<p>Researcher and scholar Sam van Schaik introduces the Nyingma tradition of Tibetan Buddhism, looking closely at its practice of Dzogchen—and one of Dzogchen's seminal figures, Jigme Lingpa—to make an extensive analysis of a core tension within Buddhism: does enlightenment develop gradually, or does it come all at once?</p>
In this episode of the Making Sense podcast, Sam Harris speaks with Oxford philosopher William MacAskill about effective altruism, moral illusions, existential risk, and other topics.
<p><strong>Creator's Description:</strong> This article presents a new paleographic approach to the Tibetan manuscripts from Dunhuang. By adapting the techniques of forensic handwriting analysis to the Tibetan alphabet, we can identify groups of manuscripts written in the same hand. After introducing this new approach, the present paper applies it to the works of a single scribe, taken as an initial example. Once this particular group of manuscripts has been identified, a range of further insights into this person emerge—his many connections to the kingdom of Khotan, his unique writing style, and his interest in the external ritual practices relating to water and fire offerings, stūpas, rosaries, and the like. This new approach promises to alter significantly our understanding of the Tibetan Dunhuang documents. No longer are we confronted with a mass of undigested material; now we can begin to date and ascribe names to whole swathes of the collection.</p>
A growing body of evidence suggests that mindfulness meditation is associated with a number of physiological and psychological benefits in both adult and juvenile populations. Research on mindfulness-based interventions among at-risk and incarcerated youth populations has also shown feasibility as a means of enhancing self-regulation and well-being. This randomized controlled trial examined an 8- to 12-week program in which participants received individual and group psychotherapy. Participants in the experimental condition received formal mindfulness training alongside psychotherapy, while those in the control condition received psychotherapy without mindfulness training. All participants received the group intervention. Participants were recruited from a court-mandated substance abuse group treatment program at a juvenile detention camp in the San Francisco Bay Area. Participants were 35 incarcerated youth (100 % male; 70 % Hispanic; mean age = 16.45). Of these, 27 provided complete pre- and post-treatment assessment data. Measures of mindfulness, locus of control, decision-making, self-esteem, and attitude toward drugs were administered before and after the intervention. Detention camp staff provided behavioral rating points for each participant in the week prior to beginning the study treatment and in the week after completing the intervention. Significant increases in self-esteem (p < 0.05) and decision-making skills (p < 0.01) were observed among the entire study sample. Between-group analyses found significantly greater increases in self-esteem (p < 0.05) and staff ratings of good behavior (p < 0.05) in the mindfulness treatment group, consistent with prior research. These results suggest a potentially important role for mindfulness-based interventions in improving well-being and decreasing recidivism among this at-risk population.
Join Ella as she experiences a week full of fun summer activities with her grandparents. Be a surfer, skater, and swimmer. Discover summer, explore movement, and learn the days of the week.The storybook includes a list of kids yoga poses and a parent-teacher guide.
The activities of the brain and the heart are dynamic, chaotic, and possibly intrinsically coordinated. This study aims to investigate the effect of Mindfulness-Based Stress Reduction (MBSR) program on the chaoticity of electronic activities of the brain and the heart, and to explore their potential correlation. Electroencephalogram (EEG) and electrocardiogram (ECG) were recorded at the beginning of an 8-week standard MBSR training course and after the course. EEG spectrum analysis was carried out, wavelet entropies (WE) of EEG (together with reconstructed cortical sources) and heart rate were calculated, and their correlation was investigated. We found enhancement of EEG power of alpha and beta waves and lowering of delta waves power during MBSR training state as compared to normal resting state. Wavelet entropy analysis indicated that MBSR mindfulness meditation could reduce the chaotic activities of both EEG and heart rate as a change of state. However, longitudinal change of trait may need more long-term training. For the first time, our data demonstrated that the chaotic activities of the brain and the heart became more coordinated during MBSR training, suggesting that mindfulness training may increase the entrainment between mind and body. The 3D brain regions involved in the change in mental states were identified.
If we're trying to do the most good, how should we think about finding out what works, how can experimental methods give us better insights, and how do we face up to evidence that challenges our existing beliefs?
"The first comprehensive overview of holistic education's history, conceptions, practices, and research, this Handbook provides an up-to-date picture of the field as it currently exists around the globe. Specifically, it examines the field's theoretical and historical foundations; offers examples of holistic education in practice with regard to schools, programs, and pedagogies; presents research methods used in holistic education; outlines new and emerging research in the field; and examines potential areas for future program development and research. This volume is a must-have resource for researchers and practitioners and an essential foundational text for courses in the field"--
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The practice of mindfulness has long been incorporated into psychotherapy. Research on the therapeutic benefits of mindfulness exists within adult populations, and emerging empirical evidence demonstrates the benefit of such practices in the treatment of adolescents in both clinical and non-clinical settings. However, there are extremely limited data on the practice of mindfulness with adolescents in a psychiatric hospital. The iMatter ( Improve Mindful ATTention, Enhance Relaxation) group is a manualized program developed to provide adolescents on a short-term psychiatric inpatient unit with an opportunity to learn and practice relaxation strategies, mindfulness exercises, and simple yoga poses. Mindfulness skills are taught in the context of the group and include self-observation of thoughts and feelings, breathing exercises, self-validation of one's experience, loving-kindness toward self, non-judgmental stance toward self, and acceptance and observation of change within self. Participants included 65 adolescents aged 13-17 years ( M = 15.06, standard deviation ( SD) = 1.34) who took part in at least one session of the iMatter intervention. Improvements in self-reported mood were evident following participation in a mindfulness group. Also, participants' heart rate significantly decreased following participation in two groups. Future directions include improved integration of mindfulness into the milieu and other unit programming. Furthermore, comparing self-reported mood and physiological measures from this sample to findings obtained for other unit groups will further clarify the impact of the iMatter intervention.
The practice of mindfulness has long been incorporated into psychotherapy. Research on the therapeutic benefits of mindfulness exists within adult populations, and emerging empirical evidence demonstrates the benefit of such practices in the treatment of adolescents in both clinical and non-clinical settings. However, there are extremely limited data on the practice of mindfulness with adolescents in a psychiatric hospital. The iMatter ( Improve Mindful ATTention, Enhance Relaxation) group is a manualized program developed to provide adolescents on a short-term psychiatric inpatient unit with an opportunity to learn and practice relaxation strategies, mindfulness exercises, and simple yoga poses. Mindfulness skills are taught in the context of the group and include self-observation of thoughts and feelings, breathing exercises, self-validation of one's experience, loving-kindness toward self, non-judgmental stance toward self, and acceptance and observation of change within self. Participants included 65 adolescents aged 13-17 years ( M = 15.06, standard deviation ( SD) = 1.34) who took part in at least one session of the iMatter intervention. Improvements in self-reported mood were evident following participation in a mindfulness group. Also, participants' heart rate significantly decreased following participation in two groups. Future directions include improved integration of mindfulness into the milieu and other unit programming. Furthermore, comparing self-reported mood and physiological measures from this sample to findings obtained for other unit groups will further clarify the impact of the iMatter intervention.
The current study investigated the effects of an 8-week mindfulness-based substance use intervention on self-reported impulsiveness, perceived drug risk, and healthy self-regulation in a sample of 60 incarcerated youth. Forty-eight participants completed questionnaires pre and post intervention. Additionally, 16 participants from two of the final 8-week cohorts were interviewed in focus groups about their experience of the program immediately following its completion. A mixed-method embedded model was used, in which qualitative data was used in support of quantitative data. Paired t-tests revealed a significant decrease (p < .01) in impulsiveness and a significant increase (p < .05) in perceived risk of drug use from pretest to posttest. No significant differences were found on self-reported self-regulation. Focus group interviews conducted immediately following the intervention revealed three major themes: receptivity to the program in general, appreciation of the facilitator teaching style, and learning about drugs. Clinical implications and directions for future research are discussed.
The current study investigated the feasibility of implementing a 10-week mindfulness-based intervention with a group of incarcerated adolescents. Before and after completion of the 10-week intervention, 32 participants filled out self-report questionnaires on trait mindfulness, self-regulation, and perceived stress. We hypothesized that self-reported mindfulness and self-regulation would significantly increase, and perceived stress would significantly decrease, as a result of participation in the treatment intervention. Paired t-tests revealed a significant decrease (p < .05) in perceived stress and a significant increase (p < .001) in healthy self-regulation. No significant differences were found on self-reported mindfulness. Results suggest that mindfulness-based interventions are feasible for incarcerated adolescents. Limitations and future research are discussed.
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The current study investigated the feasibility of implementing a 10-week mindfulness-based intervention with a group of incarcerated adolescents. Before and after completion of the 10-week intervention, 32 participants filled out self-report questionnaires on trait mindfulness, self-regulation, and perceived stress. We hypothesized that self-reported mindfulness and self-regulation would significantly increase, and perceived stress would significantly decrease, as a result of participation in the treatment intervention. Paired t-tests revealed a significant decrease (p < .05) in perceived stress and a significant increase (p < .001) in healthy self-regulation. No significant differences were found on self-reported mindfulness. Results suggest that mindfulness-based interventions are feasible for incarcerated adolescents. Limitations and future research are discussed.
Sam Harris’s first book, The End of Faith, ignited a worldwide debate about the validity of religion. In the aftermath, Harris discovered that most people—from religious fundamentalists to non-believing scientists—agree on one point: science has nothing to say on the subject of human values. Indeed, our failure to address questions of meaning and morality through science has now become the primary justification for religious faith.In this highly controversial book, Sam Harris seeks to link morality to the rest of human knowledge. Defining morality in terms of human and animal well-being, Harris argues that science can do more than tell how we are; it can, in principle, tell us how we ought to be. In his view, moral relativism is simply false—and comes at an increasing cost to humanity. And the intrusions of religion into the sphere of human values can be finally repelled: for just as there is no such thing as Christian physics or Muslim algebra, there can be no Christian or Muslim morality. Using his expertise in philosophy and neuroscience, along with his experience on the front lines of our “culture wars,” Harris delivers a game-changing book about the future of science and about the real basis of human cooperation.
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The present study uses data from 35 third through fifth-grade urban classrooms and 531 students to examine the extent to which student-level social and emotional skills (e.g., low hostile attribution bias and low aggressive interpersonal negotiation strategies) and emotionally supportive learning environments predict aggressive behavior over the course of a school year. Results of multiple regression analyses indicated that across teacher-reported measures of aggressive behavior, more classroom emotional support over the course of the school year predicted less aggressive behavior in spring, particularly for children whose hostile attribution bias decreased over the course of the year. According to a child-reported measure of aggressive behavior, declines in aggressive interpersonal negotiation strategies over the course of the year also predicted less aggressive behavior in spring. Moreover, these results operated similarly across all children. Implications for SEL programs are discussed.
Sam Harris answers common questions about meditation and its effects on anxiety
In this episode of the Waking Up podcast, Sam Harris speaks with Daniel Goleman and Richard J. Davidson about the current scientific understanding of meditation practice. They speak about the original stigma associated with meditation, the history of introspection in eastern and western cultures, the recent collaboration between Buddhism and western science, the difference between altered states and altered traits, an alternate conception of mental health, “meta-awareness,” the relationship between mindfulness and “flow,” the difference between pain and suffering, mindfulness-based stress reduction (MBSR), and other topics.
The current study examined the unique and combined roles of spirituality and religious identity formation processes on ethnocultural empathy among Italian youth. Spirituality was conceptualized as a desire for self-transcendence. Ethnocultural empathy entails concern for those of other cultural backgrounds. It was hypothesized that spirituality would predict ethnocultural empathy indirectly by way of religious identity commitment and in-depth exploration. Religious identity commitment is the extent to which people have invested in a particular religious worldview and community, whereas religious identity in-depth exploration is the degree to which they are actively seeking to learn more about their religious belief system. The sample included 301 Italian adolescents. Structural equation modeling revealed that spirituality positively and strongly predicted both mediators (i.e., religious identity commitment and in-depth exploration) and that it had a moderate, positive direct link to ethnocultural empathy. The mediators were in turn significantly related to ethnocultural empathy, with the link being negative for commitment but positive for in-depth exploration. Finally, both of these indirect paths from spirituality to ethnocultural empathy were statistically significant. This suggests that spirituality may improve prosocial relations with those of other cultures by encouraging people to further explore their religious worldviews.
AbstractParents of children with autism spectrum disorders (ASD) are at an increased risk for acute and chronic stress compared to parents of children with other developmental disabilities and parents of children without disabilities. It is plausible that the stressors of having a child with ASD affect the couple relationship; however, few researchers have focused on this dynamic within these families. In this article, we seek to develop a model for how stress operates in families with children with ASD. In developing this new stress model, we describe the characteristics of ASD, discuss stressors that are pronounced in families of children with ASD as supported by the literature, and highlight the limitations of Perry's (2004) model in application to this population. Our expanded stress model includes the addition of parenting couple resources and parenting couple outcomes. Finally, we demonstrate how to apply the model using a mindfulness intervention to promote positive outcomes and strengthen the couple relationship.
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