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Meditation and Spiritual Poverty

Session Chair: N.N. | Monday, August 24, 9-11 a.m. | Venue

Tarig Mohamed

Assets of monastic system in Islamic mysticism; the Muslim Sufism and interaction with Christian

This paper discusses a group of most important concepts the vision of Sufism in Islam depend on asceticism this concept has evolved gradually overlapping with a variety of faith spiritual values, As a consequence , we can observe the occurrence of the concept of divine love, which is an expression of asceticism in life we realized profound controversy between the researchers about the descent of asceticism in Islamic mysticism, obviously that the Greek philosophy and the Bible had a greater impact on the evolution of ideas and perceptions of Sufism, a groups of Muslim scholars mightily denied this perspective but we realize that between the folds of the Sufism’s wrote strong evidences about the significant impact of the Christian monks Muslims monks In thought and perceptions of Sufi practice. This paper will examine the nature of the relationship in the context of mysticism between Christianity and Islam.

Roxanne Ibalobor

Perceptions of Spiritual Poverty: A Survey of De La Salle-College of Saint Benilde’s Administrators, Faculty, and Staff

The current research on spiritual poverty was originally conceptualized as a two-part study. This is study1, an exploratory study that aims to unearth spiritual poverty from the lens of De La Salle - College of Saint Benilde administrators, faculty, and staff’s personal and spiritual experiences. It seeks to identify indicators and causes of spiritual poverty. It also explores how a Catholic institution like De La Salle – College of Saint Benilde alleviates spiritual poverty among its human capital or human resource. It is a qualitative research that employed focus group discussion and key informants interview in the data gathering. Data gathered from a total of 13 respondents were content analyzed by the research team. Open codes, categories, and clusters are presented based on the content analysis. Implications of the research findings are discussed. Future research directions are presented, including the plans for study 2.

Dhammananda Thammannawe

Reception of the Theravāda1 Mindfulness (Sati) Meditation Practice in German-Buddhist Centres and Theravada Religiousness of Sri Lankan Migrants in Germany

The purpose of this paper is to illustrate a twofold methodical perspective on the reception of the Theravāda mindfulness practice in German Buddhist centres on the one hand and the religious practices of Sri Lankan migrant Buddhists in Germany. The reason why I've chosen these two Theravāda complexes, German Buddhists and Sri Lankan migrants is because it offers the possibility of a comparative way. In both cases the point of reference in creating sacred time & space are the Theravada traditions. In my paper, I will focus solely on the above mentioned two Theravāda groups and analyse their practices and performances. This may demonstrate how religious concepts and practices are comprehended, transformed and performed in a new environment. Religious and cultural interactions are of highest importance while practices are transformed, acclimatized and adapted in reaction to other cultural standards and create new home-grown religious complexes.

Grzegorz Polak

The bodhisatta’s practice of breath retention: self-mortification or an advanced meditative technique?

The Buddha was supposed to practice the most severe forms of self-mortification prior to his awakening. In this paper I would like to focus in particular on the description of the practice of breath retention and its drastic side effects, which may be found in the Majjhima Nikāya. Johannes Bronkhorst has stated in his seminal work “ The Two Traditions of Meditation in Ancient India”, that this account does not belong to the earliest stratum of Buddhist literature and the description of the side effects is most likely unauthentic, as it appears to be copied from different places in the Suttapiṭaka. By making detailed comparisons of the descriptions contained in suttas with modern accounts of advanced prāṇāyāma practices and their side effects, I show that the canonic description appears to be strikingly authentic, and seems to be the first such detailed description of this type of practice in Indian literature.


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