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<p>Creator's Description: Tibetan Buddhist lists and collections of Indian Great Seal (Phyag rgya chen po, Mahāmudrā) texts consist almost exclusively of works found in the Translation of Treatises (Bstan ’gyur). There are, however, two Translation of the Word (Bka’ ’gyur) texts that appear in a collection of Ten Dharmas of Mahāmudrā (Phyag rgya chen po’i chos bcu) transmitted by the eleventh-century Indian teacher Vajrapāṇi: the Noble Mahāyāna Sūtra Called “The Gnosis of the Moment of Passing Away” (’Phags pa ’da’ ka ye shes shes bya ba theg pa chen po’i mdo, Ārya-ātajñāna-nāma-mahāyāna-sūtra) and the Royal Tantra on the Glorious Unpolluted (Rgyud kyi rgyal po dpal rnyog pa med pa zhes bya ba, Śrī-anāvila-tantra-rāja). In exploring these two texts, rarely discussed by either Tibetan or Western scholarship, this article provides a translation and discussion of the Gnosis of the Moment of Passing Away (Ātajñāna, ’Da’ ka ye shes) and a synopsis and discussion of the Unpolluted (Anāvila, Rnyog pa med pa). It concludes that although neither text is an obvious choice for a Great Seal canon, each contains terminology and themes that are consonant with the Great Seal discourse of later Indian, as well as Tibetan, Buddhism, each appears to have been sufficiently prominent to come to the attention of Vajrapāṇi, and each can serve to provide the necessary authority of the word of the Buddha (Buddhavacana; Sangs rgyas kyi bka’) to lists of Indian Great Seal texts utilized by Tibetans.</p>
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- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Tara (Drolma),
- Means of Accomplishment (sadana, druptap),
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
Zotero Collections:
- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Tara (Drolma),
- Means of Accomplishment (sadana, druptap),
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
Although the systematic study of meditation is still in its infancy, research has provided evidence for meditation-induced improvements in psychological and physiological well-being. Moreover, meditation practice has been shown not only to benefit higher-order cognitive functions but also to alter brain activity. Nevertheless, little is known about possible links to brain structure. Using high-resolution MRI data of 44 subjects, we set out to examine the underlying anatomical correlates of long-term meditation with different regional specificity (i.e., global, regional, and local). For this purpose, we applied voxel-based morphometry in association with a recently validated automated parcellation approach. We detected significantly larger gray matter volumes in meditators in the right orbito-frontal cortex (as well as in the right thalamus and left inferior temporal gyrus when co-varying for age and/or lowering applied statistical thresholds). In addition, meditators showed significantly larger volumes of the right hippocampus. Both orbito-frontal and hippocampal regions have been implicated in emotional regulation and response control. Thus, larger volumes in these regions might account for meditators' singular abilities and habits to cultivate positive emotions, retain emotional stability, and engage in mindful behavior. We further suggest that these regional alterations in brain structures constitute part of the underlying neurological correlate of long-term meditation independent of a specific style and practice. Future longitudinal analyses are necessary to establish the presence and direction of a causal link between meditation practice and brain anatomy.
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In this article, I argue that educators can utilize mindfulness practices to enhance the efficacy of anti-oppressive pedagogy. The philosophies of Wittgenstein and Nagarjuna provide a holistic human ontology and show that learning affects students at all levels: mind, body, emotion, and spirit. My analysis of the phenomenology of thinking reveals the modes of relationship to ideation. I have proposed mindfulness practice as a proven technique to address the non-cognitive forms of attachment to ideation that may remain in force despite the most thorough-going intellectual change. /// Dans cet article, l'auteure fait valoir que les enseignants peuvent utiliser des pratiques attentionnées pour augmenter l'efficacité de la pédagogie libertaire. Les philosophies de Wittgenstein et de Nagarjuna permettent une ontologie humaine holistique et démontrent que l'apprentissage affecte les étudiants sur tous les plans: l'intelligence, le corps, les émotions et l'esprit. Les analyses de la phénoménologie de la pensée révèlent les types de relation à l'idéation. La pratique attentionnée est proposée comme une technique qui a fait ses preuves pour traiter les formes d'attachement hors du champ cognitif à l'idéation qui demeure active malgré le plus profond changement intellectuel.
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The authors examine the facet structure of mindfulness using five recently developed mindfulness questionnaires. Two large samples of undergraduate students completed mindfulness questionnaires and measures of other constructs. Psychometric properties of the mindfulness questionnaires were examined, including internal consistency and convergent and discriminant relationships with other variables. Factor analyses of the combined pool of items from the mindfulness questionnaires suggested that collectively they contain five clear, interpretable facets of mindfulness. Hierarchical confirmatory factor analyses suggested that at least four of the identified factors are components of an overall mindfulness construct and that the factor structure of mindfulness may vary with meditation experience. Mindfulness facets were shown to be differentially correlated in expected ways with several other constructs and to have incremental validity in the prediction of psychological symptoms. Findings suggest that conceptualizing mindfulness as a multifaceted construct is helpful in understanding its components and its relationships with other variables.
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Most of the extant literature investigating the health effects of mindfulness interventions relies on wait-list control comparisons. The current article specifies and validates an active control condition, the Health Enhancement Program (HEP), thus providing the foundation necessary for rigorous investigations of the relative efficacy of Mindfulness Based Stress Reduction (MBSR) and for testing mindfulness as an active ingredient. 63 participants were randomized to either MBSR (n = 31) or HEP (n = 32). Compared to HEP, MBSR led to reductions in thermal pain ratings in the mindfulness- but not the HEP-related instruction condition (η(2) = .18). There were significant improvements over time for general distress (η(2) = .09), anxiety (η(2) = .08), hostility (η(2) = .07), and medical symptoms (η(2) = .14), but no effects of intervention. Practice was not related to change. HEP is an active control condition for MBSR while remaining inert to mindfulness. These claims are supported by results from a pain task. Participant-reported outcomes (PROs) replicate previous improvements to well-being in MBSR, but indicate that MBSR is no more effective than a rigorous active control in improving these indices. These results emphasize the importance of using an active control condition like HEP in studies evaluating the effectiveness of MBSR.
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<p>Numerous studies have noted that depth psychology has been one of the most prevalent frameworks for the interpretation of Buddhism in the West. Similarly, many commentators have bemoaned the assimilation of Buddhist thought and practice into western psychological discourse. This paper argues, however, that such critiques often fail to adequately distinguish between reductive approaches that reduce Buddhist phenomena to psychological states, and dialogical enterprises that utilize psychology as a tool to extend, through dialogue, the aims of Buddhism. Through a focus on what I identify as "West Coast Vipassana," a distinctive current within the American Insight Community, I examine attempts to incorporate personal life into Buddhist practice. While there are numerous incidents of the reductive approach in the Buddhist-psychology interface, I interpret West Coast Vipassana as providing a more legitimate and dialogical or "skillful means" approach to Buddhist practice in a contemporary Western climate.</p>
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- Classical Buddhist Contemplation Practices,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Insight (vipashyana, lhaktong),
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
<p>Research suggests that mindfulness practices offer psychotherapists a way to positively affect aspects of therapy that account for successful treatment. This paper provides psychotherapists with a synthesis of the empirically supported advantages of mindfulness. Definitions of mindfulness and evidence-based interpersonal, affective, and intrapersonal benefits of mindfulness are presented. Research on therapists who meditate and client outcomes of therapists who meditate are reviewed. Implications for practice, research, and training are discussed.</p>
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Examined extent to which meditation and relaxation techniques are used by secondary school counselors as group counseling component for treating adolescents with behavior problems. Findings from 57 secondary school counselors revealed that few respondents used such techniques. Recommends that counselors change their roles, enhance counseling skills, and remain abreast of counseling research to provide for students needs. (NB)
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- Practices Specific to Tibetan Buddhism,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Tradition,
- Art and Buddhist Contemplation,
- Kalachakra,
- Visual art and Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
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Stephen Cope asked 25 yoga and meditation teachers to share their "tales from the path"--their thoughts on how the long-term practice of yoga and meditation has changed their lives. The result is a unique collection of stories offering insight and inspiration for everyone seeking a more satisfying life.
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<p>Bringing together leading scholars, scientists, and clinicians, this compelling volume explores how therapists can cultivate wisdom and compassion in themselves and their clients. Chapters describe how combining insights from ancient contemplative practices and modern research can enhance the treatment of anxiety, depression, trauma, substance abuse, suicidal behavior, couple conflict, and parenting stress. Seamlessly edited, the book features numerous practical exercises and rich clinical examples. It examines whether wisdom and compassion can be measured objectively, what they look like in t.</p>
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We have developed a low dose Mindfulness-Based Intervention (MBI-ld) that reduces the time committed to meetings and formal mindfulness practice, while conducting the sessions during the workday. This reduced the barriers commonly mentioned for non-participation in mindfulness programs. In a controlled randomized trial we studied university faculty and staff (n=186) who were found to have an elevated CRP level,>3.0 mg/ml, and who either had, or were at risk for cardiovascular disease. This study was designed to evaluate if MBI-ld could produce a greater decrease in CRP, IL-6 and cortisol than an active control group receiving a lifestyle education program when measured at the end of the 2 month interventions. We found that MBI-ld significantly enhanced mindfulness by 2-months and it was maintained for up to a year when compared to the education control. No significant changes were noted between interventions in cortisol, IL-6 levels or self-reported measures of perceived stress, depression and sleep quality at 2-months. Although not statistically significant (p=.08), the CRP level at 2-months was one mg/ml lower in the MBI-ld group than in the education control group, a change which may have clinical significance (Ridker et al., 2000; Wassel et al., 2010). A larger MBI-ld effect on CRP (as compared to control) occurred among participants who had a baseline BMI <30 (-2.67 mg/ml) than for those with BMI >30 (-0.18 mg/ml). We conclude that MBI-ld should be more fully investigated as a low-cost self-directed complementary strategy for decreasing inflammation, and it seems most promising for non-obese subjects.
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