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  1. L. I. Aftanas & S. A. Golosheikin (2003). Changes in Cortical Activity in Altered States of Consciousness: The Study of Meditation by High-Resolution EEG. Human Physiology 29 (2):143-151.
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  2. C. M. Anderson (2000). From Molecules to Mindfulness: How Vertically Convergent Fractal Time Fluctuations Unify Cognition and Emotion. Consciousness and Emotion 1 (2):193-226.
    Fractal time fluctuations of the spectral “1/f” form are universal in natural self-organizing systems. Neurobiology is uniquely infused with fractal fluctuations in the form of statistically self-similar clusters or bursts on all levels of description from molecular events such as protein chain fluctuations, ion channel currents and synaptic processes to the behaviors of neural ensembles or the collective behavior of Internet users. It is the thesis of this essay that the brain self-organizes via a vertical collation of these spontaneous events (...)
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  3. Lutz Antoine, J. Brefczynski-Lewis, T. Johnstone & R. J. Davidson, Regulation of the Neural Circuitry of Emotion by Compassion Meditation: Effects of Meditative Expertise.
    PLoS ONE 3(3): e1897. doi:10.1371/journal.pone.
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  4. Lutz Antoine, H. A. Slagter, J. D. Dunne & R. J. Davidson, Attention Regulation and Monitoring in Meditation.
    Meditation can be conceptualized as a family of complex tial to be specific about the type of meditation practice emotional and attentional regulatory training regimes under investigation. Failure to make such distinctions developed for various ends, including the cultivation of..
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  5. Noritoshi Aramaki (2007). A Critique of Whitehead in Light of the Buddhist Distinction of theTwo-Truth Doctrine. Process Studies 36 (2):294-305.
    We need to distinguish systematically what is culturally creative from the degenerative forces that now rule the world. Whitehead comes closest to defining the creative when he identifies it as freedom on the human side and peace on the divine. Buddhist meditation can go deeper to realize the zero-dimension of the communal life-as-such, which corresponds to Whiteheadean freedom-and-peace as the ultimate wellspring of cultural creativity.
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  6. Alarik T. Arenander & Frederick T. Travis (2004). Brain Patterns of Self-Awareness. In Bernard D. Beitman & Jyotsna Nair (eds.), Self-Awareness Deficits in Psychiatric Patients: Neurobiology, Assessment, and Treatment. W.W. Norton & Co.
  7. R. P. Atkinson & H. Earl (1996). Enhanced Vigilance in Guided Meditation: Implications of Altered Consciousness. In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Toward a Science of Consciousness. MIT Press.
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  8. James H. Austin (2012). Meditating Selflessly at the Dawn of a New Millennium. Contemporary Buddhism 13 (1):61-81.
    Increasingly open to question are the efficacies and timing of some traditional, conventional and current meditative techniques. Recent brain research emphasizes that it is important to distinguish between the Self-centred (egocentric) and other-centred (allocentric) streams of processing. It also proves useful to view as complementary the assets of the concentrative and receptive styles of meditation, especially when one's practices cultivate an appropriate balance between their top-down and bottom-up systems of attentive processing. From this neural perspective, Part I ventures a small (...)
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  9. James H. Austin (2010). The Thalmic Gatteway. In Brian Bruya (ed.), Effortless Attention: A New Perspective in the Cognitive Science of Attention and Action. MIT Press.
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  10. James H. Austin (2000). Consciousness Evolves When the Self Dissolves. Journal of Consciousness Studies 7 (11-12):209-230.
  11. James H. Austin (1998). Zen and the Brain: Toward an Understanding of Meditation and Consciousness. MIT Press.
    The book uses Zen Buddhism as the opening wedge for an extraordinarily wide-ranging exploration of consciousness.
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  12. Imants Barušs (2003). Transcendence. In Imants Baruss (ed.), Alterations of Consciousness: An Empirical Analysis for Social Scientists. American Psychological Association.
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  13. Brian Bruya (ed.) (2010). Effortless Attention: A New Perspective in the Cognitive Science of Attention and Action. MIT Press.
    This is the first book to explore the cognitive science of effortless attention and action. Attention and action are generally understood to require effort, and the expectation is that under normal circumstances effort increases to meet rising demand. Sometimes, however, attention and action seem to flow effortlessly despite high demand. Effortless attention and action have been documented across a range of normal activities--from rock climbing to chess playing--and yet fundamental questions about the cognitive science of effortlessness have gone largely unasked. (...)
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  14. Brian Bruya (2010). Introduction: Toward a Theory of Attention That Includes Effortless Attention. In Brian Bruya (ed.), Effortless Attention: A New Perspective in the Cognitive Science of Attention and Action. MIT Press.
    In this Introduction, I identify seven discrete aspects of attention brought to the fore by by considering the phenomenon of effortless attention: effort, decision-making, action syntax, agency, automaticity, expertise, and mental training. For each, I provide an overview of recent research, identify challenges to or gaps in current attention theory with respect to it, consider how attention theory can be advanced by including current research, and explain how relevant chapters of this volume offer such advances.
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  15. Lorenza S. Colzato & Jonathan A. Silk (2010). Imag(in)Ing the Buddhist Brain: Editorial Introduction. Zygon 45 (3):591-595.
    Buddhism has captured the imagination of many in the modern (Western) world. Recently, scientists have seemed eager to discover whether claims about Buddhist meditation can be verified experimentally. Brain research is beginning to produce concrete evidence that mental discipline and meditative practice can change the workings of the brain and allow practitioners to achieve different levels of awareness, as measurable for instance in reaction times to stimuli. The goal of this section of articles in Zygon is to address recent developments (...)
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  16. Richard J. Davidson, Mental Training Affects Distribution of Limited Brain Resources.
    The information processing capacity of the human mind is limited, as is evidenced by the so-called ‘‘attentional-blink’’ deficit: When two targets (T1 and T2) embedded in a rapid stream of events are presented in close temporal proximity, the second target is often not seen. This deficit is believed to result from competition between the two targets for limited attentional resources. Here we show, using performance in an attentional-blink task and scalp-recorded brain potentials, that meditation, or mental training, affects the distribution (...)
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  17. Jake H. Davis & Evan Thompson (forthcoming). From the Five Aggregates to Phenomenal Consciousness: Toward a Cross-Cultural Cognitive Science. In Steven M. Emmanuel (ed.), A Companion to Buddhist Philosophy. John Wiley & Sons.
    Buddhism originated and developed in an Indian cultural context that featured many first-person practices for producing and exploring states of consciousness through the systematic training of attention. In contrast, the dominant methods of investigating the mind in Western cognitive science have emphasized third-person observation of the brain and behavior. In this chapter, we explore how these two different projects might prove mutually beneficial. We lay the groundwork for a cross-cultural cognitive science by using one traditional Buddhist model of the mind (...)
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  18. Leesa S. Davis (2010). Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. Continuum.
    Introduction: Experiential deconstructive inquiry -- Foundational philosophies and spiritual methods -- Non-duality in Advaita Vedanta and Zen Buddhism -- Ontological differences and non-duality -- Meditative inquiry, questioning, and dialoguing as a means to spiritual insight -- The undoing or deconstruction of dualistic conceptions -- Advaita Vedanta : philosophical foundations and deconstructive strategies -- Sources of the tradition -- Upaniads that art thou (Tat Tvam Asi) -- Gauapda (c.7th century) : no bondage, no liberation -- Aakara (c.7th-8th century) : there is (...)
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  19. Florin Deleanu (2010). Agnostic Meditations on Buddhist Meditation. Zygon 45 (3):605-626.
    I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion-centered meditation (coinciding with the traditional samatha approach); (2) consciousness-centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection-centered meditation (with two subtypes: morality-directed reflection and reality-directed observation, the latter corresponding to the vipassanā method); (4) visualization-centered meditation; and (5) physiology-centered meditation. In the second part (...)
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  20. John D. Dunne (2006). Realizing the Unreal: Dharmakīrti's Theory of Yogic Perception. Journal of Indian Philosophy 34 (6).
    The Buddhist epistemologist Dharmakīrti (fl. ca. 7th century C.E.) developed a theory of yogic perception that achieved much influence among Buddhist thinkers in India and Tibet. His theory includes an odd problem: on Dharmakīrti’s view, many of the paradigmatic objects of the adept’s meditations do not really exist. How can one cultivate a meditative perception of the nonexistent? This ontological difficulty stems from Dharmakīrti’s decision to construe the Four Noble Truths as the paradigmatic objects of yogic perception. For him, this (...)
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  21. Wolfgang Fasching (2008). Consciousness, Self-Consciousness, and Meditation. Phenomenology and the Cognitive Sciences 7 (4).
    Many spiritual traditions employ certain mental techniques (meditation) which consist in inhibiting mental activity whilst nonetheless remaining fully conscious, which is supposed to lead to a realisation of one’s own true nature prior to habitual self-substantialisation. In this paper I propose that this practice can be understood as a special means of becoming aware of consciousness itself as such. To explain this claim I conduct some phenomenologically oriented considerations about the nature of consciousness qua presence and the problem of self-presence (...)
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  22. David Fontana (2007). Meditation. In Max Velmans & Susan Schneider (eds.), The Blackwell Companion to Consciousness. Blackwell.
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  23. R. Forman (1998). What Does Mysticism Have to Teach Us About Consciousness? In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Toward a Science of Consciousness. MIT Press.
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  24. Jay L. Garfield, Mindfulness and Ethics: Attention, Virtue and Perfection.
    Mindfulness is regarded by all scholars and practitioners of all Buddhist traditions as essential not only for the development of insight, but also for the cultivation and maintenance of ethical discipline. The English term denotes the joint operation of what are regarded in Buddhist philosophy of mind as two cognitive functions: sati/smṛti/dran pa, which we might translate as attention in this context (although the semantic range of these terms also encompasses memory or recollection) and sampajañña/samprajanya /shes bzhin , which I (...)
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  25. Richard Gilpin (2008). The Use of Theravada Buddhist Practices and Perspectives in Mindfulness-Based Cognitive Therapy. Contemporary Buddhism 9 (2):227-251.
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  26. Daniel Goleman (ed.) (2003). Healing Emotions: Conversations with the Dalai Lama on Mindfulness, Emotions, and Health. Shambhala.
    Can the mind heal the body? The Buddhist tradition says yes--and now many Western scientists are beginning to agree. Healing Emotions is the record of an extraordinary series of encounters between the Dalai Lama and prominent Western psychologists, physicians, and meditation teachers that sheds new light on the mind-body connection. Topics include: compassion as medicine; the nature of consciousness; self-esteem; and the meeting points of mind, body, and spirit. This edition contains a new foreword by the editor.
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  27. Daniel Goleman (1976). Meditation and Consciousness: An Asian Approach to Mental Health. American Journal of Psychotherapy 30:41-54.
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  28. Paul J. Griffiths (1986). On Being Mindless: Buddhist Meditation And The Mind-Body Problem. La Salle: Open Court.
  29. Herbert V. Guenther (1992). Meditation Differently, Phenomenological-Psychological Aspects of Tibetan Buddhist (Mahāmudrā and Snying-Thig) Practices From Original Tibetan Sources. Motilal Banarsidass Publishers.
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  30. Fred J. Hanna (2000). Dissoving the Center: Streamlining the Mind and Dismantling the Self. In Tobin Hart, Peter L. Nelson & Kaisa Puhakka (eds.), Transpersonal Knowing: Exploring the Horizon of Consciousness. State University of New York Press.
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  31. Peter Harvey (1993). The Mind-Body Relationship in Pali Buddhism: A Philosophical Investigation. Asian Philosophy 3 (1):29 – 41.
    Abstract The Suttas indicate physical conditions for success in meditation, and also acceptance of a not?Self life?principle (primarily viññana) which is (usually) dependent on the mortal physical body. In the Abhidhamma and commentaries, the physical acts on the mental through the senses and through the ?basis? for mind?organ and mind?consciousness, which came to be seen as the ?heart?basis?. Mind acts on the body through two ?intimations?: fleeting modulations in the primary physical elements. Various forms of r?pa are also said to (...)
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  32. Holley S. Hodgins & Kathryn C. Adair (forthcoming). Attentional Processes and Meditation. Consciousness and Cognition.
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  33. Frank J. Hoffman (2001). Non-Dual Awareness and Logic. Asian Philosophy 11 (2):125 – 132.
    The thesis of this paper is that the question of whether and how statements of the form 'p and not-p' can have religious meaning in Buddhism can be answered in the affirmative and how in terms of a movement from pre-meditative to meditative state to a post-meditative state in life. The paper focuses on the Diamond Sutra in light of Shigenori Nagatomo's study (Asian Philosophy Vol. 10, No. 3, 2000) and advances an additional line of inquiry. This view emphasises the (...)
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  34. Nicholas Humphrey, One Self: A Meditation on the Unity of Consciousness. Social Research, 67, No. 4, 32-39, 2000.
    I am looking at my baby son, as he thrashes around in his crib, two arms flailing, hands grasping randomly, legs kicking the air, head and eyes turning this way and that, a smile followed by a grimace crossing his face. . . And I’m wondering: what is it like to be him? What is he feeling now? What kind of experience is he having of himself?
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  35. Ronald R. Irwin (2000). Meditation and the Evolution of Consciousness: Theoretical and Practical Solutions to Midlife Angst. In Melvin E. Miller & Alan N. West (eds.), Spirituality, Ethics, and Relationship in Adulthood: Clinical and Theoretical Explorations. Psychosocial Press.
  36. Zoran Josipovic (2010). Duality and Nonduality in Meditation Research☆. Consciousness and Cognition 19 (4):1119-1121.
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  37. Zoran Josipovic, Neural Correlates of Nondual Awareness.
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  38. Samten Gyaltsen Karmay (2007). The Great Perfection (Rdzogs Chen): A Philosophical and Meditative Teaching of Tibetan Buddhism. Brill.
    The Great Perfection (rDzogs Chen in Tibetan) is a philosophical and meditative teaching.
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  39. Glen Peter Kezwer (1991/2003). Meditation, Oneness, and Physics: A Journey Through the Laboratories of Physics and Meditation. Lantern Books.
    Kezwer also shows the reader how the practice of meditation can be incorporated into his or her own life to bring the benefits of good health, happiness, clear ...
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  40. Robert K. C. Korman (1986). Pure Consciousness Events and Mysticism. Sophia 25 (April):49-58.
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  41. Joel Krueger (2010). James Austin's Selfless Insight: Zen and the Meditative Transformations of Consciousness. [REVIEW] Journal of Consciousness Studies 17 (9-10):240-244.
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  42. Tse-fu Kuan (2012). Cognitive Operations in Buddhist Meditation: Interface with Western Psychology. Contemporary Buddhism 13 (1):35-60.
    This paper interprets Buddhist meditation from perspectives of Western psychology and explores the common grounds shared by the two disciplines. Cognitive operations in Buddhist meditation are mainly characterized by mindfulness and concentration in relation to attention. Mindfulness in particular plays a pivotal role in regulating attention. My study based on Buddhist literature corroborates significant correspondence between mindfulness and metacognition as propounded by some psychologists. In vipassan? meditation, mindfulness regulates attention in such a way that attention is directed to monitor the (...)
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  43. Tse-fu Kuan (2005). Clarification on Feelings in Buddhist Dhyāna/Jhāna Meditation. Journal of Indian Philosophy 33 (3).
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  44. E. J. Langer (1992). Matters of Mind: Mindfulness/Mindlessness in Perspective. Consciousness and Cognition 1 (3):289-305.
  45. Donald S. Lopez (2012). The Scientific Buddha: His Short and Happy Life. Yale University Press.
    A Purified Religion -- The Birth of the Scientific Buddha -- The Problem with Karma -- Interlude: A Primer on Buddhist Meditation -- The Death of the Scientific Buddha.
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  46. Antoine Lutz, Mental Training Enhances Attentional Stability: Neural and Behavioral Evidence.
    The capacity to stabilize the content of attention over time varies among individuals, and its impairment is a hallmark of several mental illnesses. Impairments in sustained attention in patients with attention disorders have been associated with increased trial-to-trial variability in reaction time and event-related potential deficits during attention tasks. At present, it is unclear whether the ability to sustain attention and its underlying brain circuitry are transformable through training. Here, we show, with dichotic listening task performance and electroencephalography, that training (...)
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  47. Antoine Lutz, Interoceptive Awareness in Experienced Meditators.
    Attention to internal body sensations is practiced in most meditation traditions. Many traditions state that this practice results in increased awareness of internal body sensations, but scientific studies evaluating this claim are lacking. We predicted that experienced meditators would display performance superior to that of nonmeditators on heartbeat detection, a standard noninvasive measure of resting interoceptive awareness. We compared two groups of meditators (Tibetan Buddhist and Kundalini) to an age- and body mass index-matched group of nonmeditators. Contrary to our prediction, (...)
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  48. Antoine Lutz (2008). Attention Regulation and Monitoring in Meditation. Trends in Cognitive Sciences 12 (4):163--169.
    Meditation can be conceptualized as a family of complex tial to be specific about the type of meditation practice emotional and attentional regulatory training regimes under investigation. Failure to make such distinctions developed for various ends, including the cultivation of..
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  49. Antoine Lutz, John D. Dunne & Richard J. Davidson (2007). Meditation and the Neuroscience of Consciousness. In P.D. Zelazo, Morris Moscovitch & Evan Thompson (eds.), Cambridge Handbook of Consciousness. Cambridge.
    in Cambridge Handbook of Consciousness edited by Zelazo P., Moscovitch M. and Thompson E. (2007).
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  50. Antoine Lutz & Evan Thompson (2003). Neurophenomenology - Integrating Subjective Experience and Brain Dynamics in the Neuroscience of Consciousness. Journal of Consciousness Studies 10 (9-10):31-52.
  51. Christopher MacKenna (2004). Conscious Change and Changing Consciousness: Some Thoughts on the Psychology of Meditation. British Journal of Psychotherapy 21 (1):103-118.
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  52. H. R. Maturana (2012). Reflections on My Collaboration with Francisco Varela. Constructivist Foundations 7 (3):155-164.
    Context: Francisco Varela and Humberto Maturana worked closely together for several short episodes and wrote joint publications during the 1970s and 1980s. After that their respective paths in life diverged. Problem: What is the common ground and what are the differences between these two authors with respect to their lives and aims? Method: The author reconstructs their common history in the form of personal reflections and conversations with Varela. Results: The personal reflections reveal the intellectual path Maturana took to develop (...)
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  53. Wolf Mehling, Judith Wrubel, Jennifer Daubenmier, Cynthia Price, Catherine Kerr, Theresa Silow, Viranjini Gopisetty & Anita Stewart (2011). Body Awareness: A Phenomenological Inquiry Into the Common Ground of Mind-Body Therapies. Philosophy, Ethics, and Humanities in Medicine 6 (1):6-.
    Enhancing body awareness has been described as a key element or a mechanism of action for therapeutic approaches often categorized as mind-body approaches, such as yoga, TaiChi, Body-Oriented Psychotherapy, Body Awareness Therapy, mindfulness based therapies/meditation, Feldenkrais, Alexander Method, Breath Therapy and others with reported benefits for a variety of health conditions. To better understand the conceptualization of body awareness in mind-body therapies, leading practitioners and teaching faculty of these approaches were invited as well as their patients to participate in focus (...)
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  54. Melvin E. Miller & Alan N. West (eds.) (2000). Spirituality, Ethics, and Relationship in Adulthood: Clinical and Theoretical Explorations. Psychosocial Press.
  55. Adam Moore & Peter Malinowski (2009). Meditation, Mindfulness and Cognitive Flexibility. Consciousness and Cognition 18 (1):176-186.
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  56. Morris Moscovitch, Philip Zelazo & Evan Thompson (eds.) (2007). Cambridge Handbook of Consciousness.
  57. Charles Muller, The Sutra of Perfect Enlightenment: Korean Buddhism's Guide to Meditation.
    These, and many other related questions have continued to rise in the minds of meditation practitioners of Chan, Sôn and Zen Buddhism since the earliest stages in the development of these traditions, and it is in response to such questions that the Sutra of Perfect Enlightenment (Chinese: Yuanjue jing ) was composed. In addition to detailed guidance on the undertaking of Chan contemplation, the sutra offers concise discussions of the fundamental philosophical grounds which underlie such practices, in the form (...)
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  58. Lisbeth Nielsen & Alfred W. Kaszniak (2006). Awareness of Subtle Emotional Feelings: A Comparison of Long-Term Meditators and Nonmeditators. Emotion 6 (3):392-405.
  59. Gregory Nixon (ed.) (2011). Self-Transcendent Experience: Narrative & Analysis. QuantumDream, Inc..
    How one transcends the self depends on the self that experiences it. Is it instigated or sought, does it happen by accident, or by an act of Grace? Is it common or rare? Is it brought on by the ingestion of psychedelic agents or by meditation or by being overcome by fear or merely by caring more about the welfare of others than oneself? Is it transcendence to experience a shift of perspective or dissolution of the self? In the pages (...)
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  60. P. Novak (1996). Buddhist Meditation and Consciousness of Time. Journal of Consciousness Studies 3 (3):267-77.
  61. Juan Pascual-Leone (2000). Mental Attention, Conscious, and the Progressive Emergence of Wisdom. Journal of Adult Development. Special Issue 1949 (4):241-254.
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  62. Gene Pendleton (1996). Of Pure Consciousness Experiences: A Reply to Forman. Sophia 35 (2):63-66.
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  63. Ilkka Pyysiäinen (2006). Does Meditation Swamp Working Memory? Behavioral and Brain Sciences 29 (6):626-627.
    Religionists often presuppose that “mysticism” aims at somehow emptying the mind. In the light of evidence, however, meditation seems rather to consist of ritualized action without an explicit emphasis on subjective experience. Boyer & Lienard's (B&L's) theory of ritualized action as “swamping” working memory thus might help explain the effects of meditation without postulating experiential goals the “mystics” obviously do not have. (Published Online February 8 2007).
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  64. Antonino Raffone, Angela Tagini & Narayanan Srinivasan (2010). Mindfulness and the Cognitive Neuroscience of Attention and Awareness. Zygon 45 (3):627-646.
    Mindfulness can be understood as the mental ability to focus on the direct and immediate perception or monitoring of the present moment with a state of open and nonjudgmental awareness. Descriptions of mindfulness and methods for cultivating it originated in eastern spiritual traditions. These suggest that mindfulness can be developed through meditation practice to increase positive qualities such as awareness, insight, wisdom, and compassion. In this article we focus on the relationships between mindfulness, with associated meditation practices, and the cognitive (...)
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  65. K. Ramakrishna Rao (ed.) (2008). Handbook of Indian Psychology. Cambridge University Press.
  66. Diana Saltoon (1979). The Common Book of Consciousness: Relieve Stress and Take Charge of Your Environment Through Diet, Exercise, and Meditation. Chronicle Books.
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  67. Sebastian Sauer, Siobhan Lynch, Harald Walach & Niko Kohls (2011). Dialectics of Mindfulness: Implications for Western Medicine. Philosophy, Ethics, and Humanities in Medicine 6 (1):1-7.
    Mindfulness as a clinical and nonclinical intervention for a variety of symptoms has recently received a substantial amount of interest. Although the application of mindfulness appears straightforward and its effectiveness is well supported, the concept may easily be misunderstood. This misunderstanding may severely limit the benefit of mindfulness-based interventions. It is therefore necessary to understand that the characteristics of mindfulness are based on a set of seemingly paradoxical structures. This article discusses the underlying paradox by disentangling it into five dialectical (...)
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  68. Brooke Schedneck (2011). Constructions of Buddhism: Autobiographical Moments of Western Monks' Experiences of Thai Monastic Life. Contemporary Buddhism 12 (2):327-346.
    This article explores the autobiographical writings of Western monks living in Thailand in the light of scholarship on modern and Western Buddhism to understand their constructions of Buddhism. I explore Western monks' understanding of Buddhism before leaving for Thailand, their experiences of integrating into Thai Buddhism, and their lives after returning to their home countries. Their constructions consist of Buddhism as a scientific, rational tradition focused on the practice of meditation. These constructions are challenged during monastic life in Thailand and (...)
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  69. David Scott (1995). Buddhist Functionalism—Instrumentality Reaffirmed. Asian Philosophy 5 (2):127 – 149.
    Abstract This article seeks to determine if Buddhism can best be understood as primarily a functionalist tradition. In pursuing this, some analogies arise with various Western strands?particularly James? ?pragmatism?, Dewey's ?instrumentalism?, Braithwaite's ?empiricism?, Wittgenstein's ?language games?, and process thinkers like Hartshorne and Jacobson. Within the Buddhist setting, the traditional Therav?da framework of sila (ethics/precepts), sam?dhi (meditation) and pañña (wisdom) are examined, together with Therav?da rituals. Despite some ?correspondence? approaches with regard to truth claim statements, e.g. vipassan? ?insight? and Abhidharma analysis, (...)
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  70. D. H. Shapiro (1982). Meditation as an Altered State of Consciousness: Contributions of Western Behavioral Science. Journal of Transpersonal Psychology 15:61-81.
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  71. Jonathan Shear (1983). The Experience of Pure Consciousness: A New Perspective for Theories of Self. Metaphilosophy 14 (January):53-62.
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  72. Jonathan Shear & Ron Jevning (1999). Pure Consciousness: Scientific Exploration of Meditation Techniques. Journal of Consciousness Studies 6 (2-3):189-209.
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  73. Richard Shusterman (2008). Body Consciousness: A Philosophy of Mindfulness and Somaesthetics. Cambridge University Press.
    Contemporary culture increasingly suffers from problems of attention, over-stimulation, and stress, and a variety of personal and social discontents generated by deceptive body images. This book argues that improved body consciousness can relieve these problems and enhance one’s knowledge, performance, and pleasure. The body is our basic medium of perception and action, but focused attention to its feelings and movements has long been criticized as a damaging distraction that also ethically corrupts through self-absorption. In Body Consciousness, Richard Shusterman refutes such (...)
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  74. David Smith (2011). Nibbanic (or Pure) Consciousness and Beyond. Philosophia 39 (3):475-491.
    Pike’s phenomenology of mystical experiences articulates sharply where theological content may enter the structure of Christian mystics’ experiences (as characterized in their own words). Here we look to Buddhist (and other) accounts of pure or nibbanic consciousness attained in experiences of deep meditation. A contemporary modal model of inner awareness is considered whereby a form of pure consciousness underlies and embraces further content in various forms of consciousness, including mystical experiences in different traditions and experiences of full union (with God).
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  75. Evan Thompson (2001). Empathy and Consciousness. Journal Of Consciousness Studies 8 (5-7):1-32.
    This article makes five main points. (1) Individual human consciousness is formed in the dynamic interrelation of self and other, and therefore is inherently intersubjective. (2) The concrete encounter of self and other fundamentally involves empathy, under- stood as a unique and irreducible kind of intentionality. (3) Empathy is the precondi- tion (the condition of possibility) of the science of consciousness. (4) Human empathy.
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  76. Frederick T. Travis & C. Pearson (2000). Pure Consciousness: Distinct Phenomenological and Physiological Correlates of "Consciousness Itself". International Journal of Neuroscience 100 (1):77-89.
  77. Frederick T. Travis & R. K. Wallace (1999). Autonomic and EEG Patterns During Eyes-Closed Rest and Transcendental Meditation (TM) Practice: The Basis for a Neural Model of TM Practice. Consciousness and Cognition 8 (3):302-318.
    In this single-blind within-subject study, autonomic and EEG variables were compared during 10-min, order-balanced eyes-closed rest and Transcendental Meditation (TM) sessions. TM sessions were distinguished by (1) lower breath rates, (2) lower skin conductance levels, (3) higher respiratory sinus arrhythmia levels, and (4) higher alpha anterior-posterior and frontal EEG coherence. Alpha power was not significantly different between conditions. These results were seen in the first minute and were maintained throughout the 10-min sessions. TM practice appears to (1) lead to a (...)
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  78. Donald R. Tuck (1996). Lacuna in Sankara Studies: A Thousand Teachings (Upadeśas Hasri). Asian Philosophy 6 (3):219 – 231.
    Abstract In an important text, A Thousand Teachings, sometimes overlooked by scholars, Sankara expounds non?dualist religion. This article analyses Sankara's thought for its theoretical and practical perspectives. First, the discussion views non?duality from the viewpoint of ignorance. This pluralistic/dualistic perspective obscures the unenlightened seeker's vision of the Ultimate Truth. Secondly, the study examines Sankara's introduction of a transitional idea, Unevolved Name?and?Form (avy?krte n?mar?pe). Such an idea assists the seeker's intellectual progress from the state of ignorance to a rational understanding leading (...)
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  79. G. Underwood & R. Stevens (eds.) (1982). Aspects of Consciousness: Volume 3, Awareness and Self-Awareness. Academic Press.
  80. Sara van Leeuwen, Notger G. Müller & Lucia Melloni (2009). Age Effects on Attentional Blink Performance in Meditation. Consciousness and Cognition 18 (3):593-599.
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  81. Carissa Véliz, The 3rd World Conference on Buddhism and Science (WCBS).
    The term mindfulness has become increasingly popular in the West due, in no small part, to contemporary studies of mindfulness-based therapies in psychology. According to the Pali Nik?yas, mindfulness practice is the heart of Buddhism, for it alone can lead one to enlightenment. However, are contemporary and traditional accounts of the practice of mindfulness referring to the same technique? In this paper I will argue that modern accounts of mindfulness in the field of psychology omit important features of the classical (...)
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  82. Max Velmans & Susan Schneider (eds.) (2007). The Blackwell Companion to Consciousness. Blackwell Pub..
    With fifty-five peer reviewed chapters written by the leading authors in the field, The Blackwell Companion to Consciousness is the most extensive and comprehensive survey of the study of consciousness available today. Provides a variety of philosophical and scientific perspectives that create a breadth of understanding of the topic Topics include the origins and extent of consciousness, different consciousness experiences, such as meditation and drug-induced states, and the neuroscience of consciousness.
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  83. S. Venkatesh, T. R. Raju, Y. Shivani, G. Tompkins & B. L. Meti (1997). A Study of Structure of Phenomenology of Consciousness in Meditative and Non-Meditative States. Indian Journal of Physiology and Pharmacology 41:149-53.
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  84. Roger Walsh (2005). Can Synaesthesia Be Cultivated?: Indications From Surveys of Meditators. Journal of Consciousness Studies 12 (s 4-5):5-17.
    Synaesthesia is considered a rare perceptual capacity, and one that is not capable of cultivation. However, meditators report the experience quite commonly, and in questionnaire surveys, respondents claimed to experience synaesthesia in 35% of meditation retreatants, in 63% of a group of regular meditators, and in 86% of advanced teachers. These rates were significantly higher than in nonmeditator controls, and displayed significant correlations with measures of amount of meditation experience. A review of ancient texts found reports suggestive of synaesthesia in (...)
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  85. M. West (1983). Meditation and Self-Awareness: Physiological and Phenomenological Approaches. In G. Underwood (ed.), Aspects of Consciousness, Volume 3: Awareness and Self-Awareness. Academic Press.
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  86. John Warren White (ed.) (1974/1985). Frontiers of Consciousness: The Meeting Ground Between Inner and Outer Reality. Julian Press.
    Transpersonal psychology: Dean, S. R. The ultraconscious mind. Arasteh, A. R. Final integration in the adult personality.--The nature of madness: First, E. Visions, voyages, and new interpretations of madness. Van Dusen, W. Hallucinations as the world of spirits.--Biofeedback: White, J. The yogi in the lab. Kiefer, D. EEG alpha feedback and subjective states of consciousness.--Meditation research: Griffith, F. F. Meditation research: its personal and social implications. Kiefer, D. Intermeditation notes: reports from inner space.--Psychic research: Honorton, C. Tracing ESP through altered (...)
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  87. Caifang Zhu (2005). From Vipassanā In Theravāda to Guan Xin in Chinese Buddhism: A Comparative Study of the Meditative Techniques. Contemporary Buddhism 6 (1):53-64.