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Youth in underserved, urban communities are at risk for a range of negative outcomes related to stress, including social-emotional difficulties, behavior problems, and poor academic performance. Mindfulness-based approaches may improve adjustment among chronically stressed and disadvantaged youth by enhancing self-regulatory capacities. This paper reports findings from a pilot randomized controlled trial assessing the feasibility, acceptability, and preliminary outcomes of a school-based mindfulness and yoga intervention. Four urban public schools were randomized to an intervention or wait-list control condition (n = 97 fourth and fifth graders, 60.8% female). It was hypothesized that the 12-week intervention would reduce involuntary stress responses and improve mental health outcomes and social adjustment. Stress responses, depressive symptoms, and peer relations were assessed at baseline and post-intervention. Findings suggest the intervention was attractive to students, teachers, and school administrators and that it had a positive impact on problematic responses to stress including rumination, intrusive thoughts, and emotional arousal.
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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>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>

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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Two groups of 45 children each, whose ages ranged from 9 to 13 years, were assessed on a steadiness test, at the beginning and again at the end of a 10-day period during which one group received training in yoga, while the other group did not. The steadiness test required insertion of and holding for 15 sec. a metal stylus without touching the sides of holes of decreasing sizes in a metal plate. The contacts were counted as 'errors'. During the 10-day period, one group (the 'Yoga' group) received training in special physical postures (asanas), voluntary regulation of breathing (Pranayama), maintenance of silence, as well as visual focussing exercises (tratakas) and games to improve the attention span and memory. The other group (control) carried out their usual routine. After 10 days, the 'Yoga' group showed a significant (Wilcoxon's paired signed-ranks test) decrease in errors, whereas the 'control' group showed no change.
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<p>Integrated Movement Therapy™ is an individual and group therapy approach that combines speech-language pathology, behavioral and mental health counseling, and Yoga. It is taught by master-degreed therapists who are also certified Yoga instructors. Although this approach has been successfully implemented with children with Attention Deficit Hyperactivity Disorder (ADHD), Learning Disabilities, Pervasive Developmental Delay, Sensory Integration Dysfunction, Dyspraxia, and other specific motor-based disorders, it has had especially consistent and remarkable results with children diagnosed with Autism Spectrum Disorders. Integrated Movement Therapy has six core principles: structure and continuity, social interaction, language stimulation, self-calming, physical stimulation, and direct self-esteem building. The following article will describe Autism Spectrum Disorders in depth and will show how each of the six core principles of Integrated Movement Therapy specifically addresses the characteristics associated with Autism. It will also note specific, documented improvements in all areas addressed based on qualitative ratings scales and parent feedback.</p>
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Attention to internal body sensations is practiced in most meditation traditions. Many traditions state that this practice results in increased awareness of internal body sensations, but scientific studies evaluating this claim are lacking. We predicted that experienced meditators would display performance superior to that of nonmeditators on heartbeat detection, a standard noninvasive measure of resting interoceptive awareness. We compared two groups of meditators (Tibetan Buddhist and Kundalini) to an age- and body mass index-matched group of nonmeditators. Contrary to our prediction, we found no evidence that meditators were superior to nonmeditators in the heartbeat detection task, across several sessions and respiratory modulation conditions. Compared to nonmeditators, however, meditators consistently rated their interoceptive performance as superior and the difficulty of the task as easier. These results provide evidence against the notion that practicing attention to internal body sensations, a core feature of meditation, enhances the ability to sense the heartbeat at rest.
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