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This dissertation uses a Zen koan as a foundation for discussing teacher training and development. It suggests that teacher training attends to issues of theory, pedagogy, and technology, and it contends that teacher training and development does not adequately attend to the intrapersonal aspect of teaching. In spite of the use of reflective techniques in teacher education, teachers are not trained in a significant way to navigate, negotiate, or manage the issues of identity, the issues of self-belief, the patterns of thought, and/or the emotional patterns, which affect their teaching and their classrooms. This work looks at research regarding the importance of the intrapersonal aspect of teaching in relation to teacher effectiveness and classroom climate; it considers current practices in pre-service and in-service teacher training; and it reviews research related to the efficacy of mindfulness and contemplative practices, such as meditation. It argues that the intrapersonal aspect of teaching is relevant to teacher effectiveness and classroom climate; that contemplative and mindfulness practices may offer systems that support and sustain teachers as they navigate, negotiate, and manage the intrapersonal aspect of teaching; and that pre-service and in-service professional development may provide vehicles to deliver this training.

<p>"This sequel to the widely read Zen and the Brain continues James Austin's explorations into the key interrelationships between Zen Buddhism and brain research. In Zen-Brain Reflections, Austin, a clinical neurologist, researcher, and Zen practitioner, examines the evolving psychological processes and brain changes associated with the path of long-range meditative training. Austin draws not only on the latest neuroscience research and new neuroimaging studies but also on Zen literature and his personal experience with alternate states of consciousness. Zen-Brain Reflections takes up where the earlier book left off. It addresses such questions as: how do placebos and acupuncture change the brain? Can neuroimaging studies localize the sites where our notions of self arise? How can the latest brain imaging methods monitor meditators more effectively? How do long years of meditative training plus brief enlightened states produce pivotal transformations in the physiology of the brain? In many chapters testable hypotheses suggest ways to correlate normal brain functions and meditative training with the phenomena of extraordinary states of consciousness."--Jacket.</p>
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"This sequel to the widely read Zen and the Brain continues James Austin's explorations into the key interrelationships between Zen Buddhism and brain research. In Zen-Brain Reflections, Austin, a clinical neurologist, researcher, and Zen practitioner, examines the evolving psychological processes and brain changes associated with the path of long-range meditative training. Austin draws not only on the latest neuroscience research and new neuroimaging studies but also on Zen literature and his personal experience with alternate states of consciousness. Zen-Brain Reflections takes up where the earlier book left off. It addresses such questions as: how do placebos and acupuncture change the brain? Can neuroimaging studies localize the sites where our notions of self arise? How can the latest brain imaging methods monitor meditators more effectively? How do long years of meditative training plus brief enlightened states produce pivotal transformations in the physiology of the brain? In many chapters testable hypotheses suggest ways to correlate normal brain functions and meditative training with the phenomena of extraordinary states of consciousness."--Jacket.

<p>Some common conceptions of Buddhist meditative practice emphasize the elimination of emotion and desire in the interest of attaining tranquility and spiritual perfection. But to place too strong an emphasis on this is to miss an important social element emphasized by major figures in the Mahāyāna and Chan/Zen Buddhist traditions who are critical of these quietistic elements and who stress instead an understanding of an enlightenment that emphasizes enriched sociality and flexible readiness to engage, and not avoid, life’s fluctuations in fortune and essential impermanence. It is argued here that these criticisms of quietism are bolstered by recent advances in the philosophy and psychology of the emotions that highlight the role of emotions in framing the context of decision making—that is, in sorting out the relevant from the irrelevant, identifying salience, and directing decisions when uncertainty prevents definitive judgment. This research makes clearer why self-liberation is fundamentally a matter of liberation from judgmental habit and inflexibility, and lends support to a view of enlightenment that emphasizes compassionate engagement with others. It also provides for a more plausible picture of the cognitive transformation involved in liberation and sheds light on the rationale for certain traditional Chan and Zen teaching tactics, such as those involving koan introspection.</p>
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Some common conceptions of Buddhist meditative practice emphasize the elimination of emotion and desire in the interest of attaining tranquility and spiritual perfection. But to place too strong an emphasis on this is to miss an important social element emphasized by major figures in the Mahāyāna and Chan/Zen Buddhist traditions who are critical of these quietistic elements and who stress instead an understanding of an enlightenment that emphasizes enriched sociality and flexible readiness to engage, and not avoid, life’s fluctuations in fortune and essential impermanence. It is argued here that these criticisms of quietism are bolstered by recent advances in the philosophy and psychology of the emotions that highlight the role of emotions in framing the context of decision making—that is, in sorting out the relevant from the irrelevant, identifying salience, and directing decisions when uncertainty prevents definitive judgment. This research makes clearer why self-liberation is fundamentally a matter of liberation from judgmental habit and inflexibility, and lends support to a view of enlightenment that emphasizes compassionate engagement with others. It also provides for a more plausible picture of the cognitive transformation involved in liberation and sheds light on the rationale for certain traditional Chan and Zen teaching tactics, such as those involving koan introspection.

<p>This study is an attempt to rigorously map the psychological effects of Zen meditation among experienced practitioners. Fifty-nine Zen meditators with at least six years of experience practiced an hour of traditional Zazen seated meditation. A control group of 24 college students spent 60 min silently reading popular magazines. Before relaxation, all participants took the Smith Relaxation States Inventory (SRSI), the Smith Relaxation Dispositions/Motivations Inventory (SRD/MI), and the Smith Relaxation Beliefs Inventory (SRBI). After practice, participants again took the SRSI. Analyses revealed that meditators are less likely to believe in God, more likely to believe in Inner Wisdom, and more likely to display the relaxation dispositions Mental Quiet, Mental Relaxation, and Timeless/Boundless/Infinite. Pre- and postsession analyses revealed that meditators showed greater increments in the relaxation states Mental Quiet, Love and Thankfulness, and Prayerfulness, as well as reduced Worry. Results support Smith's ABC Relaxation Theory.</p>

39 graduate students enrolled in counseling courses participated in an experiment designed to learn if practicing zazen could assist counselors to improve their empathic abilities. Experimental Ss, who volunteered for meditation, practiced zazen 30 min. each weekday over 4 wk. Of 2 control groups, which did not meditate, 1 consisted also of volunteers for zazen and 1 of meditation refusers. Tests of affective sensitivity (empathy), of openness to experience, and of self-actualization were administered to all Ss before and after treatment. Experimental Ss improved their empathic abilities significantly; control Ss did not. The effect is greatest in persons with low initial abilities. Both openness to experience and self-actualization are positively related to empathic ability. Depth of concentration reached in zazen is positively related to openness to experience

Zentered - a meditation helper stripped down to the bare essentials. The user can choose how long they desire to meditate, tap on "Start" and focus on the pulsing circle, breathing in when it gets bigger and breathing out when it gets smaller. If the pulse of the circle doesn't match your breathing you can adjust the speed.

Simon Baron-Cohen, expert in autism and developmental psychopathology, has always wanted to isolate and understand the factors that cause people to treat others as if they were mere objects. In this book he proposes a radical shift, turning the focus away from evil and on to the central factor, empathy. Unlike the concept of evil, he argues, empathy has real explanatory power. Putting empathy under the microscope he explores four new ideas: firstly, that we all lie somewhere on an empathy spectrum, from high to low, from six degrees to zero degrees. Secondly, that deep within the brain lies the 'empathy circuit'. How this circuit functions determines where we lie on the empathy spectrum. Thirdly, that empathy is not only something we learn but that there are also genes associated with empathy. And fourthly, while a lack of empathy leads to mostly negative results, is it always negative? Full of original research, "Zero Degrees of Empathy" presents a new way of understanding what it is that leads individuals down negative paths, and challenges all of us to consider replacing the idea of evil with the idea of empathy-erosion.

In The Zero Marginal Cost Society, New York Times bestselling author Jeremy Rifkin describes how the emerging Internet of Things is speeding us to an era of nearly free goods and services, precipitating the meteoric rise of a global Collaborative Commons and the eclipse of capitalism.Rifkin uncovers a paradox at the heart of capitalism that has propelled it to greatness but is now taking it to its death—the inherent entrepreneurial dynamism of competitive markets that drives productivity up and marginal costs down, enabling businesses to reduce the price of their goods and services in order to win over consumers and market share. (Marginal cost is the cost of producing additional units of a good or service, if fixed costs are not counted.) While economists have always welcomed a reduction in marginal cost, they never anticipated the possibility of a technological revolution that might bring marginal costs to near zero, making goods and services priceless, nearly free, and abundant, and no longer subject to market forces.

This week I talk all about improving, expanding, and deepening your mindfulness meditation practice. From major general advice for your practice as a whole, to technical tips for improving your sessions and deepening your practice, to simple ways you can improve or expand your practice today.

<p>The Garland of the Enlightened Mind, the Advice that Condenses the Meaning of Oral Instructions (Zhal gdams dmar khrid don bsdus thugs kyi phreng ba) is contained in Condensing the Realization of the Spiritual Teacher (Bla ma dgongs ‘dus), which is a collection of Nyingma treasure revelations. It was revealed by Sangyé Lingpa in 1364. This edition was reproduced from Düjom Rinpoché's set of xylographic prints. The blocks from which the tracings were made were probably carved at Gajé (Sga rje) monastery in Khams.</p>

<p>This article looks at the work of Chökyong Zangpo (chos skyong bzang po, 1441-1528), a Tibetan translator of Sanskrit who belonged to Zhalu (zha lu) monastery in western Tibet. The author lists Chökyong Zangpo's translations and also offers some possible revisions to select passages from these translations. (Ben Deitle 2006-02-28)</p>

<p>A Tibetan-Zhang Zhung and Zhang Zhung-Tibetan dictionary. (Michael Walter and Manfred Taube 2006-05-15, revised by Bill McGrath 2008-01-03)</p>

<p>A Zhang Zhung-Tibetan-English (the first two romanized) dictionary with quotations from the sources. (Michael Walter and Manfred Taube 2006-05-15, revised by Bill McGrath 2008-01-03)</p>

<p>A Tibetan-Chinese-English manual of honorific terms. (Michael Walter and Manfred Taube 2006-05-15, revised by Bill McGrath 2008-01-03)</p> <p>Organized by the classical term this work gives the spoken equivalent, the honorific and then an English and a Chinese equivalent. (Nathan Hill 2007-12-13).</p>

<p>A Tibetan-Chinese dictionary of honorific words. (Michael Walter and Manfred Taube 2006-05-15, revised by Bill McGrath 2008-01-03)</p>

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