The 4th International Conference Buddhism & Australia

26-28 February, 2015
Trinity College Conference Centre, University of Western Australia
Perth, Western Australia

The IC Buddhism & Australia investigates the history, current and future directions of Buddhism in Australasian region and will be held on 26-28 February, 2015 at the University of Western Australia, in Perth.

The conference is a platform for scientists and Buddhists to present their recent and latest researches and to complete each other by revealing different aspects and materials on Buddhism; to consider future directions of Buddhism so that Buddhist education continues to be responsive to the needs of learners in changing times across diverse contexts.

The organizers are open to proposals for contributions on Buddhist history, philosophy, texts as well for proposals on any related theme.

Special focus for Buddhism & Australia 2015: Buddhist Symbols and Symbolism

All Buddhists, scholars and members of the general public interested in Buddhism are invited to present their papers in this coming conference.

Where: Trinity College Conference Centre, University of Western Australia
Address: 230 Hampden Rd, Crawley WA 6009
Timeline: 9.30am - Check in
10.00am – 4.00pm Presentations

Conference extra

Documentary "Light on the Lotus Hill" on Friday, 27 February, 2015
Author: Chan Chow Wah, Singapore.

Free Taichi session on Saturday, 28 February,2015
8.30am – 9.30am by Taichi Zone specialists for all participants

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The breath (āpāna) is the air that moves in and out of the body with the rise and fall of the diaphragm. Like most people, the ancient Indians associated life with respiration and in fact one of the Pāḷi words for animal life is pāṇa, literally ‘breathing things.’ The first Precept actually says: ‘I take the precept not to harm breathing things’ (pāṇāti pātā), meaning that bacteria, sponges, plants, etc. are not included in the Precept.

Because of the connection between life and respiration, the Indians saw the breath as having some mystical significance. Ascetics also noticed that holding the breath, or breathing rapidly for extended periods, would cause changes in consciousness which were interpreted as exalted states. Consequently, many of the types of meditation popular during the Buddha’s time focused on the breath. Before his enlightenment, one of the practices the Buddha experimented with was ‘breath retention meditation’(appāṇakaṃ jhānaṃ), which he finally gave up as making his body overwrought and agitated and causing pain (M.I,243-4).

Although the Buddha taught a meditation based on the movement of the breath (ānāpānasati), he did not do so because he believed it has any mystical power or significance. So why the breath? There were probably three reasons for this. The first is purely practical.

(1) The breath is a convenient object to focus attention on and it is available to everyone.
(2) The breath’s gentle in-and-out movement has a natural ability to calm the mind.
(3) Focusing on the breath can be the first step in drawing attention away from external distractions to the mind. Many mental states cause some change in the breathing. When we are calm our breath is long, slow and gentle, and when we are excited it becomes short and fast. We hold our breath in expectation, huff with annoyance, sigh with sadness or regret, get exasperated, and breathe free with relief. Watching the movement of our breath naturally leads to becoming aware of the movement of our mind.

See Mindfulness of Breathing.

Breath by Breath, Larry Rosenburg, 1999.