that these food practices reconstruct the pathology of hunger, turning hunger into a tool for enlightenment. After a quick look at dietary asceticism in Indic and other traditions, I suggest that in these Tibetan examples, dietary abstinence is ultimately about self-perfection.
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Yün-hua, Jan. "Chinese Buddhist MeditationTraditions of Meditation in Chinese Buddhism. Peter N. Gregory." History of Religions 29, no. 1 (August 1989): 81–83. http://dx.doi.org/10.1086/463178.
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Pinnock, Sarah Katherine. "Christians Talk about Buddhist Meditation; Buddhists Talk about Christian Prayer (review)." Buddhist-Christian Studies 27, no. 1 (2007): 204–8. http://dx.doi.org/10.1353/bcs.2007.0024.
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Gray, David B. "Bodies of Knowledge: Bodily Perfection in Tantric Buddhist Practice." Religions 12, no. 2 (January 29, 2021): 89. http://dx.doi.org/10.3390/rel12020089.
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This essay explores conflicting attitudes toward the body in Buddhist literature, with a focus on the tantric Buddhist traditions of yoga and meditation, which advanced the notion that the body was an innately pure site for realization while nonetheless still encumbered with earlier notions of the body as an impure obstacle to be overcome. Looking closely at a short meditation text attributed to the female Indian saints Mekhalā and Kanakhalā, the author argues that the body plays a central role in the creative re-envisioning of the self that characterizes tantric Buddhist practice.
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Mariotti, Shannon. "Zen and the Art of Democracy: Contemplative Practice as Ordinary Political Theory." Political Theory 48, no. 4 (November 6, 2019): 469–95. http://dx.doi.org/10.1177/0090591719887224.
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In recent years, contemplative practices of meditation have become increasingly mainstream in American culture, part of a phenomenon that scholars call “Buddhist modernism.” Connecting the embodied practice of meditation with the embodied practice of democracy in everyday life, this essay puts the radical democratic theory of Jacques Rancière into conversation with the Zen writings of Shunryu Suzuki and Thomas Merton. I show how meditation can be understood as an aesthetic practice that cultivates modes of experience, perception, thinking, and feeling that further radical democratic projects at the most fundamental level. Reading the landscape of Buddhist modernism to draw out democratic possibilities, we can understand contemplative practices like meditation as a form of political theorizing in a vernacular register. Buddhist modernism works as a practice of everyday life that ordinary users can employ to get through their days with more awareness and attentiveness, to reclaim and reauthorize their experience, and to generate more care and compassion in ways that enable, enact, and extend the project of democracy itself.
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Regan, Julie. "Experiments with Buddhist Forms of Thought, Action and Practice to Promote Significant Learning." Religions 12, no. 7 (July 6, 2021): 503. http://dx.doi.org/10.3390/rel12070503.
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While scholars have considered the centrality of teaching in Buddhist traditions and the rich pedagogical resources Buddhism has to offer academic courses on the topic, less attention has been paid to the ways in which Buddhist pedagogy might be applied to the overall structure of course design. This article addresses the challenges of presenting the richness and complexity of Buddhist traditions while also encouraging students to experientially engage such traditions in ways that promote transformative learning. It proposes using Buddhist pedagogical principles, together with a model of significant learning (Fink 2013), to design a course according to the Three Trainings in Wisdom, Ethics and Meditation. Framing the course as a series of experiments in Buddhist forms of thought, action, and practice highlights the critical perspective common to both Buddhist and academic approaches and helps maintain important distinctions between Buddhist traditions and popular secular practices. This article describes specific experiments with Buddhist ways of reading and analyzing classic and contemporary texts, films and images, together with experiments in Buddhist methods of contemplative and ethical practice, in an introductory course in order to help students see how forms of suffering that concern them might arise and be stopped or prevented from a Buddhist point of view.
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Dobrakowski, Paweł, Michal Blaszkiewicz, and Sebastian Skalski. "Changes in the Electrical Activity of the Brain in the Alpha and Theta Bands during Prayer and Meditation." International Journal of Environmental Research and Public Health 17, no. 24 (December 21, 2020): 9567. http://dx.doi.org/10.3390/ijerph17249567.
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Focused attention meditation (FAM) is a category of meditation based on an EEG pattern, which helps the wandering mind to focus on a particular object. It seems that prayer may, in certain respects, be similar to FAM. It is believed that emotional experience correlates mainly with theta, but also with selective alpha, with internalized attention correlating mainly with the synchronous activity of theta and alpha. The vast majority of studies indicate a possible impact of transcendence in meditation on the alpha wave in EEG. No such reports are available for prayer. Seventeen women and nineteen men aged 27–64 years with at least five years of intensive meditation/prayer experience were recruited to participate in the study. We identified the two largest groups which remained in the meditation trend originating from the Buddhist system (14 people) (Buddhist meditators) and in the Christian-based faith (15 people) (Christian meditators). EEG signal was recorded with open eyes, closed eyes, during meditation/prayer, and relaxation. After the EEG recording, an examination was conducted using the Scale of Spiritual Transcendence. Buddhist meditators exhibited a statistically significantly higher theta amplitude at Cz during meditation compared to relaxation. Meanwhile, spiritual openness favored a higher theta amplitude at Pz during relaxation. Our study did not reveal statistically significant differences in frontal areas with regard to alpha and theta, which was often indicated in previous studies. It seems necessary to analyze more closely the midline activity in terms of dispersed neural activity integration.
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Harris, Elizabeth J. "Sleeping Next to My Coffin: Representations of the Body in Theravada Buddhism." Buddhist Studies Review 29, no. 1 (July 13, 2012): 105–20. http://dx.doi.org/10.1558/bsrv.v29i1.105.
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Therav?da Buddhism can be stereotyped as having a negative view of the body. This paper argues that this stereotype is a distortion. Recognizing that representations of the body in Therav?da text and tradition are plural, the paper draws on the Sutta Pi?aka of the P?li texts and the Visuddhimagga, together with interviews with lay Buddhists in Sri Lanka, to argue that an internally consistent and meaningful picture can be reached, suitable particularly to those teaching Buddhism, if these representations are categorised under three headings and differentiated according to function: the body as problem (to be seen and transcended); the body as teacher (to be observed and learnt from); the liberated body (to be developed). It also examines two realizations that accompany the development of a liberated body: realizing purity of body in meditation; realizing compassion. It concludes that compassion for self all embodied beings is the most truly Therav?da Buddhist response to embodiment, not pride or fear, disgust or repression.
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Forte, Michael, Daniel Brown, and Michael Dysart. "Through the Looking Glass: Phenomenological Reports of Advanced Meditators at Visual Threshold." Imagination, Cognition and Personality 4, no. 4 (June 1985): 323–38. http://dx.doi.org/10.2190/49kl-rp13-der6-5haw.
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A tachistoscopic paradigm was used to explore the perceptual experiences of advanced meditators. Phenomenological reports from the meditators differed from those of non-meditating simulators, and indicated that mindfulness practice enabled meditation practitioners to become aware of some of the usually preattentive processes involved in visual detection and in reporting detection decisions during the experimental trials. Unusual perceptual effects were also reported. The phenomenological reports tend to support the claims found in the classical Buddhist texts on meditation concerning the changes in perception encountered during the practice of mindfulness. The ability to become aware of preattentive perceptual mechanisms has important implications for the psychological study of perception and affect.
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SUGATA, FERLINA. "KETERKAITAN AKTIVITAS PRADAKSINA PADA RAGAM TIPOLOGI BANGUNAN STUPA." Serat Rupa Journal of Design 1, no. 2 (January 19, 2018): 247. http://dx.doi.org/10.28932/srjd.v1i2.452.
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Circumambulation as one of the Buddhist worship activity is a pathway around the shrines clockwise, from East to the West. There are two kinds of pradaksina activity refer to schools in Buddhism, the Theravada as an honor symbol and the Mahayana as one type of meditation. Stupa as one of Buddhist worship architecture is a place to accommodate the activity itself and the worship symbol as well. Stupa is a conical monument erected over relics of the Buddhas, Arhats, Kings or other great men. Stupa as a religious architecture nowadays became the image of The Buddha as known all around the world which is also known as the symbol of the composition of robe, bowl, and walking stick from a monk. The interrelatedness between the pradaksina as an activity and the stupa as the architecture cause some effects that related to space dimension, space quality, orientation of space, and function of the building. All the effects only influence the spatial matter but not influence the meaning of pradaksina and the stupa. Keyword: pradaksina; stupa’s typology, the interrelatedness