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Dissertations / Theses on the topic 'Vipassana'
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Glogowski, Jeffrey Ronald. "Vipassana Meditation and Teacher Decision-Making." ScholarWorks, 2011. https://scholarworks.waldenu.edu/dissertations/1001.
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The purpose of this grounded theory study was to build a theory about the process and function teachers construct around the effect Vipassana meditation has on stress, teaching, and decision-making. This study addressed the problem of how teachers respond to daily tasks and demands that can negatively impact their longevity in the profession. The starting point was the conceptual framework, including resolving cognitive dissonance, choice theory, mindfulness, and the perspective of Vipassana meditation. The research questions addressed how Vipassana meditation influences a teacher's daily routine, decision-making, classroom management, general procedures, and stressful situations. The data collection was done in 2 stages and included triangulation through 2 interviews, journals, and a questionnaire for all 9 participants. The analysis used pre, open, axial, and selective coding with both inductive and deductive processes which connected the conceptual framework to emerging concepts including equanimity, awareness, observation, context, detachment, nonjudgment, flexibility, being present in the moment, and engagement. Using these concepts, a possible theory involving the anicca perspective (one of non-permanence) on the decision-making process and as a stress management tool was generated. Implications for positive social change include a demonstrable positive effect on relationships in the classroom, pedagogy, and classroom management. This process can be considered in teacher training and professional development programs to decrease stress in order to help prolong teachers' careers.
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Scholz, Gehrard. "Vipassana Meditation und Drogensucht : eine Studie über den Ausstieg aus der Herrschaft der Attraktion Droge /." Zürich : ADAG Administration & Druck AD, 1992. http://catalogue.bnf.fr/ark:/12148/cb356877200.
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Carvalho, Antonio Manuel Simoes Lopes Paiva de. "Performing meditation : Vipassana and Zen as technologies of the self." Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14667.
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The aim of this dissertation is to reflect on technologies of the self, a term coined by Michel Foucault to study western practices of self-formation. Influenced by his work on subjectivity and by Science and Technology Studies (STS), I explore two forms of meditation – Vipassana meditation in the tradition of S.N. Goenka and Thich Nhat Hanh’s practices of mindfulness – in order to analyze the entanglements between technologies, associations and subjectivity. Two research questions guided this study. First, how do Vipassana and Zen assemblages bring forth subjective transformations? Second, what are the politics of meditation practice, considering that Vipassana and Zen perform particular paradigms of subjectivity and aim at transforming the “social”? In order to address these questions, I relied on qualitative research methods, developing a multifaceted methodology that included participant observation at four meditation retreats, semi-structured interviews with meditators, the analysis of relevant literature and my own personal experiences as a beginner. I argue that the mechanisms of subjectification employed by meditation rely on two main devices: the transformation of habitual webs of associations, including couplings between selves, other humans, nonhumans and spaces and the installation of new automatisms. Vipassana and Zen technologies invite subjects to become aware of particular automatisms – regular ways of eating, sitting, walking and breathing - and to direct their attention towards them in novel ways, installing specific ways of managing their selves (stopping and breathing whenever they hear the sounds of bells; developing an attitude of equanimity when they are looking for sensations in their bodies). Vipassana and Zen are mediators that generate new experiences and ways of being informed by meditation, as well as a number of social applications that rely on the paradigmatic changes enacted by these practices. Informed by the dualism between modern and nonmodern, I argue that Zen and Vipassana can be understood as technologies of the nonmodern self (Pickering, 3 2010), suspending the dualism between body and mind, self and others, humans and nonhumans, contributing towards the establishment of nondual paradigms of selfhood and innovative forms of social organization that include new ways of performing human reformation, social action and humanenvironment couplings. The theoretical contributions of this dissertation are threefold. First, I want to extend current STS scholarly work on the self. Second, I want to contribute towards a post-humanist understanding of meditation assemblages. Finally, I am informed by Michel Foucault’s insights on technologies of the self to study meditation, but instead of focusing on the history or genealogy of the western self, I analyze a number of devices of subjectification mobilized to operate subjective changes and to transform the social.
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Bon-Miller, Alexander. "Mindfulness, Vipassana and anti-oppressive education: heartfelt observation to anti-oppresive action." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121169.
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Mindfulness and Vipassana can help teachers teach anti-oppressively because practitioners learn to interrupt unskillful habit patterns through practice. This master's thesis examines the author's mindfulness/Vipassana practice, in reference to current scholarship on mindfulness and anti-oppressive education. Using a self-study lens, the author looks at mindfulness scholarship critically and at his experiences discerningly, compassionately and uses them as the evidence for mindfulness' relevance within High School teaching.Cette thèse soutient que la pratique de la « pleine conscience » (mindfulness) et de la méditation Vipassana peut contribuer à une éducation anti-oppressive. Cette pratique aide les enseignants à prendre conscience de leur vie intérieure, à interagir avec discernement et compassion, et à interrompre des habitudes maladroites. Se référant à sa propre pratique du « mindfulness » l'auteur examine la pertinence de cette approche pour l'enseignement au secondaire. Il pose aussi un regard critique sur la littérature scientifique émergeante.
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Börjesson, Helena. "Vipassana- avgiftning från samhället som aldrig tystnar? : En kvalitativ studie om upplevelsen av tio dagars meditation i absolut tystnad." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-80165.
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Syftet med studien var att undersöka varför människor söker sig till Vipassanakurser, vad de upplever under kursen samt om och i så fall hur livet påverkats efter kursen. Datainsamlingen genomfördes genom semistrukturerade intervjuer med åtta deltagare som medverkat i minst en tiodagars Vipassanakurs. Gunnar Karlssons (1995) Empirical Phenomenology Psychological Method (EPP) användes som analysmetod. Genom analysen framkom fem teman som belyser drömmen om förändring, processen deltagarna genomgår under kursen med tre underteman: (1) obehagliga och behagliga upplevelser, (2) förändring och (3) förhållningssätt i form av motstånd/strävan samt acceptans, reflektioner, insikter efter kursen samt paradoxen. Resultatet visar att de som söker sig till en Vipassanakurs har en dröm om förändring, att antingen komma bort från något, ändra något i sin verklighet eller att uppnå något nytt. Deltagarna går igenom en process under kursen som innefattar obehagliga och behagliga upplevelser. Förhållningssätten till upplevelserna är motstånd/strävan som ofta leder till ett lidande och acceptans som karaktäriseras av frid och lugn. I alla delar av studien är förändring en röd tråd genom deltagarnas berättelser. Deltagarna gör reflektioner om de förhållningssätt och regler som råder på kursen, bland annat över hur tystanden upplevs och jämförelser med sekter. Insikter efter kursen ger både nya insikter om livet i stort och nya livsstilsvanor. Det sista temat är paradoxen som beskriver flertalet deltagares svårigheter att upprätthålla meditationen efter kursen trots erfarenheten av de goda effekter de märkt av meditationen under kursen.The purpose of this study was to investigate why people attend to silent meditation courses, what they experience and if their lives are affected after the course. The data collection was carried out through semi-structured interviews with eight participants who had attended at least one ten days Vipassana course. The Empirical Phenomenology Psychological Method (EPP) of Gunnar Karlsson (1995) was used for analysis method. From the analysis, five themes emerged: dream of change, the process that they go through with three under themes: unpleasant and pleasant experience, change and approach either in form of resistance/striving and acceptance, reflections, insights after the course and the paradox. The result shows that those who attend in a Vipassana course have a dream of change, either to get away from something, change something or to reach something new. The participants are going through a process during the course that involves unpleasant and pleasant experiences. The approaches that emerge are resistance/striving that leads to suffering and acceptance that is characterised by peace. Through the study change is a returning theme in the participants stories. The participants are making reflections about approaches and rules that need to be applied during the course, e.g. how silence is experienced and comparisons to cults. Insights after the course arise about life in general and new life styles. The last theme is the paradox that describes the majority of the participant’s difficulties to maintain the meditation after the course despite the experience of the positive effects they noticed from the meditation during the course.
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Modigh, Daniel. "Effekten av längre tids praktiserande av mindfulnessmeditation på hjärnfunktion och struktur – en summering utifrån nyare studier av vipassana- och zenmeditation." Thesis, Högskolan i Skövde, Institutionen för kommunikation och information, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:his:diva-8332.
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Västerländsk mindfulnessmeditation har sina rötter i tusenårig buddhistisk tradition, främst genom vipassana- och zentraditionerna. Senaste tiden har mindfulness ökat i popularitet och blivit en accepterad klinisk metod i former som mindfulness based stress reduction. Möjligheten att undersöka dess effekter genom neurovetenskapliga metoder bidrar med intressant och viktig forskning om mänskligt välbefinnande. Dock har tidigare studier visat på bristande samstämmighet vad gäller resultat och metod. Uppsatsen är en litteraturstudie där det huvudsakliga syftet är att utifrån nyare studier undersöka de tydligaste effekterna på hjärnfunktion och struktur av långvarigt praktiserande av mindfulness utifrån vipassana- och zenmeditation. Uppsatsen syftar även till att redogöra för samstämmigheten i dessa nyare studier. Detta gäller resultat men också metod. Studierna tyder på minskad aktivitet i prefrontala cortex (PFC), posteriora cingulum cortex (PCC) och minskad aktivitet mellan PFC och regioner inom default mode network(DMN) som anteriora cingulum cortex (ACC). Studier visar även ökad aktivitet från parietala-occipitala området. Resultaten tyder på förbättrad kroppsmedvetenhet och ökad sensorisk klarhet, ökad förmåga till uppmärksamhetsreglering och inhibition av automatiska responser samt minskning av och ökad kontroll över det spontana flödet av tankar och en förändrad självuppfattning. Jag finner att resultaten var samstämmiga beträffande minskat involverande av frontala och parietala områden, samt svagare förbindelser mellan dessa (dlPFC-IPL, PFC-dACC). Gemensamt för studierna är också att mindfulnessmeditation tycks påverka DMN och områden kopplade till det självrefererande processandet. Det är dock inte klart hur predispositioner inverkat på resultaten och det är något för framtida forskning att klargöra.
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Morey, Matthew Wynne. "Healing through compassionate awareness| A comparison of american vipassana practice and existential-humanistic psychology." Thesis, California Institute of Integral Studies, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3560925.
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This dissertation compares the integrated vipassana movement of North America and the school of psychology. The comparison examines both healing practices and ontological paradigms. The integrated vipassanā movement in the United States is defined by that element of vipassanā teachings that blends Theravāda Buddhist practices with American cultural mores as promoted and disseminated by Insight Meditation Society and Spirit Rock Meditation Center. Existential-humanistic psychology is here represented by the teachings of Rollo May, James Bugental, and Irvin Yalom. This inquiry seeks to apprehend the nature and efficacy of compassionate and caring present-moment attention in the context of two distinct ontological orientations. The analysis begins with each tradition's description of humanity's most fundamental flaw: dukkha and angst. The examination of these maladies of life is followed by a comparison of these traditions' respective portrayals of health and harmony: Buddhist liberation as compared with existential freedom. This study then examines and compares the way in which these traditions employ the blended healing practices of compassion and present-moment awareness. The findings include the observation that the Theravāda concept of no-self and the existential notion of the groundlessness of being provide for two distinct kinds of healing: one promotes a grace born of skillfully encouraging a depth of surrender of self, and the other speaks to creating an authentic world for oneself. This dissertation finds that the two traditions offer practices and orientations that may be used complementarily.
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Alvarez, de Lorenzana John W. "Therapists who practice mindfulness meditation : implications for therapy." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/1339.
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In the past decade the healing potential of mindfulness and its practice has gained widespread recognition across various health disciplines and institutions, especially mental health. Past and current research on mindfulness interventions have focused almost exclusively on the beneficial effects for clients. However, there is a serious shortage of research on how mindfulness practice influences therapists and their work. The current study looked specifically at how the influence of mindfulness meditation (MM) was experienced by therapists in the context of their work.
An interpretive description methodology was used to guide the research process. Semi-structured in-depth interviews were conducted with six therapists who practiced MM regularly. A thematic analysis of interview transcripts highlighted commonalities and differences among participants’ perceptions of the influence of MM on their work. Eleven themes emerged from the data analysis. Thematic findings were considered in relation to key issues in psychotherapy, master therapist traits and other contemporary qualitative research addressing the influence of MM on practitioners. The results are discussed with an emphasis on the practical implications for future research, therapist training and clinical practice.
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Hansson, Johanna. "Strävan efter den medvetna närvaron : En kvalitativ studie kring bruket av buddhistisk insiktsmeditation i ett sekulariserat samhälle." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-54352.
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In this bachelor’s thesis I have focused on the question why people who live in secular societies use insight or vipassana meditation. The study is based on the rational choice theory developed by Rodney Stark. I have used an inductive qualitative method including e-mail interviews with practitioners of vipassana meditation. The study has shown why some people start the practice and how people’s expectations of vipassana meditation can differ in what they wanted from their practice. The study showed that practitioners and the society that surrounds them influenced each other. The study highlighted the way vipassana meditation was practiced on a secular basis.
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Goldberg, Kory. "Inside-out : a study of Vipassana meditation as taught by S.N. Goenka and its social contribution." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33896.
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This thesis explores the relationship between S. N. Goenka's technique of Vipassana meditation, an approach inspired by the Buddha designed for the liberation of human suffering, and constructive social engagement. The first chapter introduces the general field of Theravada Buddhist meditation practices to demonstrate how Goenka's approach conforms to and differs from traditional Theravada meditation. The second chapter provides an overview of Goenka's reformist movement, while the third chapter investigates his methods of dissemination and the supporting theories behind them in light of traditional Pali canonical sources. The final chapter examines the notion that social reparation depends on the alleviation of individual afllictive mental states. This claim is analysed through reports concerning the therapeutic effects of Vipassana on the practitioner, and through case-studies regarding the integration of the technique into the curriculums of various social institutions in the fields of health, corrections, and education.
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Krygier, Jonathan Richard. "The Impact of Trait Mindfulness and Mindfulness Meditation Practice on Wellbeing, Emotion Regulation, and Heart Rate Variability." Thesis, The University of Sydney, 2022. https://hdl.handle.net/2123/29342.
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This thesis investigated links between trait mindfulness, mindfulness meditation practice and several indices of well-being, as well as emotion-regulation capacity and changes in high frequency (HF) and low frequency (HF) heart rate variability (HRV). The thesis consists of six chapters; a literature review, four empirical studies and a general discussion. We examined associations of trait mindfulness with - and effects of a 10-day mindfulness meditation (Vipassana) retreat on - wellbeing, HRV (at rest, and during meditation and emotion regulation), and emotional reactivity using a well-known emotion regulation paradigm (reappraisal vs. free-viewing of affective pictures), as well as differences between novice and experienced meditators. Trait mindfulness and meditation were associated with benefits for several measures of wellbeing and psychological symptoms. Meditation practice was associated with changes in HRV during meditation (but not at rest) during some but not all studies. Reappraisal reduced emotional reactivity, but did not increase HRV. Trait mindfulness was associated with more positive ratings of positive images, but not better emotion reappraisal, although more mindful participants did have greater HRV during reappraisal for negative images. Mindfulness practice was associated with reduced emotional reactivity, but not better emotion reappraisal. Meditation was not associated with greater HRV during emotion induction or emotion reappraisal, although experienced meditators had greater LF HRV while viewing negative (compared to positive) images. As a whole, the thesis found improvements in wellbeing associated with trait mindfulness and with mindfulness meditation practice, as well as reductions in emotional reactivity, but not better emotion reappraisal. There were no consistent changes in baseline HRV or HRV during meditation or emotion induction. Theoretical and practical implications are discussed, and directions for future research provided.
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Freitas, Tereza Cláudia Camapum Carvalho de. "Meditação Mindfulness para Promoção de Coping e Saúde Mental: Aplicação clínica e em presídio." Pontifícia Universidade Católica de Goiás, 2011. http://localhost:8080/tede/handle/tede/2059.
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Previous issue date: 2011-09-23Oriental philosophy and psychology have influenced the practices and research in positive and clinical psychology. Mindfulness was found to reduce stress and chronic pain (Mindfulness Based Stress Reduction - MBSR); reduce panic and anxiety (MBSR and Acceptance and Commitment Therapy ACT), help in the treatment of borderline patients (Dialectical Behavior Therapy - DBT) and in the prevention of depressive relapse (Mindfulness Based Cognitive Therapy - MBCT) amongst other clinical applications. In positive psychology, studies were done on the hypothesis that promotion of positive emotions as love, contentment and compassion using Loving-Kindness-Meditation (LKM) during various months. LKM was found to promote positive emotions that help broaden coping and build resilience in participants. Both mindfulness and LKM involve full attention to the present moment without judging. The intention of this literature research was to construct a theoretical study on: 1 The concept of mindfulness meditation, emphasizing its beneficial effects on meditators; 2 Clinical interventions based on the concept of mindfulness; 3 The concept of LKM and how it can evoke and reinforce positive emotions as an instrument in positive psychology; 4 Clarify how mindfulness and meditation can promote coping and mental health. Finally, based on the analysis of the existing literature, the present study suggests that a broad range of processes is involved in the benefits of meditiation, including increased self conscience; acceptance of experiences, increased positive emotions and the broadening of psychological resources.
A filosofia e psicologia orientais têm influenciado as práticas e os estudos no ocidente nas áreas da psicologia clínica e psicologia positiva. Várias pesquisas demonstram resultados positivos na clínica em relação à redução do estresse e dores crônicas (Mindfulness Based Stress Redution - MBSR); na redução da ansiedade e pânico (Mindfulness Based Stress Redution - MBSR e Acceptance e Commetimet Therapy - ACT). No tratamento de pacientes borderlines (Dialectical Behavior Therapy - DBT) e na prevenção de recaídas na depressão (Mindfulness-Based Cognitive Therapy - MBCT) entre outros. Na psicologia positiva, pesquisas foram realizadas com a hipótese de que seria possível promover emoções positivas seletivas como amor, contentamento e compaixão ao longo de meses utilizando-se Loving- Kindness Meditation (LKM). Esta técnica de meditação demonstrou ser capaz de evocar e incrementar emoções positivas que ajudam a ampliar estratégias de coping. Todavia, Loving- Kindness Meditation se aproxima do conceito de mindfulness quando é considerada uma técnica de atenção plena no momento presente, sem julgamento, mesmo que exista a intencionalidade de evocar pensamentos e emoções pré-determinadas. Com esta pesquisa bibliográfica buscou-se realizar um estudo teórico sobre : 1. O conceito da meditação mindfulness ressaltando os seus efeitos benéficos nos meditantes; 2. Intervenções clínicas baseadas no conceito de mindfulness; 3. O conceito da meditação Loving-Kindness Meditation e como esta é capaz de evocar e reforçar emoções positivas e por isso ser utilizada como ferramenta na psicologia positiva; 4. Elucidar como pode ampliar o coping e promover saúde mental. Em conclusão, a partir da análise da literatura existente, este estudo teórico sugere que um leque de processos está envolvido nos benefícios da meditação, incluindo maior consciência de si, aceitação das experiências, geração de emoções positivas e ampliação de recursos psicológicos.
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Fowler, Lesley, and n/a. "Meditation and mental health." University of Canberra. Education, 1986. http://erl.canberra.edu.au./public/adt-AUC20060710.130437.
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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.
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Kittikong, Tanatchaporn. "Noting the self: From embodying Buddhist vipassaná meditation to meditation-based performance." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2014. https://ro.ecu.edu.au/theses/1564.
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My practitioner’s interest in Buddhism allows me to see the possibilities of examining what performance might be in relation to or towards the Buddhist meditational concept of nonself by unpacking issues related to a performer’s body and mind relationship, performance and experience, mindfulness and sense of self. This practice-led research explores how staging vipassaná meditation in the making of performance, and as performance itself, can be perceived as a form of experiential performance which questions the spectator/ performer relationship. The processes involved also act as a mode of identity-analysis in mind and body through mindfulness practice. Noting the self reveals that the crucial characteristic in a performer’s mode of being in this form of performance involves an internal distancing of the observer from the observed self.
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Brugh, Christopher Scott. "Theravāda “Missionary Activity”: Exploring the Secular Features of Socio-Politics and Ethics." TopSCHOLAR®, 2019. https://digitalcommons.wku.edu/theses/3119.
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The purpose of this thesis is to comprehensively explore Theravāda missionary activity. The philological, textual, theoretical, and ethnographic methods used to investigate the historical, sociopolitical, religious, and ethical aspects of early Theravāda, the U.S. Vipassanā (Insight) meditation movement, and modern Burmese Theravāda revealed nuanced meanings in the descriptions of these adherents’ endeavors with respect to proselytizing, converting, and the concept of missionary religions. By exploring the secular features that contributed to their religious appearances, a more developed contextualization of Theravāda “activity” reshapes understandings of the larger concept of missionary religions. I argue that what has been maintained in the establishment of early Theravāda, and continuance of Theravāda thereafter, is the preservation of a secular activity with respect to resolving diverse sociopolitical and ethical tensions through religious articulations and practices of tolerance and egalitarianism.
In brief, the first chapter is a philological study on the Pāli word “desetha” or “preach.” The word desetha, and thus its meaning, is traced to its Prākritic form—a contemporaneous language more likely spoken by Gotama Buddha—to posit a more accurate translation for this word. Next, a theoretical examination into early Theravāda’s sociopolitical, ethical, and religious environment demonstrates the larger secular, rather than religious, features that contributed to this ancient movement’s emergence. A contextual analysis comparing the emergence and establishment of the “secular” U.S. Vipassanā (Insight) meditation movement to that of early Theravāda follows, in order to explore how the former aligns with Theravāda missionizing. Lastly, an ethnographic study on Burmese Buddhist monastics is presented. In relation to missionary activity, the Abhidhamma, a Buddhist doctrinal system, not only provides Burmese Buddhist monastics with a system of applied ethics that shapes how they interact with Buddhists and non-Buddhists in America, but also helps to explain the larger concern of viewing such activity as strictly “religious.”
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Ciuca, Diana M. "Reducing Subjectivity: Meditation and Implicit Bias." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1213.
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Implicit association of racial stereotypes is brought about by social conditioning (Greenwald & Krieger, 2006). This conditioning can be explained by attractor networks (Sharp, 2011). Reducing implicit bias through meditation can show the effectiveness of reducing the rigidity of attractor networks, thereby reducing subjectivity. Mindfulness meditation has shown to reduce bias from the use of one single guided session conducted before performing an Implicit Association Test (Lueke & Gibson, 2015). Attachment to socially conditioned racial bias should become less prevalent through practicing meditation over time. An experimental model is proposed to test this claim along with a reconceptualization of consciousness based in meditative practice.
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Cook, Joanna Claire. "Vipassanā meditation and the monasticization of popular Buddhism in Thailand." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597934.
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While monastic identity and ascetic practices such as vipassanā meditation have historically been the preserve of monks, requiring full ordination and celibacy, in contemporary Thailand ‘monastic’ and ‘lay’ are not fixed or mutually exclusive categories: temporary ordination for short periods of time has always been available to Thai men; vipassanā has been propagated to the laity since the 1950s; large numbers of laity now enter monasteries as mediation students for short periods and accept monastic precepts for the duration of their retreat; and finally, the subsequent monasticization of popular Buddhism is enabling Thai Buddhist nuns (mae chee), though outside the ordained monastic community (sangha), to define themselves in ways which are, critically, religious, ascetic and associated with prestige. At the same time, it is providing a vehicle for the actualization of renunciation through the monastic duty to teach and embody the principles of meditation. Monastic identity and practice remain distinct from that of the laity even as lay practice becomes increasingly monasticized. I identify the paradox of will and spontaneity in religious attainment as highlighting the appropriateness of vipassanā practice in the Buddhist ethical project of cutting attachment to ones self. The morality of monastics presents paradox as a process of self-aware reflection on the one hand and, on the other, absence of self in the performance of one’s moral duty to the laity. For meditation practitioners it is through such self-willed practice that the ethical ideals of non-self (anatta) and spiritual attainment may be actualized. Through the performance of mindfulness within a community of practice, monastics cultivate an ascetic interiority, creating the cognitive space in which spiritual development may be actualized. In this context the ethical ideals of monasticism are actualized through the practice of meditation.
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Drage, Matthew Nicholas. "'Universal Dharma' : authority, experience and metaphysics in the transmission of mindfulness-based stress reduction." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277712.
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Saitanaporn, Phramonchai. "BUDDHIST DELIVERANCE: A RE-EVALUATION OF THE RELATIONSHIP BETWEEN SAMATHA AND VIPASSANĀ." Thesis, The University of Sydney, 2009. http://hdl.handle.net/2123/5400.
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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.
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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 textAbstract:
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.
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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 textAbstract:
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.
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Gürtler, Leo. "Die Bewältigung der Katastrophe - Vipassanā-Meditation und Humor : die Rekonstruktion von Innensicht und Außensicht humorvollen Handelns in Schule und Erwachsenenbildung /." Berlin Logos-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2712165&prov=M&dokv̲ar=1&doke̲xt=htm.
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Gürtler, Leo. "Die Bewältigung der Katastrophe Vipassanā-Meditation und Humor ; die Rekonstruktion von Innensicht und Aussensicht humorvollen Handelns in Schule und Erwachsenenbildung." Berlin Logos-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2712165&prov=M&dok_var=1&dok_ext=htm.
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Harlow, Sage. "Giving voice to the extra-normal self with the extra-normal voice: Improvised exploration through the realms of shamanic chaos magick, insight meditation and gender performance." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2019. https://ro.ecu.edu.au/theses/2210.
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This thesis documents practice-led research exploring the intersections of, and tensions between, improvised invocation ritual within a chaos magick paradigm and Buddhist insight meditation. I explore the extra-normal self—those aspects of consciousness not usually present, or not usually accessible, in day-to-day life—by mean of improvised ritual work with the extra-normal voice and seek to maintain a Buddhist ‘witness’ consciousness throughout these explorations. I also explore the tensions between politics, aesthetics and spiritual practice; in particular, queer and trans politics, a timbre-centred vocal aesthetics and chaos magick, shamanic and Buddhist spiritual practices. This work constitutes part of a larger project of attempting to secularise and democratise spiritual practice greatly influenced by Sam Harris’ book Waking Up: A Guide to Spirituality Without Religion (2014) and to some extent from chaos magick, some iterations of which strive to ‘free’ the western esoteric tradition from its religious trappings. I also take cues from Hakim Bey (1985) as one of the few anarchist writers who sees spiritual practice as profoundly important and not at odds with anarchism. I make use of a ‘radical agnosticism’ (Wilson, 1977) in my practice, privileging subjective experience and critical engagement over the search for an objective truth. I take an autoethnographic approach to this project with a focus on process rather than outcome, with the final project consisting of a description of these approaches and their value (and limitations), accompanied by selected musical examples (recordings).
The thesis also explores a practice that functions as a navigation away from the normative, phallogocentric western esoteric tradition taking cues from feminism, trans and queer politics as well as anarchism. My improvised possession rituals seek to give voice to aspects of the extra-normal self and/or spirits or demons. The different Belief Systems used in this work frame these experiences in different language. My practice strives to accept ‘whatever arises’ (a meditation term) with compassion—whatever their ontological status.
The main text of this thesis consists of three sections: Improvising Theory, Workings and Scores. The first section presents some of my thinking through concepts and theoretical paradigms that I have engaged with over the last few years of my research. I explore the illusion of free will, the intersection of gender and timbre theory and the use of the cut-up technique in chaos magick generally and my practice specifically. The second section of the thesis presents in-depth discussion of some of the explicit ritual performances and recordings that I have explored over the course of the research. This section explore more fully concepts central to my practice such as the interweaving of insight meditation and improvised ritual work. I present reflections on my explorations of dada ‘anti-magick’ ritual which critiques the normative, phallogocentric western esoteric tradition, taking cues from feminism, trans and queer politics as well as anarchisms. This culminates in an exploration of the concept of ‘True Shamanic Black Metal’—a tongue-in-cheek gesture towards a serious exploration of rhythm inspired by my understanding of shamanic drumming, particularly from Tuva, Mongolia and Korea, merged with an interest in extreme metal traditions, particularly black metal. I explore what shamanic black metal might sound like, centring the discussion around the album I recorded in 2017 invocations of unknown entities. The third section of this thesis presents thoughts on playing scores and on writing scores. I explore scores as open invitations to explore either extra-normal states of consciousness or particular aesthetic or ethical interests.
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Hart, M. J. Alexandra. "Action in Chronic Fatigue Syndrome: an Enactive Psycho-phenomenological and Semiotic Analysis of Thirty New Zealand Women's Experiences of Suffering and Recovery." Thesis, University of Canterbury. Social and Political Sciences, 2010. http://hdl.handle.net/10092/5294.
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This research into Chronic Fatigue Syndrome (CFS) presents the results of 60 first-person psycho-phenomenological interviews with 30 New Zealand women. The participants were recruited from the Canterbury and Wellington regions, 10 had recovered. Taking a non-dual, non-reductive embodied approach, the phenomenological data was analysed semiotically, using a graph-theoretical cluster analysis to elucidate the large number of resulting categories, and interpreted through the enactive approach to cognitive science.
The initial result of the analysis is a comprehensive exploration of the experience of CFS which develops subject-specific categories of experience and explores the relation of the illness to universal categories of experience, including self, ‘energy’, action, and being-able-to-do.
Transformations of the self surrounding being-able-to-do and not-being-able-to-do were shown to elucidate the illness process.
It is proposed that the concept ‘energy’ in the participants’ discourse is equivalent to the Mahayana Buddhist concept of ‘contact’. This characterises CFS as a breakdown of contact. Narrative content from the recovered interviewees reflects a reestablishment of contact.
The hypothesis that CFS is a disorder of action is investigated in detail.
A general model for the phenomenology and functional architecture of action is proposed. This model is a recursive loop involving felt meaning, contact, action, and perception and appears to be phenomenologically supported.
It is proposed that the CFS illness process is a dynamical decompensation of the subject’s action loop caused by a breakdown in the process of contact.
On this basis, a new interpretation of neurological findings in relation to CFS becomes possible. A neurological phenomenon that correlates with the illness and involves a brain region that has a similar structure to the action model’s recursive loop is identified in previous research results and compared with the action model and the results of this research. This correspondence may identify the brain regions involved in the illness process, which may provide an objective diagnostic test for the condition and approaches to treatment.
The implications of this model for cognitive science and CFS should be investigated through neurophenomenological research since the model stands to shed considerable light on the nature of consciousness, contact and agency.
Phenomenologically based treatments are proposed, along with suggestions for future research on CFS. The research may clarify the diagnostic criteria for CFS and guide management and treatment programmes, particularly multidimensional and interdisciplinary approaches.
Category theory is proposed as a foundation for a mathematisation of phenomenology.
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Lin, Su-Sheng, and 林恕聖. "A Comparative Study of Goenka Vipassana and OSHO Meditation：A Case Study of 10 day Vipassana Courses." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/uu7h8d.
Full textAbstract:
碩士佛光大學
生命與宗教學系
103
Vipassana is a way of meditation by which Buddha attained enlightenment. There are many different systems of Vipassana meditation disseminated to Europe, U.S.A, and around the world from Myanmar and Thailand since the 1980s. It has become a cross-continental and cross-cultural phenomenon. S.N. Goenka, founder of Vipassana Meditation Center, who came from Myanmar, first visited Taiwan in 1995 and started 10-day Vipassana meditation courses there. His meditation method has been introduced for over twenty years and practitioners increased steadily. Besides, New Age Movement has also been disseminated to Taiwan since the early 80s, to give a kind of Western spiritual perspective that includes the culture of Eastern traditional religion, opposition of all dogmas and constraints from religions, and an emphasis on the elevation of human nature. There was one debatable person: Osho, who exerted a deep influence on the world. His thought and ideas have been translated into Chinese and published as popular books. There are over 140 books of Osho published so far(2015) in Taiwan. A variety of meditation methods, therapy groups and courses have been introduced and flourished in Taiwan. This research aims to deal with the thoughts and methods of Vipassana meditation, and how to practice. The 10-day Vipassana Course is used as a sample to compare the differences and similarities in thoughts, methods and disciplines of Vipassana as taught by Goenka and Osho. This is done through bibliographical and comparative studies. Goenka and Osho are found to be in full accord in their praises for the Buddha and his Vipassana. Each of them has his own way to talk about the greatness of Buddha and the science of Vipassana from a different perspective and height. Both of them consider Vipassana as scientific, and do not think they are practicing a religion. Both of them disapprove of blind belief, but teach that one believes and practices after "firsthand experience and understanding". In terms of method, Goenka follows the instruction of Buddha. On the basis of keeping the Five Precepts(sīla-visuddhi), the student starts to practice " mindfulness of breathing"(Ānāpānasati), and the concentration of mind (practice of “samādhi”); Then the student proceeds to practice Vipassana by observing sensations throughout the body, understanding their nature, and developing equanimity by learning not to react to them (practice of “paññā”). By contrast, Osho emphasizes the importance of "Relaxation". He points out that modern practitioners have a need to attain the state of relaxation before starting to do Vipassana. One can choose to observe the movement of the body, or the rise and fall of the abdomen, or to breathe in and out through the nose. Goenka considers it necessary to practice “Metta bhavana”(practice of loving-kindness ) in Vipassana meditaion; However, Osho thinks that there is no need to do metta practice because it is a result of meditation., so it is enough to put emphasis on meditation. In terms of discipline, Goenka's view is: The groundwork of practice is keeping precepts., and anyone who wants to practice Dhamma has to start from keeping precepts; . On the other hand, Osho's opinion is: To find your inner voice is the essence of religion, and you do not need any kind of discipline if you can listen to your heart.
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CHEN, HSIU-JUNG, and 陳秀蓉. "A Mental Health Study of Goenka’s Ten-day Vipassana Meditation Course." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/85138736164988951545.
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碩士輔仁大學
宗教學系
95
Abstract Mental health gives an important index to one’s life well-being. The main part of this study is Goenka’s Vipassana Meditation. The writer has tried to find out the essentials of promoting mental health and to defend and prove its mechanism. The purpose of this study is to understand and probe deeply into Goenka’s Vipassana Meditation and also to provide the methods of enhancing welfare in life to the public. Goenka’s Vipassana Meditation can be helpful to people is mainly because that it starts from “being” and affirms that people have awareness equally. According to this awareness, people can verify through practicing the reality of body and mind and construct the wisdom of life, so as to nourish the connotation of being, enrich the value of life, and deepen the meaning of life, too. In this study, the writer explains Goenka’s Vipassana Meditation by means of its administrative mechanism, discipline, contents and discourses of ten-day-course as well as the writer’s reflections about the course. This study makes use of “Jung Dau”, “Ba Jeng Dau”, “Yuan Chi Fa”, “Sz Di Shuo”, and “Wu Yun Wu Wo Shuo” of primitive Buddhism to engage in textual research of Vipassana’s origin and theoretical foundation, draws an inference of the effect on mental aspect from its influences on thinking, emotion and seeking holiness, and furthermore concludes both the common and the important fundamental essentials of enhancing mental health. The writer demonstrates Vipassana’s function by analyzing the influential mechanism of these essentials and remarks additionally with her own reflections on practicing. The result of this study reveals that Goenka’s Vipassana Meditation is a concrete and practical process of building up one’s Zen awareness easily and pursuing the real wisdom. It’s suitable for every single person with normal spirit to learn. Its theory has been originally connected with Buddhism and has positive influence on mental aspect. Discipline, meditation and wisdom are common essentials of enhancing mental health. To perceive absorbed, to adopt in reality and to be enlightened both in body and mind are the fundamental essentials. In addition to the above results, there’re following finding and admonishment. Goenka’s Vipassana Meditation could be a practical method of self-therapy and confronting the tension. The admonishment is that being enlightened is not the consequence of utilizing the technique, the technique could only help us to face the right aim and to cultivate proper attitude. The most important thing is to build the real wisdom during one’s practice process, in order to lead a valuable life.
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SHU-CHUAN, CHI, and 齊素娟. "The Study of Samata and Vipassana Cultivation of "Minor Zhi-Guan"." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/41887532944312994365.
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碩士華梵大學
東方人文思想研究所
98
Any tiny part of Buddha’s three great contents and 12 sutras is so enormously important to us. But, only Vipassana meditation is the only path to Nirvana which is in the Buddha’s doctrines in this lifetime. In Sui Dynasty, Master Zhi Zhe, after reading all the classical doctrines and mastery achievements through the comprehensive study, he integrated dharma-gate of Samata and Vipassana Meditation into 4 books of laws, which are Six Marvelous Buddha’s Doctrines, Digest of Doctrine of Practicing & Penance of Samate and Vipassana Meditation, Shih-ch'an po-lo-mi釋禪波羅蜜, Maha Samata and Vipassana Meditation; they have explained individually 3 kinds of Samata and Vipassana Meditation , which are undetermined elements, gradual elements and perfect & sudden elements. Digest of Doctrine of Practicing and Penance of Samata and Vipassana Meditation, also named as Minor Samata and Vipassana Meditation or Enlightenment of Vipassana Meditation, was a part of gradual elements of Samata and Vipasana meditation. Master Zhi Zhe has written it for his brother Chen Zen; it was concise and pithy. Mater Yuan Zhao stated in the prefaces that this book was “A outline of Great classics, and a key method of understanding the arts of Buddha. He praised Minor Samata and Vipassana meditation as an extraction of Maha Samata amd Vipassana meditation. Master Yuan Zhao also admitted that “Dharma-gate of Samata and Vipassana meditation is not easy and ordinary” . This paper is discussing “The foundation of Practicing and Learning of Samata and Vipassans Meditation” as well as it described about “Minor Vipassana Meditation”. The discussion begins at “Possessing five Conditions”, “Abandoning five Desires”, “Abandoning five Vexations”, “Harmonizing five Adjustments” and “Practicing five Methods”. These twenty-five laws of facility are the foundation of all good laws, are the guiding principles of Eightfold Path and are the essential ways for a human being to become Buddha.Then it will discuss Right Penance of Samata and Vipassana Meditation. It compares and analyzes in details the basic Methods of Sitting Penance and Practice of Samata and Vipassana Meditation to undergoing conditions and realms of Samata and Vipassana meditation. Then the discussion is about good points of Samata and Vipassana meditation, from the sprouting of outer virtuous roots to inner virtuous roots. At last the conclusion would state that Gradual Elements Zen Dharma could also prove and gain Nirvana. Therefore this paper is primarily based upon Minor Samata and Vupassana meditation and it takes other doctrines and classics as minor supports. The details of Dharma of Gradual Elements are the subject. The most important part of Mahayana is “heart”. If one can always take good care and supervise his motive and intention without transgressing what is right, one can be probably has enough wisdom and virtues to understand the truth and cut off vexation. Key Words: Minor Samata and Vipassana Meditation. Digest of Doctrine of Practicing. Penance of Samata and Vipassana meditation.
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Lim, Benson, and 林明申. "A Narrative Study of Psychological Helpers' Vipassana Meditation and Emotional Cultivation." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/rrw932.
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碩士國立彰化師範大學
輔導與諮商學系
106
The purpose of this study is to evaluate the experiences of the psychological helpers practicing Vipassana Meditation and to navigate the influence on the emotional wellbeing in their daily life. The study further delves into the ways Vipassana Meditation supports, enriches and cultivates the emotional welfare of psychological helpers. The researcher engaged the Purposive-Sampling Interviewing method to conduct interview with three psychological helpers. Through the data collected from the interviews, and applying the Labov's Narrative Analysis method, the following inferences are made: 1.The Open-Focus Meditation method is the main technique employed by the interviewees to maintain, enhance and cultivate their emotional wellbeing. It is also a self-directed learning method that the interviewees could apply on themselves for self enrichment, as well as cultivating the basic attitude of helping others. 2.The interviewees are consciously aware of their physical and emotional sensations. They are also able to observe, acknowledge, reflect and accommodate their negative emotions. 3.The practice of Vipassana Meditation has invigorated the interviewees to be people-oriented, focusing on the physical, mental and emotional states of themselves and the clients and resolutely developing a non-discrimination mindset towards individuals; and 4.The participating interviewees managed to attain a gratified and fulfilled life by integrating their existing positive traits with the Noble Eightfold Paths. In conclusion, the researcher proposes that the psychological helpers are to be conscious of their personality traits and needs, and adopt the Mindfulness or Vipassana Compassion Meditation as supplementary learning techniques. They are to embark on Open-Focused Meditation method to enhance their emotional wellbeing and management capabilities.
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Yang, Kuo-Kuan, and 楊國寬. "A Study of Tsongkhapa's Samatha-Vipassana Practice in Lam-rim chen-mo." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/66476318035224509882.
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博士華梵大學
東方人文思想研究所
103
This dissertation investigates Tsongkhapa’s samatha-vipassana practice in two parts. The first part examines Tsongkhapa’s Madhyamaka view, including his interpretation of his Prasangika sect and criticism on other sects. This part of discussion is mainly on the Lam-rim chen-mo and also on the Drang nges legs bshad snying po, the Dhu ma la’jug pa’i cher bshad pa dgongs pa rab gsal, and the Dbu ma rtsa bahi tshig lehur byas pa ses rab ces bya bahi rnam bsad Rigs pahi rgya mtsho. The second part scrutinizes Tsongkhapa’s samatha-vipassana practice, which is mentioned in his works on the stages of the path to enlightenment, the Lam-rim chen-mo and the Lam-rim dring wa.This part contains the definition of samatha-vipassana, the basis and methods of samatha-vipassana practice, the standard of samatha-vipassana, and the application of samatha-vipassana. This article focuses on how Tsongkhapa expounds “leading actions with views”, and “proving views with actions”, and demonstrates his unique interpretation of samatha-vipassana. The study methods are literature comparison and argumentation analysis, and the goal is to integrate the samatha-vipassana discourses that scatter in his related works. This study also attempts to clarify the controversial issues about the Madhyamaka view in Tibetan Buddhism, and hopes to put forward a possible response, especially to Gorampa’s criticism of Tsongkhapa’s Madhyamaka view. The general feature of the practice method in Tsongkhapa’s samatha-vipassana thought is to explain the Madhyamaka view as the core of wisdom view choice. With the idea of samatha-vipassana application, Tsongkhapa illustrates the stages of applying samatha-vipassana, releasing from the cycle of rebirth, and becoming a Buddha. He especially elucidates how to merge the wisdom view into the samatha-vipassana practice and achieve the goal of becoming a Buddha.
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Chuang, Shu-Min, and 莊淑敏. "The Leisure Meaning of Vipassana Activities – Tai-Chi Chuan as an Example." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/99136592660904847810.
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碩士亞洲大學
休閒與遊憩管理學系碩士在職專班
100
To relieve the heavy pressure of the modern lifestyle, those Vipassana leisure activities, for instance, yoga, meditation, tai-chi, etc., have the function of contemplation of personal physical and mental state, and people pay more attention progressively on them.This study takes tai chi chuan as an example, and the purpose of it is to understand the social participation attitudes, to explore the content of tai-chi chuan and its development in society, to discover the implication of the tai-chi chuan’s true meaning and value, and to further promote leisure awareness and depth of Vipassana participants. This study used in- depth interviewing and narrative analysis methods of qualitative research, for the eight tai chi participants’ experiences.The study found that each tai chi participant had their own emotional mindset, family lives, and social connection. The participant should experience exuberance sensations, especially through the transitions of different tai-chi forms and breathing, which is like the meditation of Vipassana. Also, the process of community tai-chi involves many different aspects of social connection: organization, mutual cooperation…etc. From this study, the research discovered two main points regarding the mind and body: liberation and enjoyment. Liberation refers to how the body is relaxed by tai-chi in many different ways and levels, how the activity of tai-chi chuan allows the participant to free their minds of worries and stress and spiritually help the participant reach a stage of enlightenment. Enjoyment refers to how tai-chi allows the body to experience high levels of physical sensuousness, the purification of their mind, and to enjoy spiritual peacefulness. However, the study also found that because every participant obtains different social status when they involve leisure activities, they vary with extents of involvement, from "tai-chi chuan as an exercise", "tai-chi chaun as living" to " tai-chi chuan as practicing". Therefore they gain diverse realizations of leisure meaning. Keywords: Tai-Chi Chuan, Vipassana, Leisure
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Polsak, Chokpocasombut, and 潘順堂. "Research on Samatha and Vipassana of Original Buddism: A Study Focuses on Yathabhutananadassana." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/88699939585279295708.
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CHOU, KAI-CHI, and 周楷棋. "Kai Chi Chou’s initiation of “objecthood” and exploration of works of “samatha and vipassana”." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/09316332055677859671.
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碩士國立臺北教育大學
藝術與造形設計學系碩士班
98
Kai Chi Chou’s initiation of “objecthood” and exploration of works of “samatha and vipassana” Abstract This article referred to the creation of works of “samatha and vipassana”, which were based the western esthetics of “objecthood” and also on the author’s personal experiences in meditation. Via the representative media of composing factors, the author considered his works as composites of the interaction between various objective and subjective factors. The author tried to seek for the relationship between his works and the objecthood of “samatha and vipassana” as well as the realization and meanings of these works of “samatha and vipassana.” Meanwhile, he also tried to find out whether his linking between art creation and self awareness could be a reference for the public while pursuing individual spiritual life. Secondly, the author proposed examples of art creation which were “objecthood-oriented” rather than “object-oriented”, as a result of the influence of oriental zen atmosphere since the late period of World War II. These examples functioned as linkage to his works of “samatha and vipassana” in the article. With respect to the descriptive methodology, the territories the author’s works were defined and listed in the first step. Furthermore, the author sought for the basis of descriptive methodology in the theories of art criticism. After interpreting the composition of each work, the adequacy of qualitative approaches was examined. By the strategy of integrative description with pictures and legends, the author overcame the difficulties which resulted from the time lag between the exhibition and the description of each work, while applying the qualitative approaches. The seven pieces of work exhibited at different time and places were described accordingly in the same pattern. Based on the elaboration of thoughts of art creation in the previous three chapters, the contents of seven pieces of works of “samatha and vipassana” were described respectively in the 4th chapter. These contents referred to the processes of interaction of the author and the spectators as well as the author’s personal realization and introspection during the exhibition of each work. In summary, The keynotes discussed of this article are as follows: 1. These works composed of various factors were all closely interlinked with the objecthood of “samatha and vipassana”. 2. The objecthood-oriented works of “samatha and vipassana” have multiple meanings. And the purposes of this article are as follows, 1. The author could maintain self awareness via the process of art creation in the present environment. 2. This process of art creation could be a reference for the public while pursuing individual spiritual life.
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Demers, Bruno. "Guérir de soi dans la modernité : le cas de la pratique de la méditation Vipassana." Mémoire, 2010. http://www.archipel.uqam.ca/3890/1/M11748.pdf.
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La méditation Vipassana est une méthode de contemplation du corps et de l'esprit qui vise la cessation de la souffrance et, ultimement, la réalisation de l'Éveil. Issue de la modernisation du bouddhisme theravada, elle se pratique désormais de manière fortement déritualisée et connaît depuis les années soixante une popularité croissante, comme d'autres thérapeutiques spirituelles orientales. Parmi les plus influentes écoles du mouvement Vipassana figure la tradition du maître indien Satya Narayan Goenka, dont les centres internationaux offrent des retraites où la méditation s'apprend en silence selon un protocole rigoureusement codifié. Au terme des retraites, les participants sont encouragés à méditer tous les jours, à suivre d'autres cours et à vivre en harmonie avec le Dhamma, l'enseignement du Bouddha. À ce jour, près de deux millions de personnes auraient été initiées dans cette tradition. Pour saisir ce qu'un tel phénomène signifie dans la société moderne actuelle, cette étude socio-anthropologique se penche sur la pratique de la méditation Vipassana au Québec. L'auteur s'appuie sur une enquête ethnographique dans les centres de la tradition de Goenka, l'analyse des discours du maître, des entrevues avec des méditants et sa propre expérimentation méthodologique de la méditation Vipassana. L'étude commence par proposer une description critique et détaillée de ce en quoi consiste cette « technique », pour expliquer ensuite l'efficacité thérapeutique que les méditants lui attribuent, moteur de leur pratique. La recherche va pour ce faire au-delà de l'interprétation traditionnelle du pouvoir salvifique de la méditation. Combinant une position constructiviste avec des contributions complémentaires issues de l'étude du bouddhisme, de l'ethnopsychiatrie, de l'anthropologie et de la sociologie, elle identifie les conséquences implicites de sa pratique et les modalités de la « guérison » qu'elle produit. Sans nier ses effets réels, l'argument mis de l'avant est que la pratique méditative rituelle est indissociable d'un vaste processus rhétorique qui construit une nouvelle réalité symbolique et valorise une forme d'individualité en consonance avec le contexte actuel de la modernité avancée. L'étude conclut avec un retour critique sur la méthodologie d'une enquête reposant sur la participation expérientielle du chercheur à son objet.
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MOTS-CLÉS DE L’AUTEUR : méditation Vipassana, efficacité thérapeutique, rhétorique, bouddhisme, modernité avancée, soi
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Lai, Feng-Chu, and 賴奉助. "A Study on the Method of Cultivating Samatha-Vipassana: A Point of View That I Collated According to the Texts of "Da Cheng Zhi Guan Fa Men" and " Middling Exposition of the Stages of the Path "." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/85952814242136239448.
Full textAbstract:
碩士華梵大學
東方人文思想研究所
96
In three trainings, Sammatha-Vipasyana are the latter two important methods-training in higher meditative stabilization,training in higher wisdom- to repair permits. Mahayana Zhiguan as the theme of building spiritual rank order, in line with are provided "Buddha" the general line, that is, four qualities making for amicable association and six perfections for a total of perturbation Road. China Southern and Northern Dynasties period Hui Si, and the Ming dynasty period of Tibetan Buddhism scholar Tsongkhapa, They were in their individual works on Zhiguan the repair methods, showing a Buddhist thinking of the development of different purport. They two, in the repair Zhiguan cards, each Madhyamaka thought, and according to Tathāgata-garbha and build the three characteristics-oriented, forward step, to manufacture its own unique Zhiguan amending the law. Writing on behalf of their "Mahayana Zhiguan Famen" and " Middling Exposition of the Stages of the Path " in the exposition of view, as of early Chinese Buddhism Zhiguan practice, and Tibet after the model of Hong Zhiguan period. Two by the thinking of the control, you can understand Hui Si "Mahayana Zhiguan Famen" according to mining will leave it without Habitat Consciousness-only approach, gradually get rid of ignorance, to three characteristics and three identityless phenomena Zhiguan, to explain the repair of Zhiguan The rank order. Late to Tsongkhapa think Consciousness-only teaching does not necessarily learning approach, as is the Tathagata to perturbation of the right to show some of the people to teach. He advocated all leave some things will have to rely on leave, he based on the Madhyamaka system to explain the views of the three Origin of the truth, saying that sarva dharma are not self-nature.
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Wei-Chen and 陳瑋. "Explore the Concept of Body and Mind Vipassna in Seven." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/byt9q2.
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TENG, LI-LIN, and 鄧麗玲. "A Comparative Study Between Kabat-Zinn MBSR and Mahāsi Vipassanā Meditation." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/8wn9ng.
Full textAbstract:
碩士南華大學
生死學系碩士班
106
The MBSR, founded by Jon Kabat-Zinn 1979, is now popular all over the world and used at all levels of society for its good results.Kabat-Zinn admitsthat MBSR is influenced by Theravada Buddhism, Zen and certain yoga genre, and its practical aspects are very similar to Mahāsi Vipassanā mediation, such as focusing on the moment, not critical awareness, walk meditation, breathing to pay attention to the feeling of the abdomen. In addition, Kabat-zinn denies that MBSR is not only a cognitive behavioral skill, which requires the inner transformation to truly healing, as well as the influence of Mahāsi Vipassanāmediation.Kabat-Zinn even advocated that people who want to teach MBSR should attend several classes for the traditional meditation. Therefore, the practice of MBSR obviously inherited from the traditional practice of Buddhist vipassanāmeditation. However, there are also significant differences between Kabat-Zinn's mindfulness system and Mahāsi Vipassanāmeditation. For example, the main purpose of Mahāsi Vipassanā meditation is to personally experience the "dukkha," "anicca," and "anatta." and finally Nirvana as the ultimate goal. However, MBSR is secularized, and consider that "mindfulness" is the universal law, not only exclusively Buddhist, striving to eliminate the relationship with religion. Kabat-zinn believes that in the moment of practicing mindfulness, it is non-doing and has reached a purpose without any purpose,that is, "there is nowhere to go, nothing is done and nothing is gained." Therefore, the MBSR system established by Kabat-zinn is different from the fundamentals and the connotation of the Mahāsi Vipassanā mediation system. This paper intends to clarify the relationship and difference between these two systems, which helps to restore the real meaning of MBSR in contemporary society.
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Chen, Hsiu-Jung, and 陳秀蓉. "Lonergan’s Generalized Empirical Method as Basis for Teaching the Vipassanā Meditation of Mahāsi." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/3kdneq.
Full textAbstract:
博士輔仁大學
宗教學系
101
This study applies Lonergan’s generalized empirical method to the teaching of the vipassanā meditation of Mahāsi, and aims to research whether it can enlighten the teachers in Taiwan to understand and reflect the reality. This paper contains five parts, they are: exploration of the vipassanā meditation of Mahāsi; the analogical studies of vipassanā meditation of Mahāsi; Lonergan’s generalized empirical method; the teaching content, method, and result; and the reflection of this study. Firstly, it studies the principle, method, and modern applications of the vipassanā meditation of Mahāsi. Secondly, it researches the analogical theories of the vipassanā meditation of Mahāsi, such as: Gabriel Marcel’s Philosophy of Mystery, Maurice Merleau-Ponty’s Phenomenology of Perception, Paul Ricoeur’s Philosophy of the Will. Thirdly, based on Lonergan's generalized empirical method, it explores the instructional design of the vipassanā meditation of Mahāsi, including the content and sequence, the instructional methods, the report of experience, insight and reflection. Fourthly, according to the foregoing designs, the teaching activities, individual interviews and group discussions proceed. Finally, it applies Paul Ricoeur’s Three Fold Mimesis Theory to reflecting the prefiguration of the concepts, inspecting the configuration of the text, and examining the refiguration of the effectiveness of this study. Gabriel Marcel’s Philosophy of Mystery, Maurice Merleau-Ponty’s Phenomenology of Perception, and Paul Ricoeur’s Philosophy of the Will, these three theories of philosophy as well as that of Lonergan's all emphasize the experience of the body and consider it the basis of exploring the being. They all think that people are being-in-the world and inquire in the being. On the knowledge of self, being, and the objectivity, they all hold a basic positive position. Maybe we can say that they are all in the searching being road to inquire being. The main results of this paper are: 1. The six units of the instructional design about the vipassanā meditation of Mahāsi have achieved the desired goal. Five of the six students have acquired the expected concept of reality. However, the six units of the teaching design take together the diverse events in order to make a unified story. The story consists of the beginning, progress, climax, turning-into, and the end, thus to present the sense of ending. It can be narrated repeatedly and refered to. This study schemes out an instructional program for the vipassanā meditation of Mahāsi. 2. Lonergan's generalized empirical method has positive contribution to the instructional program for the vipassanā meditation of Mahāsi. It leads the learners of this study to the attainment of the conversion, purification and refiguration of the reality. 3. To apply Marcel’s Philosophy of Mystery, Maurice Merleau-Ponty’s Phenomenology of Perception and Paul Ricoeur’s Philosophy of the Will to the analogical interpretation of the vipassanā medita¬tion of Mahāsi is indeed helpful for the learners to realize it. Through Lonergan’s Cognitive Theory, the coherencnce and integration of Merleau-Ponty’s Phenomenology of Perception and Paul Ricoeur’s Philosophy of the Will become possible in this study. This study combines theories and practice and integrates eastern meditation and western philosophy. It can be regarded as a form of interreligious dialogue and brings out certain academic value. In addition, it contributes to the education of life and the inductrination of Buddhism. Nevertheless, the learners of this study, restricted to the teachers of schools, must be willing to practice meditation actually and engage in the intellectual understanding and rational reflection of meditation experience. These are exactly the characteristics, meanwhile, the limitation as well, of this study. Key words: Vipassanā Meditation of Mahāsi, Lonergan’s Generalized Empirical Meth- od, Gabriel Marcel’s Philosophy of Mystery, Maurice Merleau-Ponty’s Phenomenology of Perception, Paul Ricoeur’s Philosophy of the Will, Paul Ricoeur’s Three Fold Mimesis Theory