著者
鎌田 東二 島薗 進 津城 寛文 河合 俊雄 永澤 哲 井上 ウィマラ 鶴岡 賀雄 野村 理朗 倉島 哲 稲葉 俊郎 古谷 寛治 奥井 遼 林 紀行 町田 宗鳳 棚次 正和 篠原 資明 齋木 潤 金 香淑
出版者
上智大学
雑誌
基盤研究(A)
巻号頁・発行日
2015-04-01

本科研研究プロジェクトは、「こころの荒廃」から抜け出るための手がかりを瞑想や修行や儀礼や芸能などの「身心変容技法」という宗教的リソースに求め、その意味・意義・機能・はたらき・諸相を明らかにしようとするものである。2017年度は、9回の定例公開研究会(第56回身心変容技法研究会~第63回身心変容技法研究会)、2回のフィールドワーク(2017年5月の東北被災地追跡調査(第12回目目)と2018年2月の天河大辨財天社の鬼の宿・節分祭・立春祭調査)、多摩美術大学芸術人類学研究所との特別合同シンポジウム「大地の記憶を彫る」、毎月1度の定例分科研究8「世阿弥研究会」を行ない、その成果をHP:http://waza-sophia.la.coocan.jp/と、2018年3月発行の科研成果報告書『身心変容技法研究第7号』(全272頁)に掲載し、社会発信した。そこで問いかけた諸問題は、①オウム真理教事件を事例とする霊的暴力や魔や悪魔の問題、②身心変容(技法)と芸術・芸能との関係、③身心変容(技法)の科学、④身心変容(技法)の哲学、⑤身心変容(技法)と教育、⑥身心変容(技法)と聖地ないし場所などなどの諸問題である。こうして、「身心変容(transfomation of body & mind)」や「霊的暴力(spiritual violence)」や「霊的虐待(spiritual abuse)」の概念を明確にしつつ、その負の局面を分析・考察した。カトリックや禅や瞑想「悪魔」や「魔境」やバランスの崩れの問題を問いかけるとともに、縄文時代の身心変容や古代の洞窟(洞天)が果たした象徴機能や役割やそこにおける諸種の身体パフォーマンスについて考察の目を向け、理論的研究と事例的研究と認知神経科学的な実験的研究の突合せと整理を行ない、認知神経科学における「畏怖・恐れ」の問題の実験的研究に一歩踏み込んだ。
著者
井上 ウィマラ
出版者
パーリ学仏教文化学会
雑誌
パーリ学仏教文化学 (ISSN:09148604)
巻号頁・発行日
vol.27, pp.1-19, 2013-12-22 (Released:2018-09-01)

Mindfulness meditation is expounded most comprehensively and systematically in the Satipatthana sutta in the Majjhima Nikaya. After explaning how to establish mindfulness with 13 concrete objects (categorized into 4 areas of body, feelings, mind and dhammas), the sutta repeatedly mentions the formula regarding the insight that is to be attained by the practitioner. In this refrain, it introduces the triad of ajjhatta (internally), bahiddha (externally) and ajjhatta-bahiddha (internally and externally) necessary for the purpose of carrying out continuous observation. It is this triad that constitutes the main theme of this paper. Analayo's Satipatthana: The Direct Path to Realization (2003) is a thorough research work on this sutta, which includes traditional interpretation, works of modern scholarship, and teachings of present-day meditation teachers. I will, in this paper, summarize his treatment of this theme, "internal and external contemplation." It is Analayo's conclusion that the commentarial and Abhidhammic position to identify the "internal and external" with the "self and others" is the most appropriate and practical interpretation. Building on his philological work, I wish to introduce some information from the Mahavagga in the Vinaya about the reciprocal practice of taking care of each other: the duties of teachers and disciples, the five conditions of a patient who is difficult to take care of and the five conditions of the practitioner who is able to take care of a patient. These situations inevitably lead the practitioner to observe not only others but also oneself. In the Ambalatthikarahulovada sutta from the Majjhima Nikaya, Buddha admonishes Rahula to reflect on his actions as to whether they give pain to oneself, to others or to both. This perspective of "self, others and both" constitutes a counterpart to the triad of "internally, externally, and both internally and externally." The Buddha, further, taught Rahula to confess and reveal unwholesome bodily and oral actions that produce painful results for one's teachers and fellow practitioners of the holy path, while repelling and feeling ashamed of one's unwholesome mental actions. This suggests that bodily and oral actions are shared within interpersonal relationships while mental actions stay confined to oneself. Abhidhamma explains hiri to be the feeling of being ashamed of oneself, while otappa is the feeling of being ashamed toward someone on the outside. This suggests that there exists someone internalized deep in our psyche. In this regard, the Khandha Samyutta discusses the existence of various layers of consciousness, with or without the concept of "I," "me" and "mine." Taking all these into account, the framework of ajjhatta, bahiddha and ajjhattabahiddha functions as the observational perspective, in which a practitioner witnesses the process by which the concepts of "self' and "others" are formed.
著者
川島 一朔 灰谷 知純 杉山 風輝子 臼井 香 井上 ウィマラ 熊野 宏昭
出版者
日本マインドフルネス学会
雑誌
マインドフルネス研究 (ISSN:24360651)
巻号頁・発行日
vol.1, no.1, pp.3-7, 2016 (Released:2022-02-22)
参考文献数
6

瞑想中に行われる注意制御と注意訓練(Attention training technique: ATT)実施中に行われる注意制御は類似していると推測されるが,これらが同質であるかは不明である。そこで,瞑想経験者がATT を実施している際の脳活動を明らかにし,先行研究との比較を試みた。瞑想の経験があり右利きである男女8 名に対し,開眼安静時およびATT 実施時の脳波が測定された。そして,sLORETA ソフトウェアで脳波の発生源を推定し,安静時とATT 実施時の間で比較がなされた。結果,安静時と比較し,注意転換時及び注意分割時に右背外側前頭前野におけるガンマ波の有意な増加が見られた。先行研究から,この結果は,瞑想時に見られる脳活動の一部と一致しており,特定の対象に対する注意維持を反映していると考えられる。今後も参加者数を増やし検討を続けるとともに,引き続き瞑想中の脳活動との比較を進める必要がある。
著者
井上 ウィマラ
出版者
パーリ学仏教文化学会
雑誌
パーリ学仏教文化学 (ISSN:09148604)
巻号頁・発行日
vol.31, pp.73-88, 2017 (Released:2019-02-01)

Practice of taking care of the sick among ordained practitioners during the Buddha’s time seems to have carried critical importance. Therefore, five conditions of a good caregiver for the sick and five conditions of a difficult patient to take care are elaborated in Vinaya. This paper surveys the context as to why the practice of nursing had such an importance in Buddhist practice from the standpoint of mindfulness meditation and modern clinical education in nursing. The author will share the insights obtained from university education of spiritual care about the third condition of a good care giver for the sick (giving care with loving kindness, not from an expectation of something); the awareness of the unconscious motivation to become a care giver will support him/her to survive and attain emotional maturation through the difficulties of clinical practice. Roshi Joan Halifax created the G.R.A.C.E. program in order to prevent burnout syndrome in terminal care, with her students who practice Buddhist meditations and also are educators in the medical environment. We will examine this G.R.A.C.E. program from the perspective of traditional understanding of Buddhist meditation practice: mindfulness (sati-paṭṭhāna), the three steps of learning (sīla, samādhi, paññā) and the four boundless hearts (appamaññā). Especially in the analysis of the near-enemy and far-enemy of four boundless hearts explained in Visuddhimagga, the emotional maturation of medical practitioners in the clinical human relationship will be examined from the standpoint of integration of ambivalence psychoanalytically. Towards the end of this paper, readers will hopefully have some better understanding about how ancient meditation practices had a fundamental impact on the humane maturational process and how we can improve modern medical practice and education by utilizing those ancient experiential wisdoms.