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This study focused on 21 educators who have been meditating for an average of 4 years. These educators, who were mostly teachers, had been introduced to meditation in a graduate course in education. They chose to continue meditation after the class was completed. The study examined the nature of their meditation practice, and the effects that the participants perceived in their personal and professional lives. Almost all the participants indicated that they felt meditation had made a significant difference in their lives. The most cited benefit was feeling calmer and more centered. Four of the teachers had also introduced meditation to their students. The study indicated that holistic approaches to learning can be successfully introduced in a traditional academic setting.

<p>Abstract The performance of concentrative and mindfulness meditators on a test of sustained attention (Wilkins' counting test) was compared with controls. Both groups of meditators demonstrated superior performance on the test of sustained attention in comparison with controls, and long-term meditators were superior to short-term meditators. Mindfulness meditators showed superior performance in comparison with concentrative meditators when the stimulus was unexpected but there was no difference between the two types of meditators when the stimulus was expected. The results are discussed in relation to the attentional mechanisms involved in the two types of meditation and implications drawn for mental health.</p>

Meditation and the Classroom inventively articulates how educators can use meditation to educate the whole student. Notably, a number of universities have initiated contemplative studies options and others have opened contemplative spaces. This represents an attempt to address the inner life. It is also a sign of a new era, one in which the United States is more spiritually diverse than ever before. Examples from university classrooms and statements by students indicate benefits include increased self-awareness, creativity, and compassion.The religious studies scholars who have contributed to this book often teach about meditation, but here they include reflections on how meditation has affected them and their teaching. Until recently, though, even many religious studies professors would find sharing meditation experiences, let alone teaching meditation techniques, a breach of disciplinary and academic protocols. The value of teaching meditation and teaching about meditation is discussed. Ethical issues such as pluralism, respect, qualifications, power and coercion, and avoiding actual or perceived proselytization are also examined. While methods for religious studies are emphasized, the book provides valuable guidance for all those interested in this endeavor.

<p>This thesis is composed of two parts, one a translation, the other a commentary on the material that has been translated--a set of three well known identically entitled works by the famous Indian Buddhist scholar, Kamalasila (c. 740-795 C.E.). The Bhavanakramas are here translated from both Sanskrit and Tibetan sources. The commentary takes the form of an extended critical Prologue to the texts and is centred around an examination of the notions of meditation and insight as found therein. The first chapter of the commentary examines the various terms for meditation found in the texts and argues for a specific way of translating them that regards as normative only one of these, that is, bhavana . The argument is made that if one is to take the basic Buddhist distinction between intellectual and experiential wisdom seriously, no other concept of meditation will prove satisfactory. The concept of bhavana is contrasted with that of dhyana , and explained in light of other important terms, notably samadhi, samatha and vipasyana . Two different conceptions of samadhi are identified as existing within the texts, one corresponding with dhyana and one with bhavana . The latter is identified as predominant. This conception holds that meditation is not to be principally identified as non-conceptual in nature, but rather encompasses both nonconceptual states and conceptual processes. These latter, however, are not to be identified with ordinary reasoning processes ( cintamayi prajña ) but rather with a form of experiential knowing (bhavanamayi prajña, vipasyana ) that is conceptual in nature. It is in accordance with this conception that the actual translation of the texts has been undertaken.</p>

<p>This article explores Asian traditions of meditation, with particular attention to Buddhism as it was developed in ancient India. It delineates a core curriculum, initially developed in monastic institutions of higher education, that has been most fully preserved in Tibet. It then explores how this curriculum might be adapted so that it can help support a genuinely humanistic education within American higher education. This exploration focuses not only on the inherent values of Buddhist meditation but also on practical strategies that can be used to introduce these values in the academic curriculum and in the broader campus life.</p>

This article explores Asian traditions of meditation, with particular attention toBuddhism as it was developed in ancient India. It delineates a core curriculum, initially developed in monastic institutions of higher education, that has been most fully preserved in Tibet. It then explores how this curriculum might be adapted so that it can help support a genuinely humanistic education within American higher education. This exploration focuses not only on the inherent values of Buddhist meditation but also on practical strategies that can be used to introduce these values in the academic curriculum and in the broader campus life.

<p>Psychological interest in the impact of mental states on biological functioning is growing rapidly, driving a need for new methods for inducing mental states that last long enough, and are sufficiently impactful, to have significant effects on physical health. The many traditions of meditative practice are one potential pathway for studying mind-body interactions. The purpose of this review is to introduce personality and social psychologists to the field of meditation research. Beginning with a brief introduction to meditation and the heterogeneity of meditative practices, we showcase research linking meditative practice to changes in immune and cardiovascular functioning and pain perception. We then discuss theoretical and empirical evidence that meditation works by inducing changes in psychological capacities such as emotion regulation and self-regulation or through repeated induction of specific mental states such as love or meta-cognitive awareness. At the frontier of the science of meditation is the need to empirically test whether meditation-driven changes in cognitive and affective processes are the cause of improvements in physical health. Emerging challenges in meditation research include a need for large studies using randomized controlled and dual-blind designs with active control groups and an increased focus on measuring mechanisms of action as well as outcomes. Meditation represents a potentially powerful tool for generating new knowledge of mind-body interactions.</p>

The current study examined differential patterns of interrelationships between meditators and nonmeditators on issues pertaining to psychosocial adaptation. Subjects (N=66) were randomly selected from mailing lists provided by theAssociation of Transpersonal Psychology or were solicited via classified advertising in theChicago Tribune and theDallas Morning News. The findings of the current study indicate that there are no differences between meditators and nonmeditators on level of psychosocial adaptation. However examination of the zero-order correlations between dependent measures revealed differential patterns of interrelationships within the meditator and nonmeditator groups. The findings suggest that further research is needed which expands upon the influence of meditation on psychosocial adaptation by addressing topics specific to meditative practice. The implications for the development of qualitative research methods designed to investigate psychosocial parameters in transpersonal psychology are discussed.

A Practical Guide To Meditation and Relaxation Methods, Meditation Facts, Music, Cushions, Anapana Meditation for Your Child, Exercises and Teachings of Buddha

Heart disease is the leading cause of global mortality, accounting for 13.7 million deaths annually. Optimising depression and anxiety symptoms in adults with heart disease is an international priority. Heart disease secondary prevention is best achieved through implementation of sustainable pharmacological and non-pharmacological interventions, including meditation. Meditation is a means of generating self-awareness and has implications for enhanced self-management of depression and anxiety symptoms. This review aims to identify high-level quantitative evidence for meditation interventions designed to improve depression and/or anxiety symptoms among adults with heart disease and ascertain the most important elements of meditation interventions that facilitate positive depression and/or anxiety outcomes. This systematic review and narrative synthesis was completed in accordance with the PRISMA Statement and has adhered to the Cochrane Risk of Bias guideline. Six databases were searched between 1975 and 2017. Statistically significant outcomes were demonstrated in over half (5/9) of phase II meditation studies for depression and/or anxiety and involved 477 participants. Meditation interventions that generated positive outcomes for depression and/or anxiety included elements such as focused attention to body parts (or body scan) (3/4 studies) and/or group meetings (4/5 studies). Meditation is a means of reframing heart disease outpatient services towards an integrated model of care. Future adequately powered phase III studies are needed to confirm which meditation elements are associated with reductions in depression and anxiety; and the differential effects between concentrative and mindfulness-based meditation types among adults with heart disease.

According to Buddhist teachings, when we understand the interconnection of all of life, then we can act with the ease of uncontrived altruism. We act with simple goodness. Whether they are personal and direct or take place in the larger arena of social change, our actions arise out of a wholesome state of mind rather than out of fear and anxiety. With clear vision, we see that we are all a part of each other's life and journey toward liberation. This knowledge forms the spirit with which we do meditation practice, and the way in which we bring that practice into our daily lives. With greater awareness, often formed and refined in meditation, we begin to see that we are essentially no different from each other, no matter who we are. We all share the urge toward happiness,and not one of us leaves this earth never having suffered. This view of interconnectedness may not give us the ability, the means, oreven the inclination to do a political analysis of a situation or to engage in systematic social change, but it does give us an unfeigned goodheartedness. It gives us an urge to include rather than to exclude, to care rather than to reject someone else's problem as having nothing to do with us. This is the consciousness of social transformation.


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