<p>An English translation of a guide to the practice of the Sakya (sa skya) preliminaries (sngon 'gro). The Tibetan title is _Lam 'bras sngon 'gro'i khrid yig snang gsum mdzes rgyan_. (BJN)</p>
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Translated by Agurme Dorje. Edited by Graham Coleman with Thupten Jinpa. Introductory Commentary by His Holiness The Dalai Lama
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Mindfulness neuroscience is an emerging research field that investigates the underlying mechanisms of different mindfulness practices, different stages and different states of practice as well as different effects of practice over the lifespan. Mindfulness neuroscience research integrates theory and methods from eastern contemplative traditions, western psychology and neuroscience, and from neuroimaging techniques, physiological measures and behavioral tests. We here review several key theoretical and methodological challenges in the empirical study of mindfulness neuroscience and provide suggestions for overcoming these challenges.
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<p>In the present review of recent empirical research, the authors point to ways by which meditation may complement the traditional goals of the academy by helping to develop traditionally valued academic skills as well as help to build important emotional and interpersonal capacities that foster psychological well-being and the development of the whole person.</p>
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<p>Reviews progress toward the development of a cognitive theory of aptitude for learning and presents descriptive and prescriptive goals for aptitude theories. Preliminary hypotheses about the nature of cognitive processes in aptitude for learning from instruction are reviewed. 12 constituent points of the descriptive theory are presented. Some of these points are summary conclusions on much prior research, whereas others are less well supported at present. However, all contribute to the effort to describe learning and aptitude for learning in conformable terms. Some prescriptive implications of the theory, intended as hypotheses for instructional development and design research in particular locations, are also discussed. (102 ref)</p>
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Spatial working memory is a cognitive brain mechanism that enables the temporary maintenance and manipulation of spatial information. Recent neuroimaging and behavioral studies have led to the proposal that directed spatial attention is the mechanism by which location information is maintained in spatial working memory. Yet it is unclear whether attentional involvement is required throughout the period of active maintenance or is only invoked during discrete task-phases such as mnemonic encoding. In the current study, we aimed to track the time-course of attentional involvement during spatial working memory by recording event-related brain potentials (ERPs) from healthy volunteers. In Experiment 1, subjects performed a delayed-recognition task. Each trial began with the presentation of a brief stimulus (S1) that indicated the relevant location that subjects were to maintain in working memory. A 4.8-5.3 sec delay interval followed during which a single task-irrelevant probe was presented. The delay interval concluded with a test item (S2) to which subjects made a response indicating whether the S2-location was the same as the S1-memory location. To determine if attention was differentially engaged during discrete phases of the trial, task-irrelevant probes were presented early (400-800 msec following S1-offset) or late (2600-3000 msec following S1-offset) during the delay interval. Sensory-evoked ERPs (P1 and N1) elicited by these irrelevant probes showed attention-like modulations with greater amplitude responses for probes occurring at the S1-memory locations in comparison to probes presented at other locations. This pattern was obtained for both early- and late-delay probes. Probe-evoked activity during delayed-recognition trials was similar to activity observed when spatial attention was explicitly focused on a location in visual space (Experiment 2). These results are consistent with a model of spatial working memory in which perceptual level selective attention is utilized throughout the entire period of active maintenance to keep relevant spatial information in mind.
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- Classical Buddhist Contemplation Practices,
- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Four Immeasurables (catvary apramanani, tsemé zhi),
- Avalokiteshvara (Chenrezik),
- Means of Accomplishment (sadana, druptap),
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Compassion Meditations,
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
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<p>This two-year longitudinal study investigated the effect of participation in a special university curriculum, whose principal innovative feature is twice-daily practice of the Transcendental Meditation (TM) and TM-Sidhi program, on performance on Cattell's Culture Fair Intelligence Test (CFIT) and Hick's reaction time. These measures are known to be correlated with general intelligence. One hundred college men and women were the subjects—45 from Maharishi International University (MIU) and 55 from the University of Northern Iowa (UNI). The experimental group (MIU) improved significantly on the CFIT (t=2.79, P<0.005); choice reaction time (t=9.10, P<0.0001); SD of choice reaction time (t=11.39, P<0.0001), and simple reaction time (t=2.11, P<0.025) over two years compared to the control group, which showed no improvement. Possible confounds of subject's age, education level, level of interest in meditation, father's education level, and father's annual income were controlled for using analysis of covariance and stepwise regression. The results replicate the findings of previous longitudinal studies on intelligence test scores at MIU, and indicate that participation in the MIU curriculum results in improvements in measures related to general intelligence.</p>
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- Practices of Hindu Contemplation,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Scientific Studies of Transcendental Meditation,
- Transcendental Meditation (TM),
- Theories of Learning and Contemplation,
- Higher Education and Contemplation,
- Education and Contemplation,
- Hindu Contemplation
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- Practices Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Six Yogas (jordruk) of Kalachakra,
- Kalachakra,
- Guru yoga (lamé nenjor),
- Empowerment (abhisheka, dbang),
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Perfection phase (nispannakrama, dzokrim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
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- Practices Specific to Tibetan Buddhism,
- Tibetan Buddhism,
- Buddhist Contemplation by Tradition,
- Contemplation by Tradition,
- Six Yogas (jordruk) of Kalachakra,
- Six Dharmas of Naropa,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Cutting (chö),
- Great Seal (Mahamudra, Chakchen),
- Great Perfection (Dzokchen),
- Perfection phase (nispannakrama, dzokrim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
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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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