<p>This is the very first issue of the the Bulletin of Tibetology published in May of 1964. It features the transcript of an address given by Palden Thondup Namgyal, Chogyal of Sikkim, as well as articles by Nalinaksha Dutt, Ram Sinh Tomar, and Nirmal C. Sinha. (Ben Deitle 2006-01-10)</p>
<p>This issue of the the Bulletin of Tibetology features articles by Rigzin Ngodup, Tsultsem Gyatso (tshul khrims rgya mtsho), P. G. Yogi, and Sonam Gyatso Dokham, as well as several short notes. It was published in February of 1998. (Ben Deitle 2006-01-16)</p>
<p>This issue of the the Bulletin of Tibetology features articles by Chowang Acharya, Tsewang Tamding, and P. G. Yogi. It was published in July of 1998. (Ben Deitle 2006-01-16)</p>
<p>This issue of the the Bulletin of Tibetology features articles by Ashwani Kumar, Chowang Acharya, Sonam Gyatso Dokham, and P. G. Yogi. It was published in November of 1998. (Ben Deitle 2006-01-16)</p>
<p>This issue of the the Bulletin of Tibetology features articles by Rigzin Ngodup and P. G. Yogi. It was published in July of 1999. (Ben Deitle 2006-01-16)</p>
<p>This issue of the the Bulletin of Tibetology features articles by Tenzing Norbu Sithar and P. G. Yogi. It was published in October of 1999. (Ben Deitle 2006-01-16)</p>
<p>This issue of the the Bulletin of Tibetology is devoted to accounts of King Aśoka compiled from Tibetan source material by Acharya Samten Gyatso Lepcha, with English versions by Thupten Tenzing. Both the Tibetan and English are presented. The issue was published in February of 1999. (Ben Deitle 2006-01-16)</p>
<p>This issue of the Bulletin of Tibetology features articles by Karubaki Datta, P. G. Yogi, and Rigzin Ngodup. It was published in 2000. (Ben Deitle 2006-01-10)</p>
<p>This issue of the the Bulletin of Tibetology features articles by P. G. Yogi and Gos Pema Gyaltsen ('gos padma rgyal mtshan). It was published in February of 2001. (Ben Deitle 2006-01-16)</p>
<p>This issue of the the Bulletin of Tibetology features articles by P. G. Yogi, Maitreyee Choudhury and Kamal Bikash Choudhury. It was published in July of 2001. (Ben Deitle 2006-01-16)</p>
<p>This issue of the the Bulletin of Tibetology features articles by P. G. Yogi, Chowang Acharya, and Gos Pema Gyaltsen ('gos padma rgyal mtshan). It was published in November of 2001. (Ben Deitle 2006-01-16)</p>
<p>This issue of the the Bulletin of Tibetology features articles by Ashwani Kumar, Chowang Acarya, Lama Sherab Rhaldi, and P. G. Yogi. It was published in February of 2002. (Ben Deitle 2006-01-16)</p>
<p>This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced.</p>
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This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced.
This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced.
This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced.
Zotero Collections:
This article draws on research in neuroscience, cognitive science, developmental psychology, and education, as well as scholarship from contemplative traditions concerning the cultivation of positive development, to highlight a set of mental skills and socioemotional dispositions that are central to the aims of education in the 21st century. These include self-regulatory skills associated with emotion and attention, self-representations, and prosocial dispositions such as empathy and compassion. It should be possible to strengthen these positive qualities and dispositions through systematic contemplative practices, which induce plastic changes in brain function and structure, supporting prosocial behavior and academic success in young people. These putative beneficial consequences call for focused programmatic research to better characterize which forms and frequencies of practice are most effective for which types of children and adolescents. Results from such research may help refine training programs to maximize their effectiveness at different ages and to document the changes in neural function and structure that might be induced. [ABSTRACT FROM AUTHOR]; Copyright of Child Development Perspectives is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)
The premiere volume of Thupten Jinpa's thirty-two-volume Library of Tibetan Classics series, inaugurated to coincide with the Dalai Lama's conferral of the initiation rite of Kalacakra in Toronto in April 2004. The Kalacakra, or "wheel of time," tantra likely entered Indian Mahayana Buddhism around the tenth century. In expounding the root tantra, the Indian master Pundarika, one of the legendary Kalki kings of the land of Shambhala, wrote his influential Stainless Light. Ornament of Stainless Light is an authoritative Tibetan exposition of this important text, composed in the fifteenth century by Khedrup Norsang Gyatso, tutor to the Second Dalai Lama. One of the central projects of Kalacakra literature is a detailed correlation between the human body and the external universe. In working out this complex correspondence, the Kalacakra texts present an amazingly detailed theory of cosmology and astronomy, especially about the movements of the various celestial bodies. The Kalacakra tantra is also a highly complex system of Buddhist theory and practice that employs vital bodily energies, deep meditative mental states, and a penetrative focus on subtle points within the body's key energy conduits known as channels. Ornament of Stainless Light addresses all these topics, elaborating on the external universe, the inner world of the individual, the Kalacakra initiation rites, and the tantric stages of generation and completion, all in a highly readable English translation.
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