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The capacity to stabilize the content of attention over time varies among individuals, and its impairment is a hallmark of several mental illnesses. Impairments in sustained attention in patients with attention disorders have been associated with increased trial-to-trial variability in reaction time and event-related potential deficits during attention tasks. At present, it is unclear whether the ability to sustain attention and its underlying brain circuitry are transformable through training. Here, we show, with dichotic listening task performance and electroencephalography, that training attention, as cultivated by meditation, can improve the ability to sustain attention. Three months of intensive meditation training reduced variability in attentional processing of target tones, as indicated by both enhanced theta-band phase consistency of oscillatory neural responses over anterior brain areas and reduced reaction time variability. Furthermore, those individuals who showed the greatest increase in neural response consistency showed the largest decrease in behavioral response variability. Notably, we also observed reduced variability in neural processing, in particular in low-frequency bands, regardless of whether the deviant tone was attended or unattended. Focused attention meditation may thus affect both distracter and target processing, perhaps by enhancing entrainment of neuronal oscillations to sensory input rhythms, a mechanism important for controlling the content of attention. These novel findings highlight the mechanisms underlying focused attention meditation and support the notion that mental training can significantly affect attention and brain function.
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<p>Mindfulness for the Next Generation: Helping emerging adults manage stress and lead healthier lives is an instructor's text offering a four-session mindfulness-based program aimed at helping emerging adults manage their stress and navigate the developmental tasks of this unique developmental time period.</p>

This pilot study tested the efficacy of a brief intervention using motivational interviewing (MI) plus mindfulness meditation (MM) to reduce marijuana use among young adult females. Thirty-four female marijuana users between the ages of 18 and 29 were randomized to either the intervention group (n = 22), consisting of two sessions of MI-MM, or an assessment-only control group (n = 12). The participants' marijuana use was assessed at baseline and at 1, 2, and 3 months posttreatment. Fixed-effects regression modeling was used to analyze treatment effects. Participants randomized to the intervention group were found to use marijuana on 6.15 (z = -2.42, p = .015), 7.81 (z = -2.78, p = .005), and 6.83 (z = -2.23, p = .026) fewer days at Months 1, 2, and 3, respectively, than controls. Findings from this pilot study provide preliminary evidence for the feasibility and effectiveness of a brief MI-MM for young adult female marijuana users.
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In 2 daily experience studies and a laboratory study, the authors test predictions from approach-avoidance motivational theory to understand how dating couples can maintain feelings of relationship satisfaction in their daily lives and over the course of time. Approach goals were associated with increased relationship satisfaction on a daily basis and over time, particularly when both partners were high in approach goals. Avoidance goals were associated with decreases in relationship satisfaction over time, and people were particularly dissatisfied when they were involved with a partner with high avoidance goals. People high in approach goals and their partners were rated as relatively more satisfied and responsive to a partner's needs by outside observers in the lab, whereas people with high avoidance goals and their partners were rated as less satisfied and responsive. Positive emotions mediated the link between approach goals and daily satisfaction in both studies, and responsiveness to the partner's needs was an additional behavioral mechanism in Study 2. Implications of these findings for approach-avoidance motivational theory and for the maintenance of satisfying relationships over time are discussed.
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This project provides for creation of a course that looks at Vipassana meditation from three broad perspectives: experiential, psychological/scientific, and philosophical. Students learn to meditate and compare that experience with other contemplative exercises. They bring that experience to bear on questions about research on well-being and on perennial philosophical questions about the nature of the self.

Mystical texts and the visual arts have contributed immeasurably to shaping individual and collective conceptions of the spiritual in modern and postmodern culture. By integrating rigorous textual analysis with direct experiential practices, we will bring a multifaceted approach to bear on the relationship between aesthetic, intellectual and mystical creativity—that is, between the often conflicting domains of spiritual experience, intellectual analysis, and beauty—in order to gain insight into the ways in which these distinctive yet overlapping modalities of knowledge have integrally shaped developments in high culture, sacred practice and visual representation. Drawing on the combined methodological perspectives of Art History and Religious Studies, we will examine the ways in which the contemplative and experiential practices of museum viewing, ritual performances, trans-cultural encounter and focused reading and writing activities can all serve as powerful acts of human self-creation.

OBJECTIVE: The purpose of this study was to use functional magnetic resonance imaging (fMRI) to probe the neural circuitry associated with reactivity to negative and positive affective stimuli in patients with major depressive disorder before treatment and after 2 and 8 weeks of treatment with venlafaxine. Relations between baseline neural activation and response to treatment were also evaluated. METHOD: Patients with major depressive disorder (N=12) and healthy comparison subjects (N=5) were scanned on three occasions, during which trials of alternating blocks of affective and neutral pictorial visual stimuli were presented. Symptoms were evaluated at each testing occasion, and both groups completed self-report measures of mood. Statistical parametric mapping was used to examine the fMRI data with a focus on the group-by-time interactions. RESULTS: Patients showed a significant reduction in depressive symptoms with treatment. Group-by-time interactions in response to the negative versus neutral stimuli were found in the left insular cortex and the left anterior cingulate. At baseline, both groups showed bilateral activation in the visual cortices, lateral prefrontal cortex, and amygdala in response to the negative versus neutral stimuli, with patients showing greater activation in the visual cortex and less activation in the left lateral prefrontal cortex. Patients with greater relative anterior cingulate activation at baseline in response to the negative versus neutral stimuli showed the most robust treatment response. CONCLUSIONS: The findings underscore the importance of the neural circuitry activated by negative affect in depression and indicate that components of this circuitry can be changed within 2 weeks of treatment with antidepressant medication.
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How we know is as important as what we know. However, contemporary pedagogy and curriculum generally exclude a fundamental way of knowing—the contemplative—from any viable role in education in favor of a rational and empirical approach. As a result, few mainstream teachers or curriculum planners have explicitly integrated the contemplative into the classroom. Yet, contemplative knowing has been described as fundamental to the quest for knowledge and wisdom and complementary to analytic processing. The present article offers educators a rationale for returning the contemplative to education by summarizing research on the impact of contemplation on learning and behavior. It then provides a range of specific approaches for teachers that can be easily integrated into existing curriculum from elementary to university levels. The result of such integration transforms learning and the learner while affecting the very practical concerns of mainstream education.
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<p>The premise of this dissertation is that Buddhism must inculturate to meet the context of contemporary North America. Given the widespread interest in the application of Buddhist-derived ideas and practices in a host of secular settings, the capacity for teachers to engage with new ideas and disciplines will be crucial to the tradition's continued relevance. Because there is a high demand for and interest in Buddhist-derived programming in secular spaces, the number of individuals and organizations striving to meet this demand is mushrooming. This trend, coupled with a dearth of professional training programs and accreditation processes means that not only are there an eclectic array of approaches being used to teach meditation, but there is also minimal discourse engaging the crucial question of what constitutes effective pedagogy or adequate training processes for teachers. Chapter 1 establishes the need for the inculturation of Buddhism. This imperative for adaptation raises fundamental questions regarding how to best evaluate the authenticity of changes to traditional teaching methods. In Chapters 2 and 3, the Buddhist doctrine of skillful means is explored with an eye toward distilling guiding principles for analyzing this process of adaptation of teachings to meet a variety of cultural and personal perspectives. Drawing from Mahayana and pre-Mahayana sutras, traditions of commentary, and contemporary hermeneutics, a set of priorities based on the perspective of the Buddhist tradition is proposed. In Chapter 4, it is established that finding points of relevance to particular cultural concerns such as physical and mental health issues has been a vital component of existing efforts toward secularized meditation programs to date. This chapter concludes by drawing out of such present practices additional guiding principles to advance the process of pedagogical inculturation. Despite the widespread interest in applying meditation to a variety of settings, the pedagogy and philosophy of education behind the various approaches remains largely under-theorized. To fill this need, Chapter 5 establishes a set of guiding principles for pedagogical adaptation, drawing from the tradition's own self-understanding as well as from the insights of Western education as discussed in the prior 4 chapters. Finally, Chapter 6 offers an example of inculturated pedagogy at work.</p>

This class will explores various forms of physically-based contemplative practices. We will progress from individual practices to partnering practices, to exploring the possibility of creating a group practice, and the creation of a public contemplative space.

The aim of this article is to investigate how a contemplative orientation to teaching may facilitate wholeness for teachers and students through a portrait of Diana, a kindergarten teacher working in a contemplative elementary school. The portrait, one of three portraits from a larger study, illustrates three central features of contemplative teaching: compassion, integrity, and mindful awareness. These three central features develop internally within individual teachers and are animated and influenced externally through their role as teachers. The context of their teaching, relationships with students, parents, and colleagues, and pedagogical choices, in turn influence the three central features. The emphasis on wholeness, unity, and integration of a contemplative orientation to teaching moves us toward a view of teachers and students as beings with not only minds and heads but also hearts and bodies. Contemplative teaching offers educational communities a path toward transformational, holistic, and integrative learning and teaching.

This report is a summary of the Contemplative Net Project’s findings. The report begins by reviewing the historical and cultural context for the current interest in meditation and other contemplative practices. The secular application of these practices is then surveyed in five professional fields: Business and Organizational Development, Medicine and Healthcare, Education and Youth Work, Law and Government, and Prison Work. Through the use of stories, profiles, and quotes from research interviews, the report offers an indepth, narrative look at how exposure to meditation and other practices has impacted individuals, workplaces, and society at large.

Publisher's description: This book teaches us how to fully connect with the visual richness of our ordinary, daily experience. Photography is not just a mechanical process; it requires learning how to see. As you develop your ability to look and see, you will open, more and more, to the natural inspiration of your surroundings. Filled with practical exercises, photographic assignments, and techniques for working with texture, light, and color, this book offers a system of training that draws on both Buddhist mindfulness practice and the insights of master photographers such as Alfred Stieglitz, Edward Weston, and Henri Cartier-Bresson.

<p>BACKGROUND: Increasingly, researchers attend to both positive and negative aspects of mental health. Such distinctions call for clarification of whether psychological well-being and ill-being comprise opposite ends of a bipolar continuum, or are best construed as separate, independent dimensions of mental health. Biology can help resolve this query--bipolarity predicts 'mirrored' biological correlates (i.e. well-being and ill-being correlate similarly with biomarkers, but show opposite directional signs), whereas independence predicts 'distinct' biological correlates (i.e. well-being and ill-being have different biological signatures). METHODS: Multiple aspects of psychological well-being (eudaimonic, hedonic) and ill-being (depression, anxiety, anger) were assessed in a sample of aging women (n = 135, mean age = 74) on whom diverse neuroendocrine (salivary cortisol, epinephrine, norepinephrine, DHEA-S) and cardiovascular factors (weight, waist-hip ratio, systolic and diastolic blood pressure, HDL cholesterol, total/HDL cholesterol, glycosylated hemoglobin) were also measured. RESULTS: Measures of psychological well-being and ill-being were significantly linked with numerous biomarkers, with some associations being more strongly evident for respondents aged 75+. Outcomes for seven biomarkers supported the distinct hypothesis, while findings for only two biomarkers supported the mirrored hypothesis. CONCLUSION: This research adds to the growing literature on how psychological well-being and mental maladjustment are instantiated in biology. Population-based inquiries and challenge studies constitute important future directions.</p>
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<p>Putting on the Mind of Christ is the ardent expression of a modern mystic reporting his spiritual experiences with a "Christ-focused" framework.</p>

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