To take account of at least some of these developments, new material has been added, detailing some of the history of the encounter between meditation, on the one hand, and science and psychotherapeutic traditions on the other.

Title: The Meditative Mind: The Varieties of Meditating Experience
Author: Daniel Goleman
Publisher: More Than Sound
ISBN: Unknown
Available from: Amazon.co.uk Kindle Store, and Amazon.com Kindle Store.

The Meditative Mind is uneven in tone, but this is to be expected given that it’s a compilation of writings spanning several decades and having been composed for a variety of purposes and circumstances. The book is in five parts.

Part One: The Visuddhimagga: A Map for Inner Space

The first chapter, on Buddhaghosa’s Vissuddhimagga, gives a comprehensive and useful overview of the sophisticated psychological theory that underpins practice in Theravadin Buddhism. Since I was already familiar with most of this material, I didn’t find this chapter particularly engaging. I’m also very aware that the commentarial tradition, including Buddhaghosa, departed significantly from the teaching found in the (much earlier) scriptural tradition, and I found that there was a skeptical barrier between me and my appreciation of this particular chapter.

However, to be fair, the point of the chapter is to present an overview of classic Theravadin spiritual orthodoxy, and not to critique it. The chapter performs its task well, and gives an impressive survey of the Asian tradition’s systematic approach to spirituality. What is outlined here is a comprehensive schema of the progress of spiritual development, and given the vague terms in which people tend to think about such matters, this chapter will no doubt surprise and enlighten many readers.

Part Two: Meditation Paths: A Survey

At the risk of making Dr. Goleman feel very old, The Meditative Mind, as far as the earlier material goes, constitutes a valuable historical document. Part Two of the book offers an overview of a number of meditative traditions: Hindu Bakti meditation, Jewish meditation, Christian meditation, Sufism, Patanjali’s Yoga tradition, Tantra, Tibetan Buddhism, and Zen. For me this was the most fascinating part of the book. In fact I’d go as far as to say it’s one of the most eye-opening spiritual documents I’ve read.

The commonalities between the various traditions are immense, and I came away with a deep respect for non-Buddhist traditions. It’s clear that within Christianity, Judaism, Islam, etc., there have been deep currents of meditative experience, and correspondingly deep insights. I’m convinced now that there have been enlightened practitioners in many traditions besides Buddhism — something I hadn’t really contemplated before. I still consider other traditions to be hampered by their theological baggage, however, and for that reason I do still consider the Buddha’s insight to have gone further than others’, but I am still humbled and reverential toward the Desert Fathers and other non-Buddhist meditators.

Part Three: Meditation Paths: Their Essential Unity

The third part of the book gives a brief outline of some of the commonalities (and divergences) of the various meditative paths, although the emphasis is on their essential unity. Particularly useful was the categorization of meditative techniques into those that involve concentration, “in which the mind focuses on a fixed mental object,” mindfulness, “in which mind observes itself,” and integrated, in which both functions are present simultaneously. As Goleman points out, few schools take a purist approach, and employ whatever means are found to be helpful. This is a valuable reminder not to cling dogmatically to one approach to practice, but to retain a pragmatic approach.

Part Four: The Psychology of Meditation

Part Four examines the spiritual psychology of meditation, and its “potential for cross-fertilization with western psychology.” It was originally written for psychologists in order to introduce them to non-Western systems of psychological theory. The Buddhist scholastic tradition of the Abhidhamma, which attempted to systematize and clarify the Buddha’s teachings, is the main focus. The overview of Abhidhamma (unlike the Abhidhamma itself!) is engrossing, and offers an overview of Buddhist personality theory, and a map of the Buddhist conception of mental health. The enlightened individual is then presented as the examplar of religious views of the ideal of human “peak performance” and this is contrasted with the history of western psychology’s obsession with psychological disfunction, and compared with the way in which some western psychological theory has sometimes seen the healthy individual in terms very similar to those of the Buddhist tradition.

Part Five: Meditation: Research and Practical Applications

The final section of Meditative Mind offers an overview of some of the impressive findings from meditation studies. The degree to which meditation is able to affect our physiology and psychology — from enhancing the ability to recover from stressful incidents to affecting the immune system — is staggering. This section however, absorbing though it is, seems dated, with no reference to studies after the early 1980′s. Given the huge body of research that has taken place since that time, this is a puzzling omission. Dr. Goleman is well placed to offer such an overview.

So, overall my opinion of The Meditative Mind is mixed. One the one hand it contains much thought-provoking material on comparative psychology. On the other hand it doesn’t bring us up to date on the west’s embrace of meditative practice. There is no mention of Mindfulness-Based Stress Reduction, for example, or of the many therapeutic techniques that it has given rise to. On balance, the book is certainly worth reading, although readers will want to turn to Goleman’s The Brain and Emotional Intelligence to get an overview of how the dialog between meditation and modern neuroscience, and Ed Halliwell’s The Mindful Manifesto provides an excellent survey of how meditative practices are transforming therapeutic approaches.

Then there is receiving. Can you remember a different time, when someone was giving toward you? Maybe it was a tangible, something you could hold in your hands, or perhaps it was something like a moment of warmth, or an apology, or some kind of restraint. Whatever it was, how did it feel? Probably pretty good.

Well, if you are giving … toward yourself … it’s a two-for-one deal! And besides the benefits noted above, there are the implicit rewards of taking action rather than being passive (which helps reduce any sense of learned helplessness, to which mammals like us are very vulnerable), and of treating yourself like you matter, which is especially important if you haven’t felt like you mattered enough to others.

Further, when you give more to yourself, you have more to offer others when your own cup runneth over. Studies show that as people experience greater well-being, they are usually more inclined toward kindness, patience, altruism, and other kinds of “prosocial” behavior. As Bertrand Russell wrote:

“The good life is a happy life. I do not meant that if you are good you will be happy; I mean that if you are happy you will be good.”

How?

Gifting yourself comes in many forms, most them in small moments in everyday life. For example, as I write this, the gift is to lean back from the keyboard, take a breath, look out the window, and relax. It’s a do-able gift.

Less tangibly, earlier this week I was getting wrapped up mentally in wanting a friend to succeed in his business, so I gave myself the “treat” of letting go of my over-investment in things beyond my control. Sitting in a meeting earlier today and thinking about this practice, I took in the gift of appreciating how fortunate I was to learn from the other people in the room.

Not doing can also be an important gift to yourself: Not having that third beer, not interrupting a friend’s irritated account of a hassle at work, not bugging a lover who wants some space right now, not staying up late watching TV, not rushing about while you drive …

You can see how many opportunities there are each day to offer yourself simple yet beautiful and powerful gifts. Routinely ask yourself: What could I give myself right now? Or: What do I long for – that’s in my power to give myself? Then try to actually do it.

Focusing on a longer time frame, ask yourself: What’s the gift I want to offer myself today? This week? This year? Even: This life? Try to stay with the listening to the answers, letting them ring and ring again in the open space of awareness.

You could also imagine a deeply nurturing being and see what this one gives you – and then open to giving this to yourself.

Knowing your own giving heart – which is usually offered to others – can you extend that heart to yourself? Out of kindness and wisdom, cherishing and support, let your gifts flow to that one being in this world over whom you have the most power and therefore to whom you have the highest duty of care – the one who has your name.

Meditation acts as a great tool to combat the day to day stressors that we encounter. Our minds can take us on an emotional roller-coaster ride. Meditation works on controlling this emotional roller coaster ride, so we can experience more happiness and less stress.

By taking a few minutes a day to train our attention, we can experience a much deeper sense of calm, balance, and self-control. You can practice meditation anywhere, whether you’re at a business meeting, waiting inline at the grocery store, or waiting in the car to pick up your kids from school.

Here are Five Ways To Incorporate Meditation Into Your Life.

1. At work

Come up with strategies to take two to five minute meditation breaks throughout the day. A simple meditation practice is to close your eyes and bring your awareness to your breathing, without trying to control your breathing. Use a non-judgmental awareness when accessing this state. If you have an alarm on your phone, set it up to remind you to do this. One way to incorporate a practice into your day is to do it at your lunch break. Or you can get to your office a few minutes early and do two to five minutes of meditation for clarity. Another strategy is to become conscious of early stress responses. If you find yourself starting to become stressed at work, immediately slow down and bring your awareness to your breathing.

2. When you wake up

A great way to start your morning off is with morning meditation. This will give you clarity of mind that will impact your entire day. Make it a ritual to incorporate ten to fifteen minutes of meditation right when you wake up in the morning. It will greatly improve the quality of your day.

3. While Waiting

I do meditation all the time while I’m waiting in line at a grocery store. Remember you don’t have to do meditation with your eyes closed all the time. You can do meditation just by bringing your awareness to your breathing while you’re waiting, which will put you in a more centered and balanced state. Try this when ever you’re waiting at the bus stop, while sitting in traffic, or even in the parking lot while you’re waiting to pick someone up.

4. Before You Go To Bed

I find doing meditation right before bed to be extremely beneficial. It will greatly improve your sleep. I also recommend if you’re having trouble going sleep to get out of bed and do some meditation. Find a time to schedule meditation sessions, and do it every night at the same time.

5. Schedule a Ten Day Challenge

Make a commitment today that you are going to do meditation every day for the next ten days straight. Meditation is like anything else — it takes a lot of focused attention to get used to doing it. But once you get over the initial difficulties, like trying to focus your mind, it becomes easy.

Another Greco-Indian statue from Gandhara.

Notice the beautiful carved base, which itself contains three Buddha figures along with attendants.

The nature of now is not New Age or esoteric. It is plain to see. It is apparent both in the material universe and in our own experiencing. Simply recognizing the nature of now can fill you with wonder, gratitude, and perhaps a sense of something sacred.

Further, by coming home to now, you immediately stop regretting or resenting the past and worrying about or driving toward the future. In your brain, this rumbling and grumbling – called rumination – is based in networks along the midline of the top of your head; while this helped our ancestors survive, today most of us go way overboard, and rumination is a big risk factor for mental health problems.

Additionally, through an intimacy with the present, moment after moment, you develop a growing sense – viscera, in your belly and bones – of:

• Impermanence – you see the futility and foolishness of trying to cling to any of the ephemeral contents of this moment as a reliable basis for deep happiness.
• Interconnectedness – you feel related to a vast network of causes that have shaped this moment, including to other people, life, nature, and the universe altogether.
• Fullness – recognizing the incredible richness of this moment – its sights, sounds, sensations, tastes, smells, thoughts, memories, emotions, desires, and other contents in the stream of consciousness – you relax craving and drivenness since you already feel so fed.

For most people, the subjective present is an interval one or two seconds long. It contains the last second or so of the immediate past as well as the emerging present often infused with expectations about the immediate future. It’s OK, therefore, if your sense of the present usually has a kind of temporal “thickness” to it. You will probably also have flashes of intuitive recognition of the infinitely thin duration of now that boggle and sometimes stop the mind.

The present moment is continually passing away, so if you try to hold onto it in any way – such as by remembering it or forming ideas about it – you are no longer in the present. Therefore, relax. Open to this moment. Not planning, not worrying, not lost in thought.

Instead of seeing yourself moving through time, explore the sense of being an ongoing presence, an awareness, through which time moves. Let the world come to you. Recognize that sights and sounds and all other mental phenomena appear without effort. You don’t have to do anything to be here now; you’re already here now. Let go some more.

Be aware of a single inhalation. Don’t try to sense or understand it as a whole. Allow yourself to be with this moment of sensation without remembering what was or wondering what will be. The same with a single exhalation, and then with breathing altogether.

Letting go, letting go.

Be particularly aware of endings, of sounds changing and thus disappearing in the instant of hearing, of each moment of consciousness altering and thus ending to be replaced by another one. (If you get frightened or disoriented by a growing sense of the vanishingness of each appearance of reality, focus on something concretely pleasurable and reassuring, like the sensation of flannel against your cheek or the touch of someone who loves you.)

Then be particularly aware of emergings, of the arising of matter and energy in the world and the arising of appearances – perceptions, thoughts, longings, etc. – in the inner one. Let go into feeling buoyed by the uprising swelling of this moment congealing into existence, endlessly renewed by the next emerging. Open to trusting in this process, like a wave continually carrying you even as it continually breaks into foam.

Above all, open to the enjoyments available in this moment, even if it is a hard one. No matter how bad it is, it is nurturingly remarkable that it is at all. I don’t mean this in any kind of sentimental, rose-colored-glasses kind of way. Sometimes what the moment holds is awful. But the nature of the moment – its transience, its interconnectedness with moments before and to come, its simultaneous emptying out and filling up – and the awareness of it and its contents, is never awful itself, and is in fact always unsullied and beautiful.

And much of the time, the moment will be filled with rewards overlooked in preoccupations with past or future, such as a dense incoming stream of sights and sounds, tastes and touches – even a sense of beautiful qualities of heart like warmth, compassion, sweetness, friendliness, and love.

So nourished, so full with the riches of now, who would want to be anywhen else?

The temple’s main hall, with a rare structure based around three square-shaped corridors and a huge Buddha statue, has been uncovered after two months of hard work in Xinjiang Uygur autonomous region, Dr. Wu Xinhua, the leading archaeologist of the excavation project, said Monday.

“The hall is the largest of its kind found in the Taklimakan Desert since the first archaeologist came to work in the area in the 20th century,” said Wu, also head of the Xinjiang archeological team of the Chinese Academy of Social Science.

The ruins are located in the south of the Taklimakan Desert, in the Tarim Basin, known as the Damago Oasis in the ancient kingdom of Khotan, a Buddhist civilization believed to date back to the 3rd century BC.

Temple halls with square-shaped corridors stemmed from early Buddhist architecture in India, and gradually disappeared after the Northern and Southern Dynasties (420AD-589AD), when Buddhist architecture in China began to pick up its own characteristics, according to Xiao Huaiyan, a member of the excavation team and a former researcher at the Chinese Academy of Social Sciences.

Judging from the layout of the ruins, and the artifacts uncovered at the site, Wu and his colleagues believe the temple dates back to the Southern and Northern Dynasties.

It is so far the best Buddhist site for scholars to study how the religion arrived in China from India, and its early development in the country, said Wu.

Judging from the size of the pedestal on which it would have rested, the missing Buddha statue should be at least three meters tall, reaching the size limits of the hall when its roof was intact, he estimates.

The innermost corridor extends six meters from both south to north and from east to west, the second corridor is 10 meters long and 10 meters wide, while the hall’s wall surrounds an area of 256 square meters.

Still visible on corridor walls are mural paintings of items including the Buddha’s feet, Buddhists and auspicious animals. They are painted in a Greco-Buddhist artistic style, which was seldom seen after the 6th century.

Ruins of several residential structures were found to the southwest of the main hall, along with some pottery kilns and ancient coins.

There is still a scripture hall, a stupa and residential houses for Buddhists to be uncovered, Wu added.

The southern end of the ancient Silk Road, a major historical trade route, went across the 337,000-square-km Taklimakan Desert, and a wide variety of cultural heritage items have been buried in what is now known as the “sea of death.”

In 1901, British explorer Marc Aurel Stein trekked far out in the desert and into the ruins of Niya, an ancient Pompeii-like city with homes, Buddhist stupas, temples, pottery kilns, orchards, tombs, waterways and dams.

Since then, more than 10 Buddhist sites have been discovered by archaeologists from China and abroad in the Damago Oasis.

I took this detail of a Tibetan Thangka painting on my iPhone at the Seattle Buddhist Center just before doing a workshop on the Satipatthana Sutta with the men’s sangha there tonight.

Last night I gave a talk and led a meditation at the Buddha Day celebrations, where we commemorate the Buddha’s enlightenment.

It’s noon in room two at St Paul’s Catholic School and noise is everywhere else – the four walls are ablaze with colour, art and slogans; outside, the Ngaruawahia sun is laced with the din of schoolyard kids in play.

Inside though, not a sound – the children are meditating.

The class of 14 six-year-olds is sitting in a close circle on the carpet with teacher Judy Craven the centrepiece on a chair.

Her eyes are closed, too.

The kids sit cross-legged – hands rest either on knees with thumb and forefinger touching or in laps with fingers interlocked …

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Veterans Affairs’ $5.9 billion system for mental-health care is under sharp criticism, particularly after the release of an inspector general’s report last month that found that the department has greatly overstated how quickly it treats veterans seeking mental-health care.

VA has a “huge investment” in mental-health care but is seeking alternatives to conventional psychiatric treatment, said W. Scott Gould, deputy secretary of veterans affairs.

“The reality is, not all individuals we see are treatable by …

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In synesthetes, the brain regions responsible for the processing of each type of sensory stimuli are intensely interconnected. Synesthetes can see or taste a sound, feel a taste, or associate people or letters with a particular color.

The study was conducted by the University of Granada Department of Experimental Psychology Óscar Iborra, Luis Pastor and Emilio Gómez Milán, and has been published in the journal Consciousness and Cognition. This is the first time that a scientific explanation has been provided for the esoteric phenomenon of the aura, a supposed energy field of luminous radiation surrounding a person as a halo, which is imperceptible to most human beings.

In basic neurological terms, synesthesia is thought to be due to cross-wiring in the brain of some people (synesthetes); in other words, synesthetes present more synaptic connections than “normal” people. “These extra connections cause them to automatically establish associations between brain areas that are not normally interconnected,” professor Gómez Milán explains. New research suggests that many healers claiming to see the aura of people might have this condition.

The case of the “Santón de Baza”

One of the University of Granada researchers remarked that “not all ‘healers’ are synesthetes, but there is a higher prevalence of this phenomenon among them. The same occurs among painters and artists, for example.” To carry out this study, the researchers interviewed some synesthetes including a ‘healer’ from Granada, “Esteban Sánchez Casas,” known as “El Santón de Baza”.

Many local people attribute “paranormal powers” to El Santón, because of his supposed ability to see the aura of people “but, in fact, it is a clear case of synesthesia,” the researchers explained. According to the researchers, El Santón has face-color synesthesia (the brain region responsible for face recognition is associated with the color-processing region); touch-mirror synesthesia (when the synesthete observes a person who is being touched or is experiencing pain, s/he experiences the same); high empathy (the ability to feel what other person is feeling), and schizotypy (certain personality traits in healthy people involving slight paranoia and delusions). “These capacities make synesthetes have the ability to make people feel understood, and provide them with special emotion and pain reading skills,” the researchers explain.

In the light of the results obtained, the researchers remarked on the significant “placebo effect” that healers have on people, “though some healers really have the ability to see people’s ‘auras’ and feel the pain in others due to synesthesia.” Some healers “have abilities and attitudes that make them believe in their ability to heal other people, but it is actually a case of self-deception, as synesthesia is not an extrasensory power, but a subjective and ‘adorned’ perception of reality,” the researchers state.