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- Practices Specific to Tibetan Buddhism,
- Tibetan Buddhism,
- Buddhist Contemplation by Tradition,
- Contemplation by Tradition,
- Biography related to Buddhist Contemplation,
- Six Dharmas of Naropa,
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Great Seal (Mahamudra, Chakchen),
- Perfection phase (nispannakrama, dzokrim),
- Buddhist Contemplation
Zotero Collections:
- Practices Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Six Yogas (jordruk) of Kalachakra,
- Kalachakra,
- Empowerment (abhisheka, dbang),
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Perfection phase (nispannakrama, dzokrim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
This course will be an elective internship course for J.D. students enrolled in the College of Law. Students will enroll contemporaneously in a field placement where they will be supervised by practicing attorneys. Field placements can act as a bridge between the worlds of a law student and lawyer. Placing contemplative practice in the context of the practice of law offers students a unique opportunity to consider professional values at the heart of law. I would like to develop a course that would give law students in the program the basis for developing the steadiness within so that they can handle their challenging profession with dignity and integrity. The course would encourage the knowledge that they are who they are first, and that being a lawyer is just one of their talents that, used wisely with their other skills, can give them a satisfying, rather than struggling life. The course will introduce students to the foundations and practices of several disciplines through texts, meditation practice, experiential “homework” and journaling. The goal is to encourage students to have experiences not only in class but also on the job in order to introduce them to the value of contemplative practice within the context of law practice.
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This paper briefly reviews the evidence for multistore theories of memory and points out some difficulties with the approach. An alternative framework for human memory research is then outlined in terms of depth or levels of processing. Some current data and arguments are reexamined in the light of this alternative framework and implications for further research considered.
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- Literature Specific to Tibetan Buddhism,
- Tibetan Buddhism,
- Buddhist Contemplation by Applied Subject,
- Buddhist Contemplation by Tradition,
- Contemplation by Tradition,
- Treasure literature (gter ma),
- Tantric communities,
- Biography related to Buddhist Contemplation,
- Community and Buddhist Contemplation,
- Literature of Buddhist Contemplation,
- Great Perfection (Dzokchen),
- Buddhist Contemplation
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<p>The role of contemplative practice in adult education has a long history if one includes traditional monastic education in Asia and the West. Its use in American higher education is, however, more recent and more limited. Nonetheless, on the basis of evidence from surveys and conferences, a significant community of teachers exists at all levels of higher education, from community colleges to research universities, who are using a wide range of contemplative practices as part of their classroom pedagogy. In addition to existing well-developed pedagogical and curricular methods that school critical reasoning, critical reading and writing, and quantitative analysis, this article argues that we also require a pedagogy that attends to the development of reflective, contemplative, affective, and ethical capacities in our students. The significance of these is at least as great as the development of critical capacities in students. The rationale for the inclusion of contemplative modalities is articulated within this context. On the basis of considerable experience in teaching at Amherst College, I present an "epistemology of love," which emphasizes a form of inquiry that supports close engagement and leads to student transformation and insight. This approach to knowing is implemented in the Amherst College first-year course, Eros and Insight. It includes a specific sequence of contemplative exercises that are practiced by students and integrated with more conventional course content drawn from the arts and sciences. Our experience shows that students deeply appreciate the shift from conventional coursework to a more experiential, transformative, and reflective pedagogy.</p>
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This article discusses how loving-kindness can be used to treat traumatized refugees and minority groups, focusing on examples from our treatment, culturally adapted cognitive-behavioral therapy (CA-CBT). To show how we integrate loving-kindness with other mindfulness interventions and why loving-kindness should be an effective therapeutic technique, we present a typology of mindfulness states and the Nodal Network Model (NNM) of Affect and Affect Regulation. We argue that mindfulness techniques such as loving-kindness are therapeutic for refugees and minority populations because of their potential for increasing emotional flexibility, decreasing rumination, serving as emotional regulation techniques, and forming part of a new adaptive processing mode centered on psychological flexibility. We present a case to illustrate the clinical use of loving-kindness within the context of CA-CBT.
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<p>Making Sense of Tantric Buddhism fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead -- both ideologically and institutionally -- within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of modern historical narratives -- that depict Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism -- he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential Guhyasamaja Tantra underscore the text's overriding concern with purity, pollution, and transcendent insight -- issues shared by all Indic religions -- and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these "radical" communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism.</p>
Zotero Collections:
- Practices Specific to Tibetan Buddhism,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Tradition,
- Tantric communities,
- Community and Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Perfection phase (nispannakrama, dzokrim),
- Buddhist Contemplation
Separate, extended series of positive, negative, and neutral pictures were presented to 24 (12 men, 12 women) undergraduates. Each series was presented on a different day, with full counterbalancing of presentation orders. Affective state was measured using (a) orbicularis oculi activity in response to acoustic startle probes during picture presentation, (b) corrugator supercilii activity between and during picture presentation, and (c) changes in self-reports of positive and negative affect. Participants exhibited larger eyeblink reflex magnitudes when viewing negative than when viewing positive pictures. Corrugator activity was also greater during the negative than during the positive picture set, during both picture presentation and the period between pictures. Self-reports of negative affect increased in response to the negative picture set, and self-reports of positive affect were greatest following the positive picture set. These findings suggest that extended picture presentation is an effective method of manipulating affective state and further highlight the utility of startle probe and facial electromyographic measures in providing on-line readouts of affective state.
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A chief goal of this research was to determine whether stimuli and events known to enhance smoking motivation also influence a physiological variable with the potential to index approach motivation. Asymmetry of electroencephalographic (EEG) activity across the frontal regions of the 2 hemispheres (left minus right hemisphere activation) was used to index approach motivation. In theory, if EEG asymmetry sensitively indexes approach dispositions, it should be influenced by manipulations known to affect smoking motivation, that is, exposure to smoking cues and tobacco deprivation. Seventy-two smokers participated in this research and were selectively exposed to a smoking-anticipation condition (cigarettes plus expectation of imminent smoking) following either 24 hr of tobacco withdrawal or ad libitum smoking. Results indicated that EEG asymmetry was increased by smoking anticipation and that smoking itself reduced EEG asymmetry. Results also suggested that smoking anticipation increased overall (bihemispheric) EEG activation. Results were interpreted in terms of major theories of drug motivation.
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