Podcast appearances and mentions of clark chilson

Have you ever contemplated the good things that happened in your life? Sometimes, we tend to focus on the negative aspects of our lives, and we forget to acknowledge the good things that occur around us. In Japan, they have a self-reflective form of meditation called naikan; this method helps people realise what they have caused others (both good and bad). Can this practice of naikan help us feel more ikigai in our lives?In this episode of the Ikigai Podcast, Nick speaks with Dr. Clark Chilson about naikan and how it can help people develop their ikigai.

Did you know Jon was not from America? That his mom almost died giving birth to him? Last week, you got to know Will a little better... this week, you'll get to know Jon a LOT more!  Tune in as Dr. Clark Chilson asks Jon the tough questions YOU have all wanted answers to! Join our Whoop Team:  We have created an MTM group on the Whoop app… Whoop is a wearable that tracks your biometrics and if you have a whoop, we'd love you to join our accountability group… the code is COMM-7B67F6  … if you DON'T have a Whoop and are interested, Get a free WHOOP 4.0 and one month free when you join with our link: https://join.whoop.com/FB4633 Our Hosts:  Will is excited to teach you how to develop self-mastery. From teaching and practicing for the last 19 years, he feels it's a joy to work with long-time practitioners and students that have never tried these practices before or have only dabbled.   Email: will@mentalkingmindfulness.com Jon is a Navy veteran turned mindfulness and meditation teacher. Since ending his 24-year military career in June 2020, Jon is now dedicated to spreading the practices of meditation and mindfulness to help others live happier and more fulfilling lives.   Email: jon@mentalkingmindfulness.com Intro, outro, and trailer created and produced by Rich Harris:  https://www.linkedin.com/in/47project/

Well, we've all heard Will speaking with Jon... and we know a LITTLE about him. But do you feel you really KNOW him? No? No problem! Listen in to get to know Will as his interviewed by former guest, Clark Chilson. Yes? That's great! Listen in to get to know him better! Join our Whoop Team: We have created an MTM group on the Whoop app… Whoop is a wearable that tracks your biometrics and if you have a whoop, we'd love you to join our accountability group… the code is COMM-7B67F6 … if you DON'T have a Whoop and are interested, Get a free WHOOP 4.0 and one month free when you join with our link: https://join.whoop.com/FB4633 Our Hosts: Will is excited to teach you how to develop self-mastery. From teaching and practicing for the last 19 years, he feels it's a joy to work with long-time practitioners and students that have never tried these practices before or have only dabbled. Email: will@mentalkingmindfulness.com Jon is a Navy veteran turned mindfulness and meditation teacher. Since ending his 24-year military career in June 2020, Jon is now dedicated to spreading the practices of meditation and mindfulness to help others live happier and more fulfilling lives. Email: jon@mentalkingmindfulness.com Intro, outro, and trailer created and produced by Rich Harris: https://www.linkedin.com/in/47project/

What would make meditation and mindfulness more "palatable" to most men? What language should we be using? What IS masculinity? Will and Jon discuss that with Dr. Clark Chilson on this special bonus episode of Men Talking Mindfulness. 01:00 Further Discussions on Masculinity with Dr. Clark Chilson 02:00 Quote from “Mindful America: The Mutual Transformation of Buddhist Meditation and American Culture“ by Jeff Wilson 04:30 How will MTM make mindfulness attractive and available to more men? 14:30 Language is important 20:30 Toxic habits make for confined masculinity 24:30 Are you strong enough to be “weak?” Opening and closing Music: Malecon by Soyb & Amine Maxwell https://soundcloud.com/soybmusic https://soundcloud.com/aminemaxwell Creative Commons — Attribution 3.0 Unported — CC BY 3.0 Free Download / Stream: https://bit.ly/al-malecon Music promoted by Audio Library https://youtu.be/xbWzYbtMgIE

Have you ever heard this? "Mindfulness conflicts with my religious beliefs" or "Meditation is Buddhist" or "Christians don't meditate." Well, Will and I are interviewing Dr. Clark Chilson, from the University of Pittsburgh about this... Who is Dr. Chilson, well... Before joining the faculty at Pitt in 2006, Clark Chilson lived in England for three years and in Japan for over thirteen years. In Japan he studied cultural anthropology, did fieldwork at a Zen temple and among secretive Buddhists, and for five years was the associate editor of Asian Folklore Studies and the Japanese Journal of Religious Studies. He also supplemented his income in Japan by doing jobs as diverse as interpreting for an F1 racecar driver, working on a documentary for the Japanese Broadcasting Company (NHK), and translating medical texts. Let's do this! 01:00 Mindfulness and Religion with Dr. Clark Chilson 04:00 Introducing Dr. Clark Chilson 06:00 Jon leads Opening Grounding Practice (~3.5 min) 10:00 Mindfulness Moments now available on the Podcast! 10:30 How Will and Clark met 13:00 Clark did not like Will 16:30 How Dr. Chilson got his start 19:30 Is meditation religious? 21:30 Defining religion and meditation 27:30 Context and purpose is everything 30:00 Buddhism is a religion? 37:30 Spiritual but not religious? Religious but not spiritual? 40:00 Can a person partake in a spiritual experience outside their religion? 43:00 The history of meditation and the potential dangers of modern practice 47:30 Community is hard, but necessary and ultimately beneficial 54:00 Micro-dose your Meditation 55:00 Company-endorsed Mindfulness 1:03:30 Will leads Closing Grounding Practice (~3.5 min) Opening and closing Music: Malecon by Soyb & Amine Maxwell https://soundcloud.com/soybmusic https://soundcloud.com/aminemaxwell Creative Commons — Attribution 3.0 Unported — CC BY 3.0 Free Download / Stream: https://bit.ly/al-malecon Music promoted by Audio Library https://youtu.be/xbWzYbtMgIE

Interviewer: Ben Dorman, co-editor Asian Ethnology Recorded 9 July 2017, Nagoya, Japan This episode's guest is Clark Chilson, associate professor in the Department of Religious Studies, University of Pittsburgh. Clark discusses his experiences studying anthropology in Japan, his research interests that include secrecy and a form of Buddhist psychology called naikan ("introspection"), and his time working as the associate editor of Asian Folklore Studies, the predecessor of Asian Ethnology. Episode Summary Intro 0:41 Reasons for coming to Japan 2:23 Study in Japan 3:30 Approach to ethnographic fieldwork and the question of memory 4:20 Studying anthropology in Japan 5:49 Meeting and studying with Peter Knecht, professor of anthropology at Nanzan University and editor of Asian Folklore Studies; Peter’s influence 7:33 Move to religious studies at Lancaster University and study of secretive Pure Land Buddhist groups 11:00 Return to Japan to work at Nanzan as copy editor/associate editor of Asian Folklore Studies (and Japanese Journal of Religious Studies); the experience of journal work and the pursuit of the “perfect” issue 15:01 Reflections on journal experience in terms of personal scholarship and research 19:11 Move back to US; discussion on Secrecy’s Power (see Publications below); the consequences of secrecy 24:57 Work on the leadership of Ikeda Daisaku, leader of Sōka Gakkai; research and experience of psychotherapeutic practice of naikan (“introspection”) which grew out of Pure Land Buddhism 29:40 Work on special issue co-edited with Scott Schnell in honor of Peter Knecht; co-editing of Shamans in Asia with Peter Knecht 36:16 Outro 36:47 Publications mentioned in this episode Monograph Chilson, Clark. 2014. Secrecy's Power: Covert Shin Buddhists in Japan and Contradictions of Concealment. University of Hawai'i Press.  Edited volumes Chilson, Clark, and Scott Schnell, eds. Special Issue Honoring Professor Peter Knecht, editor of Asian Folklore Studies, 1980–2006. Asian Folklore Studies, vol. 66, 2006. Chilson, Clark, and Peter Knecht, eds. 2003. Shamans in Asia. Routledge.   Music used with kind permission of the performer, shamisen master Koji Yamaguchi. Copyright 2018 by Asian Ethnology Podcast    

Clark Chilson‘s new book, Secrecy’s Power: Covert Shin Buddhists in Japan and Contradictions of Concealment (University of Hawai’i Press, 2014) examines secret groups of Shin (i.e., True Pure Land Buddhist) practitioners from the thirteenth century onward, but focuses primarily on the past 150 years. Although today at least thirty different lineages of secret Shin continue to operate, with a total estimated membership numbering in the tens of thousands, because they have been so successful at hiding (a technique they have perfected over a period of centuries), few scholars are even aware of their existence. Based on extensive ethnographic fieldwork that he conducted from 1998 onward and a number of reports written by mainstream Shin monks who infiltrated these groups or researchers who befriended them, Chilson explains why certain groups concealed their doctrines and practices (and even existence) and, more importantly, reveals the long-term consequences that secrecy had on these groups.In addition, Chilson provides an in-depth theoretical introduction, showing that scholarship on secrecy has too often conflated different types of secrecy (e.g., esotericism and social secrecy), a problem that is particularly vexing in the case of Japanese religion, in which the influence of esoteric Buddhism is so pervasive.Rather than simply confining such theoretical concerns to the introduction and conclusion, Chilson skillfully weaves issues related to concealment into the fabric of each chapter, explaining how the case studies he presents illustrate this or that function or consequence of secrecy. Chilson distinguishes between two types of covert Shin groups–those that went into hiding due to persecution, and those in which secrecy was an integral element from their very genesis–and outlines the similarities and differences between the two. While much scholarship on secrecy in religion has focused on why groups have secrets in the first place (e.g., to avoid persecution) and on secrecy’s personal power (e.g., personal authority, or the power to avoid detection), Chilson draws our attention instead to how concealment influences the structure, doctrines, and practices of these groups, and to the way in which secrecy, at first a consciously wielded instrument, is eventually incorporated so thoroughly into a tradition that its power becomes structural, a force controlled by no single person but which pervades the group and becomes central to its identity.In this way, Chilson answers the question that many readers will want to ask: why did the practice of secrecy continue in persecuted groups once the threat of persecution had subsided? On a fascinating journey that takes us from Shinran’s thirteenth-century admonition of his eldest son for claiming to possess secret teachings, to a twenty-first-century covert Shin leader who worries about the dwindling number of adherents, we hear of secret caves in southern Kyushu used for clandestine worship, dietary proscriptions of chicken and milk, punishment of covert Shin members in northeastern Japan (ranging from promises to abandon covert Shin to crucifixion), and a covert Shin group whose members associated themselves with the KÅ«yadÅ and became ordained Tendai Buddhist priests in order to deflect suspicion.In addition, through access to groups that few scholars have been granted, Chilson describes in detail many of the initiation rituals and teachings at the center of certain covert Shin groups, all the while addressing the ethical dilemmas that researchers studying secret groups face. This book will be of particular interest to those researching or interested in Jōdo shin shÅ« (Japanese True Pure Land Buddhism), secrecy in religion, secret societies, Edo-period regulation of religious groups, modern Japanese religion, and religious identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

Clark Chilson‘s new book, Secrecy’s Power: Covert Shin Buddhists in Japan and Contradictions of Concealment (University of Hawai’i Press, 2014) examines secret groups of Shin (i.e., True Pure Land Buddhist) practitioners from the thirteenth century onward, but focuses primarily on the past 150 years. Although today at least thirty different... Learn more about your ad choices. Visit megaphone.fm/adchoices

Clark Chilson‘s new book, Secrecy’s Power: Covert Shin Buddhists in Japan and Contradictions of Concealment (University of Hawai’i Press, 2014) examines secret groups of Shin (i.e., True Pure Land Buddhist) practitioners from the thirteenth century onward, but focuses primarily on the past 150 years. Although today at least thirty different lineages of secret Shin continue to operate, with a total estimated membership numbering in the tens of thousands, because they have been so successful at hiding (a technique they have perfected over a period of centuries), few scholars are even aware of their existence. Based on extensive ethnographic fieldwork that he conducted from 1998 onward and a number of reports written by mainstream Shin monks who infiltrated these groups or researchers who befriended them, Chilson explains why certain groups concealed their doctrines and practices (and even existence) and, more importantly, reveals the long-term consequences that secrecy had on these groups.In addition, Chilson provides an in-depth theoretical introduction, showing that scholarship on secrecy has too often conflated different types of secrecy (e.g., esotericism and social secrecy), a problem that is particularly vexing in the case of Japanese religion, in which the influence of esoteric Buddhism is so pervasive.Rather than simply confining such theoretical concerns to the introduction and conclusion, Chilson skillfully weaves issues related to concealment into the fabric of each chapter, explaining how the case studies he presents illustrate this or that function or consequence of secrecy. Chilson distinguishes between two types of covert Shin groups–those that went into hiding due to persecution, and those in which secrecy was an integral element from their very genesis–and outlines the similarities and differences between the two. While much scholarship on secrecy in religion has focused on why groups have secrets in the first place (e.g., to avoid persecution) and on secrecy’s personal power (e.g., personal authority, or the power to avoid detection), Chilson draws our attention instead to how concealment influences the structure, doctrines, and practices of these groups, and to the way in which secrecy, at first a consciously wielded instrument, is eventually incorporated so thoroughly into a tradition that its power becomes structural, a force controlled by no single person but which pervades the group and becomes central to its identity.In this way, Chilson answers the question that many readers will want to ask: why did the practice of secrecy continue in persecuted groups once the threat of persecution had subsided? On a fascinating journey that takes us from Shinran’s thirteenth-century admonition of his eldest son for claiming to possess secret teachings, to a twenty-first-century covert Shin leader who worries about the dwindling number of adherents, we hear of secret caves in southern Kyushu used for clandestine worship, dietary proscriptions of chicken and milk, punishment of covert Shin members in northeastern Japan (ranging from promises to abandon covert Shin to crucifixion), and a covert Shin group whose members associated themselves with the KÅ«yadÅ and became ordained Tendai Buddhist priests in order to deflect suspicion.In addition, through access to groups that few scholars have been granted, Chilson describes in detail many of the initiation rituals and teachings at the center of certain covert Shin groups, all the while addressing the ethical dilemmas that researchers studying secret groups face. This book will be of particular interest to those researching or interested in Jōdo shin shÅ« (Japanese True Pure Land Buddhism), secrecy in religion, secret societies, Edo-period regulation of religious groups, modern Japanese religion, and religious identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

Clark Chilson‘s new book, Secrecy’s Power: Covert Shin Buddhists in Japan and Contradictions of Concealment (University of Hawai’i Press, 2014) examines secret groups of Shin (i.e., True Pure Land Buddhist) practitioners from the thirteenth century onward, but focuses primarily on the past 150 years. Although today at least thirty different lineages of secret Shin continue to operate, with a total estimated membership numbering in the tens of thousands, because they have been so successful at hiding (a technique they have perfected over a period of centuries), few scholars are even aware of their existence. Based on extensive ethnographic fieldwork that he conducted from 1998 onward and a number of reports written by mainstream Shin monks who infiltrated these groups or researchers who befriended them, Chilson explains why certain groups concealed their doctrines and practices (and even existence) and, more importantly, reveals the long-term consequences that secrecy had on these groups.In addition, Chilson provides an in-depth theoretical introduction, showing that scholarship on secrecy has too often conflated different types of secrecy (e.g., esotericism and social secrecy), a problem that is particularly vexing in the case of Japanese religion, in which the influence of esoteric Buddhism is so pervasive.Rather than simply confining such theoretical concerns to the introduction and conclusion, Chilson skillfully weaves issues related to concealment into the fabric of each chapter, explaining how the case studies he presents illustrate this or that function or consequence of secrecy. Chilson distinguishes between two types of covert Shin groups–those that went into hiding due to persecution, and those in which secrecy was an integral element from their very genesis–and outlines the similarities and differences between the two. While much scholarship on secrecy in religion has focused on why groups have secrets in the first place (e.g., to avoid persecution) and on secrecy’s personal power (e.g., personal authority, or the power to avoid detection), Chilson draws our attention instead to how concealment influences the structure, doctrines, and practices of these groups, and to the way in which secrecy, at first a consciously wielded instrument, is eventually incorporated so thoroughly into a tradition that its power becomes structural, a force controlled by no single person but which pervades the group and becomes central to its identity.In this way, Chilson answers the question that many readers will want to ask: why did the practice of secrecy continue in persecuted groups once the threat of persecution had subsided? On a fascinating journey that takes us from Shinran’s thirteenth-century admonition of his eldest son for claiming to possess secret teachings, to a twenty-first-century covert Shin leader who worries about the dwindling number of adherents, we hear of secret caves in southern Kyushu used for clandestine worship, dietary proscriptions of chicken and milk, punishment of covert Shin members in northeastern Japan (ranging from promises to abandon covert Shin to crucifixion), and a covert Shin group whose members associated themselves with the KÅ«yadÅ and became ordained Tendai Buddhist priests in order to deflect suspicion.In addition, through access to groups that few scholars have been granted, Chilson describes in detail many of the initiation rituals and teachings at the center of certain covert Shin groups, all the while addressing the ethical dilemmas that researchers studying secret groups face. This book will be of particular interest to those researching or interested in Jōdo shin shÅ« (Japanese True Pure Land Buddhism), secrecy in religion, secret societies, Edo-period regulation of religious groups, modern Japanese religion, and religious identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

Clark Chilson‘s new book, Secrecy’s Power: Covert Shin Buddhists in Japan and Contradictions of Concealment (University of Hawai’i Press, 2014) examines secret groups of Shin (i.e., True Pure Land Buddhist) practitioners from the thirteenth century onward, but focuses primarily on the past 150 years. Although today at least thirty different lineages of secret Shin continue to operate, with a total estimated membership numbering in the tens of thousands, because they have been so successful at hiding (a technique they have perfected over a period of centuries), few scholars are even aware of their existence. Based on extensive ethnographic fieldwork that he conducted from 1998 onward and a number of reports written by mainstream Shin monks who infiltrated these groups or researchers who befriended them, Chilson explains why certain groups concealed their doctrines and practices (and even existence) and, more importantly, reveals the long-term consequences that secrecy had on these groups.In addition, Chilson provides an in-depth theoretical introduction, showing that scholarship on secrecy has too often conflated different types of secrecy (e.g., esotericism and social secrecy), a problem that is particularly vexing in the case of Japanese religion, in which the influence of esoteric Buddhism is so pervasive.Rather than simply confining such theoretical concerns to the introduction and conclusion, Chilson skillfully weaves issues related to concealment into the fabric of each chapter, explaining how the case studies he presents illustrate this or that function or consequence of secrecy. Chilson distinguishes between two types of covert Shin groups–those that went into hiding due to persecution, and those in which secrecy was an integral element from their very genesis–and outlines the similarities and differences between the two. While much scholarship on secrecy in religion has focused on why groups have secrets in the first place (e.g., to avoid persecution) and on secrecy’s personal power (e.g., personal authority, or the power to avoid detection), Chilson draws our attention instead to how concealment influences the structure, doctrines, and practices of these groups, and to the way in which secrecy, at first a consciously wielded instrument, is eventually incorporated so thoroughly into a tradition that its power becomes structural, a force controlled by no single person but which pervades the group and becomes central to its identity.In this way, Chilson answers the question that many readers will want to ask: why did the practice of secrecy continue in persecuted groups once the threat of persecution had subsided? On a fascinating journey that takes us from Shinran’s thirteenth-century admonition of his eldest son for claiming to possess secret teachings, to a twenty-first-century covert Shin leader who worries about the dwindling number of adherents, we hear of secret caves in southern Kyushu used for clandestine worship, dietary proscriptions of chicken and milk, punishment of covert Shin members in northeastern Japan (ranging from promises to abandon covert Shin to crucifixion), and a covert Shin group whose members associated themselves with the KÅ«yadÅ and became ordained Tendai Buddhist priests in order to deflect suspicion.In addition, through access to groups that few scholars have been granted, Chilson describes in detail many of the initiation rituals and teachings at the center of certain covert Shin groups, all the while addressing the ethical dilemmas that researchers studying secret groups face. This book will be of particular interest to those researching or interested in Jōdo shin shÅ« (Japanese True Pure Land Buddhism), secrecy in religion, secret societies, Edo-period regulation of religious groups, modern Japanese religion, and religious identity. Learn more about your ad choices. Visit megaphone.fm/adchoices

Clark Chilson‘s new book, Secrecy’s Power: Covert Shin Buddhists in Japan and Contradictions of Concealment (University of Hawai’i Press, 2014) examines secret groups of Shin (i.e., True Pure Land Buddhist) practitioners from the thirteenth century onward, but focuses primarily on the past 150 years. Although today at least thirty different... Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/japanese-studies