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Journal articles on the topic 'Vipassana'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Vieira, Otávio Augusto. "A meditação vipassanā de Mahāsī Sāyadaw (1904-1982): fundamentos filosóficos-praxiológicos das disciplinas da meditação." Sacrilegens 18, no. 2 (January 30, 2022): 223–48. http://dx.doi.org/10.34019/2237-6151.2021.v18.36046.

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O Método Mahāsī, do mestre Mahāsī Sāyadaw (1904-1982), é um dos mais conhecidos métodos de meditação vipassanā do moderno Movimento Vipassana do Budismo Theravāda. Este artigo tem como objetivo investigar a relação entre ensinamentos (pariyatti) e prática (patipatti) deste método. Para tal, apresentaremos os princípios basilares do método, as técnicas de meditação e, por fim, os 16 estágios das Cognições Meditativas (vipassanā-ñāṇa), que se constituem como experiências meditativas conducentes à experiência final de nibbāna. A singularidade do Método Mahāsī está na ausência de técnicas preparatórias de concentração e foco nas técnicas de vipassanā, por isso chamado de suddha-vipassanā, o puro Insight. Ademais, as principais técnicas meditativas são a Rotulagem Mental e a Concentração Momentânea.

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2

Lama, Santosh, and Bhagwan Aryal. "Interconnecting Vipassana with Human Health and School Curriculum." Interdisciplinary Research in Education 7, no. 2 (December 31, 2022): 59–65. http://dx.doi.org/10.3126/ire.v7i2.50473.

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A desk review was done to analyze the relevance of Vipassana with the overall dimensions of health and to find out its interconnection with the school curriculum for enhancing the education sector and shifting the paradigm. Secondary data were collected via an internet online portal and analyzed by making a theme. Literature shows that Vipassana has a tremendous positive impact on human health dimensions like physical, mental, social, psychological, and spiritual health. Vipassana with its moral code and precepts is found to help in fostering peaceful feelings, equanimity, and compassion, thus assisting social integrity. Relying on this fact, there is a great possibility of interconnecting Vipassana with the school curriculum. No review has been found on social well-being and spiritual health in a collaborative form which could be a future recommendation.

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3

Melo Silva, Elisa Maria, and Maria Inês Nogueira. "Meditação Vipassana: Estados de Consciência Corpo e Mente." Revista Neurociências 30 (October 4, 2022): 1–28. http://dx.doi.org/10.34024/rnc.2022.v30.13777.

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Introdução. Os seres humanos têm a capacidade de explorar e compreender subjetivamente os estados de consciência corporal e mental. As neurociências, graças ao desenvolvimento tecnológico, têm ampliado o estudo dos níveis de consciência de monges e pessoas que praticam meditação por muitos anos e divulgam amplamente os benefícios dessa prática. Ao participar de cursos imersivos de meditação Vipassana, técnica praticada em centros ao redor do mundo, surgiu a questão de como os praticantes experimentam a técnica e compreendem os mecanismos práticos e teóricos dessa experiência. Objetivos. Explorar os níveis de consciência corpo-mente em praticantes de meditação Vipassana e correlacionar a estruturas e funções do sistema nervoso segundo teoria de Neurociências da Subjetividade em paralelo a princípios essenciais de Vipassana. Método. Pesquisa de caráter qualitativo e quantitativo na avaliação do nível de concordância de afirmações de questionário de 85 praticantes (59% mulheres e 41% homens) de ao menos um curso de 10 dias de meditação Vipassana. Instrumentos utilizados: questionário de Escala de estado de consciência mente e corpo, Análise de itens do software Minitab, escala de Likert e alfa de Cronbach para validação. Resultados. Criação de tabelas que apresentam: a porcentagem de concordância com as afirmações do questionário utilizado; relação com estruturas e funções cerebrais que inferem uma Neurociência da subjetividade; e princípios essenciais de Vipassana. Os níveis de concordância positiva das afirmações apresentaram valores entre 77 e 99%. Conclusão. Os praticantes de meditação Vipassana conseguiram perceber e diferenciar os estados de consciência experimentados e reconhecer as correspondências teóricas.

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4

M., Dileep Kumar. "Vipassana Meditation and Life Effectiveness." Journal of Education and Vocational Research 3, no. 2 (February 15, 2012): 48–57. http://dx.doi.org/10.22610/jevr.v3i2.49.

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the present study is aimed at understanding the influence of Vipassana Meditation among business managers who did Vipassana Meditation during their management education or after. How far Vipassana Meditation process influences life effectiveness of these young managers. Quantitative-multidimensional analysis of attitudinal and behavioral variables is the primary focus of this study. Exploratory study is conducted to arrive at appropriate variables in relation the professional and personal dimensions selected for the study. Data collection made from 176 junior level managers, who have passed out from five business schools in Pune, India. Independent and dependent variables are analyzed into with correlation and multiple regression models. The findings indicate that the Vipassana meditation process is having high influence on professional and personal effectiveness of managers. This research study envisages the importance of holistic education to the management graduates that ensure the development of physically stable, mentally alert and professionally matured students for better operations and business excellence.

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5

Ingle, Rahul, and R. N. Awale. "Impact Analysis of Meditation on Physiological Signals." JOIV : International Journal on Informatics Visualization 2, no. 1 (January 5, 2018): 31. http://dx.doi.org/10.30630/joiv.2.1.98.

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Vipassana meditation is a type of mindfulness meditation technique mostly practices in southwest part of the globe, where relaxing but highly awake and alert mind state is achieved. Vipassana Meditation involvement was carried out for a group of mid-aged people. These people constantly dealing with high level of stress. This research evaluates advance signal processing methodologies of respiration and electroencephalographic (EEG) signals during Vipassana meditation and control condition to assist in quantification of the meditative state. EEG of respiration and Vipassana Meditation data were collected and analyzed on 40 novice meditators after a 3-weeks meditation intervention. Collected data were analyzed with an advanced mathematical tool such as Wavelet Transform for spectral analysis. The Support Vector Machine is used as a classifier for classification of EEG signals to evaluate an objective marker for meditation. We analyzed and observed Vipassana meditation and control condition differences in the different frequency bands such as (alpha, beta, theta, delta, and gamma) for EEG signals of subjects. Moreover, we confirmed a classifier with a higher accuracy (92%) during respiration and EEG signals for discrimination between meditation and control conditions, rather than EEG signal alone (85%). A classifier based on respiration and EEG signal is the feasible objective marker for verifying the ability of meditation. Different level of meditation depth and experience can be studied using this classifier for future studies. The main objective of this work is to develop a physiological meditation marker as a medication (mind-body medicine field) to advance by nourishing severity of methods.

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6

Dhakhwa, Shanta Bahadur. "The Principles and the Method of Vipassana Meditation." Journal of Population and Development 3, no. 1 (October 10, 2022): 151–57. http://dx.doi.org/10.3126/jpd.v3i1.48816.

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The current article is a scientific research of the method of Vipassana Meditation which was discovered by the Buddha. The paper briefly outlines the fundamental principles involved in the meditation practice regarding the concept of Anicca, Dukkha and Anatta. It briefly outlines method of Vipassana meditation step by step at it is practiced. More focus is given in revealing the practical methodology of the Meditation. Primary Buddhist texts of Tipitaka are taken for reference.

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7

van der Riet, Pamela. "Vipassana meditation: One woman's narrative." Collegian 18, no. 1 (March 2011): 36–42. http://dx.doi.org/10.1016/j.colegn.2010.10.002.

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8

SMOLOWE, JOHN S. "Vipassana Meditation Informs Gestalt Therapy [Abstract]." Gestalt Review 2, no. 2 (January 1, 1998): 173. http://dx.doi.org/10.2307/44390676.

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9

Kim, Jae-Sung. "Health in the COVID19 vipassana Meditation." Journal of Seon Studies 59 (August 31, 2021): 29–54. http://dx.doi.org/10.22253/jss.2021.8.59.29.

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10

Eddy, Glenys. "Ethnography of the Vipassana Meditation Retreat." Fieldwork in Religion 9, no. 1 (March 20, 2015): 68–86. http://dx.doi.org/10.1558/fiel.v9i1.68.

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The practice of vipassana meditation emphasizes the role of meditative experience in coming to understand the Buddhist worldview and in effecting personal transformation. Data obtained from fieldwork conducted between 2003 and 2005 at the Blue Mountains Insight Meditation Centre (BMIMC) in Medlow Bath, NSW Australia, illustrate the process by which aspects of doctrine come to be accepted through an experiential understanding of their import. Many respondents attributed significance to their experiential understanding of dukkha, suffering, and anicca, impermanence, gained through Vipassana practice. My own significant instance of experiential learning involved that of the five hindrances, outlined in the Satipatthana Sutta as five mental states that hinder the meditator’s development of mindfulness. By reflecting upon the reasons for the difference between my experience and that of my interview respondents, I demonstrate the limitations of the researcher’s own meditation experience used as an interpretive tool for ethnographic data, and the need for the researcher to reflexively examine the way in which their own religious preferences and biases affect the significance they attribute to their own meditation experience.

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11

Young, Shinzen. "Purpose and method of Vipassana meditation." Humanistic Psychologist 22, no. 1 (1994): 53–61. http://dx.doi.org/10.1080/08873267.1994.9976936.

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12

Cahn, B. Rael, Arnaud Delorme, and John Polich. "Occipital gamma activation during Vipassana meditation." Cognitive Processing 11, no. 1 (December 16, 2009): 39–56. http://dx.doi.org/10.1007/s10339-009-0352-1.

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13

Norman, K. R. "The Digha Nikaya and its Commentaries. Dhammagiri-Pali-Ganthamala, Volumes 1-11." Buddhist Studies Review 14, no. 1 (June 16, 1997): 65–66. http://dx.doi.org/10.1558/bsrv.v14i1.14889.

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14

Chiesa, Alberto. "Vipassana Meditation: Systematic Review of Current Evidence." Journal of Alternative and Complementary Medicine 16, no. 1 (January 2010): 37–46. http://dx.doi.org/10.1089/acm.2009.0362.

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15

P, Thenmozhi, Abirami R, Ammu B, and S. D. Sandhiya Devi. "Vipassana Meditation on Psychosocial Problems among Adults with Alcohol Dependence Syndrome." Scholars International Journal of Traditional and Complementary Medicine 5, no. 2 (February 26, 2022): 38–42. http://dx.doi.org/10.36348/sijtcm.2022.v05i02.004.

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Alcohol dependence has been showing a rising trend all over the world including India. Alcohol consumption has health and social consequences via intoxication, alcohol dependence and other biochemical effects of alcohol. Exposure and desensitization, thought-monitoring, relaxation, and acceptance, have all been suggested as potential active ingredients of mindfulness training which could help an individual to find new ways to behave by changing their thought process. Hence the present study was conducted with the aim to determine the effectiveness of vipassana meditation on psychosocial problems among adults with alcohol dependence syndrome. Pre-experimental research design was adapted with 30 participants who met the inclusion criteria was selected by convenience sampling technique. The demographic questionnaire was completed at the beginning of the study. Pre-test assessment on psychosocial problems was assessed using checklist. Vispasana meditation was administered to the participants for 10 days and post-test was conducted at the tenth day using same tool. The data were tabulated and analyzed by using descriptive and inferential statistics. Paired t test reveals that the administration of vipassana meditation was found to be effective in reducing the level of psychosocial problems of alcohol dependence symptoms among adults. The study findings concluded that vipassana meditation has great impact on reduction of psychosocial problems. The finding motivates to do more research in order to provide comprehensive care to the alcohol dependent related psychosocial problems.

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Agrawal, Rakesh Kumar, and Kiran Bedi. "Transforming the Self: Exploring Effects of Vipassana on Delhi Police Trainees." Journal of Human Values 8, no. 1 (January 2002): 45–56. http://dx.doi.org/10.1177/097168580200800105.

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While living a life based on universal principles is well accepted by many, the reality of living acts as a great detriment to those who want to centre their lives on these timeless truths. Further, institutional mechanisms and work environments do not conform in general to such principle-centred living. The agents of the state, especially those in the police, have to work under tremendous obstacles and pressures from within and without, and often get a bad reputation, sometimes undeservingly. Moreover their value systems may also degrade in these environments, a direction that requires to be altered by the ‘guardians of the law’. It is important to bring about alignment of values and ethical perceptions of state administrators with some universal laws. The Buddhist practice of vipassana mediation can play a significant role in such transformations, as is evident from the responses from Delhi Police personnel who underwent vipassana in one of their training programmes. Vipassana has made significant differences in the lives and perceptions of these trainees—both at the professional and personal level. This paper introduces these concepts and cites evidences from the feedback sheets of trainees to recommend worldwide adoption of such practices for those who occupy seats of power and responsibility. The feedback shows positive and very encouraging trends in all dimensions—work related, humanitarian, family and self—in other words, in professional, personal and deep inner lives.

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Ronel, Natti, Noa Frid, and Uri Timor. "The Practice of Positive Criminology." International Journal of Offender Therapy and Comparative Criminology 57, no. 2 (November 17, 2011): 133–53. http://dx.doi.org/10.1177/0306624x11427664.

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Positive criminology is a new term for a perspective associated with theories and models that relate to socially inclusive, positively experienced influences that assist individuals in desisting or refraining from criminal and deviant behavior. A qualitative phenomenological study of prisoners who were in recovery from substance dependency and who participated in a Vipassana course in a rehabilitative prison introduces features of positive criminology. A total of 22 male prisoners participated in a 10-day Vipassana course run by volunteers in prison. Deep interviews were conducted with participants before, immediately after, and 3 to 4 months after the course. The findings describe components of positive criminology that had meaningful impact on the prisoners in rehabilitation: perceived goodness, positive relationship with the prison staff, positive social atmosphere, and overcoming an ordeal. Implications for practice and further research are outlined.

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18

Dr. A.K.S. Kushwaha, Dr A. K. S. Kushwaha. "Vipassana Meditation as an Effective Technique of Stress-Management." Indian Journal of Applied Research 4, no. 6 (October 1, 2011): 473–74. http://dx.doi.org/10.15373/2249555x/june2014/147.

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19

Bar Shalom, Yehuda. "The Usage of Vipassana as a Psychosocial Tool." International Journal of Religion and Spirituality in Society 8, no. 3 (2018): 35–41. http://dx.doi.org/10.18848/2154-8633/cgp/v08i03/35-41.

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20

Than, Maung. "Rozwój buddyzmu i medytacji Vipassana w nowoczesnej Birmie." Azja-Pacyfik 13, no. 1 (December 31, 2010): 89–107. http://dx.doi.org/10.15804/ap201005.

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21

Kahn, Michael. "Vipassana Meditation and the Psychobiology of Wilhelm Reich." Journal of Humanistic Psychology 25, no. 3 (July 1985): 117–28. http://dx.doi.org/10.1177/0022167885253010.

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22

Naranjo, Antoinette. "Vipassana Meditation: The Path to Better Servant-Leadership." International Journal of Servant-Leadership 7, no. 1 (January 1, 2011): 155–68. http://dx.doi.org/10.33972/ijsl.171.

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23

Wongtongkam, Nualnong, and Phrakhru Bhavanaveeranusith. "A pilot study of Vipassana meditation with female drug users at a rehabilitation centre, Thailand." Therapeutic Communities: The International Journal of Therapeutic Communities 40, no. 3/4 (November 28, 2019): 132–41. http://dx.doi.org/10.1108/tc-05-2019-0005.

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Purpose Substance abuse has become a major health issue in Thailand, contributing to high numbers of premature deaths and requiring considerable expenditure on treatment and rehabilitation programs. The purpose of this paper is to explore use of Vipassana meditation to reduce depression and improve empathy and self-awareness in drug dependent women at a rehabilitation centre. Design/methodology/approach Mixed methods were employed. Data were collected in a randomised controlled trial and focus group interviews with 24 intervention subjects and 22 controls. Findings Findings showed no significant differences in depression, empathy or mindfulness levels between intervention and control groups, but intervention subjects had a small decline in depression at one-month follow up. The focus group interviews showed that drug users had developed self-awareness, moral values and greater understanding of right and wrong acts. Originality/value Findings suggest that Vipassana meditation which is cultural appropriate for Thai culture and religion, should be incorporated into treatments in rehabilitation centres to increase successful outcomes.

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Gupta, Neeta. "DEPRESSION MANAGEMENT VIA VIPASSANA MEDITATION AMONG GREY- COLLAR WORKERS." International Journal of Advanced Research 8, no. 02 (February 29, 2020): 1048–53. http://dx.doi.org/10.21474/ijar01/10543.

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25

Pagis, Michal. "Evoking Equanimity: Silent Interaction Rituals in Vipassana Meditation Retreats." Qualitative Sociology 38, no. 1 (December 19, 2014): 39–56. http://dx.doi.org/10.1007/s11133-014-9295-7.

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Cahn, B. Rael, and John Polich. "Meditation (Vipassana) and the P3a event-related brain potential." International Journal of Psychophysiology 72, no. 1 (April 2009): 51–60. http://dx.doi.org/10.1016/j.ijpsycho.2008.03.013.

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27

Lim, In Young. "A Comparison of the MBSR (Mindfulness Based Stress Reduction) and Mahasi Vipassana - With a Focus on the Effects of Mahasi Vipassana on MBSR -." Journal of Korean Association for Buddhist Studies 86 (May 31, 2018): 379–408. http://dx.doi.org/10.22255/jkabs.86.14.

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28

Wang, Vanessa, and Bryant M. Stone. "Buddhism in Addiction Recovery." Encyclopedia 2, no. 1 (February 22, 2022): 530–37. http://dx.doi.org/10.3390/encyclopedia2010035.

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Buddhism was established by Guatama Buddha as a practice to liberate sentient beings from suffering. Mindfulness-Based interventions (MBIs) are Western psychologists’ adaptation of mindfulness/Vipassana to treat mental illnesses. In addition to mindfulness, Buddhist recovery peer-support programs also adopt the Four Noble Truths, the Noble Eightfold Path, and the Five Precepts, which are the Buddha’s prescription to cease suffering and to discipline one’s ethical conduct.

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29

Lukseng, Thawatchai. "Long-Term Vipassana Meditation Enhances Executive Function in Adult Meditators." Siriraj Medical Journal 72, no. 4 (June 15, 2020): 352–60. http://dx.doi.org/10.33192/smj.2020.47.

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Solomonova, Elizaveta, Simon Dubé, Arnaud Samson-Richer, Cloé Blanchette-Carrière, Tyna Paquette, and Tore Nielsen. "Dream content and procedural learning in Vipassana meditators and controls." Dreaming 28, no. 2 (June 2018): 99–121. http://dx.doi.org/10.1037/drm0000081.

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Wongtongkam, Nualnong, Seearoon Lampoo, Puthawan Choocherd, and Suwanna Chiangkuntod. "Partial Efficacy of Vipassana Mindfulness Approach in Alcohol-Dependent Persons." Alcoholism Treatment Quarterly 36, no. 1 (August 23, 2017): 3–14. http://dx.doi.org/10.1080/07347324.2017.1355224.

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Simpson, T. L., D. Kaysen, S. Bowen, L. M. MacPherson, N. Chawla, A. Blume, G. A. Marlatt, and M. Larimer. "PTSD symptoms, substance use, and vipassana meditation among incarcerated individuals." Journal of Traumatic Stress 20, no. 3 (2007): 239–49. http://dx.doi.org/10.1002/jts.20209.

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Hanky, Henriette. "Avkobling og transformasjon: Meditasjonsretreater på Dharma Mountain mellom popularisering og religiøst fellesskap." AURA - Tidsskrift for akademiske studier av nyreligiøsitet 12 (December 29, 2021): 3–24. http://dx.doi.org/10.31265/aura.534.

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While meditation has undeniably become a part of popular culture, the term encompasses a wide variety of practices and conceptualizations on the religious-secular spectrum. In this paper, I explore how this wide scope is dealt with at meditation retreats offered at the Norwegian center Dharma Mountain. The place is built around the Norwegian guru Vasant Swaha and serves as a meeting place for his disciples, the sangha. At the same time, the Dharma Mountain group takes part in the wider popular meditation field with retreats tailored toward the preferences of an often guru-critical mainstream audience. Based on ethnographical material, I compare two meditation techniques, vipassana and Dynamic Meditation, and how they are introduced, legitimized, and performed at a newcomer weekend in the first and a summer retreat with Vasant Swaha in the second case. I show that while instructors introduce vipassana as a generic and simple technique, they mark Dynamic Meditation as a specifically composed method and thus integrate it with Swaha’s background in the Osho movement and the therapeutic outlook of his retreats. My findings point to the flexibility of the concept of meditation and how this helps organizers to address different audiences. Under the umbrella of meditation, Dharma Mountain incorporates a range of conceptualizations, from self-help to spiritual awakening, and different social forms, from costumer relations to religious community, in one and the same place.

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Adriansyah, Muhammad Ali, Adella Saputri, Alda Nadhira Lawolo, and Jasmine Syahadata Arsha. "Vipassana Sebagai Upaya Preventif Bagi Penderita Fear Of Missing Out (FoMo)." Psikostudia : Jurnal Psikologi 7, no. 1 (June 23, 2019): 50. http://dx.doi.org/10.30872/psikostudia.v7i1.2393.

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Penelitian ini menggunakan rancangan eskperimen two gruop yang bertujuan untuk melihat pengaruh meditasi vipasnaa terhadap fear of missing out. Subjek pada penelitian ini adalah 30 mahasiswi yang mengalami fear of missing out dalam kategori parah. Subjek penelitian ini selanjutnya dibagi dalam dua kelompok yaitu 15 mahasiswi yang diberikan meditasi vippasana dan 15 mahasiswi lainnya diberikan materi meditasi dasar. Metode pengumpulan data menggunakan skala fear of missing out. Teknik analiasa data menggunakan uji paired sample t test. Hasil penelitian ini menunjukan bahwa terdapat penurunan tingkat fear of missing out pada mahasiswa mendapatkan perlakuan meditasi vipassana.

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Adhikari, Kishor. "Study of Effect of Vipassana on Anxiety and Depression." International Journal of Psychology and Behavioral Sciences 2, no. 6 (December 1, 2012): 274–76. http://dx.doi.org/10.5923/j.ijpbs.20120206.11.

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Anand, Himani, and P. K. Mona. "Vipassana Meditation: A Way to Improving Life Style Among Cancer Patients." JOURNAL OF PSYCHOSOCIAL RESEARCH 13, no. 1 (July 23, 2018): 11–21. http://dx.doi.org/10.32381/jpr.2018.13.01.2.

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Easterlin, Barbara L., and Etzel Cardeña. "Cognitive and Emotional Differences between Short- and Long-Term Vipassana Meditators." Imagination, Cognition and Personality 18, no. 1 (September 1998): 69–81. http://dx.doi.org/10.2190/21gx-r4td-xmd4-6p2w.

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This study compared perceived stress and cognitive and emotional differences between two groups of Buddhist mindfulness meditators. Nineteen beginning and twenty-four advanced meditators carried electronic pagers for five days and responded to daily random signals by completing an Experience Sampling form (ESF) containing items related to the dependent variables. As compared with beginners, advanced practitioners reported greater self-awareness, positive mood, and acceptance. Greater stress lowered mood and self-acceptance in both groups, but the deleterious effect of stress on acceptance was more marked for the beginners. These findings validate in a naturalistic setting some of the effects described in traditional Buddhist texts on mindfulness.

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Atsadonsak, Nunthanat, Phramaha Somchai Kittipañño, Chaichan Srihanu, Thinnawan Trakulhoon, and Lampong Klomkul. "Vipassana Innovation from Beginning to Practicing Technics and Enlightenment Process for Suffering Releasing." International Journal of Psychosocial Rehabilitation 24, no. 04 (February 28, 2020): 2681–89. http://dx.doi.org/10.37200/ijpr/v24i4/pr201376.

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Knight, Zelda, and George Euvrard. "Meditation — An Adjunct to School Guidance?" South African Journal of Psychology 22, no. 2 (June 1992): 92–96. http://dx.doi.org/10.1177/008124639202200208.

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One of the major aims of school guidance and counselling programmes is to promote personal growth. A practice which is enjoying continuing attention and is claimed as being a valuable tool for personal growth, is meditation. Could meditation be used profitably in the school situation? This case study reports on the experiences of a high school girl who participated in a three-month Vipassana meditation programme, and documents the personal growth which took place. Some implications of this for school guidance programmes are discussed.

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Toro, Maria Beatrice, and Stefano Davide Bettera. "Meditazione e mente nella mindfulness e nella tradizione religiosa buddhista: differenze essenziali." MODELLI DELLA MENTE, no. 1 (September 2021): 83–95. http://dx.doi.org/10.3280/mdm1-2021oa12640.

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In questo articolo scritto a quattro mani si descrivono le caratteristiche distin-tive della meditazione mindfulness e della meditazione buddhista. Sebbene Jon Ka-bat-Zinn fondatore dei protocolli mindfulness abbia tratto molto dalla meditazione vipassana, si vuole sottolineare come la mindfulness resti un approccio laico, sce-vro di implicazioni spirituali. La proposta buddhista ha, al contrario, una profon-da dimensione spirituale. Ci sembra appropriato distinguere i due approcci ed entrare in dialogo nel ri-spetto delle differenze, mentre, al contrario, troviamo poco utili, ambigue e fuor-vianti, le commistioni oggi purtroppo sempre più diffuse.

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KONGKARATTANARUK, Phrapongsak. "The Formation and Development of Samatha-vipassana in the Nikayas and Agamas." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 57, no. 2 (2009): 903–0. http://dx.doi.org/10.4259/ibk.57.2_903.

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Cadge, Wendy. "Inward: Vipassana Meditation and the Embodiment of the Self, by MICHAL PAGIS." Sociology of Religion 81, no. 3 (2020): 348–49. http://dx.doi.org/10.1093/socrel/sraa019.

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Zeng, Xianglong, Tian P. S. Oei, and Xiangping Liu. "Monitoring Emotion Through Body Sensation: A Review of Awareness in Goenka’s Vipassana." Journal of Religion and Health 53, no. 6 (July 12, 2013): 1693–705. http://dx.doi.org/10.1007/s10943-013-9754-6.

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Ekici, Çimen, Gulcan Garip, and William Van Gordon. "The Lived Experiences of Experienced Vipassana Mahasi Meditators: an Interpretative Phenomenological Analysis." Mindfulness 11, no. 1 (November 27, 2018): 140–52. http://dx.doi.org/10.1007/s12671-018-1063-4.

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Roach, Eduardo Francisco Freyre, Adolfo Ramos Lamar, and Fabio Zoboli Zoboli. "LO QUE SE ENSEÑANZA COMO YOGA, MINDFULNESS Y VIPASSANA EN LAS ESCUELAS POR EL MUNDO: DEBATES Y CONTROVERSIAS." Práxis Educacional 15, no. 31 (January 17, 2019): 197. http://dx.doi.org/10.22481/praxis.v15i31.4668.

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Abstract:

Lo que se conoce hoy en día como yoga, mindfulness y vipassana con propósitos no religiosos, sino seculares, se ha extendido vertiginosamente por el mundo. Programas de esta índole se están introduciendo en las escuelas, prometiendo beneficios no solo para la salud, sino también espirituales: autoconocimiento, autocontrol, paz interior, conexión con el mundo, compasión, y sentido de realización plena y felicidad. Empero, cuando el programa docente se concibe en la perspectiva de la racionalidad económica neoliberal y corporativa, más bien tenderá a promover la espiritualidad del individualismo, el consumismo, la meritocracia, y la aceptación pasiva del status quo.

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Puriwanchana, Saipan. "Following the Buddha’s Path: The Buddha’s Life Story as the Model for Narrating the Lives of Phra Kechi Achan (Monks with Mystical Power) in Central Thailand." MANUSYA 14, no. 3 (2011): 1–20. http://dx.doi.org/10.1163/26659077-01403001.

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This article aims at studying the narratives of Phra Kechi Achan, (monks with mystical power) in central Thailand. Four monks’ life narratives, two from the Vipassana group and two from the Vidayagom group, are used as case studies. The study reveals that the narratives of all monks follow the structure of the Buddha’s life due to the Buddhist tradition of using the Buddha’s life as a paradigm to compose religious persons’ stories. However, the miraculous power of each monk is highlighted in his narrative. There is both miraculous power as found in the Buddhist canon and as influenced by Thai cultural beliefs and practices.

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Park, Jeongyong, and Kangsuk Shon. "The Effects of Vipassana Meditation for Workers: A Systematic Review and Meta-analysis." Korean Society of Culture and Convergence 43, no. 8 (August 30, 2021): 579–98. http://dx.doi.org/10.33645/cnc.2021.08.43.8.579.

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SULEKHA, Sathiamma, Kandavel THENNARASU, Appajachar VEDAMURTHACHAR, Trichur R. RAJU, and Bindu M. KUTTY. "Evaluation of sleep architecture in practitioners of Sudarshan Kriya yoga and Vipassana meditation." Sleep and Biological Rhythms 4, no. 3 (October 2006): 207–14. http://dx.doi.org/10.1111/j.1479-8425.2006.00233.x.

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Kutty, B. M. "Mindfulness (vipassana) meditation and sleep organization: a macro and micro sleep architecture assessment." Sleep Medicine 40 (December 2017): e174. http://dx.doi.org/10.1016/j.sleep.2017.11.510.

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Delgado-Pastor, Luis Carlos, Pandelis Perakakis, Pailoor Subramanya, Shirley Telles, and Jaime Vila. "Mindfulness (Vipassana) meditation: Effects on P3b event-related potential and heart rate variability." International Journal of Psychophysiology 90, no. 2 (November 2013): 207–14. http://dx.doi.org/10.1016/j.ijpsycho.2013.07.006.

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