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

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  1. Sarvagatananda (2005/2008). Meditation as Spiritual Culmination: Yoga Aphorisms of Patanjali. Advaita Ashrama, Publication Dept..score: 90.0
     
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  2. P. Novak (1996). Buddhist Meditation and Consciousness of Time. Journal of Consciousness Studies 3 (3):267-77.score: 78.0
  3. Ram Swarup (2000). Meditations: Yogas, Gods, Religions. Voice of India.score: 70.0
     
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  4. David Frawley (2004). Yoga and the Sacred Fire: Self-Realization and Planetary Transformation. Lotus Press.score: 60.0
    Yoga and the Sacred Fire explores the evolution of life and consciousness according to the cosmology and psychology of Fire, viewing Fire not only as a material ...
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  5. Satyānanda Agnihotrī (1975). The Dev Shastra. Dev Samaj Prakashan.score: 60.0
    pt. 1. Philosophy of nature.--pt. 2. The philosophy of truth & falsehood.-- pt. 4. Study of & infra-human relationships.
     
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  6. Nalinīkānta Brahma (1932/1999). Philosophy of Hindu Sādhanā. Book Faith India.score: 60.0
     
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  7. Gorakhanātha (2006). Gorakṣasaṃhitā. Sampūrṇānanda Saṃskr̥ta Viśvavidyālaya.score: 60.0
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  8. Narayanananda (1970). The Secrets of Mind-Control. Rishikesh,U.P., Narayanananda Universal Yoga Trust.score: 60.0
     
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  9. Sadashivrao Raghunathrao (1974). An Offering to Ramanachala. Vanita Publication.score: 60.0
     
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  10. EnaKe Tivārī (2012). Bhāratīya Dharma Evaṃ Darśana Meṃ Yoga. Yūnivarsiṭī Pablikeśana.score: 60.0
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  11. Koichi Yamashita (1994). Pātañjala Yoga Philosophy: With Reference to Buddhism. Firma Klm.score: 60.0
     
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  12. Kāmākhyā Kumāra (2013). A Handbook of Yoga-Nidrā. D.K. Printworld.score: 48.0
     
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  13. Wolfgang Fasching (2008). Consciousness, Self-Consciousness, and Meditation. Phenomenology and the Cognitive Sciences 7 (4):463-483.score: 24.0
    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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  14. Antoine Lutz (2008). Attention Regulation and Monitoring in Meditation. Trends in Cognitive Sciences 12 (4):163--169.score: 24.0
    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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  15. 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.score: 24.0
    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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  16. Peter Reynaert (2001). Intersubjectivity and Naturalism — Husserl's Fifth Cartesian Meditation Revisited. Husserl Studies 17 (3):207-216.score: 24.0
    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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  17. Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.score: 24.0
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as (...)
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  18. Glen Peter Kezwer (1991/2003). Meditation, Oneness, and Physics: A Journey Through the Laboratories of Physics and Meditation. Lantern Books.score: 24.0
    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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  19. Anthony P. Zanesco, Brandon G. King, Katherine A. MacLean & Clifford D. Saron (2013). Executive Control and Felt Concentrative Engagement Following Intensive Meditation Training. Frontiers in Human Neuroscience 7 (566).score: 24.0
    Various forms of mental training have been shown to improve performance on cognitively demanding tasks. Individuals trained in meditative practices, for example, show generalized improvements on a variety of tasks assessing attentional performance. A central claim of this training, derived from contemplative traditions, posits that improved attentional performance is accompanied by subjective increases in the stability and clarity of concentrative engagement with one’s object of focus, as well as reductions in felt cognitive effort as expertise develops. However, despite frequent claims (...)
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  20. Arti Dhand (2002). The Dharma of Ethics, the Ethics of Dharma: Quizzing the Ideals of Hinduism. Journal of Religious Ethics 30 (3):347 - 372.score: 24.0
    This paper is divided into six parts. The first presents a rudimentary definition of ethics based on Western philosophical theories, particularly their concern for articulating universal moral principles. The second examines the assumptions anchoring Western moral philosophies, and raises the question: are the philosophical presuppositions of modern Western philosophy consistent with the presuppositions of Hinduism? It concludes that the two are not entirely in agreement, particularly on the issue of personal and social identity. The third section locates areas in (...)
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  21. Rudolph Bauer (2012). Meditation as Becoming Aware of the Field of Awareness. Transmission 4.score: 24.0
    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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  22. M. M. Agrawal (2002). Freedom of the Soul: A Post-Modern Understanding of Hinduism. Concept Pub. Co..score: 24.0
    This Book Brings A Clear And Insightful Presentation Of The Wisdom Of Hinduism In All Its Fundamental Principles.
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  23. 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.score: 24.0
    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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  24. Rudolph Bauer (2011). Meditation on Natural Luminosity 9 V1. Transmission 1.score: 24.0
    This paper focuses on meditation as natural luminousity.
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  25. 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.score: 24.0
    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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  26. Wendy Hasenkamp & Lawrence W. Barsalou (2012). Effects of Meditation Experience on Functional Connectivity of Distributed Brain Networks. Frontiers in Human Neuroscience 6.score: 24.0
    This study sought to examine the effect of meditation experience on brain networks underlying cognitive actions employed during contemplative practice. In a previous study, we proposed a basic model of naturalistic cognitive fluctuations that occur during the practice of focused attention meditation. This model specifies four intervals in a cognitive cycle: mind wandering, awareness of mind wandering, shifting of attention, and sustained attention. Using subjective input from experienced practitioners during meditation, we identified activity in salience network regions (...)
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  27. Eileen Luders, Florian Kurth, Emeran A. Mayer, Arthur W. Toga, Katherine L. Narr & Christian Gaser (2012). The Unique Brain Anatomy of Meditation Practitioners: Alterations in Cortical Gyrification. Frontiers in Human Neuroscience 6.score: 24.0
    Several cortical regions are reported to vary in meditation practitioners. However, since prior analyses were focused on examining gray matter or cortical thickness, additional effects with respect to other cortical features might have remained undetected. Gyrification (the pattern and degree of cortical folding) is an important cerebral characteristic related to the geometry of the brain’s surface. Cortical folding occurs early in development and might be linked to behavioral traits. Thus, exploring cortical gyrification in long-term meditators may provide additional clues (...)
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  28. Herbert V. Guenther (1992). Meditation Differently, Phenomenological-Psychological Aspects of Tibetan Buddhist (Mahāmudrā and Snying-Thig) Practices From Original Tibetan Sources. Motilal Banarsidass Publishers.score: 24.0
    Concept of meditation in Tibetan Buddhism. - Includes bibliographical references (p. [193]-198). - Includes indexes.
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  29. Narayanan Srinivasan Shruti Baijal, Amishi P. Jha, Anastasia Kiyonaga, Richa Singh (2011). The Influence of Concentrative Meditation Training on the Development of Attention Networks During Early Adolescence. Frontiers in Psychology 2.score: 24.0
    We investigate if concentrative meditation training (CMT) offered during adolescent development benefits subsystems of attention using a quasi-experimental design. Attentional alerting, orienting, and conflict monitoring were examined using the Attention Network Test (ANT) in 13, 14, and 15 yo children who received CMT as part of their school curriculum (CMT Group: N=79) vs. those who received no such training (Control Group: N=76). Alerting and conflict monitoring, but not orienting, differed between the CMT and Control Group. Only conflict monitoring demonstrated (...)
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  30. Gaëlle Desbordes, Lobsang T. Negi, Thaddeus Ww Pace, B. Alan Wallace, Charles L. Raison & Eric L. Schwartz (2012). Effects of Mindful-Attention and Compassion Meditation Training on Amygdala Response to Emotional Stimuli in an Ordinary, Non-Meditative State. Frontiers in Human Neuroscience 6.score: 24.0
    The amygdala has been repeatedly implicated in emotional processing of both positive and negative valence stimuli. Previous studies suggest that the amygdala response to emotional stimuli is lower when the subject is in a meditative state of mindful attention, both in beginner meditators after an eight-week meditation intervention and in expert meditators. However, the longitudinal effects of meditation training on amygdala responses have not been reported when participants are in an ordinary, non-meditative state. In this study, we investigated (...)
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  31. Christian Gaser Eileen Luders, Florian Kurth, Arthur W. Toga, Katherine L. Narr (2013). Meditation Effects Within the Hippocampal Complex Revealed by Voxel-Based Morphometry and Cytoarchitectonic Probabilistic Mapping. Frontiers in Psychology 4.score: 24.0
    Scientific studies addressing anatomical variations in meditators’ brains have emerged rapidly over the last few years, where significant links are most frequently reported with respect to gray matter (GM). To advance prior work, this study examined GM characteristics in a large sample of 100 subjects (50 meditators, 50 controls), where meditators have been practicing close to twenty years, on average. A standard, whole-brain voxel-based morphometry approach was applied and revealed significant meditation effects in the vicinity of the hippocampus, showing (...)
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  32. Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.score: 24.0
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  33. Brittany Hamilton Ravinder Jerath, Vernon A. Barnes, David Dillard-Wright, Shivani Jerath (2012). Dynamic Change of Awareness During Meditation Techniques: Neural and Physiological Correlates. Frontiers in Human Neuroscience 6.score: 24.0
    Dynamic Change of Awareness during Meditation Techniques: Neural and Physiological Correlates.
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  34. Judson B. Trapnell (1993). Bede Griffiths, Mystical Knowing, and the Unity of Religions. Philosophy and Theology 7 (4):355-379.score: 24.0
    Strict constructivist philosophers conclude that no truth claims can be verified on the basis of mystical exploration due to the thoroughly conditioned character of such experiences. In response, Bede Griffiths’s life of dialogue between Christianity and Hinduism suggests that mystical knowing incorporates both conditioned and unconditioned elements. In the cross-culturally identifiable experience of self-transcendence in meditation, the relationship between the conditioned subject and the unconditioned sacred “object” is transformed, resulting in an intuitive knowledge for which different criteria of (...)
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  35. David J. Heeger Zoran Josipovic, Ilan Dinstein, Jochen Weber (2011). Influence of Meditation on Anti-Correlated Networks in the Brain. Frontiers in Human Neuroscience 5.score: 24.0
    Human experience can be broadly divided into those that are external and related to interaction with the environment, and experiences that are internal and self-related. The cerebral cortex appears to be divided into two corresponding systems: an “extrinsic” system composed of brain areas that respond more to external stimuli and tasks and an “intrinsic” system composed of brain areas that respond less to external stimuli and tasks. These two broad brain systems seem to compete with each other, such that their (...)
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  36. S. N. Balagangadhara & Sarah Claerhout (2010). Are Dialogues Antidotes to Violence? Two Recent Examples From Hinduism Studies. Journal for the Study of Religions and Ideologies 7 (19):118-143.score: 24.0
    One of the convictions in religious studies and elsewhere is about the role dialogues play: by fulfilling the need for understanding, dialogues reduce violence. In this paper, we analyze two examples from Hinduism studies to show that precisely the opposite is true: dialogue about Hinduism has become the harbinger of violence. This is not because ‘outsiders’ have studied Hinduism or because the Hindu participants are religious ‘fundamentalists’ but because of the logical requirements of such a dialogue. Generalizing (...)
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  37. Franco Fabbro Barbara Tomasino, Sara Fregona, Miran Skrap (2012). Meditation-Related Activations Are Modulated by the Practices Needed to Obtain It and by the Expertise: An ALE Meta-Analysis Study. Frontiers in Human Neuroscience 6.score: 24.0
    The brain network governing meditation has been studied using a variety of meditation practices and techniques practices eliciting different cognitive processes (e.g., silence, attention to own body, sense of joy, mantras, etc.). It is very possible that different practices of meditation are subserved by largely, if not entirely, disparate brain networks. This assumption was tested by conducting an activation likelihood estimation (ALE) meta-analysis of meditation neuroimaging studies, which assessed 150 activation foci from 24 experiments. Different ALE (...)
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  38. Seung Wan Kang Dae-Keun Kim, Kyung-Mi Lee, Jongwha Kim, Min-Cheol Whang (2013). Dynamic Correlations Between Heart and Brain Rhythm During Autogenic Meditation. Frontiers in Human Neuroscience 7.score: 24.0
    This study is aimed to determine significant physiological parameters of brain and heart under meditative state, both in each activities and their dynamic correlations. Electrophysiological changes in response to meditation were explored in 12 healthy volunteers who completed 8 weeks of a basic training course in autogenic meditation. Heart coherence, representing the degree of ordering in oscillation of heart rhythm intervals, increased significantly during meditation. Relative EEG alpha power and alpha lagged coherence also increased. A significant slowing (...)
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  39. Edward James Dale (forthcoming). A Scientific Theory of the Development of Meditation in Practicing Individuals: Patañjali's Yoga, Developmental Psychology, and Neurobiology. Sophia:1-13.score: 24.0
    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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  40. Ravinder Jerath, Vernon A. Barnes, David Dillard-Wright, Shivani Jerath & Brittany Hamilton (2012). Dynamic Change of Awareness During Meditation Techniques: Neural and Physiological Correlates. Frontiers in Human Neuroscience 6.score: 24.0
    Dynamic Change of Awareness during Meditation Techniques: Neural and Physiological Correlates.
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  41. S. Leeuwen, W. Singer & L. Melloni (2011). Meditation Increases the Depth of Information Processing and Improves the Allocation of Attention in Space. Frontiers in Human Neuroscience 6:133-133.score: 24.0
    During meditation, practitioners are required to center their attention on a specific object for extended periods of time. When their thoughts get diverted, they learn to quickly disengage from the distracter. We hypothesized that learning to respond to the dual demand of engaging attention on specific objects and disengaging quickly from distracters enhances the efficiency by which meditation practitioners can allocate attention. We tested this hypothesis in a global-to-local task while measuring electroencephalographic activity from a group of eight (...)
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  42. Adam Moore, Thomas Gruber, Jennifer Derose & Peter Malinowski (2012). Regular, Brief Mindfulness Meditation Practice Improves Electrophysiological Markers of Attentional Control. Frontiers in Human Neuroscience 6.score: 24.0
    Mindfulness based meditation practices involve various attentional skills, including the ability to sustain and focus ones attention. During a simple mindful breathing practice, sustained attention is required to maintain focus on the breath while cognitive control is required to detect mind wandering. We thus hypothesized that regular, brief mindfulness training would result in improvements in the self regulation of attention and foster changes in neuronal activity related to attentional control. A longitudinal randomized control group EEG study was conducted. At (...)
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  43. Arnaud Delorme Tracy Brandmeyer (2013). Meditation and Neurofeedback. Frontiers in Psychology 4.score: 24.0
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  44. Bhuvanesh Awasthi (2012). Issues and Perspectives in Meditation Research: In Search for a Definition. Frontiers in Psychology 3.score: 24.0
    Despite the growing interest in the neurobiological correlates of meditation, most research has omitted to take into account the underlying philosophical aspects of meditation and its wider implications. This, in turn, is reflected in issues surrounding definition, study design and outcomes. Here, I highlight the often ignored but important aspect of definition in the existing scholarship on neuroscience and meditation practice. For a satisfactory account of a neuroscience of meditation, we must aim to retrieve an operational (...)
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  45. Eric L. Schwartz Gaëlle Desbordes, Lobsang T. Negi, Thaddeus W. W. Pace, B. Alan Wallace, Charles L. Raison (2012). Effects of Mindful-Attention and Compassion Meditation Training on Amygdala Response to Emotional Stimuli in an Ordinary, Non-Meditative State. Frontiers in Human Neuroscience 6.score: 24.0
    The amygdala has been repeatedly implicated in emotional processing of both positive and negative valence stimuli. Previous studies suggest that the amygdala response to emotional stimuli is lower when the subject is in a meditative state of mindful attention, both in beginner meditators after an eight-week meditation intervention and in expert meditators. However, the longitudinal effects of meditation training on amygdala responses have not been reported when participants are in an ordinary, non-meditative state. In this study, we investigated (...)
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  46. Mark Primosch Michael J. Larson, Patrick R. Steffen (2013). The Impact of a Brief Mindfulness Meditation Intervention on Cognitive Control and Error-Related Performance Monitoring. Frontiers in Human Neuroscience 7.score: 24.0
    Meditation is associated with positive health behaviors and improved cognitive control. One mechanism for the relationship between meditation and cognitive control is changes in activity of the anterior cingulate cortex-mediated neural pathways. The error-related negativity (ERN) and error positivity (Pe) components of the scalp-recorded event-related potential (ERP) represent cingulate-mediated functions of performance monitoring that may be modulated by mindfulness meditation. We utilized a flanker task, an experimental design, and a brief mindfulness intervention in a sample of 55 (...)
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  47. A. R. Singh (2009). Straight Talk: The Challenge Before Modern Day Hinduism. Mens Sana Monographs 7 (1):189.score: 24.0
    _Hinduism, as an institution, offers very little to the poor and underprivileged within its fold. This is one of the prime reasons for voluntary conversion of Hindus from among its members. B.R. Ambedkar and A.R. Rahman provide poignant examples of how lack of education and health facilities for the underprivileged within its fold, respectively, led to their conversion. This can be countered by a movement to provide large-scale quality health [hospitals/PHCs] and educational [schools/colleges] facilities run by Hindu mission organisations spread (...)
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  48. Sara Van Leeuwen, Wolf Singer & Lucia Melloni (2012). Meditation Increases the Depth of Information Processing and Improves the Allocation of Attention in Space. Frontiers in Human Neuroscience 6.score: 24.0
    During meditation, practitioners are required to center their attention on a specific object for extended periods of time. When their thoughts get diverted, they learn to quickly disengage from the distracter. We hypothesized that learning to respond to the dual demand of engaging attention on specific objects and disengaging quickly from distracters enhances the efficiency by which meditation practitioners can allocate attention. We tested this hypothesis in a global-to-local task while measuring electroencephalographic activity from a group of eight (...)
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  49. Cyril Bernard (1977). Hinduism: Religion and Philosophy. Pontifical Institute of Theology and Philosophy.score: 24.0
    v. 1. Vedic religion, philosophic schools, from Vedism to Hinduism.
     
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  50. Claire Braboszcz, B. Rael Cahn, Bhavani Balakrishnan, Raj K. Maturi, Romain Grandchamp & Arnaud Delorme (2013). Plasticity of Visual Attention in Isha Yoga Meditation Practitioners Before and After a 3-Month Retreat. Frontiers in Psychology 4:914.score: 24.0
    Meditation has lately received considerable interest from cognitive neuroscience. Studies suggest that daily meditation leads to long lasting attentional and neuronal plasticity. We present changes related to the attentional systems before and after a 3 month intensive meditation retreat. We used 3 behavioral psychophysical tests - a Stroop task, an attentional blink task, and a global-local letter task - to assess the effect of Isha yoga meditation on attentional resource allocation. 82 Isha yoga practitioners were tested (...)
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