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<p>We have reached a moment in history when it is time to reenvision certain basic aspects of the existing models of teaching and research in higher education in order to foster a deeper knowledge of the nature of our existence as human beings in a world that is intricately interrelated on many levels. This article suggests that one way to accomplish this is to develop a new field of academic endeavor that takes account of the emerging scientific work on the neurological foundations of the concentrated and relaxed states of mind attained by meditation and by a variety of other human endeavors, and applies them directly to our lives. It is important that we do not study them only as objects divorced from our own experience, but bring our own subjectivities directly into the equation. The field I am proposing, "contemplative studies," would bridge the humanities, the sciences, and the creative arts in an effort to identify the varieties of contemplative experiences, to find meaningful scientific explanations for them, to cultivate firsthand knowledge of them, and to critically assess their nature and significance.</p>
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This article examines the lay meditation movement occurring in contemporary Buddhism in Sri Lanka. The lay meditation movement represents a different perspective from the nationalistic Sinhala Buddhism that has dominated the discourse in the wake of the intractable ethnic conflict in the country. The lay meditation movement reflects the contemporary ferment in Buddhist discourse among the laity. One of the key themes in this movement is the privileging of experience because it gives the lay groups authority to challenge contemporary orthodoxy and it has empowered a new class of spiritual leaders, the lay gurus. Paraphrasing Stirrat, we can say that these lay gurus are leading the lay meditation movement towards ‘a series of different interpretations of what it means’ to be a Buddhist today. In its overall effect the lay meditation movement not only reconstructs what it means to be a Buddhist today but also points in the direction of establishing new forms of sectarianism that could be considered to be ‘new religious movements’ under the umbrella of Buddhism.
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Concepts develop for many aspects of experience, including abstract internal states and abstract social activities that do not refer to concrete entities in the world. The current study assessed the hypothesis that, like concrete concepts, distributed neural patterns of relevant nonlinguistic semantic content represent the meanings of abstract concepts. In a novel neuroimaging paradigm, participants processed two abstract concepts (convince, arithmetic) and two concrete concepts (rolling, red) deeply and repeatedly during a concept-scene matching task that grounded each concept in typical contexts. Using a catch trial design, neural activity associated with each concept word was separated from neural activity associated with subsequent visual scenes to assess activations underlying the detailed semantics of each concept. We predicted that brain regions underlying mentalizing and social cognition (e.g., medial prefrontal cortex, superior temporal sulcus) would become active to represent semantic content central to convince, whereas brain regions underlying numerical cognition (e.g., bilateral intraparietal sulcus) would become active to represent semantic content central to arithmetic. The results supported these predictions, suggesting that the meanings of abstract concepts arise from distributed neural systems that represent concept-specific content.
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<p>Background: Mindfulness is the development of a nonjudgmental accepting awareness of moment-by-moment experience. Intentionally attending to one’s ongoing stream of sensations, thoughts, and emotions as they arise has a number of benefits, including the ability to react with greater flexibility to events and sustain attention. Thus the teaching of mindfulness-based skills to children and their carers is a potential means of improving family relationships and helping children achieve more positive developmental outcomes through increased ability to sustain attention and manage emotions. We provide a review of recent studies evaluating mindfulness-based interventions targeting children, adolescents, and families in educational and clinical settings.Method: Searches were conducted of several databases (including Medline, PsychINFO and Cochrane Reviews) to identify studies that have evaluated mindfulness-based interventions targeting children, adolescents or families published since 2009.Results: Twenty-four studies were identified. We conclude that mindfulness-based interventions are an important addition to the repertoire of existing therapeutic techniques. However, large-scale, methodologically rigorous studies are lacking. The interventions used in treatment evaluations vary in both content and dose, the outcomes targeted have varied, and no studies have employed methodology to investigate mechanisms of change.Conclusions: There is increasing evidence that mindfulness-based therapeutic techniques can have a positive impact on a range of outcome variables. A greater understanding of the mechanisms of change is an important future direction of research. We argue that locating mindfulness-based therapies targeting children and families within the broader child and family field has greater promise in improving child and family functioning than viewing mindful parenting as an independent endeavor.</p>
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Many investigators have hypothesized that brain response to cortisol is altered in depression. However, neural activation in response to exogenously manipulated cortisol elevations has not yet been directly examined in depressed humans. Animal research shows that glucocorticoids have robust effects on hippocampal function, and can either enhance or suppress neuroplastic events in the hippocampus depending on a number of factors. We hypothesized that depressed individuals would show 1) altered hippocampal response to exogenous administration of cortisol, and 2) altered effects of cortisol on learning. In a repeated-measures design, 19 unmedicated depressed and 41 healthy individuals completed two fMRI scans. Fifteen mg oral hydrocortisone (i.e., cortisol) or placebo (order randomized and double-blind) was administered 1 h prior to encoding of emotional and neutral words during fMRI scans. Data analysis examined the effects of cortisol administration on 1) brain activation during encoding, and 2) subsequent free recall for words. Cortisol affected subsequent recall performance in depressed but not healthy individuals. We found alterations in hippocampal response to cortisol in depressed women, but not in depressed men (who showed altered response to cortisol in other regions, including subgenual prefrontal cortex). In both depressed men and women, cortisol's effects on hippocampal function were positively correlated with its effects on recall performance assessed days later. Our data provide evidence that in depressed compared to healthy women, cortisol's effects on hippocampal function are altered. Our data also show that in both depressed men and women, cortisol's effects on emotional memory formation and hippocampal function are related.
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In a test of the effects of cortisol on emotional memory, 90 men were orally administered placebo or 20 or 40 mg cortisol and presented with emotionally arousing and neutral stimuli. On memory tests administered within 1 hr of stimulus presentation, cortisol elevations caused a reduction in the number of errors committed on free-recall tasks. Two evenings later, when cortisol levels were no longer manipulated, inverted-U quadratic trends were found for recognition memory tasks, reflecting memory facilitation in the 20-mg group for both negative and neutral information. Results suggest that the effects of cortisol on memory do not differ substantially for emotional and neutral information. The study provides evidence of beneficial effects of acute cortisol elevations on explicit memory in humans.
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How does language reliably evoke emotion, as it does when people read a favorite novel or listen to a skilled orator? Recent evidence suggests that comprehension involves a mental simulation of sentence content that calls on the same neural systems used in literal action, perception, and emotion. In this study, we demonstrated that involuntary facial expression plays a causal role in the processing of emotional language. Subcutaneous injections of botulinum toxin-A (BTX) were used to temporarily paralyze the facial muscle used in frowning. We found that BTX selectively slowed the reading of sentences that described situations that normally require the paralyzed muscle for expressing the emotions evoked by the sentences. This finding demonstrates that peripheral feedback plays a role in language processing, supports facial-feedback theories of emotional cognition, and raises questions about the effects of BTX on cognition and emotional reactivity. We account for the role of facial feedback in language processing by considering neurophysiological mechanisms and reinforcement-learning theory.
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The Buddhist practice of mindfulness is being used more often both to help clients and to facilitate counselor effectiveness. A growing body of research supports these uses of mindfulness. Most authors also emphasize that those who teach mindfulness must also apply it themselves. However, little is known about how counselors and counselor educators incorporate mindfulness into their personal and professional lives. The current study used semistructured interviews to elicit such information from 6 counselors and counselor educators. A constant comparative method was used to analyze the data and synthesize themes. Emergent themes included practices used to cultivate mindfulness and the results of mindfulness practices.
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<p>Illustrates certain commonalities between creative problem solving and Zen koan study. The koan is a type of question used in Zen meditation to help a disciple attain spiritual enlightenment. Both involve the following: (a) extinguishing prior interfering approaches, (b) satiation effects resulting from prolonged concentration, (c) unification of contradictory events, (d) more right than left brain hemispheric functioning, and (e) common psychological processes. Both situations share the stages of preparation, incubation, illumination, and evaluation. The stages of preparation and evaluation are seen as necessary but often overlooked aspects of the overall process. In the illumination stage, the experiences of solving a problem or a koan both have the qualities of suddenness and unexpectedness. The incubation stage involves a turning away from direct attacks on the problem; realization of the solution results from the occurrence of a seemingly unrelated event. (14 ref)</p>
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<p>This study was designed to test the hypothesis that Japanese subjects exhibit different patterns of resting EEG asymmetry compared with Westerners. EEG was recorded from the left and right temporal and parietal scalp regions in bilingual Japanese and Western subjects during eyes-open and eyes-closed rest periods before and after the performance of a series of cognitive tasks. Alpha activity was integrated and digitized. Japanese subjects were found to exhibit greater relative right-sided parietal activation during the eyes closed condition. This difference was found to be a function of greater left hemisphere activation among the Westerners. Various possible contributors to this cross-cultural differences are discussed.</p>
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<p>Abstract. We explore the role of meditative practice in cultivating experiences of compassion, empathy, and altruism and address an apparent paradox: Meditation often is associated with solitary retreat, if not preoccupation with one's own concerns. How, then, does such a practice promote compassion for others? We propose a two-stage model. The first stage involves disengagement from usual preoccupation with self-reinforcing, self-defeating, or self-indulgent behaviors and reactions; the second involves a focused engagement with a universal human capacity for altruistic experience, love, and compassion. Reference is made to the limited research literature and to clinical applications of loving kindness (metta) meditation in cultivating these processes.</p>
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Demands faced by health care professionals include heavy caseloads, limited control over the work environment, long hours, as well as organizational structures and systems in transition. Such conditions have been directly linked to increased stress and symptoms of burnout, which in turn, have adverse consequences for clinicians and the quality of care that is provided to patients. Consequently, there exists an impetus for the development of curriculum aimed at fostering wellness and the necessary self-care skills for clinicians. This review will examine the potential benefits of mindfulness-based stress reduction (MBSR) programs aimed at enhancing well-being and coping with stress in this population. Empirical evidence indicates that participation in MBSR yields benefits for clinicians in the domains of physical and mental health. Conceptual and methodological limitations of the existing studies and suggestions for future research are discussed.
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<p>The purpose of this article is to show how moral imagination can be cultivated through meditation. Moral imagination was conceived as a three-stage process of ethical development. The first stage is reproductive imagination, that involves attaining awareness of the contextual factors that affect perception of a moral problem. The second stage, productive imagination, consists of reframing the problem from different perspectives. The third stage, creative imagination, entails developing morally acceptable alternatives to solve the ethical problem. This article contends that moral imagination can be cultivated through three kinds of meditation: non-discursive, semidiscursive, and discursive meditation. Part one shows how the seed of reproductive moral imagination is planted during sessions of nondiscursive meditation. Productive moral imagination, as will be shown in part two, is nurtured through semidiscursive meditation. Part three will demonstrate the flowering of creative moral imagination through discursive meditation. Reflection and small group discussion on each form of meditation will help to show business people how to cultivate moral imagination.</p>
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<p>Between June 2004 and April 2005, the Garrison Institute… mapped the current status of programs utilizing contemplative techniques with mainstream student populations in K-12 educational settings. The Mapping Project sought to identify similarities and differences in program pedagogy and methodology…</p>
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