Search Results (15)

The Huayan Grotto in Anyue County is one of the most typical caves of the grottoes of Sichuan 四川 and Chongqing 重慶. Being well known for its grand scale and the beautiful style of its sculptures, the cave was designed and carved by the Liu-Zhao sect 柳趙教派 in eastern Sichuan during the Southern Song Dynasty. The Liu-Zhao sect is a local religious group that relies on grottoes and statues to state concepts, propagate ideas, and spread doctrines. The sect is good at integrating a variety of Buddhist thoughts to form its own unique theoretical and practical system. The large-scale statue-making activities under the auspices of the Liu-Zhao sect 柳趙教派 are a classic example of the localization of Buddhism in Southwest China. The ideological system of the Liu-Zhao sect is centered on Huayan, and Huayan Grotto is the very concentration of its special philosophy. This paper considers that the cave constitutes a holy place, with a theme of thoughts of Huayan, which was built based on important doctrines of two masters. Through the combination and arrangement of diversified images, the cave is so far the most complex, complete, and systematic visualized representation of the Huayan’s theory and practice. Inside the cave are carved full-length portraits of Li Tongxuan 李通玄, the Elder of Huayan, and Guifeng Zongmi 圭峰宗密, the fifth patriarch of the Huayan sect. There are also statues and inscriptions that illustrate Li’s thoughts, such as the Ten Assemblies in Ten Locations 十處十會and the Sudhana’s Pilgrimage 善財遍參based on Li’s exegetical writings on the Avataṃsaka Sūtra; the Three Saints of the Huayan School (Huayan sansheng 華嚴三聖) carved on the basis of Li’s pioneering idea about the trinity of three saints; and the mind-only verse 惟心偈, emphasizing mind as the foundation of Avataṃsaka practice. Zongmi’s Avataṃsaka thoughts were mainly expounded through a series of commentaries on the Sutra of Perfect Enlightenment 大方廣圓覺修多羅了義經, to which the impressive Twelve Bodhisattvas of Perfect Enlightenment are directly related. In addition to the theoretical system, the cave offers two means for Avataṃsaka practice. Highly qualified Avataṃsaka practitioners practice by viewing the Trinity of Three Saints and the Buddha’s Light, and then they go through five phases of fruition to attain Buddhahood, which is the Avataṃsaka practice dominated by Li Tongxuan’s thoughts. Less qualified practitioners practice through repentance liturgies and sitting in meditation at the Ritual Site of Perfect Enlightenment, which is the practice of Perfect Enlightenment advocated by Zongmi 宗密. Full article

Yang Shi initiated the Neo-Confucian methodology of self-cultivation centered on quiet-sitting, and focusing on Yang Shi may shift the study of Confucian quiet-sitting to a more chronologically appropriate “beginning-forward” approach. Incorporating techniques such as breathing and calming the mind, Yang’s approach to self-cultivation follows a model of returning to the state of centrality through quiet-sitting, and then preserving and expanding that state in moments of everyday life. This model is based on a moral psychology and metaphysics that views the comprehensive pattern-principle of the universe, Tianli, as fully manifest in the vital state of the human heartmind achievable through the practice of quiet-sitting. This view inherits major features of Cheng Hao’s philosophy while distinguishing itself from Cheng Yi’s. Yang Shi’s reflections on the differences between Confucian and Buddhist contemplative practices also indicate, despite his view being closer to the Huayan Buddhist metaphysical perspective of perfect fusion between pattern-principle and things compared to Cheng Yi, an insistence on characterizing his quiet-sitting philosophy as distinctively Confucian. Full article

In this paper, by comparing the archaeological remains of meditation caves in Kucha and Termez and by referring to Buddhist literature, we aim at gaining a better understanding of how meditation was practiced in both regions. In Kucha and Termez the arid climate shifted between extreme summer heat and extreme winter cold, making the caves ideal choices for meditation. In Kucha, various types of meditation caves have been recorded. These include small cells for seated meditation, single corridors, and corridors that intersect to form a cross or an inverted U plan. The latter type is associated with a residence and a courtyard, which show many similarities with the complexes located in the mounds south and west of the monastery of Kara Tepe. Two possible uses of the corridor-shaped caves have been proposed based on various factors, such as the distance of the caves from the surface monastery, the similarity of the type, the presence of a courtyard in front of the caves, and the existence of a cell where a person could repose. Buddhist accounts remark on the importance of mindful pacing (Skt. caṅkrama; Chi. jingxing 經行) along with sitting meditation in the daily practice of bhikṣus. According to descriptions in the vinaya, we can infer the possibility of having several types of pathways for mindful pacing, besides the most common straight path. Note also that various ancient records of Buddhist monks mention monuments associated with mindful pacing. Drawing on both architectural remains of the investigated areas and textual evidence, we suggest that the carved corridors, both single and intersecting, might have been specifically designed for mindful pacing. In the better-preserved complexes, the length of the courtyard’s sides corresponds with that of the corridors. While the courtyard could have been utilized for various activities, the similarity in size between corridors and the courtyard hints at its potential use for mindful pacing in mild weather. Furthermore, because the Kara Tepe monastery could accommodate less than fifteen monks, the presence of several meditation complexes, each consisting of four intersecting corridors and a small cell, implies that these units were intended for a monk to live in seclusion for a period. Full article

Extensive literature reports an increase in physical disorders (pain, pathologies, dysfunctions) and mental malaise/uneasiness (stress, burnout) affecting dental professionals in relation to fast and pressing rhythms of work, long working hours, increasingly demanding patients, ever-evolving technologies, etc. This project has been conceived to bring the science of yoga around the world to dental professionals as a preventive (occupational) medicine and to provide knowledge and means for self-care. Yoga is a concentrative self-discipline of the mind, senses, and physical body, that requires regular daily exercise (or meditation), attention, intention, and disciplined action. M&M: The study aimed to design a Yoga protocol specifically devised for dental professionals (dentists, dental hygienists, and dental assistants) including positions (āsana) to be practiced/used in the dental office. The protocol is targeted for the upper body, namely neck, upper back, chest, shoulder girdle, and wrists, being areas greatly affected by work-related musculoskeletal disorders. This paper represents a yoga-based guideline for the self-cure of musculoskeletal disorders among dental professionals. Results: The protocol includes both sitting (Upavistha position) and standing (Utthana or Sama position) āsana, with twisting (Parivrtta), side bending (Parsva), flexion and forward bending (Pashima), and extension and arching (Purva) āsana to mobilize and decompress, and to provide nourishment and oxygen to the musculo-articular system. The paper delivers different concepts and theories developed and deepened by the authors and introduces and spreads yoga as a medical science among dental professionals for the prevention and treatment of work-related musculoskeletal disorders. We articulate notions ranging from stretching out using the vinyāsa method (breath-driven movement) and inward-focused attention to contemplative/concentrative science, interoceptive attention, self-awareness, the mind–body connection, and receptive attitude. The theory of “muscles are bone ties” is coined and delivered with regard to tensegrity musculoskeletal fascial structures connecting, pulling together, and nearing the bone segments where they are anchored. The paper describes over 60 āsana envisaged to be performed on dental stools or using the walls of a dental office or a dental unit chair. A detailed guideline on the work-related disorders that can find relief with the protocol is provided, including the description of breath control for the practice of āsana in vinyāsa. The foundations of the technique reside in the Iyengar Yoga method and Parināma Yoga method. Conclusions: This paper represents a guideline for self-cure in the prevention or treatment of musculoskeletal disorders affecting dental professionals. Yoga is a powerful concentrative self-discipline able to provide physical and mental well-being, representing great help and support in daily life and business for dental professionals. Yógāsana restores retracted and stiff muscles, giving relief to the strained and tired limbs of dental professionals. Yoga is not intended for flexible or physically performing persons but for people who decide to take care of themselves. The practice of specific āsana represents a powerful tool for the prevention or treatment of MSDs related to poor posture, forward head, chronic neck tension (and related headache), depressed chest, compressive disorders on wrists and shoulders as carpal tunnel, impingement syndromes, outlet syndrome, subacromial pain syndrome and spinal disc pathologies. Yoga, as an integrative science in medicine and public health, represents a powerful tool for the prevention and treatment of occupational musculoskeletal disorders and an extraordinary path for the self-care of dental professionals, sitting job workers, and healthcare providers suffering from occupational biomechanical stresses and awkward postures. Full article

It has been proposed that meditative states show different brain dynamics than other more engaged states. It is known that when people sit with closed eyes instead of open eyes, they have different brain dynamics, which may be associated with a combination of deprived sensory input and more relaxed inner psychophysiological and cognitive states. Here, we study such states based on a previously established experimental methodology, with the aid of an electro-encephalography (EEG) array with 128 electrodes. We derived the Shannon Entropy (H) and Pearson’s 1st Skewness Coefficient (PSk) from the power spectrum for the modalities of meditation and video watching, including 20 participants, 11 meditators and 9 non-meditators. The discriminating performance of the indices H and PSk was evaluated using Student’s t-test. The results demonstrate a statistically significant difference between the mean H and PSk values during meditation and video watch modes. We show that the H index is useful to discriminate between Meditator and Non-Meditator participants during meditation over both the prefrontal and occipital areas, while the PSk index is useful to discriminate Meditators from Non-Meditators based on the prefrontal areas for both meditation and video modes. Moreover, we observe episodes of anti-correlation between the prefrontal and occipital areas during meditation, while there is no evidence for such anticorrelation periods during video watching. We outline directions of future studies incorporating further statistical indices for the characterization of brain states. Full article

Background: Cardiovascular diseases are the world’s number one cause of death, with exceeding psychosocial stress load being considered a major risk factor. A stress management technique that has repeatedly shown positive effects on the cardiovascular system is the Transcendental Meditation (TM) technique. The present pilot study aimed to investigate the potential effect of TM on the recovery of cardiac patients. Objectives: We hypothesized that practicing TM in patients undergoing a 4-week cardiac rehabilitation program augments the recovery of cardiovascular parameters and reduces skeletal muscle tone after rehabilitation. Methods: Twenty cardiac patients were recruited and randomly assigned to either the control or the TM group. Cardiovascular parameters were assessed with the Task Force Monitor (TFM) and skeletal muscle contractile properties by Tensiomyography during a sit-stand test, performed at the beginning and end of a 4-week in-patient rehabilitation program. Results: Systolic blood pressure (SBP) was significantly lower after 4 weeks of cardiac rehabilitation, while the RR-interval (RRI) significantly increased. At the skeletal muscle level, the contraction time and maximal displacement increased, though only in the gastrocnemius medialis and biceps femoris muscles and not in vastus lateralis. Group interactions were not observed for hemodynamic parameters nor for muscle contractile properties. Discussion: Although significant improvements in hemodynamic and muscular parameters were observed after 4 weeks of rehabilitation, we could not provide evidence that TM improved rehabilitation after 4 weeks. TM may unfold its effects on the cardiovascular system in the longer term. Hence, future studies should comprise a long-term follow-up. Full article

The mindfulness-based stress reduction (MBSR) programme is gaining increasing attention in sport and physical activity domains. This programme comprises three meditation practices: mindful yoga, body scan, and sitting meditation. In this study, we aimed to examine the effects of a dynamic (mindful yoga) strategy and a static (a combination of body scan/sitting meditation) strategy on participants’ psychobiosocial states (PBS), perceived stress (PS) and mindfulness levels in athletes and recreationally active (RA) people. Thirty-four participants (athletes = 18; RA participants = 16) were assigned to a dynamic intervention strategy, and another 34 (athletes = 19; RA participants = 15) were assigned to the static intervention strategy. Before the intervention, after the intervention and three weeks later, the Italian versions of the PBS scale, the PS scale and the Mindful Attention Awareness scale were administered. RM-(M)ANOVAs revealed that intervention strategies improved functional PBS, reduced PS and enhanced mindfulness levels in both athletes and RA participants after the intervention (p < 0.001, η_p² = 0.605). However, improved functional PBS after the intervention (p < 0.001; d = 0.62) and stable PS levels at follow-up (p = 1) were observed mainly in athletes. The findings reinforce the view of the importance of the body as a means to improve emotional and health processes, and support the use of mindfulness strategies in sport to enhance individuals’ well-being. Full article

While the study of Confucianism has been ongoing in the United States for quite some time, the idea of its viability in the American context is quite recent. Even more recent are experimental attempts to practice Confucianism in the U.S. This article chronicles several such attempts and considers what demographic data there are, and their frameworks of measurement, of Confucianism in the U.S. It focuses on a case study of debates and conversations about what it means for Confucianism to be “portable” among a small but committed second generation of Boston Confucians. From quiet-sitting meditation, to textual studies and interpretation, to ritual veneration of Confucius and ancestors, this article is one of the first empirical studies of Confucianism as a lived tradition in the United States. It situates these practices, and descriptions, discussions, and debates about them by their enactors, in the context of the Protestantized religious landscape in the U.S. It also considers how Confucianism has registered in unexpected ways in the U.S. context amidst the COVID-19 pandemic. Confucianism in the U.S. emerges as a form of way-making, irreducible to the categories of philosophy or religion, that both reflects and transforms its inheritance of Confucianism from East Asia. Full article

Psychophysical well-being can be supported during development by the integration of extra-curricular activities in scholastic settings. These activities can be implemented in different forms, ranging from physical activities to sitting meditation practices. Considering that both such activities are thought to affect children’s psychophysical development, a movement-based meditation that combines the two approaches−in the form of a short daily activity−could represent a powerful tool to promote healthy physical and mental development. Consequently, the current pilot study aimed to examine the effect of short daily school-based sitting and movement meditation trainings on creativity and spatial cognition. Utilizing a crossover design, we evaluated their feasibility and efficacy at different ages among children (n = 50) in 5th to 8th grade. We observed that 5 weeks of daily training in sitting and movement meditation techniques improved children’s cognition differently. Specifically, younger children showed greater creativity and better spatial cognition following the movement-based meditation, while older children showed greater enhancement in these areas following sitting meditation training. This suggests that training can affect children’s cognition differently depending on their developmental stage. We discuss these results within the framework of embodied and grounded cognition theories. Information on feasibility and age-related effect sizes derived from the current study paves the way for future well-powered larger-scale efficacy studies on different forms of school-based interventions to cognitive development promotion. Full article

This paper explicates the complex relationship between contemplative practice and enlightened activity conducted both on and off the meditative cushion as demonstrated in the approach of the Sōtō Zen Buddhist founder Dōgen (1200–1253). I examine Dōgen’s intricate views regarding how language, or what I refer to as just saying, can and should be used in creative yet often puzzling and perplexing ways to express the experience of self-realization by reflecting the state of non-thinking that is attained through unremitting seated meditation or just sitting (shikan taza). In light of the sometimes-forbidding obscurity of his writing, as well as his occasional admonitions against a preoccupation with literary pursuits, I show based on a close reading of primary sources that Dōgen’s basic hermeneutic standpoint seeks to overcome conventional sets of binary oppositions involving uses of language. These polarities typically separate the respective roles of teacher and learner by distinguishing sharply between delusion and insight, truth and untruth, right and wrong, or speech and silence, and thereby reinforce a hierarchical, instrumental, and finite view of discourse. Instead, Dōgen inventively develops expressions that emphasize the non-hierarchical, realization–based, and eminently flexible functions of self-extricating rhetoric such that, according to his paradoxical teaching, “entangled vines are disentangled by using nothing other than entwined creepers,” or as a deceptively straightforward example, “the eyes are horizontal, and the nose is vertical.” Full article

Depth imaging has, through recent technological advances, become ubiquitous as products become smaller, more affordable, and more precise. Depth cameras have also emerged as a promising modality for activity recognition as they allow detection of users’ body joints and postures. Increased resolutions have now enabled a novel use of depth cameras that facilitate more fine-grained activity descriptors: The remote detection of a person’s breathing by picking up the small distance changes from the user’s chest over time. We propose in this work a novel method to model chest elevation to robustly monitor a user’s respiration, whenever users are sitting or standing, and facing the camera. The method is robust to users occasionally blocking their torso region and is able to provide meaningful breathing features to allow classification in activity recognition tasks. We illustrate that with this method, with specific activities such as paced-breathing meditating, performing breathing exercises, or post-exercise recovery, our model delivers a breathing accuracy that matches that of a commercial respiration chest monitor belt. Results show that the breathing rate can be detected with our method at an accuracy of 92 to 97% from a distance of two metres, outperforming state-of-the-art depth imagining methods especially for non-sedentary persons, and allowing separation of activities in respiration-derived features space. Full article

This paper, in the form of walking meditation, sitting, drinking, eating, and traveling among spaces and times, witnesses how the author as a Vietnamese immigrant child living in the United States (U.S.) traces untold stories of their family through family photos. Further, this paper attempts to find, understand and connect the relation between personal and political, between individual and collective, for a Vietnamese re-education camp detainee and his family, situated in political, historical, and cultural context. The use of photo elicitation comes from the desire that the reader can engage with the voices of the family members as they describe events in their past history. In addition, this paper refuses the forms of “category” and “fixed results” in writing up academic research. Rather, it will appear in the form of daily conversation, collected from multiple settings. Simply speaking, this paper is a form of storytelling that invites the readers to oscillate, communicate and think with the author’s family members on this historical journey. Full article

I argue that both Rita Felski’s postcritical model (as articulated in The Limits of Critique) and its academic reception are made possible only by ignoring or erasing African-American and Afro-Caribbean modes of engagement with art that predate and complicate the critical-postcritical binary. To counteract the vanguardism of this trend in literary studies, I pair Caribbean philosopher-poet Edouard Glissant’s meditation on the origins of Creole speech as an indirect language of “detour” with Nathaniel Mackey’s theorizing of black art as “paracritical”—a mode that assimilates performance and critique, language and metalanguage, and that sits adjacent to (and not against or behind) traditionally academic discourses of engaging with literature. If Glissant provides the cultural and philosophical frame for an Afro-Caribbean way of reading literature, Mackey supplies the artistic metaphor par excellence of the paracritical hinge, voiced in the idioms of jazz and blues. Finally, I examine how Glissant and Mackey’s ideas find formal and aesthetic expression in Trinidadian-Canadian author Dionne Brand’s 2005 novel What We All Long For, paying attention to the reader response engendered by the adjacencies of violence, empowerment, possibility, and desire in the novel. In order to analyze What We All Long For, we must promote the liveliness and vivacity of the reading experience and put the text under ethical scrutiny, evincing the paracritical faculty that Afro-Caribbean art demands: commingling the twin pleasures of reading and interpretation, establishing a counter-hegemonic model of literary engagement that implicates the reader without stripping away reading’s pleasure. Full article

Single bouts of aerobic exercise and meditation have been shown to improve cognitive function. Yet to be examined in the literature, we sought to examine the effects of a combination of acute bouts of aerobic exercise and meditation on cognitive function among young adults. Participants (n = 66, mean (SD) age = 21 (2)) were randomly assigned to walk then meditate, meditate then walk, or to sit (inactive control). All walking and meditation bouts were 10 min in duration. Participants’ cognition was monitored before and after the intervention using Identification, Set Shifting, Stroop, and Trail Making tasks. Additionally, a subjective assessment of cognitive function was implemented before and after the intervention. Significant group by time interaction effects were observed when examining the Stroop congruent trials (P = 0.05). Post hoc paired t-tests revealed that reaction time significantly decreased from baseline to post-intervention in both combination groups (P < 0.001 for both), but not in the control group (P = 0.09). Regarding all other cognitive assessments, there were no significant group by time interaction effects (P > 0.05). Cognitive function was not substantially affected by a combination of brief meditation and exercise, though there is evidence to suggest that this combination may have beneficial effects on certain aspects of cognition. Future work should be conducted to evaluate the influences of different doses of exercise and meditation on cognitive functioning. Full article

The practice of meditation has become an interesting research issue in recent decades. Meditation is known to be beneficial for health improvement and illness reduction and many studies on meditation have been made, from both the physiological and psychological points of view. It is a fundamental requirement of meditation practice to be able to sit without body motion. In this study, a novel body motion monitoring and estimation system has been developed. A wireless tri-axis accelerometer is used to measure body motion. Both a mean and maximum motion index is derived from the square summation of three axes. Two experiments were conducted in this study. The first experiment was to investigate the motion index baseline among three leg-crossing postures. The second experiment was to observe posture dynamics for thirty minute’s meditation. Twenty-six subjects participated in the experiments. In one experiment, thirteen subjects were recruited from an experienced meditation group (meditation experience > 3 years); and the other thirteen subjects were beginners (meditation experience < 1 years). There was a significant posture stability difference between both groups in terms of either mean or maximum parameters (p < 0.05), according to the results of the experiment. Results from another experiment showed that the motion index is different for various postures, such as full-lotus < half-lotus < non-lotus. Full article