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Contemplative Pedagogy is a new and sometimes controversial pedagogical practice. Faculty often have basic questions about how to implement the pedagogy in their classrooms, in addition to questions that challenge the educational value and appropriateness of the practice. Assembled here are the most frequently asked questions about Contemplative Pedagogy, with responses from six contemplative professors, each from a different institutional and philosophical location. The respondents are founding members of the Contemplative Studies Consultation of the American Academy of Religion. The diversity of views expressed by the respondents invites the reader to see that there is no single theory or praxis of contemplative pedagogy.
Contemplative Pedagogy is a new and sometimes controversial pedagogical practice. Faculty often have basic questions about how to implement the pedagogy in their classrooms, in addition to questions that challenge the educational value and appropriateness of the practice. Assembled here are the most frequently asked questions about Contemplative Pedagogy, with responses from six contemplative professors, each from a different institutional and philosophical location. The respondents are founding members of the Contemplative Studies Consultation of the American Academy of Religion. The diversity of views expressed by the respondents invites the reader to see that there is no single theory or praxis of contemplative pedagogy.
We have reached a moment in history when it is time to reenvision certain basic aspects of the existing models of teaching and research in higher education in order to foster a deeper knowledge of the nature of our existence as human beings in a world that is intricately interrelated on many levels. This article suggests that one way to accomplish this is to develop a new field of academic endeavor that takes account of the emerging scientific work on the neurological foundations of the concentrated and relaxed states of mind attained by meditation and by a variety of other human endeavors, and applies them directly to our lives. It is important that we do not study them only as objects divorced from our own experience, but bring our own subjectivities directly into the equation. The field I am proposing, "contemplative studies," would bridge the humanities, the sciences, and the creative arts in an effort to identify the varieties of contemplative experiences, to find meaningful scientific explanations for them, to cultivate firsthand knowledge of them, and to critically assess their nature and significance.
We have reached a moment in history when it is time to reenvision certain basic aspects of the existing models of teaching and research in higher education in order to foster a deeper knowledge of the nature of our existence as human beings in a world that is intricately interrelated on many levels. This article suggests that one way to accomplish this is to develop a new field of academic endeavor that takes account of the emerging scientific work on the neurological foundations of the concentrated and relaxed states of mind attained by meditation and by a variety of other human endeavors, and applies them directly to our lives. It is important that we do not study them only as objects divorced from our own experience, but bring our own subjectivities directly into the equation. The field I am proposing, "contemplative studies," would bridge the humanities, the sciences, and the creative arts in an effort to identify the varieties of contemplative experiences, to find meaningful scientific explanations for them, to cultivate firsthand knowledge of them, and to critically assess their nature and significance.
In the formative period of Taoism three aspects or phases can be distinguished: the 'Individualist', the 'Primitivist', and the 'Syncretist'. While differing in terms of political thought, all three exhibit a common cosmology of the Way and its Inner Power and a common practice of self-transformation, here called 'inner cultivation'. This is an apophatic practice of breathing meditation. The other great meditative traditions of the world have often presented stages of meditation along the path of self-transformation. While there is scant evidence for such stages in the Lao-Tzu and Chuang-Tzu, there is not only substantial evidence in other sources of early Taoism but also a specific rhetorical structure for presenting these stages. Evidence for this is drawn from the following texts: the twelve-sided jade knob from Chi'i; the 'Huang-Lao po-shu' from Ma-wang-tui; the Lü-shih ch'un-ch'iu; the Chuang-Tzu; the Kuan-Tzu; and the Huai-nan-Tzu.
Objectives: While mindfulness-based interventions have received widespread application in both clinical and non-clinical populations, the mechanism by which mindfulness meditation improves well-being remains elusive. One possibility is that mindfulness training alters the processing of emotional information, similar to prevailing cognitive models of depression and anxiety. The aim of this study was to investigate the effects of mindfulness training on emotional information processing (i.e., memory) biases in relation to both clinical symptomatology and well-being in comparison to active control conditions. Methods: Fifty-eight university students (28 female, age = 20.1 ± 2.7 years) participated in either a 12-week course containing a “meditation laboratory” or an active control course with similar content or experiential practice laboratory format (music). Participants completed an emotional word recall task and self-report questionnaires of well-being and clinical symptoms before and after the 12-week course. Results: Meditators showed greater increases in positive word recall compared to controls [F(1, 56) = 6.6, p = 0.02]. The meditation group increased significantly more on measures of well-being [F(1, 56) = 6.6, p = 0.01], with a marginal decrease in depression and anxiety [F(1, 56) = 3.0, p = 0.09] compared to controls. Increased positive word recall was associated with increased psychological well-being (r = 0.31, p = 0.02) and decreased clinical symptoms (r = −0.29, p = 0.03). Conclusion: Mindfulness training was associated with greater improvements in processing efficiency for positively valenced stimuli than active control conditions. This change in emotional information processing was associated with improvements in psychological well-being and less depression and anxiety. These data suggest that mindfulness training may improve well-being via changes in emotional information processing. Future research with a fully randomized design will be needed to clarify the possible influence of self-selection.