<p>Mindfulness for the Next Generation: Helping emerging adults manage stress and lead healthier lives is an instructor's text offering a four-session mindfulness-based program aimed at helping emerging adults manage their stress and navigate the developmental tasks of this unique developmental time period.</p>
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This project provides for creation of a course that looks at Vipassana meditation from three broad perspectives: experiential, psychological/scientific, and philosophical. Students learn to meditate and compare that experience with other contemplative exercises. They bring that experience to bear on questions about research on well-being and on perennial philosophical questions about the nature of the self.
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Mystical texts and the visual arts have contributed immeasurably to shaping individual and collective conceptions of the spiritual in modern and postmodern culture. By integrating rigorous textual analysis with direct experiential practices, we will bring a multifaceted approach to bear on the relationship between aesthetic, intellectual and mystical creativity—that is, between the often conflicting domains of spiritual experience, intellectual analysis, and beauty—in order to gain insight into the ways in which these distinctive yet overlapping modalities of knowledge have integrally shaped developments in high culture, sacred practice and visual representation. Drawing on the combined methodological perspectives of Art History and Religious Studies, we will examine the ways in which the contemplative and experiential practices of museum viewing, ritual performances, trans-cultural encounter and focused reading and writing activities can all serve as powerful acts of human self-creation.
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OBJECTIVE: Positron emission tomography was used to investigate the neural substrates of normal human emotional and their dependence on the types of emotional stimulus.
METHOD: Twelve healthy female subjects underwent 12 measurements of regional brain activity following the intravenous bolus administration of [15O]H2O as they alternated between emotion-generating and control film and recall tasks. Automated image analysis techniques were used to characterize and compare the increases in regional brain activity associated with the emotional response to complex visual (film) and cognitive (recall) stimuli.
RESULTS: Film- and recall-generated emotion were each associated with significantly increased activity in the vicinity of the medial prefrontal cortex and thalamus, suggesting that these regions participate in aspects of emotion that do not depend on the nature of the emotional stimulus. Film-generated emotion was associated with significantly greater increases in activity bilaterally in the occipitotemporparietal cortex, lateral cerebellum, hypothalamus, and a region that includes the anterior temporal cortex, amygdala, and hippocampal formation, suggesting that these regions participate in the emotional response to certain exteroceptive sensory stimuli. Recall-generated sadness was associated with significantly greater increases in activity in the vicinity of the anterior insular cortex, suggesting that this region participates in the emotional response to potentially distressing cognitive or interoceptive sensory stimuli.
CONCLUSIONS: While this study should be considered preliminary, it identified brain regions that participate in externally and internally generated human emotion.
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OBJECTIVE: Happiness, sadness, and disgust are three emotions that differ in their valence (positive or negative) and associated action tendencies (approach or withdrawal). This study was designed to investigate the neuroanatomical correlates of these discrete emotions.
METHOD: Twelve healthy female subjects were studied. Positron emission tomography and [15O]H2O were used to measure regional brain activity. There were 12 conditions per subject: happiness, sadness, and disgust and three control conditions, each induced by film and recall. Emotion and control tasks were alternated throughout. Condition order was pseudo-randomized and counterbalanced across subjects. Analyses focused on brain activity patterns for each emotion when combining film and recall data.
RESULTS: Happiness, sadness, and disgust were each associated with increases in activity in the thalamus and medial prefrontal cortex (Brodmann's area 9). These three emotions were also associated with activation of anterior and posterior temporal structures, primarily when induced by film. Recalled sadness was associated with increased activation in the anterior insula. Happiness was distinguished from sadness by greater activity in the vicinity of ventral mesial frontal cortex.
CONCLUSIONS: While this study should be considered preliminary, it identifies regions of the brain that participate in happiness, sadness, and disgust, regions that distinguish between positive and negative emotions, and regions that depend on both the elicitor and valence of emotion or their interaction.
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How we know is as important as what we know. However, contemporary pedagogy and curriculum generally exclude a fundamental way of knowing—the contemplative—from any viable role in education in favor of a rational and empirical approach. As a result, few mainstream teachers or curriculum planners have explicitly integrated the contemplative into the classroom. Yet, contemplative knowing has been described as fundamental to the quest for knowledge and wisdom and complementary to analytic processing. The present article offers educators a rationale for returning the contemplative to education by summarizing research on the impact of contemplation on learning and behavior. It then provides a range of specific approaches for teachers that can be easily integrated into existing curriculum from elementary to university levels. The result of such integration transforms learning and the learner while affecting the very practical concerns of mainstream education.
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<p>The study reported here is seeking to gain enhanced understandings of the acquisition and development of core and generic skills in higher education and employment against a backcloth of continued pressure for their effective delivery from employers, government departments, and those responsible for the management and funding of higher education. This pressure appears to have had little impact so far, in part because of tutors' scepticism of the message, the messenger and its vocabulary, and in part because the skills demanded lack clarity, consistency and a recognisable theoretical base. Any empirical attempt to acquire enhanced understandings of practice thus requires the conceptualisation and development of models of generic skills and of course provision. These models are presented together with evidence of their validity, including exemplars of the patterns of course provision identified.</p>
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<p>The premise of this dissertation is that Buddhism must inculturate to meet the context of contemporary North America. Given the widespread interest in the application of Buddhist-derived ideas and practices in a host of secular settings, the capacity for teachers to engage with new ideas and disciplines will be crucial to the tradition's continued relevance. Because there is a high demand for and interest in Buddhist-derived programming in secular spaces, the number of individuals and organizations striving to meet this demand is mushrooming. This trend, coupled with a dearth of professional training programs and accreditation processes means that not only are there an eclectic array of approaches being used to teach meditation, but there is also minimal discourse engaging the crucial question of what constitutes effective pedagogy or adequate training processes for teachers. Chapter 1 establishes the need for the inculturation of Buddhism. This imperative for adaptation raises fundamental questions regarding how to best evaluate the authenticity of changes to traditional teaching methods. In Chapters 2 and 3, the Buddhist doctrine of skillful means is explored with an eye toward distilling guiding principles for analyzing this process of adaptation of teachings to meet a variety of cultural and personal perspectives. Drawing from Mahayana and pre-Mahayana sutras, traditions of commentary, and contemporary hermeneutics, a set of priorities based on the perspective of the Buddhist tradition is proposed. In Chapter 4, it is established that finding points of relevance to particular cultural concerns such as physical and mental health issues has been a vital component of existing efforts toward secularized meditation programs to date. This chapter concludes by drawing out of such present practices additional guiding principles to advance the process of pedagogical inculturation. Despite the widespread interest in applying meditation to a variety of settings, the pedagogy and philosophy of education behind the various approaches remains largely under-theorized. To fill this need, Chapter 5 establishes a set of guiding principles for pedagogical adaptation, drawing from the tradition's own self-understanding as well as from the insights of Western education as discussed in the prior 4 chapters. Finally, Chapter 6 offers an example of inculturated pedagogy at work.</p>
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This class will explores various forms of physically-based contemplative practices. We
will progress from individual practices to partnering practices, to exploring the
possibility of creating a group practice, and the creation of a public contemplative space.
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BACKGROUND: Despite the apparent high placebo response rate in randomized placebo-controlled trials (RCT) of patients with irritable bowel syndrome (IBS), little is known about the variability and predictors of this response.
OBJECTIVES: To describe the magnitude of response in placebo arms of IBS clinical trials and to identify which factors predict the variability of the placebo response.
METHODS: We performed a meta-analysis of published, English language, RCT with 20 or more IBS patients who were treated for at least 2 weeks. This analysis is limited to studies that assessed global response (improvement in overall symptoms). The variables considered as potential placebo modifiers were study design, study duration, use of a run-in phase, Jadad score, entry criteria, number of office visits, number of office visits/study duration, use of diagnostic testing, gender, age and type of medication studied.
FINDINGS: Forty-five placebo-controlled RCTs met the inclusion criteria. The placebo response ranged from 16.0 to 71.4% with a population-weighted average of 40.2%, 95% CI (35.9-44.4). Significant associations with lower placebo response rates were fulfillment of the Rome criteria for study entry (P=0.049) and an increased number of office visits (P=0.026).
CONCLUSIONS: Placebo effects in IBS clinical trials measuring a global outcome are highly variable. Entry criteria and number of office visits are significant predictors of the placebo response. More stringent entry criteria and an increased number of office visits appear to independently decrease the placebo response.
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The aim of this article is to investigate how a contemplative orientation to teaching may facilitate wholeness for teachers and students through a portrait of Diana, a kindergarten teacher working in a contemplative elementary school. The portrait, one of three portraits from a larger study, illustrates three central features of contemplative teaching: compassion, integrity, and mindful awareness. These three central features develop internally within individual teachers and are animated and influenced externally through their role as teachers. The context of their teaching, relationships with students, parents, and colleagues, and pedagogical choices, in turn influence the three central features. The emphasis on wholeness, unity, and integration of a contemplative orientation to teaching moves us toward a view of teachers and students as beings with not only minds and heads but also hearts and bodies. Contemplative teaching offers educational communities a path toward transformational, holistic, and integrative learning and teaching.
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This report is a summary of the Contemplative Net Project’s findings. The report begins by reviewing the historical and cultural context for the current interest in meditation and
other contemplative practices. The secular application of these practices is then surveyed in five professional fields: Business and Organizational Development, Medicine and Healthcare, Education and Youth Work, Law and Government, and Prison Work. Through
the use of stories, profiles, and quotes from research interviews, the report offers an indepth, narrative look at how exposure to meditation and other practices has impacted individuals, workplaces, and society at large.
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Publisher's description: This book teaches us how to fully connect with the visual richness of our ordinary, daily experience. Photography is not just a mechanical process; it requires learning how to see. As you develop your ability to look and see, you will open, more and more, to the natural inspiration of your surroundings. Filled with practical exercises, photographic assignments, and techniques for working with texture, light, and color, this book offers a system of training that draws on both Buddhist mindfulness practice and the insights of master photographers such as Alfred Stieglitz, Edward Weston, and Henri Cartier-Bresson.
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<p>Putting on the Mind of Christ is the ardent expression of a modern mystic reporting his spiritual experiences with a "Christ-focused" framework.</p>
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Reading and Writing Women’s Lives’ is a course designed to introduce you to genres of writing that involve personal and lived experience about and by women: personal essay, biography, autobiography, and autoethnography. Not only will we be reading these forms as well as theories about writing and women’s experience, but we will also try our hand at producing them ourselves. The guiding method of this course is collaborative learning: between teacher and students, between me and each of you, between each of you and your own small group or the class in general. The course emphasizes dialogue and process–experiential learning at its heart, since the very topic of the course necessitates that we confront our understanding of experience itself, and confront the ways our understanding of our selves depends on it. Together we will learn to recognize and examine various scripts for being and knowing, in order to seize the one(s) we find most meaningful.
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