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<p>Publisher's description: Buddha Mind in Contemporary Art documents the growing presence of Buddhist perspectives in contemporary culture. This shift began in the nineteenth century and is now pervasive in many aspects of everyday experience. In the arts especially, the increasing importance of process over product has promoted a profound change in the relationship between artist and audience. But while artists have been among the most perceptive interpreters of Buddhism in the West, art historians and critics have been slow to develop the intellectual tools to analyze the impact of Buddhist concepts. This timely, multi-faceted volume explores the relationships between Buddhist practice and the contemporary arts in lively essays by writers from a range of disciplines and in revealing interviews with some of the most influential artists of our time. Elucidating the common ground between the creative mind, the perceiving mind, and the meditative mind, the contributors tackle essential questions about the relationship of art and life. Among the writers are curators, art critics, educators, and Buddhist commentators in psychology, literature, and cognitive science. They consider the many Western artists today who recognize the Buddhist notion of emptiness, achieved through focused meditation, as a place of great creative potential for the making and experiencing of art. The artists featured in the interviews, all internationally recognized, include Maya Lin, Bill Viola, and Ann Hamilton. Extending earlier twentieth-century aesthetic interests in blurring the boundaries of art and life, the artists view art as a way of life, a daily practice, in ways parallel to that of the Buddhist practitioner. Their works, woven throughout the book, richly convey how Buddhism has been both a source for and a lens through which we now perceive art.</p>

The authors compared 12 pairs of cerebral [18F]-fluoro-deoxyglucose (FDG) 2D/3D image sets from a GE/Advance PET scanner, incorporating the actual corrections used on human subjects. Differences in resolution consistent with other published values were found. There is a significant difference in axial resolution between 2D and 3D, and the authors focused on this as it is a scanner feature that cannot be readily changed. Previously published values for spatial axial resolution in 2D and 3D modes were used to model the differential axial smoothing at each image voxel. This model was applied to the 2D FDG images, and the resulting smoothed data indicate the published differences in axial resolution between 2D and 3D modes can account for 30-40% of the differences between these image sets. The authors then investigated the effect this difference might have on analysis typically performed on human FDG data. A phantom containing spherical hot- and cool-spots in a warm background to mimic a typical human cerebral FDG PET scan was scanned for a variety of time durations (30, 15, 5, 1 min). Only for the 1-minute frame (total counts 2D:6M, 3D:30M) is there an advantage to using 3D mode; for the longer frames which are more typical of a human FDG protocol, the reliability for extracting regions-of-interest is the same for either mode while 2D mode shows better quantitative accuracy
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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.

Neurosurgical treatment of psychiatric disorders has been influenced by evolving neurobiological models of symptom generation. The advent of functional neuroimaging and advances in the neurosciences have revolutionized understanding of the functional neuroanatomy of psychiatric disorders. This article reviews neuroimaging studies of depression from the last 3 decades and describes an emerging neurocircuitry model of mood disorders, focusing on critical circuits of cognition and emotion, particularly those networks involved in the regulation of evaluative, expressive and experiential aspects of emotion. The relevance of this model for neurotherapeutics is discussed, as well as the role of functional neuroimaging of psychiatric disorders.
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Meditation comprises a series of practices mainly developed in eastern cultures aiming at controlling emotions and enhancing attentional processes. Several authors proposed to divide meditation techniques in focused attention (FA) and open monitoring (OM) techniques. Previous studies have reported differences in brain networks underlying FA and OM. On the other hand common activations across different meditative practices have been reported. Despite differences between forms of meditation and their underlying cognitive processes, we propose that all meditative techniques could share a central process that would be supported by a core network for meditation since their general common goal is to induce relaxation, regulating attention and developing an attitude of detachment from one’s own thoughts. To test this hypothesis, we conducted a quantitative meta-analysis based on activation likelihood estimation (ALE) of 10 neuroimaging studies (91 subjects) on different meditative techniques to evidence the core cortical network subserving meditation. We showed activation of basal ganglia (caudate body), limbic system (enthorinal cortex) and medial prefrontal cortex (MPFC). We discuss the functional role of these structures in meditation and we tentatively propose a neurocognitive model of meditation that could guide future research.