Spiritual places: Spatial recognition of Tibetan Buddhist spiritual perception.

Tibetan Buddhism, as an indigenous religion, has a significant and far-reaching influence in the Tibetan areas of China. This study, focusing on Lhasa, explores the integration of Tibetan Buddhist spiritual perceptions within urban spaces. Employing a novel approach that combines street view data and deep learning technology, the research aims to identify and map the spatial distribution of Tibetan Buddhist spiritual sites against the backdrop of the urban landscape. Our analysis reveals a notable concentration of these spiritual places near urban architectural and cultural heritage areas, highlighting the profound connection between residents' cultural life and spiritual practices. Despite challenges posed by modern urbanisation, these spiritual sites demonstrate resilience and adaptability, continuing to serve as cultural and spiritual pillars of the Tibetan Buddhist community. This study contributes to the fields of urban planning, religious studies, and digital humanities by demonstrating the potential of technology in examining the impact of urban development on cultural and religious landscapes. The research underscores the importance of protecting and integrating spaces of spiritual perception in urban development planning. It shows that safeguarding these spaces is crucial not only for cultural heritage preservation but also for achieving sustainable urban development and social harmony. This study opens new avenues for interdisciplinary research, advocating for a deeper understanding of the dynamic relationship between urban development and spiritual spaces from psychological, sociological, and environmental science perspectives. As urban landscapes evolve, the study emphasises the need to maintain a balance between material sustainability and cultural and spiritual richness in urban planning.

Reincarnation Beliefs and Suicidality: Social, Individual and Theological Factors.

Among African tribes, Inuit, the Druze, Hinduism, Buddhism, Jainism, and Sikhism, a diversity of attitudes toward suicide exists. The meaning of suicide appears to be largely a reflection of the impact of the death on friends, family, and the broader community; the circumstances of the individual within their community; and the specific religious implications of suicide. The interpersonal impact is seen as consisting of the material impact of suicide; the spiritual and emotional burden endured by the community; and norms related to suicide. Individual factors include the degree of social integration; the social impact of suicide before death; and how the individual anticipates suicide affecting their afterlife. Taken together, the commonly repeated notion that reincarnation beliefs lend themselves to suicidal behavior finds little support, and instead it appears that social and pragmatic issues shape the meaning and interpretation of religious beliefs which in turn buffer or facilitate suicidal behavior.

Measuring LGBT Discrimination in a Buddhist Country.

Previous literature has found that, among other religions, Buddhism tends to be relatively less discriminatory against members of the LGBT community. However, this assessment is based solely on cross-country comparisons rather than analyses of discrimination at the individual level. The present study therefore uses an individual-level dataset that comprises a national representative sample of 27,855 observations to examine discrimination against LGBT people in Thailand, as a case study of such discrimination in a Buddhist country. It also examines the influence of Buddhist thoughts concerning prosocial behavior and positive emotions, which might be expected to reduce LGBT discrimination. Using an order-probit model, we find that while those who practice Buddhism tend to discriminate against members of this community less than do adherents of other religions, older generations tend to discriminate against LGBT people more than do their younger counterparts. Buddhist teachings regarding prosocial behavior such as reciprocating benefactors and donating money and goods as well as fostering positive emotions such as sincerely forgiving others and feeling gratified after helping others tend to reduce discrimination against LGBT individuals.

Religious Afterlife Beliefs Decrease Behavioral Avoidance of Symbols of Mortality.

An astonishing cultural phenomenon is where, far away from or close to a city center, people in different societies localize cemeteries that function as both sites of memory of lost ones and symbols of mortality. Yet a psychological account of such differences in behavioral responses to symbols of mortality is lacking. Across five studies (N = 1,590), we tested a psychological model that religious afterlife beliefs decrease behavioral avoidance of symbols of mortality (BASM) by developing and validating a word-position task for quantifying BASM. We showed evidence that religious believers, including Christians, Muslims, Hindus, and Buddhists, exhibited decreased BASM relative to nonbelievers. We also provide evidence for a causal relationship between religious afterlife beliefs and reduced BASM. Our findings provide new insight into the functional role of religious afterlife beliefs in modulating human avoidance behavior in response to symbols of mortality.

Traditional Buddhist meditations reduce mismatch negativity in experienced monk- practitioners.

Thousand-year-old Buddhist traditions have developed a wide range of methods for the subjective exploration of consciousness through meditation. Combining their subjective research with the possibilities of modern neuroscience can help us better understand the physiological mechanisms of consciousness. Therefore, we have been guided by specifically Buddhist explanations when studying the physiological mechanisms of altered states of consciousness during Buddhist meditations. In Buddhism, meditations are generally divided into two large categories: (1) one-pointed concentration and (2) analytical meditation. Maintaining both one-pointed concentration and analytical meditation on 'bodhicitta' ("the thought of awakening") and 'emptiness' is a necessary condition for transitioning into tantric practices. Tantric practices involve sophisticated visualizations of Buddhist deities, the 'energy structure' of the human body, and the visualization of the stage-by-stage process of dying accompanied with the dissolution of body elements. According to Buddhism, these meditations are characterized by the gradual withdrawal from "gross levels" of consciousness associated with the five senses. From a psychophysiological perspective, this withdrawal of sensory consciousness can be considered as the decrease of sensory stimuli recognition and attentional disengagement from the external world. We concentrated on how considered meditations affect sensory and cognitive processing of external stimuli. Auditory event-related potentials (ERPs) in the passive oddball paradigm were studied both during meditations and in a controlled state of relaxed wakefulness. It was shown with a group of 115 Buddhist monks that during meditation, mismatch negativity amplitudes, amplitudes of N1 and P2 components of ERPs to deviant stimuli, and the amplitudes of the P3a component to novel stimuli all decrease. These outcomes suggest that the considered Buddhist meditations, compared to the control state of relaxed wakefulness, are accompanied by a decrease in physiological processes responsible for maintaining attention on the outside world and recognizing changes in the stream of sensory stimuli.

Progressive increase of high-frequency EEG oscillations during meditation is associated with its trait effects on heart rate and proteomics: a study on the Tibetan Buddhist.

Meditation has been a spiritual and healing practice in the East for thousands of years. However, the neurophysiologic mechanisms underlying its traditional form remain unclear. In this study, we recruited a large sample of monks (n = 73) who practice Tibetan Buddhist meditation and compared with meditation-naive local controls (n = 30). Their electroencephalography (EEG) and electrocardiogram signals were simultaneously recorded and blood samples were collected to investigate the integrative effects of Tibetan Buddhist on brain, heart, and proteomics. We found that the EEG activities in monks shifted to a higher frequency from resting to meditation. Meditation starts with decrease of the (pre)frontal delta activity and increase of the (pre)frontal high beta and gamma activity; while at the deep meditative state, the posterior high-frequency activity was also increased, and could be specified as a biomarker for the deep meditation. The state increase of posterior high-frequency EEG activity was significantly correlated with the trait effects on heart rate and nueropilin-1 in monks, with the source of brain-heart correlation mainly locating in the attention and emotion networks. Our study revealed that the effects of Tibetan Buddhist meditation on brain, heart, and proteomics were highly correlated, demonstrating meditation as an integrative body-mind training.

Imagination-Based Loving-Kindness and Compassion Meditation: A New Meditation Method Developed from Chinese Buddhism.

Many loving-kindness and compassion meditation methods used in psychological research are derived from Theravada and Tibetan Buddhism. Zhiyi (), a representative figure of Chinese Buddhism, proposed a different meditation method, namely, imagination-based loving-kindness and compassion meditation. The current article introduces the imagination-based loving-kindness and compassion meditation proposed by Zhiyi and compares it with meditation methods from Theravada and Tibetan Buddhism. Zhiyi's method limits the content of imagination during meditation, which can be an essential supplement to the free association method derived from Theravada Buddhism. Zhiyi's method of helping others entirely through imagination differs significantly from the tonglen method derived from Tibetan Buddhism and may be more suitable for participants without religious beliefs. Based on Zhiyi's source text and previous psychological studies, a mental-health training program for imagination-based loving-kindness and compassion meditation is proposed. The limitations of Zhiyi's method and the future directions for empirical research on Zhiyi's method are also discussed. The differences between Zhiyi's method and other methods in terms of effects and applicable populations need to be examined in future studies.

Understanding of Self: Buddhism and Psychoanalysis.

The healing of the self-or the psychological health of the self-has been an intensely studied issue in the traditions of both Buddhism and psychoanalysis. It is easy to suppose that the understanding of self in Buddhism cannot coexist with the understanding of self in psychoanalysis because the self in Buddhist tradition is mainly regarded as an illusion and needs to be deconstructed, whereas in psychoanalysis, it should be re-constructed for mental health through analysis. Because of this difference in the understanding of self, one may also suppose that these two respective paths to a balanced mind would inevitably be different.

Covid-19, global ethics, and Jihi: A voice from East Asian philosophy.

As the Covid-19 situation has developed rapidly into a pandemic of unprecedented scale, ethicists and philosophers must work to comprehend this tragic historical scene from a macroscopic perspective, striving to create peace in the minds of people worldwide. The Buddhist concept of Jihi is a key idea in East Asian philosophy and implies concern for others. Specifically, it requires its constituents to pray sincerely for the well-being and peace of mind of those who are suffering, regardless of nationality, age, gender, or family origin, and mourn this situation together. Accordingly, Jihi may represent a vital component of global ethics, particularly in situations involving the Covid-19 crisis.

Listening to Sutra-Chanting Reduces Bereavement Stress in Japan.

Buddhist Chaplains chanting sutras after the Great East Japan Earthquake in 2011 often encountered survivors who felt that hearing sutra chanting itself ameliorated their bereavement grief. This research is the first experimental examination of the effects of sutra chanting on listeners' bereavement stress. Prior research demonstrates that sudden pet loss causes bereavement stress in students and that physiological stress can be noninvasively measured by salivary alpha-amylase. We asked Japanese college students to raise pet goldfish until they developed an attachment to them, then confiscated the fish, and told the students that they had to be killed. To compare the bereavement stress of groups listening and not listening to sutra chanting, we used psychological and salivary analyses. Perceived Stress Scale (PSS), Multidimensional Empathy Scale (MES), and State half of the State Trait Anxiety Inventory (STAI) psychological scales showed no statistically significant differences between sutra and control groups, but salivary analyses indicated measurable stress reduction in the sutra-listening group only. This pilot study tentatively confirmed the hypothesis that listening to Buddhist sutra chanting reduces Japanese bereavement stress. Further research is needed both to verify these stress-reduction effects and to determine whether such effects are primarily musical or cultural/spiritual.

Death acceptance from a Thai Buddhist perspective: A qualitative study.

PURPOSE: To have more in-depth understanding of death acceptance among patients with terminal cancer in Thailand. METHODS: A qualitative descriptive research approach was used to capture the perspectives of patients with terminal cancer about death acceptance. Purposive sampling was used to recruit the participants. A semi-structured interview guide was used during data collection to obtain in-depth interviews with 12 patients diagnosed with terminal cancer. An interpretive descriptive method was used for analyzing data. Analysis of the data for this study was conducted by the analytic team beginning at initial data collection. RESULTS: The findings of this study revealed six major themes relating to death acceptance: 1) perceiving death as a natural part of life; 2) perceiving that death cannot be controlled; 3) thinking that death can come at any time; 4) letting everything go before dying: finding a calmness; 5) additional Buddhist practices: clean living and making merit; and 6) additional means for attaining a peaceful death and peaceful life before death. CONCLUSION: Understanding death acceptance is important for nurses providing care for patients with terminal cancer in order to find strategies and support for patients to accept death and live peacefully with their family in the time they have left.

Mindfulness Meditation, Mental Health, and Health-Related Quality of Life in Chinese Buddhist Monastics.

OBJECTIVE: To determine associations between mindfulness meditation and mental health and health-related quality of life among Buddhist monastics. METHODS: This is a cross-sectional study of Chinese Buddhist monastics aged ≥18 years who practised mindfulness meditation daily. Mental health was assessed by the 12-item General Health Questionnaire (GHQ-12), whereas health-related quality of life was assessed by the 12-item Short Form Health Survey (SF-12). The number of years and the average daily amount of time spent in mindfulness meditation were collected. RESULTS: 47 monastics completed the interview. They practised mindfulness meditation for a mean of 7.3 years, 1.1 hours per day. Both the number of years (ß = -0.48, p = 0.03) and amount of daily practice (ß = -0.53, p < 0.001) of mindfulness meditation were associated with the GHQ-12 score, after adjusting for age, sex, education, and years of being a monastic. Only the amount of daily practice (ß = 0.44, p = 0.004) was associated with the mental component summary of SF-12. Neither was associated with the physical component summary of SF-12. CONCLUSIONS: Among Chinese Buddhist monastics who practise daily mindfulness meditation, spending more time each day and having longer years of practice were associated with better mental health.

Hypnotic-like Aspects of the Tibetan Tradition of Dzogchen Meditation.

Dzogchen meditation has been practiced by Bonpo and Buddhist yogis for at least 1,200 years. Dzogchen utilizes methods of meditation and yogic exercises that are said to help one fully awaken from illusions of self and reality that cause suffering in life. The philosophy and experiential practice of Dzogchen is very similar to hypnosis. Dzogchen techniques utilize hypnotic-like practices of selective attention, visualization, and posthypnotic suggestion to help yogis experience advanced insights into the nature of mind. The experience of Dzogchen can be likened to the experience of hypnosis in terms of their phenomenological and psychophysiological effects. Finally, there are also many theoretical similarities between aspects of the ego state therapy, neo-dissociation, sociocognitive, and Ericksonian theories of hypnosis with the tradition of Dzogchen meditation.

Spiritual dimension in palliative care from the perspective of Thai palliative caregivers.

BACKGROUND: In Thailand, most terminally ill patients die in hospital and are looked after by health professionals. Terminally ill patients tend to receive physical care only, while in the main, spiritual care is neglected. This study aimed to explore spirituality in palliative care health professionals and spiritual leaders in the Thai Buddhist context. METHOD: In this qualitative case study, seven experienced palliative caregivers took part in in-depth interviews. Thematic analysis and a trustworthiness process were used to analyse the data. FINDINGS: Three themes emerged: (1) the ability for self-awareness and faith; (2) acceptance and compassion for others; and (3) spiritual behaviour while nursing. CONCLUSION: The results revealed the meaning of spirituality and the necessary characteristics for spirituality in palliative care for the participants, which could serve as a basis for further development.

Depression prevention in adolescents based on Buddhism and Sufficiency Economy Philosophy.

Depression among young adolescents can affect the learning performance and quality of life, and increase suicidal risk. Depression prevention (DP) intervention at the early onset is thus important. The participants were 20 adolescents aged between 10 and 14, 5 parents, and 7 teachers who resided in the same province in northern Thailand. Descriptive statistics were employed for data analysis, while qualitative data from four focus group discussions (FGDs) and 17 in-depth interviews (IDIs) were analyzed through content analysis. The findings revealed that the critical component of depression prevention model for adolescents is self-worth enhancement, which comprises of the enhancement of self-esteem, problem-solving skills, and relaxation based on Buddhism and Sufficiency Economy Philosophy (SEP) for emotional balancing in order to prevent depression in adolescents.

Collaborative dialogue between Buddhism and science: A contribution to expanding a science of consciousness.

Investigation of consciousness (experience, mind, awareness, subjectivity) has become an accepted endeavor in contemporary neuroscience. However, current work is largely limited to study of neural correlates of consciousness. While this is interesting and important, it may not be sufficient to carry us to a place of truly new insight regarding consciousness. I argue that one element of expanding a science of consciousness is appreciation of the interdependent co-creation or enfolding of mind and world. Addressing this interdependence is an aspect of the collaborative engagement of the traditions of Buddhism and science-a project that is exploring how complementary worldviews and analytic procedures might further the development of an expanded science of mind. In this essay, written for a collection honoring the life and work of Jack Pettigrew, I describe his connection to this project.

Protestant and Buddhist differences in noninfluence strategies of emotion regulation and their links to depressive symptoms.

The present research proposes that Buddhist teachings involve a noninfluence emotion regulation strategy, an emotion regulation strategy that consists of individuals not influencing their emotions in any way, more so than do Protestant teachings. We examined religious teachings surrounding the strategy, practitioners' use of the strategy, and its links with depression. Further, the nature of this noninfluence strategy was explored. Across 3 studies that used student, community, and online samples, results showed that in fact Buddhist practitioners were more likely than were Protestant practitioners to report that their religion teaches them to use noninfluence strategies of emotion regulation, and that they use noninfluence strategies of emotion regulation. Moreover, the use of noninfluence emotion regulation strategies was predictive of lower depressive symptoms across both religions (Studies 1 and 2). In addition, it was found that to practitioners, noninfluence strategies of emotion regulation are active, purposeful strategies and, especially to Buddhist practitioners, they involve acceptance of emotions (Study 2). Furthermore, religion was indirectly linked to the behavioral preference for a noninfluence strategy through the self-reported general use of a noninfluence emotion regulation strategy (Study 3). Implications for research on religion, self-regulation, and mental health are briefly discussed. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Examining Individual Differences in Wellbeing, Anxiety and Depression in Psoriasis Using a Clinically Modified Buddhist Psychological Model.

Psoriasis patients can experience a range of psychosocial difficulties, which can lead to issues with wellbeing, anxiety and depression. Mindfulness-based interventions have positive impacts on these outcomes; however, there is a need to identify the mechanisms of action of such interventions. This study attempts to do so by examining individual differences in psoriasis patients' wellbeing, anxiety and depression using a clinically modified Buddhist psychological model (CBPM). Psoriasis patients (N = 285) and (N = 209) completed measures of each CBPM component at time 1 and 2. SEM analyses found that a direct and mediated effect of CBPM model was a good fit to the participant's data. This study suggests that non-attachment, aversion, acceptance and self-compassion could have a direct effect on the wellbeing, anxiety and depression of psoriasis patients and an indirect effect through reduced worry and rumination. This study provided preliminary evidence for the CBPM as being a useful explanatory framework of psoriasis patients' anxiety, depression and wellbeing.

Beyond Buddhism and animism: A psychometric test of the structure of Burmese Theravada Buddhism.

Anthropologists and religious scholars have long debated the relationship between doctrinal Theravada Buddhism, so-called 'animism', and other folk practices in southeast Asian societies. A variety of models of this relationship have been proposed on the basis of ethnographic evidence. We provide the first psychometric and quantitative evaluation of these competing models, using a new scale developed for this purpose, the Burmese Buddhist Religiosity Scale. Having tested existing hypotheses in our first study (n = 2285) we formulated an alternative model, which was then tested in our second study (n = 3377). We argue that this model provides support for a two-dimensional distinction between great and little traditions, shedding light on decades-old theoretical debates. Far from being in conflict, the transnational religious tradition of the literati and the variegated religious practices of locals appear to be reflected in two complementary dimensions of religiosity. This distinction has been heretofore neglected in psychometric research, but arguably merits attention beyond Buddhism, in the psychology of religion more generally. Our findings suggest that, insofar as research on religiosity relies on doctrinal pronouncements denigrating little traditions as mere superstition, it may be blinded to a crucial dimension of religious life.