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<p>A key early fifteenth-century Tibetan historical work that includes all the main schools of Tibetan Buddhism as they existed up to the fifteenth-century, but mainly focused on the Kagyü (bka' brgyud) schools. (BJN)</p>

<p>Meditation nowadays plays a part in mind/body medicine and in some branches of educational psychology. In ancient and medieval times, these functions formed a part of the humanities curriculum as it was taught in philosophical schools, monastic communities, and universities. This article claims that it is by returning to a holistic view of the functions of the humanities by means of meditative disciplines that the value and usefulness of the humanities can be most successfully integrated into Western life and institutions. In bringing about this perspective, teachers in the humanities have a great deal to learn from research in the cognitive neurosciences.</p>

<p>How do we, as humans, take in the feelings and thoughts of other people? Theory-of-Mind (ToM) and Embodied Simulation (ES) approaches hypothesize divergent neural and behavioral mechanisms underlying intersubjectivity. ToM investigators assert that humans take in the belief states and intentions of another person by holding "a theory of mind" that cognitively posits the other person's mental contents, with some experiments identifying the right temporo-parietal junction as a specific ToM brain region. ES theorists hypothesize that humans perceive the other's state of mind by simulating his/her actions, emotions, and goals in the "mirror neuron system" in the brain. A historical review suggests these understandings rely on opposing, dualist models of cognition and perception. William James's intervention on this earlier debate is informative in anticipating recent findings in low-level sensory neuroscience. Of specific interest are studies showing that intersubjectivity and low-level sensory attentional filtering are both processed in the same cortical area (the temporo-parietal junction) suggesting that the ability to entertain other minds may be related to the ability to perceive salient stimuli during attention-demanding tasks.</p>
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<p>"Analysis of the debate over mahāmudrā between Sa skya pas and Bka' brgyud pas; contains much useful information on and extracts from the writings of Sgam po pa and Zhang tshal pa" (Roger R. Jackson, “Mahāmudrā,” in <em>Encyclopedia of Religion</em>, ed. Lindsay Jones, 2nd ed. (Detroit: Macmillan Reference USA, 2005), vol. 8, p. 5601).</p>

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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<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>

<p>This position paper advocates for early childhood teachers and parents to regularly use of mindfulness practices themselves and with very young children. An understanding of 'mindfulness' is important because it can provide ways to support children during their sensitive years and sow seeds of kindness, tolerance and peace in our fast paced, competitive, consumerist culture. In addition, in times of trauma, mindfulness techniques offer teachers and parents ways to calm themselves and the children close to them. The value of using mindfulness techniques with children and for demonstrating mindfulness as adults is well supported by research (McCown, Reibel and Micozzi, 2010; Saltzman and Goldin, 2008).</p>

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