Search results for 'Meditation' (try it on Scholar)

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  1. 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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  2.  25
    Noa Latham (2016). Meditation and Self-Control. Philosophical Studies 173 (7):1779-1798.
    This paper seeks to analyse an under-discussed kind of self-control, namely the control of thoughts and sensations. I distinguish first-order control from second-order control and argue that their central forms are intentional concentration and intentional mindfulness respectively. These correspond to two forms of meditation, concentration meditation and mindfulness meditation, which have been regarded as central both in the traditions in which the practices arose and in the scientific literature on meditation. I analyse them in terms of (...)
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  3. Jonathan Shear & Ron Jevning (1999). Pure Consciousness: Scientific Exploration of Meditation Techniques. Journal of Consciousness Studies 6 (2-3):189-209.
    This paper will explore the integration of elements of traditional Eastern meditative procedures with modern objective scientific methodologies. In contrast to the introspective methods usually relied on in modern Western treatments of consciousness, the Eastern procedures in question have the possible advantage of being the products of centuries of effort to develop systematic first-person exploratory methodologies. But since these methodologies developed outside of the context of our traditions of science, their reported results of course cannot simply be taken at face (...)
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  4. Wolfgang Fasching (2008). Consciousness, Self-Consciousness, and Meditation. Phenomenology and the Cognitive Sciences 7 (4):463-483.
    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 (...)
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  5.  10
    Kate Crosby, Andrew Skilton & Amal Gunasena (2012). The Sutta on Understanding Death in the Transmission of Borān Meditation From Siam to the Kandyan Court. Journal of Indian Philosophy 40 (2):177-198.
    This article announces the discovery of a Sinhalese version of the traditional meditation ( borān yogāvacara kammaṭṭhāna ) text in which the Consciousness or Mind, personified as a Princess living in a five-branched tree (the body), must understand the nature of death and seek the four gems that are the four noble truths. To do this she must overcome the cravings of the five senses, represented as five birds in the tree. Only in this way will she permanently avoid (...)
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  6.  59
    Rudolph Bauer (2012). Meditation as Becoming Aware of the Field of Awareness. Transmission 4.
    This paper focuses in detail on the practice of meditation as becoming aware of awareness as a field vast and multidimensional.
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  7.  77
    Peter Reynaert (2001). Intersubjectivity and Naturalism — Husserl's Fifth Cartesian Meditation Revisited. Husserl Studies 17 (3):207-216.
    As Husserl argues in the fifth Cartesian Meditation, the similarity of my Body (Leib) with the body (Körper) of another person is the founding moment of the experience of the other. This similarity is based on the previous objectivation of my Body. Husserl continuously worried to explicate this similarity-premise and by doing so, it appeared that this objectivation already presupposes intersubjectivity. By running into this problem, the Meditation actually fulfils its program by showing that the other is co-constitutive (...)
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  8.  45
    Rudolph Bauer (2011). Meditation on Natural Luminosity 9 V1. Transmission 1.
    This paper focuses on meditation as natural luminousity.
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  9. P. Novak (1996). Buddhist Meditation and Consciousness of Time. Journal of Consciousness Studies 3 (3):267-77.
    This paper first reviews key Buddhist concepts of time anicca , khanavada and uji and then describes the way in which a particular form of Bhuddist meditation, vipassana, may be thought to actualize them in human experience. The chief aim of the paper is to present a heuristic model of how vipassana meditation, by eroding dispositional tendencies rooted in the body-unconscious alters psychological time, transforming our felt-experience of time from a binding to a liberating force.
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  10.  11
    Aviva Berkovich-Ohana (forthcoming). A Case Study of a Meditation-Induced Altered State: Increased Overall Gamma Synchronization. Phenomenology and the Cognitive Sciences:1-16.
    This study presents two case reports of altered states spontaneously occurring during meditation in two proficient practitioners. These states, known as fruition, are common within the Mahasi School of Theravada Buddhism, and are considered the culmination of contemplation-induced stages of consciousness. Here, electrophysiological measures of these experiences were measured, with the participant’s personal reports used to guide the neural analyzes. The preliminary results demonstrate an increase in global long-range gamma synchronization during the fruition states, compared to the background (...). The discrepancies and similarities with other neuroscientific studies of meditation-induced altered states are discussed. Albeit preliminary, the results presented here provide support for the possibility - previously raised by various authors - that long-range global gamma synchronization may offer an underlying mechanism for un-learning of habitual conditioning and mental patterns, possibly underpinning the neural correlate of the Buddhist concept of liberation. Finally, this pilot study highlights the utility of employing neuro-phenomenology, namely using first-person reports to guide neural analyzes, in the study of subtle human consciousness states. (shrink)
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  11.  12
    Andrew A. Fingelkurts, Alexander A. Fingelkurts & Tarja Kallio-Tamminen (2015). EEG-Guided Meditation: A Personalized Approach. Journal of Physiology-Paris:in press.
    The therapeutic potential of meditation for physical and mental well-being is well documented, however the possibility of adverse effects warrants further discussion of the suitability of any particular meditation practice for every given participant. This concern highlights the need for a personalized approach in the meditation practice adjusted for a concrete individual. This can be done by using an objective screening procedure that detects the weak and strong cognitive skills in brain function, thus helping design a tailored (...)
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  12.  7
    Andrew A. Fingelkurts, Alexander A. Fingelkurts & Tarja Kallio-Tamminen (2016). Long-Term Meditation Training Induced Changes in the Operational Synchrony of Default Mode Network Modules During a Resting State. Cognitive Processing 17 (1):27-37.
    Using theoretical analysis of self-consciousness concept and experimental evidence on the brain default mode network (DMN) that constitutes the neural signature of self-referential processes, we hypothesized that the anterior and posterior subnets comprising the DMN should show differences in their integrity as a function of meditation training. Functional connectivity within DMN and its subnets (measured by operational synchrony) has been measured in ten novice meditators using an electroencephalogram (EEG) recording in a pre-/post-meditation intervention design. We have found that (...)
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  13.  62
    Hent de Vries (2006). From “Ghost in the Machine” to “Spiritual Automaton”: Philosophical Meditation in Wittgenstein, Cavell, and Levinas. [REVIEW] International Journal for Philosophy of Religion 60 (1-3):77-97.
    This essay discusses Stanley Cavell’s remarkable interpretation of Emmanuel Levinas’s thought against the background of his own ongoing engagement with Wittgenstein, Austin, and the problem of other minds. This unlikely debate, the only extensive discussion of Levinas by Cavell in his long philosophical career sofar, focuses on their different reception of Descartes’s idea of the infinite. The essay proposes to read both thinkers against the background of Wittgenstein’s model of philosophical meditation and raises the question as to whether Cavell (...)
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  14.  24
    Michael Barber (2010). Somatic Apprehension and Imaginative Abstraction: Cairns's Criticisms of Schutz's Criticisms of Husserl's Fifth Meditation. [REVIEW] Human Studies 33 (1):1-21.
    Dorion Cairns correctly interprets the preconstituted stratum of Edmund Husserl’s Fifth Cartesian Meditation to be the primordial ego and not the social world, as was thought by Alfred Schutz, who considered Husserl to be insufficiently attentive to the social world’s hold upon us. Following Cairns’s interpretation, which involves recovering and reconstructing strata that may never exist independently, one better understands how the transfer of sense animate organism involves automatic association, or somatic apprehension. This sense-transfer extends to any animate organism, (...)
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  15.  19
    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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  16.  7
    Edward James Dale (2014). A Scientific Theory of the Development of Meditation in Practicing Individuals: Patañjali's Yoga, Developmental Psychology, and Neurobiology. Sophia 53 (3):349-361.
    This article considers the psychology of meditation and other introverted forms of mystical development from a neo-Piagetian perspective, which has commonalities with biogenetic structuralist and neurotheological approaches. Evidence is found that lines of meditative development unfold through Patañjali’s stages at different rates in an echo of the unfolding of lines of cognitive development through Piaget’s stages at different rates. Similar factors predicting the degree of independence of development apply to both conventional cognitive and meditative contents. As the same brain (...)
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  17.  35
    Glen Peter Kezwer (1991). 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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  18. Eileen C. Sweeney (2013). Anselmian Meditation: Imagination, Aporia and Argument. Saint Anselm Journal 9 (1):1-14.
    The claim of this paper is that there is a common form of reflection in Anselm’s prayers and the Proslogion and Monologion. The practice of meditation, of rumination and introspection, is the crucial link between these works, mostly thought of as philosophy or speculative theology, and as opposed to Anselm’s monastic practices of meditative prayer and thoughtful examination of self and scripture. The philosophical meditations are, like the prayers, the product of an imaginative project, in this case of reasoning (...)
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  19.  26
    and Richard J. Davidson Antoine Lutz, Heleen A. Slagter, John D. Dunne (2008). Attention Regulation and Monitoring in Meditation. Trends in Cognitive Sciences 12 (4):163.
  20. Joseph Weber (2014). Transcendental Meditation and the Remaking of an Iowa Farm Town. Utopian Studies 25 (2):341-358.
    At first blush, the town square in Fairfield, Iowa, seems no different from hundreds like it that grace small communities from New England to California. It has a pretty gazebo where bands play, a stretch of grass ideal for sunbathing, and a monument to historic local events, and all of it is surrounded by businesses that offer clothes, medicine, food, and, perhaps, a drink or two. Such town centers are so classically American that Disney and Hollywood have turned them into (...)
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  21.  33
    A. Lutz, J. D. Dunne & R. J. Davidson (2006). Meditation and the Neuroscience of Consciousness: An Introduction. In Morris Moscovitch, Philip Zelazo & Evan Thompson (eds.), The Cambridge Handbook of Consciousness. Cambridge University Press 497-549.
  22. 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.
  23. Jonathan Bader (1990). Meditation in Śaṅkara's Vedānta. Aditya Prakashan.
     
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  24.  33
    Jerry Grenard (2008). The Phenomenology of Koan Meditation in Zen Buddhism. Journal of Phenomenological Psychology 39 (2):151-188.
    Zen students described their experiences when working with koans, and a phenomenological method was used to identify the structure of those experiences. Zen koans are statements or stories developed in China and Japan by Zen masters in order to help students transform their conscious awareness of the world. Eight participants including 3 females and 5 males from Southern California with 1 to 30 years of experience in Zen answered open-ended questions about koan practice in one tape-recorded session for each participant. (...)
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  25.  6
    Juan Vaya Menéndez (1961). La cuestión de la técnica en la doble "meditación", Ortega y Heidegger / The Question of Technology in a Double "Meditation": Ortega and Heidegger. Convivium 11:75-97.
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  26.  2
    William W. Bevis (1991). Mind of Winter: Wallace Stevens, Meditation, and Literature. Philosophy East and West 41 (2):268-272.
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  27. Ajaya (1976). A Practical Guide to Meditation. Himalayan International Institute of Yoga Science and Philosophy.
     
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  28. Haridas Chaudhuri (1965). Philosophy of Meditation. New York, Philosophical Library.
     
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  29. 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 283-305.
  30. 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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  31. Donald Martin (1984). The Philosophy and Practice of Meditation: An Existential-Ontological Approach to Contemplative Experience. Dumbreck House.
     
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  32. Robert C. Meurant (1989). Radical Tradition: Seven Essays Concerning Yoga and Meditation, Traditional Architecture, Socio-Political Power, and the Philosophia Perennis. Opoutere Press.
     
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  33. Sarvagatananda (2005). Meditation as Spiritual Culmination: Yoga Aphorisms of Patanjali. Advaita Ashrama, Publication Dept..
     
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  34. Hari Prasad Shastri (1950). Meditation. London, Shanti Sadan.
     
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  35.  6
    Ajahn Sumano Bhikkhu & Bhikkhu.) Sumano (Ajahn (2011). The Brightened Mind: A Simple Guide to Buddhist Meditation. Quest Books.
    In a book geared toward the younger generation, the author explains techniques to sharpen alertness, quiet the mind, increase awareness, strengthen positive mental states and develop insight. Original.
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  36. Juan Vaya Menéndez (1961). La cuestión de la técnica en una doble "meditación". Ortega y Heidegger / The Question of Technology in a Double "Meditation": Ortega and Heidegger. Convivium 9:64-91.
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  37. Tenzin Wangyal (2012). Awakening the Luminous Mind: Tibetan Meditation for Inner Peace and Joy. Hay House.
     
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  38. Haruo Yamaoka (1976). Meditation Gut Enlightenment: The Way of Hara. Heian International Pub. Co..
     
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  39.  4
    Thubten Yeshe (2004). The Peaceful Stillness of the Silent Mind: Buddhism, Mind and Meditation. Lama Yeshe Wisdom Archive.
    The six teachings contained herein come from Lama Yeshe'¿¿s 1975 visit to Australia.Lama Yeshe on Mind:"At certain times, a silent mind is very important, but ...
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  40. Evan Thompson & Stephen Batchelor (2014). Waking, Dreaming, Being: Self and Consciousness in Neuroscience, Meditation, and Philosophy. Cup.
    A renowned philosopher of the mind, also known for his groundbreaking work on Buddhism and cognitive science, Evan Thompson combines the latest neuroscience research on sleep, dreaming, and meditation with Indian and Western philosophy of the mind, casting new light on the self and its relation to the brain. Thompson shows how the self is a changing process, not a static thing. When we are awake we identify with our body, but if we let our mind wander or daydream, (...)
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  41.  71
    Antoine Lutz, H. A. Slagter, J. D. Dunne & R. J. Davidson (2008). Attention Regulation and Monitoring in Meditation. Trends in Cognitive Sciences (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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  42.  34
    Fadel Zeidan, Susan K. Johnson, Bruce J. Diamond, Zhanna David & Paula Goolkasian (2010). Mindfulness Meditation Improves Cognition: Evidence of Brief Mental Training☆. Consciousness and Cognition 19 (2):597-605.
    Although research has found that long-term mindfulness meditation practice promotes executive functioning and the ability to sustain attention, the effects of brief mindfulness meditation training have not been fully explored. We examined whether brief meditation training affects cognition and mood when compared to an active control group. After four sessions of either meditation training or listening to a recorded book, participants with no prior meditation experience were assessed with measures of mood, verbal fluency, visual coding, (...)
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  43.  65
    Adam Moore & Peter Malinowski (2009). Meditation, Mindfulness and Cognitive Flexibility. Consciousness and Cognition 18 (1):176--186.
    This study investigated the link between meditation, self-reported mindfulness and cognitive flexibility as well as other attentional functions. It compared a group of meditators experienced in mindfulness meditation with a meditation-naïve control group on measures of Stroop interference and the “d2-concentration and endurance test”. Overall the results suggest that attentional performance and cognitive flexibility are positively related to meditation practice and levels of mindfulness. Meditators performed significantly better than non-meditators on all measures of attention. Furthermore, self-reported (...)
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  44.  17
    Laura Mirams, Ellen Poliakoff, Richard J. Brown & Donna M. Lloyd (2013). Brief Body-Scan Meditation Practice Improves Somatosensory Perceptual Decision Making. Consciousness and Cognition 22 (1):348-359.
    We have previously found that attention to internal somatic sensations during a heart beat perception task increases the misperception of external touch on a somatic signal detection task , during which healthy participants erroneously report feeling near-threshold vibrations presented to their fingertip in the absence of a stimulus. However, it has been suggested that mindful interoceptive attention should result in more accurate somatic perception, due to its non-evaluative and controlled nature. To investigate this possibility, 62 participants completed the SSDT before (...)
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  45.  26
    Antoine Lutz, Julie Brefczynski-Lewis & Richard J. Davidson, Regulation of the Neural Circuitry of Emotion by Compassion Meditation: Effects of Meditative Expertise.
    Recent brain imaging studies using functional magnetic resonance imaging (fMRI) have implicated insula and anterior cingulate cortices in the empathic response to another’s pain. However, virtually nothing is known about the impact of the voluntary generation of compassion on this network. To investigate these questions we assessed brain activity using fMRI while novice and expert meditation practitioners generated a loving-kindness-compassion meditation state. To probe affective reactivity, we presented emotional and neutral sounds during the meditation and comparison periods. (...)
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  46.  16
    Malte Friese, Claude Messner & Yves Schaffner (2012). Mindfulness Meditation Counteracts Self-Control Depletion. Consciousness and Cognition 21 (2):1016-1022.
    Mindfulness meditation describes a set of different mental techniques to train attention and awareness. Trait mindfulness and extended mindfulness interventions can benefit self-control. The present study investigated the short-term consequences of mindfulness meditation under conditions of limited self-control resources. Specifically, we hypothesized that a brief period of mindfulness meditation would counteract the deleterious effect that the exertion of self-control has on subsequent self-control performance. Participants who had been depleted of self-control resources by an emotion suppression task showed (...)
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  47.  51
    Holley S. Hodgins & Kathryn C. Adair (2010). Attentional Processes and Meditation. Consciousness and Cognition 19 (4):872--878.
    Visual attentional processing was examined in adult meditators and non-meditators on behavioral measures of change blindness, concentration, perspective-shifting, selective attention, and sustained inattentional blindness. Results showed that meditators noticed more changes in flickering scenes and noticed them more quickly, counted more accurately in a challenging concentration task, identified a greater number of alternative perspectives in multiple perspectives images, and showed less interference from invalid cues in a visual selective attention task, but did not differ on a measure of sustained inattentional (...)
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  48. Jin Y. Park (2005). Zen Language in Our Time: The Case of Pojo Chinul's Huatou Meditation. Philosophy East and West 55 (1):80-98.
    Zen philosophy of language is discussed by exploring the concepts of live and dead words, involvement with meaning and involvement with words, and the three mysterious gates as they are employed in Pojo Chinul's huatou meditation. A comparison is made between the Zen use of language and Merleau-Ponty's philosophy of visibility, Julia Kristeva's idea of the semiotic and the symbolic, and Kierkegaard's concept of anxiety, in an attempt to provide a paradigm to understand the Zen Buddhist vision.
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  49.  7
    Robin Ss Kramer, Ulrich W. Weger & Dinkar Sharma (2013). The Effect of Mindfulness Meditation on Time Perception. Consciousness and Cognition 22 (3):846-852.
    Research has increasingly focussed on the benefits of meditation in everyday life and performance. Mindfulness in particular improves attention, working memory capacity, and reading comprehension. Given its emphasis on moment-to-moment awareness, we hypothesised that mindfulness meditation would alter time perception. Using a within-subjects design, participants carried out a temporal bisection task, where several probe durations are compared to “short” and “long” standards. Following this, participants either listened to an audiobook or a meditation that focussed on the movement (...)
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  50.  16
    Sara van Leeuwen, Notger G. Müller & Lucia Melloni (2009). Age Effects on Attentional Blink Performance in Meditation. Consciousness and Cognition 18 (3):593-599.
    Here we explore whether mental training in the form of meditation can help to overcome age-related attentional decline. We compared performance on the attentional blink task between three populations: A group of long-term meditation practitioners within an older population, a control group of age-matched participants and a control group of young participants. Members of both control groups had never practiced meditation. Our results show that long-term meditation practice leads to a reduction of the attentional blink. (...) practitioners taken from an older population showed a reduction in blink as compared to a control group taken from a younger population, whereas, the control group age-matched to the meditators’ group revealed a blink that was comparatively larger and broader. Our results support the hypothesis that meditation practice can: alter the efficiency with which attentional resources are distributed and help to overcome age-related attentional deficits in the temporal domain. (shrink)
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