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<p>Publisher's description: Tsong Khapa’s Great Treatise on the Stages of Mantra (Sngags rim chen mo)—considered by the present Dalai Lama to be one of Tsong Khapa’s two most important books (along with his Lam rim chen mo)—is his masterful synthesis of the principles and practices of all four classes of Tantra, which formed the basis of his innovation in creating the esoteric “Tantric College” institution and curriculum in the early fifteenth century. With detailed reference to hundreds of works from the Tibetan Kangyur and Tengyur, the chapters presented and studied in this volume concern his treatment of the creation stage (bskyed rim) meditations of Unexcelled Yoga Tantra. This includes a detailed analysis emphasizing how and why such creation stage practices—utilizing deity yoga to transform death, the between, and life into the three bodies of buddhahood—are indispensible to creating a foundation for successfully entering the culminal yogic practices of the perfection stage. (A subsequent volume will present the perfection stage chapters of this essential masterwork.) An important work for both scholars and practitioners, this annotated translation is supplemented with extensive support materials. A companion volume of the critically edited Tibetan text—annotated with the found quotes from Tengyur and Kangyur texts in Tibetan (and Sanskrit where available)—also will be published in a limited edition, and as an e-book.</p>
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- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Vajrayogini,
- 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
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- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Consecration Texts (rapné),
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
<p>The mindfulness-based stress reduction (MBSR) program was designed to be long enough for participants to grasp the principles of self-regulation through mindfulness and develop skill and autonomy in mindfulness practice. It traditionally consists of 26 hours of session time including eight classes of 2-1/2 hours and an all-day class. The circumstances of some groups exclude them from participating in this standard form and a number of trials have evaluated programs with abbreviated class time. If lower program time demands can lead to similar outcomes in psychological functioning, it would support their utility in these settings and might lead to greater participation. However, the effect of variation in class hours on outcomes has not been systematically studied. To obtain preliminary information related to this question we examined effect sizes for psychological outcome variables in published studies of MBSR, some of which had adapted the standard number of class hours. The correlation between mean effect size and number of in-class hours was nonsignificant for both clinical and nonclinical samples and suggests that adaptations that include less class time may be worthwhile for populations for whom reduction of psychological distress is an important goal and for whom longer time commitment may be a barrier to their ability or willingness to participate. However, the standard MBSR format has accrued the most empirical support for its efficacy and session time may be important to the development of other kinds of program outcomes. The result points to the importance of empirical studies systematically examining this question. © 2009 Wiley Periodicals, Inc. J Clin Psychol 65: 1–12, 2009.</p>
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<p>Previous voxel-based morphometry (VBM) studies have revealed that meditation is associated with structural brain changes in regions underlying cognitive processes that are required for attention or mindfulness during meditation. This VBM study examined brain changes related to the practice of an emotion-oriented meditation: loving-kindness meditation (LKM). A 3 T magnetic resonance imaging (MRI) scanner captured images of the brain structures of 25 men, 10 of whom had practiced LKM in the Theravada tradition for at least 5 years. Compared with novices, more gray matter volume was detected in the right angular and posterior parahippocampal gyri in LKM experts. The right angular gyrus has not been previously reported to have structural differences associated with meditation, and its specific role in mind and cognitive empathy theory suggests the uniqueness of this finding for LKM practice. These regions are important for affective regulation associated with empathic response, anxiety and mood. At the same time, gray matter volume in the left temporal lobe in the LKM experts appeared to be greater, an observation that has also been reported in previous MRI meditation studies on meditation styles other than LKM. Overall, the findings of our study suggest that experience in LKM may influence brain structures associated with affective regulation.</p>
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Few complementary and alternative medicine (CAM) institutions require their students to undergo substantive training in research literacy and conduct, and well-developed programs to train CAM institution faculty in research are virtually non-existent. As part of a National Center for Complementary and Alternative Medicine (NCCAM) initiative to increase research capacity at CAM institutions, the New England School of Acupuncture (NESA), in collaboration with the Harvard Medical School (HMS) Osher Institute, was awarded a Developmental Center for Research on Complementary and Alternative Medicine (DCRC) grant. This article discusses a number of initiatives that we designed and implemented to train NESA students, faculty members, and alumni in the foundations of clinical research and to stimulate interest in both participating in research and receiving additional research training. Specific initiatives included a 30-hour faculty "Foundations of Research" course; a year-long course entitled, "How to Write a Publishable Case Report"; institution of a monthly research seminar series; revision of an already required student research course; and the addition of 2 new student-mentored independent research electives. We discuss successes and challenges encountered in developing and administering these initiatives and the overall impact they have had on research culture and productivity at NESA.
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<p>This dissertation examines the development of theories about meditative practices and their soteriological goals in Indian Buddhist thought. It traces this development from the earliest stage accessible to us as far as the systematizations of Asanga and Vasubandhu in the fifth century AD. The first two chapters apply the techniques of form-criticism to the first four Nikayas of the Pali canon in an attempt to isolate the types of meditative technique described in this literature. The preliminary attempts at systematization in the Samannaphalasutta and Mahasatipatthanasutta are subjected to detailed analysis. It is found that a wide variety of techniques are recommended in this literature, that these techniques cannot easily be combined into a coherent system of soteriological practice, and that the attempts to so combine them in the Nikayas are frequently inconsistent with each other. The third chapter analyzes in detail Vasubandhu's contribution to this issue as seen in the path-structure set forth in the Abhidharmakosabhasya. Substantial sections of that work are translated, together with the commentaries of Yasomitra and Sthiramati. The fourth chapter analyzes the margasatya section of Asanga's Abhidharmasamuccaya, and gives a complete edition and translation of this section of the work, together with its bhasya, based on the surviving Sanskrit fragments and the Tibetan translation. It is found that the attempts of Asanga and Vasubandhu to resolve the tensions uncovered in the first two chapters are neither fully successful nor compatible with one another. The fifth chapter relates the findings of the first four chapters to current psychological research on the effects of meditative techniques, and discusses in outline the epistemological implications of these findings. It is found that the tensions apparent in the Buddhist texts are reflected in large part by the empirical findings of psychological studies, and that the epistemological implications of these findings have not been properly understood, either by Buddhist philosophers or contemporary psychological theorists.</p>
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A former abbot of one of the largest Tibetan Buddhist monasteries in the world, Khensur Jampa Tegchok has been teaching Westerners about Buddhism since the 1970s. With a deep respect for the intellectual capacity of his Western students, Khensur Tegchok here unpacks with great erudition Buddhism’s animating philosophical principle—the emptiness of all appearances. Instead of commenting on a text or relying on a traditional framework, Insight into Emptiness uses accessible language specifically tailored to the Western mind. Engagingly edited by bestselling author Thubten Chodron, emptiness is here approached from a host of angles far beyond most treatments of the subject, while never sacrificing its conversational approach.
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<p>As the field of psychology continues to expand and evolve, one fruitful avenue of exploration has been the integration of mindfulness into psychological theory and practice. Mindfulness is defined as the awareness that arises out of intentionally attending in an open and discerning way to whatever is arising in the present moment. Two decades of empirical research have generated considerable evidence supporting the efficacy of mindfulness-based interventions across a wide range of clinical and nonclinical populations, and these interventions have been incorporated into a variety of health care settings. Still, there are many unanswered questions and potential horizons to be investigated. This special issue endeavors to assist in this exploration. It presents a combination of articles concerning aspects of clinical and scientific integration of mindfulness within psychotherapy and psychoeducational settings. This commentary attempts to highlight the main findings of the featured articles as well as elucidate areas for future inquiry. Taken as a whole, the volume supports the importance and viability of the integration of mindfulness into psychology, and offers interesting and meaningful directions for future research. © 2009 Wiley Periodicals, Inc. J Clin Psychol 65: 1–6, 2009.</p>
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We discuss preliminary findings from a study that investigated the effectiveness of a Holistic Arts-Based Group Program (HAP) for the development of resilience in children in need. The HAP teaches mindfulness using arts-based methods, and aims to teach children how to understand their feelings and develop their strengths. We assessed the effectiveness of the HAP by using comparison and control groups, and standardized measures. We hypothesized that children who participated in the HAP would have better scores on resilience and self-concept compared with children who took part in an Arts and Crafts group (the comparison group), and children who were waiting to attend the HAP (the control group). A total of 36 children participated in the study; 20 boys aged 8–13 years and 16 girls aged 8–14 years. A mixed-designed MANOVA was conducted using scores from 21 participants. We found evidence that the HAP program was beneficial for the children in that they self-reported lower emotional reactivity (a resilience measure) post-intervention. No changes were noted for perceptions of self-concept. Consideration should be given to how we can attend to young people’s needs in relevant ways as resilience is a condition of a community’s ability to provide resources as much as it is part of an individual’s capacity for growth. Programs such as the HAP can engage children in a creative and meaningful process that is enjoyable and strengths-based.
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- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Kalachakra,
- 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
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