Negative affect and emotions such as anger and anxiety, are risk factors related to sexual offending (Howells, Day, & Wright, 2004; Serran & Marshall, 2006). Consequently, most sexual offender treatment programs teach offenders how to cope with situations that produce negative emotionality (Pithers et al., 1989; Marshall, Marshall, Serran, 2006). A review of mindfulness meditation, a positive therapeutic approach, has demonstrated utility in improving emotional management skills (Baer, 2003), however meditation has yet to be considered as a treatment for sexual offenders. The present study is a pilot attempt at exploring the feasibility of using meditation in working with sexual offenders. Results show that participants were receptive to meditation, thought it may be beneficial, and were able to concentrate and relax during an experiential session. The potential benefits of mindfulness for improving emotional management in sexual offenders will be discussed and directions for future research will be explored.

Project (D. Min.)--Southern Methodist University, 1987. / Abstract and vita. Includes bibliographical references (leaves 126-128).

Thesis (M. Arch.)--University of Hong Kong, 2000. / Includes special report study entitled: Quality of meditative space : dark matter of architecture. Includes bibliographical references.

Thesis (D. Min.)--Ashland Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 176-188).

published_or_final_version / abstract / toc / Clinical Psychology / Master / Master of Social Sciences

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Doctor of Philosophy(PhD) / This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.

Doctor of Philosophy(PhD) / This work provides an analysis of the two inter-related processes of Buddhist meditation, samatha and vipassanā. Despite their frequent appearance in the Buddhist canonical and commentarial texts, most scholars have not settled the exact role of samatha and vipassanā in the path of enlightenment. They continue to remain divided over the question as to how samatha and vipassanā are related. This research contributes to the eventual resolution of this question for the Buddhist presentation of the way to liberation. The determination will focus on the clarification of samatha, vipassanā, and their collaboration. The clarification of samatha begins with its etymological study as well as the detailed examination of the principle equivalent term, ‘samādhi.’ Its perspective of important set of concentrative attainments, namely, the jhānas will be investigated covering three major areas: the general characteristics of the term ‘jhāna,’ the specific characteristics of each jhāna state and the potentiality of subject of concentration for the jhāna attainments. This investigation of jhānas focuses on their relationship with vipassanā contemplation and Buddhist ultimate goal in reference to the mental quality rather than meditative exercise. The critical analysis of vipassanā is based on two inquiries: the development of vipassanā, and its advantage. The first inquiry is to explore the etymological characteristic of the term ‘vipassanā.’ And then the commencement of vipassanā will be discussed in relation to the complementary process which is samatha. The second inquiry is to examine how the process of vipassanā operates in order to overcome the mental defilements. The evaluation of the relation between samatha and vipassanā will be performed to understand the path of enlightenment. This section aims to clarify the issue of whether or not samatha needs to be strengthened during the process of vipassanā and how they work together in order to nullify all cankers.

This thesis presents the findings of an investigation into contemporary psychic phenomena as reported by Australian students. It asks the question: ¡¥do people experience psychic phenomena?¡¦ The study is an empirical one of reported psychic phenomena. It uses a questionnaire which involves the matching of perceptions of specific psychic phenomena, rather than an examination of psychic phenomena as such. The questionnaire is based on a medical diagnostic model. Its findings are benchmarked against a previous study and compared with other empirical studies. A comparison of the study's findings with those of more directly religious investigations undertaken overseas in countries with a longer monotheistic religious history than Australia: provides insight into the Australian attitude, generally recognised as being secular, towards psychic and or spiritual experiences; indicates that meditation is not necessarily a prerequisite for experience of psychic and or spiritual phenomena; and argues that commonalities between specific experiences, reported not only within the Australian secular survey but also as reported in the predominantly religious overseas studies, demonstrate that the scientific requirement of repeatability has been met, thus providing ground to believe in the actuality of the reported experiences.

Zugl.: Berlin, Humboldt-Univ., Habil.-Schr. D. Schlingloff, 1961 / Text Sanskrit und dt.