<p>A translation of the Kabbalah for the layperson includes a compact presentation of each primary text and features a practical analysis and vital historical information that offers insight into the various aspects of Jewish mysticism.</p>
<p>Exercises from the world's religions to cultivate kindness, love, joy, peace, vision, wisdom, and generosity.</p>
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Centering Prayer,
- Lectio Divina,
- Jesus Prayer,
- History Learning and Contemplation,
- Humanities and Contemplation,
- Practices of Christian Contemplation,
- Religious Studies Learning and Contemplation,
- Higher Education and Contemplation,
- Education and Contemplation,
- Christian Contemplation
Subjects were presented with videotaped expressions of 10 classic Hindu emotions. The 10 emotions were (in rough translation from Sanskrit) anger, disgust, fear, heroism, humor-amusement, love, peace, sadness, shame-embarrassment, and wonder. These emotions (except for shame) and their portrayal were described about 2,000 years ago in the Natyasastra, and are enacted in the contemporary Hindu classical dance. The expressions are dynamic and include both the face and the body, especially the hands. Three different expressive versions of each emotion were presented, along with 15 neutral expressions. American and Indian college students responded to each of these 45 expressions using either a fixed-response format (10 emotion names and "neutral/no emotion") or a totally free response format. Participants from both countries were quite accurate in identifying emotions correctly using both fixed-choice (65% correct, expected value of 9%) and free-response (61% correct, expected value close to zero) methods.
<p>A federal court held that a state law requiring one minute of meditation or prayer in the public schools is legal. (IRT)</p>
This article examines a recurring phenomenon in students’ experience of contemplation in contemplative and transformative education. This ground-of-being phenomenon, which has been reported by students in higher and adult education settings, is a formative aspect of the positive changes they reported. It is examined here to highlight the ways in which the depth of felt or precognitive meaning that can occur in contemplative education impacts these changes. The subtlety and range of contemplative experience is described through the ground-of-being experience as a means to support the call from contemplative and transformative education theorists for pedagogies that include the subjective and contemplative.
<p>Despite a growing interest among college and university students in exploring questions about spirituality through higher education, few are provided with opportunities to do so. An integral approach to the study of consciousness addresses this gap by examining theories of consciousness and spirituality from diverse epistemological perspectives, includingWestern science and non-Western wisdom traditions. This study explored the intellectual and personal effects of this approach for undergraduate students who were enrolled in an Honors course about consciousness at the University ofWashington duringWinter Quarter 2008. Results indicated that students became more open to diverse ideas about consciousness, more self-aware, and more committed to meditation and self-reflection. Implications for the growing discourse about spirituality in higher education and the development of spiritual intelligence are discussed.</p>
<p>With his knack for making science intelligible for the layman, and his ability to illuminate scientific concepts through analogy and reference to personal experience, James Zull offers the reader an engrossing and coherent introduction to what neuroscience can tell us about cognitive development through experience, and its implications for education.Stating that educational change is underway and that the time is ripe to recognize that the primary objective of education is to understand human learning and that all other objectives depend on achieving this understanding, James Zull challenges the reader to focus on this purpose, first for her or himself, and then for those for whose learning they are responsible. The book is addressed to all learners and educators to the reader as self-educator embarked on the journey of lifelong learning, to the reader as parent, and to readers who are educators in schools or university settings, as well as mentors and trainers in the workplace.In this work, James Zull presents cognitive development as a journey taken by the brain, from an organ of organized cells, blood vessels, and chemicals at birth, through its shaping by experience and environment into potentially to the most powerful and exquisite force in the universe, the human mind.Zull begins his journey with sensory-motor learning, and how that leads to discovery, and discovery to emotion. He then describes how deeper learning develops, how symbolic systems such as language and numbers emerge as tools for thought, how memory builds a knowledge base, and how memory is then used to create ideas and solve problems. Along the way he prompts us to think of new ways to shape educational experiences from early in life through adulthood, informed by the insight that metacognition lies at the root of all learning.At a time when we can expect to change jobs and careers frequently during our lifetime, when technology is changing society at break-neck speed, and we have instant access to almost infinite information and opinion, he argues that self-knowledge, awareness of how and why we think as we do, and the ability to adapt and learn, are critical to our survival as individuals; and that the transformation of education, in the light of all this and what neuroscience can tell us, is a key element in future development of healthy and productive societies.</p>
<p>This presentation explores how contemplative practices, especially those anchored in an active listening to silence, are integrated into creative writing courses. It pays particular attention to a course taught at the United States Military Academy at West Point and to a course on the poetry of war and peace taught at the University of Connecticut. The presentation includes not only excerpts from student writing during the courses but also ongoing correspondence with students as they have maintained meditation practices during their military service in Iraq.</p>
Major depression is a heterogeneous condition, and the search for neural correlates specific to clinically defined subtypes has been inconclusive. Theoretical considerations implicate frontostriatal, particularly subgenual prefrontal cortex (PFC), dysfunction in the pathophysiology of melancholia--a subtype of depression characterized by anhedonia--but no empirical evidence has been found yet for such a link. To test the hypothesis that melancholic, but not nonmelancholic depression, is associated with the subgenual PFC impairment, concurrent measurement of brain electrical (electroencephalogram, EEG) and metabolic (positron emission tomography, PET) activity were obtained in 38 unmedicated subjects with DSM-IV major depressive disorder (20 melancholic, 18 nonmelancholic subjects), and 18 comparison subjects. EEG data were analyzed with a tomographic source localization method that computed the cortical three-dimensional distribution of current density for standard frequency bands, allowing voxelwise correlations between the EEG and PET data. Voxel-based morphometry analyses of structural magnetic resonance imaging (MRI) data were performed to assess potential structural abnormalities in melancholia. Melancholia was associated with reduced activity in the subgenual PFC (Brodmann area 25), manifested by increased inhibitory delta activity (1.5-6.0 Hz) and decreased glucose metabolism, which themselves were inversely correlated. Following antidepressant treatment, depressed subjects with the largest reductions in depression severity showed the lowest post-treatment subgenual PFC delta activity. Analyses of structural MRI revealed no group differences in the subgenual PFC, but in melancholic subjects, a negative correlation between gray matter density and age emerged. Based on preclinical evidence, we suggest that subgenual PFC dysfunction in melancholia may be associated with blunted hedonic response and exaggerated stress responsiveness.
The capacity to anticipate aversive circumstances is central not only to successful adaptation but also to understanding the abnormalities that contribute to excessive worry and anxiety disorders. Forecasting and reacting to aversive events mobilize a host of affective and cognitive capacities and corresponding brain processes. Rapid event-related functional magnetic resonance imaging (fMRI) in 21 healthy volunteers assessed the overlap and divergence in the neural instantiation of anticipating and being exposed to aversive pictures. Brain areas jointly activated by the anticipation of and exposure to aversive pictures included the dorsal amygdala, anterior insula, dorsal anterior cingulate cortex (ACC), right dorsolateral prefrontal cortex (DLPFC), and right posterior orbitofrontal cortex (OFC). Anticipatory processes were uniquely associated with activations in rostral ACC, a more superior sector of the right DLPFC, and more medial sectors of the bilateral OFC. Activation of the right DLPFC in anticipation of aversion was associated with self-reports of increased negative affect, whereas OFC activation was associated with increases in both positive and negative affect. These results show that anticipation of aversion recruits key brain regions that respond to aversion, thereby potentially enhancing adaptive responses to aversive events.
Although there are many imaging studies on traditional ROI-based amygdala volumetry, there are very few studies on modeling amygdala shape variations. This paper presents a unified computational and statistical framework for modeling amygdala shape variations in a clinical population. The weighted spherical harmonic representation is used to parameterize, smooth out, and normalize amygdala surfaces. The representation is subsequently used as an input for multivariate linear models accounting for nuisance covariates such as age and brain size difference using the SurfStat package that completely avoids the complexity of specifying design matrices. The methodology has been applied for quantifying abnormal local amygdala shape variations in 22 high functioning autistic subjects.
The article discusses the Mahamudra oral tradition teachings of the spiritual father and Dharmavajra, his son of highest attainment, through the joined Gelug and Ka-gyu Traditions. It highlights the significance of taking refuge and developing an Enlightened Attitude of Bodhicitta to enter the gateway and framework of Buddha's teachings. The proper methods for formal meditation session in concentrating single-mindedly on Voidness is illustrated.
According to the Conceptual Act Theory of Emotion, the situated conceptualization used to construe a situation determines the emotion experienced. A neuroimaging experiment tested two core hypotheses of this theory: (1) different situated conceptualizations produce different forms of the same emotion in different situations, (2) the composition of a situated conceptualization emerges from shared multimodal circuitry distributed across the brain that produces emotional states generally. To test these hypotheses, the situation in which participants experienced an emotion was manipulated. On each trial, participants immersed themselves in a physical danger or social evaluation situation and then experienced fear or anger. According to Hypothesis 1, the brain activations for the same emotion should differ as a function of the preceding situation (after removing activations that arose while constructing the situation). According to Hypothesis 2, the critical activations should reflect conceptual processing relevant to the emotion in the current situation, drawn from shared multimodal circuitry underlying emotion. The results supported these predictions and demonstrated the compositional process that produces situated conceptualizations dynamically.
- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Guru yoga (lamé nenjor),
- Means of Accomplishment (sadana, druptap),
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Perfection phase (nispannakrama, dzokrim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation