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Amidst the burgeoning enthusiasm for mindfulness in the West, there is a concern that the largely secular 'de-contextualized' way in which it is being harnessed is denuding it of its potential to improve health and well-being. As such, efforts are underway to 're-contextualize' mindfulness, explicitly drawing on the wider framework of Buddhist ideas and practices in which it was initially developed. This paper aims to contribute to this, doing so by focusing on Zen Buddhism, and in particular on Zen aesthetic principles. The article concentrates on the seven principles identified by Hisamatsu (1971) in his classic text Zen and the Fine Arts: kanso (simplicity); fukinsei (asymmetry); koko (austere sublimity); shizen (naturalness); daisuzoku (freedom from routine); sei-jaku (tranquillity); and yūgen (profound grace). The presence of these principles in works of art is seen as reflecting and communicating insights that are central to Buddhism, such as non-attachment. Moreover, these principles do not only apply to the creation and appreciation of art, but have clear applications for treating health-related issues, and improving quality of life more generally. This paper makes the case that embodying these principles in their lives can help people enhance their psychosomatic well-being, and come to a truer understanding of the essence of mindful living.

This article maps out three broad approaches to understanding the relationship between ethical behavior and meditation in examples of classical Buddhist literature. It then traces these approaches to the contemporary period, where they are echoed in modern articulations of meditation and mindfulness. I refer to these approaches as constructivist, deconstructivist, and innateist, or alternatively, making, unmaking, and discovering Buddhahood. The constructivist approach suggests that one cultivates and reinforces the qualities and virtues of a Buddha through meditation, along with abandoning those contrary to it. Meditation is also used to help fashion and reinforce a distinctively Buddhist lifeworld. The second approach is the deconstructivist move prominent in some Mahāyāna literature. In this attitude, the fundamental insight of emptiness (śūnyatā), the idea that nothing has independent, permanent, or enduring self-existence (svabhāva), supersedes all else, and meditation is not about cultivating virtues, but about deconstructing fixed concepts, reifications, and views. The third paradigm is the "innateist" model, which asserts that all qualities of the Buddha are already present in everyone; therefore, there is no need to cultivate them. Several contemporary approaches to Buddhist and Buddhist-derived meditation practice reflect these approaches as well as the tensions between them. These include meditation practices influenced by debates on the status of mental and emotional states in cognitive science, others influenced by a combination of Zen innateism and Romanticism, and innovative reinterpretations of the relationship between meditation and ethics by contemporary teachers like Thich Nhat Hanh. [ABSTRACT FROM AUTHOR]

Thiền sư Thích Nhất Hạnh was one of the most influential Buddhist public figures of the twentieth and twenty-first centuries. His name is now synonymous with global mindfulness and engaged Buddhism movements. Yet before achieving international acclaim, ThíchNhấtHạnh was also an active Buddhist reformer and social organizer in his home country, Vietnam. This introduction to the special issue contextualizes Thích Nhất Hạnh as a monastic, poet, activist, scholar, innovator, and beloved community leader for many, tracing his multiple legacies in and beyond Vietnam. [ABSTRACT FROM AUTHOR]

Does meditation bring political benefits in the sense of strengthening citizenship or democracy? Taking the Zen phrase“meditation doesn’t work—it’s good for nothing” as my point of departure, and reading Aristotle’s discussion of leisure in relation to citizenship, I argue that meditation can foster significant dimensions of democratic citizenship. This argument focuses particularly on the avowedly anti-instrumental aspect of mindfulness meditation. The connection between meditation and leisure demands a shift in our thinking of leisure, away from relaxation available to the privileged few and toward practices that are open-ended, non-instrumental, and, like democracy and citizenship, due to all. Finally, meditation offers an example of how to appropriate and inhabit excess in ways that support egalitarian citizenship. Meditation needs to be of “no benefit” in order to foster citizenship in these ways.

Contemporary Buddhism has been fashioned from cross-cultural interactions between a long history of Asian traditions and the expansionist drive of modernity. As part of this engagement, Buddhism, particularly in the West, has developed a close relation with transpersonal psychology. This essay forms an introduction to the special issue of articles approaching this relation between Buddhism and psychology in different ways. While some articles probe the difference in aims of the two disciplines, some are concerned with the decontextualized uses of Buddhist techniques such as mindfulness, some explore the possibilities of Buddhist practice in cognitive or other psychological terms and some ground Buddhism in ecopsychological concerns as forms of engagement. This paper outlines the historiography of modern Buddhism and introduces the papers in this special issue of IJTS. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to holistically comprehend the concept of nen 念 in the Zen philosophy of Dōgen (道元 1200–1253), which is one of the origins of Mindfulness-Based Stress Reduction, in relation to his principal concepts. This article specifically investigates its usages in his masterpiece, Treasury of the True Dharma Eye (Shōbōgenzō 正法眼蔵), according to each step of the threefold wisdom (san-e 三慧); for mindfulness is a common thread among them and he presents the concept of "monshishū-shō 聞思修證", of which shō 證 stands for "awakening". It is revealed that Dōgen considers "study" (mon 聞) and "reflection" (shi 思) to be essential on the Buddhist path, as well as "practice" (shū 修), and that nen 念 in Dōgen's philosophy is the self beyond the sense of body-mind or time, which can be attained after long cultivation. Also, the connections among nen 念 and his critical concepts such as "just sitting" (shikan taza 祇管打坐), "dropping off body-mind" (shinjin datsuraku 身心脱落), and "oneness of practice and awakening" (shūshō ittō 修證一等) are elucidated. [ABSTRACT FROM AUTHOR]

Does meditation bring political benefits in the sense of strengthening citizenship or democracy? Taking the Zen phrase“meditation doesn’t work—it’s good for nothing” as my point of departure, and reading Aristotle’s discussion of leisure in relation to citizenship, I argue that meditation can foster significant dimensions of democratic citizenship. This argument focuses particularly on the avowedly anti-instrumental aspect of mindfulness meditation. The connection between meditation and leisure demands a shift in our thinking of leisure, away from relaxation available to the privileged few and toward practices that are open-ended, non-instrumental, and, like democracy and citizenship, due to all. Finally, meditation offers an example of how to appropriate and inhabit excess in ways that support egalitarian citizenship. Meditation needs to be of “no benefit” in order to foster citizenship in these ways.

The purpose of this paper is to holistically comprehend the concept of nen 念 in the Zen philosophy of Dōgen (道元 1200–1253), which is one of the origins of Mindfulness-Based Stress Reduction, in relation to his principal concepts. This article specifically investigates its usages in his masterpiece, Treasury of the True Dharma Eye (Shōbōgenzō 正法眼蔵), according to each step of the threefold wisdom (san-e 三慧); for mindfulness is a common thread among them and he presents the concept of “monshishū-shō 聞思修證”, of which shō 證 stands for “awakening”. It is revealed that Dōgen considers “study” (mon 聞) and “reflection” (shi 思) to be essential on the Buddhist path, as well as “practice” (shū 修), and that nen 念 in Dōgen’s philosophy is the self beyond the sense of body-mind or time, which can be attained after long cultivation. Also, the connections among nen 念 and his critical concepts such as “just sitting” (shikan taza 祇管打坐), “dropping off body-mind” (shinjin datsuraku 身心脱落), and “oneness of practice and awakening” (shūshō ittō 修證一等) are elucidated.

Varios estudios clínicos muestran cómo los ejercicios de las tradiciones védicas, como el yoga, o budistas theravada o mahayana así como las prácticas tántricas tienen un impacto psicobiológico significativo. Este estudio busca el correlato neurofisiológico de las prácticas llamadas meditaciones tántricas y no-tántricas mediante una revisión sistemática cualitativa de los datos recolectados. Primero se verificaron los resultados de las no-tántricas, luego se recolectaron los datos de las tántricas, se las comparó y presentamos el resultado dividido en tres partes. En esta primera parte se encontró que las no-tántricas crean una mejor respuesta de relajación con actividad parasimpática incrementada e inhibición del sistema simpático, que induce un estado hipometabólico de descanso profundo donde el practicante permanece despierto y su atención, en «alerta tónica» con los síntomas correspondientes a ese estado hipometabólico -hipotonía, disminución del consumo de oxígeno, de la tasa cardíaca y de la concentración de lactato en sangre-, modificación del normal funcionamiento endócrino, aumentos en la concentración de fenilalanina en los meditadores avanzados, en los niveles de prolactina plasmática, un incremento de cinco veces en los niveles plasmáticos de arginina vasopresina, mientras que la hormona estimulante de la tiroides disminuye de forma crónica y aguda. Esta investigación abre el camino para desarrollar estudios clínicos longitudinales, para confirmar los efectos benéficos a largo plazo de las prácticas y establecer mecanismos para contrarrestar los secundarios indeseados mostrados aquí. Abstract Several clinical studies show how exercises in Vedic traditions, such as Yoga, or Theravada or Mahayana Buddhisms as well as tantric practices have a significant psychobiological impact. This study seeks the neurophysiological correlate of the practices called tantric and non-tantric meditations through a qualitative systematic review of the data collected. First the non-tantric meditations results were checked, then the tantric meditations data was collected, finally both were compared and we hereby report the results arranged in three sections. In this first section, it was found that non-tantric meditations create a better relaxation response with increased parasympathetic activity and inhibition of the sympathetic system, which induces a deep rest hypometabolic state where the practitioner remains awake and their attention, in "tonic alertness" with the symptoms corresponding to such hypometabolic state -hypotonia, decreased oxygen consumption, heart rate and blood lactate concentration- change in normal endocrine function, increased phenylalanine concentration in advanced meditators, increased plasma prolactin levels, a five-fold increase in arginine vasopressin plasma levels, while thyroid stimulating hormone decreases chronically and acutely. This research opens the door to conduct longitudinal clinical studies, to confirm the long-term beneficial effects of practices and establish mechanisms to counteract the unwanted side-effects herein presented.

Varios estudios clínicos muestran cómo las prácticas tántricas y los ejercicios de las tradiciones védicas -como el yoga- o budistas theravada o mahayana tienen un impacto psicobiológico significativo. Este estudio compara el correlato neurofisiológico de las prácticas llamadas meditaciones tántricas y no-tántricas mediante una revisión sistemática cualitativa de los datos recolectados. Se evidenció que las prácticas tántricas producen aumento en la actividad simpática, del estado de «alerta fásica» y en el rendimiento en tareas cognitivo visuales. Promueven una mayor vigilia y menor propensión al sueño, generan un incremento en la actividad cognitiva y modificaciones metabólicas contrarias a las que se verifican de las no-tántricas como consecuencia del relax inducido por esas prácticas. En oposición, las no-tántricas crean una mejor respuesta de relajación con actividad parasimpática incrementada e inhibición del sistema simpático, que induce un estado hipometabólico de descanso profundo donde el practicante permanece despierto y su atención en «alerta tónica» con los síntomas correspondientes a ese estado hipometabólico -hipotonía, disminución del consumo de oxígeno, de la tasa cardíaca y de la concentración de lactato en sangre-, modificación del normal funcionamiento endócrino, aumentos en la concentración de fenilalanina en los meditadores avanzados, en los niveles de prolactina plasmática, un incremento de cinco veces en los niveles plasmáticos de arginina vasopresina, mientras que la hormona estimulante de la tiroides disminuye de forma crónica y aguda. Esta diferencia neurofisiológica se corresponde con las diferencias encontradas en los textos investigados que señalan que las tántricas apuntan a incrementar el estado de alerta o una cualidad despierta de la mente y advierten contra la calma excesiva y, por el contrario, las escrituras y las instrucciones de meditación de la tradición védica -yoga, theravada o mahayana- apuntan a lograr quietud y calma. Indicamos futuras investigaciones clínicas desde un enfoque más interdisciplinario e incorporamos el marco teórico/filosófico de los diferentes tipos de meditación. Abstract Several clinical studies show how tantric practices and exercises of Vedic traditions - such as yoga- or Theravada or Mahayana Buddhists - have a significant psychobiological impact. This study compares the neurophysiological correlates of the practices called tantric and non-tantric meditations by a qualitative systematic review of the data collected. It was evidenced that the tantric practices produce increase in the sympathetic activity, the state of "phasic alertness" and in the performance in visual cognitive tasks. They promote greater alertness and lower propensity to sleep, generate an increase in cognitive activity and metabolic modifications contrary to those that are verified of non-tantric as a result of the relaxation induced by these practices. In contrast, non-tantric creams create a better relaxation response with increased parasympathetic activity and inhibition of the sympathetic system, inducing a deep rest hypometabolic state where the practitioner remains awake and his attention on "tonic alertness" with corresponding symptoms to that hypometabolic state -hypotonia, decreased oxygen consumption, heart rate and blood lactate concentration- change in normal endocrine function, increased phenylalanine concentration in advanced meditators, increased plasma prolactin levels, a five-fold increase in arginine vasopressin plasma levels, while thyroid stimulating hormone decreases chronically and acutely. This neurophysiological difference corresponds to the differences found in the investigated texts which point out that: the tantric ones aim to increase alertness or an awakened quality of the mind and warn against excessive calm and on the contrary, the writings and instructions of meditation of the Vedic tradition, yoga, Theravada or Mahayana aim to achieve stillness and calmness. We indicate future clinical research from a more interdisciplinary approach and incorporating the theoretical / philosophical framework of the different types of meditation.

Mindfulness meditation is generally recognized as the fundamental practice for the development of mindfulness. Accordingly, regular meditation practice is thought to lead to a better capacity to maintain mindfulness during everyday life. Most available studies did not measure the individual amount of experience with meditation practice in detail. In the present study, 683 participants from the general population completed a meditation experience questionnaire and the Comprehensive Inventory of Mindfulness Experiences (CHIME), a scale providing a broad multi-dimensional coverage of mindfulness. Of these, 183 reported currently practicing meditation on a regular basis and provided information about time elapsed since initiation of meditation practice, the amount of current practice, and the techniques used. Results provide evidence for the associations between self-reported mindfulness and meditation practice and suggest that mindfulness is particularly associated with continued practice in the present, rather than with accumulated practice over years. Moreover, no differences in the levels of mindfulness between subgroups practicing with different techniques (Zen, Vipassana, and body movement-oriented techniques) could be established, when differences in age and meditation practice were taken into account. [ABSTRACT FROM AUTHOR]

When cancer clients/patients come into our consulting rooms they may expect miracles from hypnosis. Hypnosis is not magic, but its positive effects may sometimes seem nothing short of miraculous for the cancer client/patient in the way that it can help the patient cope with the diagnosis and treatment of cancer, and increase their self-efficacy. This paper will outline the use of psychological intervention and more specifically hypnosis with cancer clients/patients. It is based on the workshop presented at the Australian Society of Hypnosis Congress in 2012 on Daydream Island. The workshop was divided into two parts. The first part was presented by Dr Norman Shum and discussed Zen Buddhism and meditation, and how meditation fits within Buddhist philosophy. It also included some aspects of psychological intervention, such as pain control, which for brevity purposes was included in this section. The second part focused exclusively on cancer and the use of hypnosis with cancer clients/patients, and was presented by Dr Sue Stefanovic. [ABSTRACT FROM AUTHOR]

The article discusses the highlights of a workshop presented by psychologists Norman Shum and Sue Stefanovic at the Australian Society for Hypnosis' Annual Congress in September 2012 at Daydream Island in Queensland. The workshop covered topics such as Zed Buddhism and meditation, cancer management, chemotherapy side effects and self-hypnosis. Shum also explored the expansion of Buddhism into China.

The old Zen saying, “You cannot wash off blood with blood,” refers to the conviction that it is difficult to control thoughts with other thoughts. This saying implies that the way to control the mind is through the body. In Zen meditation (zazen), this is accomplished through the regulation of breathing and posture. The purpose of this article is to examine the relationship between breathing, posture and concentration in one tradition of Zen. I will explore how this relationship may be relevant to the practice of psychotherapy and the healing arts, as well as its implications for future research in these fields. [ABSTRACT FROM AUTHOR]

Context: A significant number of studies have been published examining the mind-body effects of meditation and its clinical efficacy. There are very few studies, however, which directly compare different meditation methods with each other to explore potentially distinct mechanisms and effects, and no studies comparing individual preferences for different methods. As preference is seen as an important factor in consumer healthcare decision making, greater understanding of this aspect is needed as meditation becomes a more widely used therapeutic modality. Objectives: For this reason a pilot study was conducted to compare four meditation techniques for personal preference. Design: A within-subjects comparison design was employed. Participants: A convenience sample of 247 undergraduate university students participated in the study. Intervention: Participants learned two open observing meditation techniques–Vipassana (Mindfulness) and Zen, and two focused attention techniques–Mantra and Qigong Visualization, practicing one method per week. At the end of a six-week training period participants ranked the four meditation methods in order of personal preference. Outcome Measures: Ranking of subjective preference of meditations practiced. Results: A within subjects comparison revealed that significantly more participants chose Vipassana or Mantra meditation as their preferred techniques compared with Qigong Visualization and Zen. Conclusion: This study provides information on differences in preference for type of meditation. As the benefits of meditation accrue over time, selecting a method that motivates sustained practice is a critical objective if therapeutic effects are to be achieved. [ABSTRACT FROM AUTHOR]

The objective of this study was to evaluate the impact of Zen meditation on security and satisfaction in monogamous relationships. Levels of security and satisfaction as described by interpersonal theorist Harry Stack Sullivan, as well as meditation experience, were analysed via survey data. Data were collected via the Internet from 405 men and women who were 18 years of age or older and had been in a monogamous relationship for one year or more. Results indicated that compared to meditators, nonmeditators appeared slightly more secure and satisfied in their relationships. This may reflect the fact that different forms of meditation share philosophical beliefs that encourage mindfulness, acceptance, and moderation. [ABSTRACT FROM PUBLISHER]

The paper explores links between the person-centered approach (PCA) and meditation. It is divided into two parts. The first part begins with a description of the author's own experience of meditation. It is followed by a brief discussion of other approaches which similarly attempt the integration of meditation and psychotherapy: mindfulness-based cognitive therapy, transpersonal and psychodynamic models, and by what might constitute an alternative paradigm, one based on phenomenological principles which are central to the PCA. The second part outlines interviews and findings of a small-scale heuristic and phenomenological research (originally part of a dissertation) conducted among person-centered therapists who regularly practice meditation. Meditation is tentatively realized as a way of increasing organismic and phenomenological awareness, of cultivating and refining a way of being, of fostering a resacralization of the everyday and a greater appreciation of the existential dilemma of being human. [ABSTRACT FROM AUTHOR]

Meditation procedures can have different types of effects and operate by very different mechanisms. Effects of Mindfulness and Vipassana procedures are often closely akin to what the meditators do in meditation and are understood as emerging via practice-makes-perfect mechanisms. Effects of major procedures from Zen and Transcendental Meditation (TM), by contrast, are often very different from what the meditators do in meditation and are traditionally understood as arising from states enlivened by the meditation techniques, rather than practice-makes-perfect mechanisms. Intensely concentrative γγ-electroencephalogram (EEG)--related Zen koan work and effortless άά-related use of mantras in TM are reported to produce the same basic state of pure consciousness/emptiness and types of out-of-meditation effects. These include enhancement of activities incompatible with, rather than expressions of, the activities of the procedures said to produce them. Numerous studies of the TM technique support these observations. They show, for example, enhancement of highly focused, concentrative activities (academic performance, reaction-time, etc.) that are so different from the effortless, explicitly focus-eschewing, άά-associated activity of TM that they are regularly referred to as ''άά-blocking.'' Such effects do not appear to be explainable as practice-makes-perfect effects. Psychological, gross-physiological, and EEG-related mechanisms have been proposed to explain how state-enlivening procedures might produce their effects. [ABSTRACT FROM AUTHOR]

Mindfulness-based approaches are increasingly employed as interventions for treating a variety of psychological, psychiatric and physical problems. Such approaches include ancient Buddhist mindfulness meditations such as Vipassana and Zen meditations, modern group-based standardized meditations, such as mindfulness-based stress reduction and mindfulness-based cognitive therapy, and further psychological interventions, such as dialectical behavioral therapy and acceptance and commitment therapy. We review commonalities and differences of these interventions regarding philosophical background, main techniques, aims, outcomes, neurobiology and psychological mechanisms. In sum, the currently applied mindfulness-based interventions show large differences in the way mindfulness is conceptualized and practiced. The decision to consider such practices as unitary or as distinct phenomena will probably influence the direction of future research. © 2011 Wiley Periodicals, Inc. J Clin Psychol 67:1-21, 2011. [ABSTRACT FROM AUTHOR]

Abstract: This paper proposes a third meditation-category—automatic self-transcending— to extend the dichotomy of focused attention and open monitoring proposed by Lutz. Automatic self-transcending includes techniques designed to transcend their own activity. This contrasts with focused attention, which keeps attention focused on an object; and open monitoring, which keeps attention involved in the monitoring process. Each category was assigned EEG bands, based on reported brain patterns during mental tasks, and meditations were categorized based on their reported EEG. Focused attention, characterized by beta/gamma activity, included meditations from Tibetan Buddhist, Buddhist, and Chinese traditions. Open monitoring, characterized by theta activity, included meditations from Buddhist, Chinese, and Vedic traditions. Automatic self-transcending, characterized by alpha1 activity, included meditations from Vedic and Chinese traditions. Between categories, the included meditations differed in focus, subject/object relation, and procedures. These findings shed light on the common mistake of averaging meditations together to determine mechanisms or clinical effects. [Copyright &y& Elsevier]

Background. Mindfulness meditation (MM) practices constitute an important group of meditative practices that have received growing attention. The aim of the present paper was to systematically review current evidence on the neurobiological changes and clinical benefits related to MM practice in psychiatric disorders, in physical illnesses and in healthy subjects. Method. A literature search was undertaken using Medline, ISI Web of Knowledge, the Cochrane collaboration database and references of retrieved articles. Controlled and cross-sectional studies with controls published in English up to November 2008 were included. Results. Electroencephalographic (EEG) studies have revealed a significant increase in alpha and theta activity during meditation. Neuroimaging studies showed that MM practice activates the prefrontal cortex (PFC) and the anterior cingulate cortex (ACC) and that long-term meditation practice is associated with an enhancement of cerebral areas related to attention. From a clinical viewpoint, Mindfulness-Based Stress Reduction (MBSR) has shown efficacy for many psychiatric and physical conditions and also for healthy subjects, Mindfulness-Based Cognitive Therapy (MBCT) is mainly efficacious in reducing relapses of depression in patients with three or more episodes, Zen meditation significantly reduces blood pressure and Vipassana meditation shows efficacy in reducing alcohol and substance abuse in prisoners. However, given the low-quality designs of current studies it is difficult to establish whether clinical outcomes are due to specific or non-specific effects of MM. Conclusions. Despite encouraging findings, several limitations affect current studies. Suggestions are given for future research based on better designed methodology and for future directions of investigation. [ABSTRACT FROM AUTHOR]

It was hypothesized that people who are mindful will exhibit less self-enhancing illusions than those who are less mindful, based on the nature of mindfulness and Zen Buddhist philosophy. Self-enhancing illusions were measured using the Self Attributes Questionnaire, and mindfulness was measured using the Mindful Attention Awareness Scale among a sample of 151 students. Contrary to predictions, results revealed a positive correlation between mindfulness and self-enhancing illusions. Possible reasons for this seeming contradiction are discussed. [ABSTRACT FROM AUTHOR]

Objective: To provide a comprehensive review and evaluation of the psychological and neurophysiological literature pertaining to mindfulness meditation. Methods: A search for papers in English was undertaken using PsycINFO (from 1804 onward), MedLine (from 1966 onward) and the Cochrane Library with the following search terms: Vipassana, Mindfulness, Meditation, Zen, Insight, EEG, ERP, fMRI, neuroimaging and intervention. In addition, retrieved papers and reports known to the authors were also reviewed for additional relevant literature. Results: Mindfulness-based therapeutic interventions appear to be effective in the treatment of depression, anxiety, psychosis, borderline personality disorder and suicidal/self-harm behaviour. Mindfulness meditation per se is effective in reducing substance use and recidivism rates in incarcerated populations but has not been specifically investigated in populations with psychiatric disorders. Electroencephalography research suggests increased alpha, theta and beta activity in frontal and posterior regions, some gamma band effects, with theta activity strongly related to level of experience of meditation; however, these findings have not been consistent. The few neuroimaging studies that have been conducted suggest volumetric and functional change in key brain regions. Conclusions: Preliminary findings from treatment outcome studies provide support for the application of mindfulness-based interventions in the treatment of affective, anxiety and personality disorders. However, direct evidence for the effectiveness of mindfulness meditation per se in the treatment of psychiatric disorders is needed. Current neurophysiological and imaging research findings have identified neural changes in association with meditation and provide a potentially promising avenue for future research. [ABSTRACT FROM AUTHOR]

Deep change in psychotherapy more typically comes slowly rather than suddenly, but this difference between therapeutic change and quantum change may be one of perspective rather than substance. Psychotherapy may be understood as a kind of mindfulness practice similar to working with koans in that the client presents a life dilemma incapable of rational solution. While quantum change cannot be engineered, the psychotherapist can create an environment conducive to such transformation by producing true presence and modeling calm, concerned, sustained attention to the dilemma that precipitated treatment. Psychotherapists who also maintain a sense of their work as a high art and a way of being, and who in consequence cultivate their own emotional and spiritual development, may be more likely to create such an environment. © 2004 Wiley Periodicals, Inc. J Clin Psychol/In Session. [ABSTRACT FROM AUTHOR]

This study seeks to contribute knowledge of the Zen retreat experience unique to Buddhist tourism. The research setting is the Zen retreats found at the Donghua Zen Temple in China. This study examined feedback obtained from 520 tourists who stayed at Zen retreats. Zen retreat organizer insights were obtained through online discussions. This study identified four motivations for, and three outcomes of, staying at Zen retreats. Within the Zen retreat experience, this study clarified four themes in knowledge growth (mingxin), three themes in spiritual growth (jianxing), and two mechanisms to foster knowledge and spiritual growth. This study further proposed a figure demonstrating Zen practitioners' lifelong journey, and a figure categorizing tourists in Buddhist tourism into Zen tourism, Zen lifestyle, and Zen retreat by level of involvement. • The study identifies motivations for and outcomes of Zen retreat experience. • This study clarifies four themes in knowledge growth (mingxin). • This study categories three themes in spiritual growth (jianxing). • This study finds two mechanisms to foster knowledge and spiritual growth. • This paper presents a figure demonstrating Zen practitioners' lifelong journey. [ABSTRACT FROM AUTHOR]