Group items tagged

significant improvements in the meditators' stress levels compared with pre-participation responses -- and reductions in stress also were correlated with decreased grey-matter density in the amygdala, part of the brain which is known to play an important role in anxiety and stress.

ncreased grey-matter density in the hippocampus (an area of the brain known to be important for learning and memory) and in structures associated with self-awareness, compassion and introspection.

guided meditation

http://www.nmr.mgh.harvard.edu/~lazar/

seems to be strong evidence for the idea that we may be able to modify our own minds to improve our cognitive processing -- most importantly in the ability to sustain attention and vigilance -- within a week's time."

Both groups also improved following the meditation and reading experiences in measures of mood, but only the group that received the meditation training improved significantly in the cognitive measures. The meditation group scored consistently higher averages than the reading/listening group on all the cognitive tests and as much as ten times better on one challenging test that involved sustaining the ability to focus, while holding other information in mind. "The meditation group did especially better on all the cognitive tests that were timed," Zeidan noted. "In tasks where participants had to process information under time constraints causing stress, the group briefly trained in mindfulness performed significantly better."

participants were instructed to relax, with their eyes closed, and to simply focus on the flow of their breath occurring at the tip of their nose. If a random thought arose, they were told to passively notice and acknowledge the thought and to simply let 'it' go, by bringing the attention back to the sensations of the breath."

"The simple process of focusing on the breath in a relaxed manner, in a way that teaches you to regulate your emotions by raising one's awareness of mental processes as they're happening is like working out a bicep, but you are doing it to your brain. Mindfulness meditation teaches you to release sensory events that would easily distract, whether it is your own thoughts or an external noise, in an emotion-regulating fashion.

"This kind of training seems to prepare the mind for activity, but it's not necessarily permanent," Zeidan cautions. "This doesn't mean that you meditate for four days and you're done -- you need to keep practicing."

In “developed” societies, we are so accustomed to centralized control over learning that it has become functionally invisible to us, and most people accept it as natural, inevitable, and consistent with the principles of freedom and democracy.   We assume that this central authority, because it is associated with something that seems like an unequivocal good – “education” – must itself be fundamentally good, a sort of benevolent dictatorship of the intellect. 

We endorse strict legal codes which render this process compulsory, and in a truly Orwellian twist, many of us now view it as a fundamental human right to be legally compelled to learn what a higher authority tells us to learn.

And yet the idea of centrally-controlled education is as problematic as the idea of centrally-controlled media – and for exactly the same reasons.

The First Amendment of the U.S. Constitution was designed to protect all forms of communication, information-sharing, knowledge, opinion and belief – what the Supreme Court has termed “the sphere of intellect and spirit” – from government control.

by the mid-19th century, with Indians still to conquer and waves of immigrants to assimilate, the temptation to find a way to manage the minds of an increasingly diverse and independent-minded population became too great to resist, and the idea of the Common School was born.

We would keep our freedom of speech and press, but first we would all be well-schooled by those in power.

A deeply democratic idea — the free and equal education of every child — was wedded to a deeply anti-democratic idea — that this education would be controlled from the top down by state-appointed educrats.

The fundamental point of the Occupy Wall Street movement is that the apparatus of democratic government has been completely bought and paid for by a tiny number of grotesquely wealthy individuals, corporations, and lobbying groups.  Our votes no longer matter.  Our wishes no longer count.  Our power as citizens has been sold to the highest bidder.

Our kids are so drowned in disconnected information that it becomes quite random what they do and don’t remember, and they’re so overburdened with endless homework and tests that they have little time or energy to pay attention to what’s happening in the world around them.

If in ten years we can create Wikipedia out of thin air, what could we create if we trusted our children, our teachers, our parents, our neighbors, to generate community learning webs that are open, alive, and responsive to individual needs and aspirations?  What could we create if instead of trying to “scale up” every innovation into a monolithic bureaucracy we “scaled down” to allow local and individual control, freedom, experimentation, and diversity?

The most academically “gifted” students excel at obedience, instinctively shaping their thinking to the prescribed curriculum and unconsciously framing out of their awareness ideas that won’t earn the praise of their superiors.  Those who resist sitting still for this process are marginalized, labeled as less intelligent or even as mildly brain-damaged, and, increasingly, drugged into compliance.

the very root, the very essence, of any theory of democratic liberty is a basic trust in the fundamental intelligence of the ordinary person.   Democracy rests on the premise that the ordinary person — the waitress, the carpenter, the shopkeeper — is competent to make her own judgments about matters of domestic policy, international affairs, taxes, justice, peace, and war, and that the government must abide by the decisions of ordinary people, not vice versa.  Of course that’s not the way our system really works, and never has been.   But most of us recall at some deep level of our beings that any vision of a just world relies on this fundamental respect for the common sense of the ordinary human being.

This is what we spend our childhood in school unlearning. 

If before we reach the age of majority we must submit our brains for twelve years of evaluation and control by government experts, are we then truly free to exercise our vote according to the dictates of our own common sense and conscience?  Do we even know what our own common sense is anymore?

We live in a country where a serious candidate for the Presidency is unaware that China has nuclear weapons, where half the population does not understand that Saddam Hussein had nothing to do with 9/11, where nobody pays attention as Congress dismantles the securities regulations that limit the power of the banks, where 45% of American high school students graduate without knowing that the First Amendment of the Constitution guarantees freedom of the press.   At what point do we begin to ask ourselves if we are trying to control quality in the wrong way?

Human beings, collaborating with one another in voluntary relationships, communicating and checking and counter-checking and elaborating and expanding on one another’s knowledge and intelligence, have created a collective public resource more vast and more alive than anything that has ever existed on the planet.

But this is not a paeon to technology; this is about what human intelligence is capable of when people are free to interact in open, horizontal, non-hierarchical networks of communication and collaboration.

Positive social change has occurred not through top-down, hierarchically controlled organizations, but through what the Berkana Institute calls “emergence,” where people begin networking and forming voluntary communities of practice. When the goal is to maximize the functioning of human intelligence, you need to activate the unique skills, talents, and knowledge bases of diverse individuals, not put everybody through a uniform mill to produce uniform results. 

You need a non-punitive structure that encourages collaboration rather than competition, risk-taking rather than mistake-avoidance, and innovation rather than repetition of known quantities.

if we really want to return power to the 99% in a lasting, stable, sustainable way, we need to begin the work of creating open, egalitarian, horizontal networks of learning in our communities.

They are taught to focus on competing with each other and gaming the system rather than on gaining a deep understanding of the way power flows through their world.

And what could we create, what ecological problems could we solve, what despair might we alleviate, if instead of imposing our rigid curriculum and the destructive economy it serves on the entire world, we embraced as part of our vast collective intelligence the wisdom and knowledge of the world’s thousands of sustainable indigenous cultures?

They knew this about their situation: nobody was on their side.  Certainly not the moneyed classes and the economic system, and not the government, either.  So if they were going to change anything, it had to come out of themselves.

As our climate heats up, as mountaintops are removed from Orissa to West Virginia, as the oceans fill with plastic and soils become too contaminated to grow food, as the economy crumbles and children go hungry and the 0.001% grows so concentrated, so powerful, so wealthy that democracy becomes impossible, it’s time to ask ourselves; who’s educating us?  To what end?  The Adivasis are occupying their forests and mountains as our children are occupying our cities and parks.  But they understand that the first thing they must take back is their common sense. 

They must occupy their brains.

Isn’t it time for us to do the same?

Texting, emailing, and posting on Facebook and other social media sites are by far the most common digital activities students undertake while learning, according to Rosen. That’s a problem, because these operations are actually quite mentally complex, and they draw on the same mental resources—using language, parsing meaning—demanded by schoolwork.

“Under most conditions, the brain simply cannot do two complex tasks at the same time. It can happen only when the two tasks are both very simple and when they don’t compete with each other for the same mental resources. An example would be folding laundry and listening to the weather report on the radio. That’s fine. But listening to a lecture while texting, or doing homework and being on Facebook—each of these tasks is very demanding, and each of them uses the same area of the brain, the prefrontal cortex.”

“there’s nothing magical about the brains of so-called ‘digital natives’ that keeps them from suffering the inefficiencies of multitasking. They may like to do it, they may even be addicted to it, but there’s no getting around the fact that it’s far better to focus on one task from start to finish.”

mental fatigue

takes longer

negatively associated with students’ grades

haven’t reached them yet

Just to be living on this earth in this solar system in this galaxy in this universe is immensely rare and lucky.

to recognize is to accept something as true, but to acknowledge is to have a perspective, or how you choose to view that recognizable truth.

Some people feel the rain, and others just get wet

acknowledgement is perspective.

uses the word surprise as a way of saying be mindful and appreciate the little things in life that go on around you

ollowing this quote the author goes on to

because many of use feel a moral obligation to return our benefactor the favor thus making the seemingly “gratuitous act” a debt that we must repay by giving our own gift.

the bonds of interdependence set us free

once you can acknowledge a gift for a gift and acknowledge dependence then you’re free to go forward into full gratefulness.

yesterday morning my friend, knowing that I’m not an early bird, brought an extra granola bar to class just to give it to me which was a surprise that I had not expected. This was merely a simple surprise that I felt then, but after I thought it over again, this surprise made me realize how grateful I felt for having a such friend

By allowing ourselves to be helped in life and understanding that receiving help is not a show of weakness but in fact a show of mindfulness, we open ourselves up to the surprises and pleasures of communicating with people on a regular day basis

independent vs dependent. Being considered “legally” independent I have truly learned how dependent I am for others.

I always thought why would I hassle someone else for my incompetency

that weak need to feel weak in order to grow. We need to put everything out there and grow and learn from our experiences.

Letting weakness show is one of the strongest things we can do in order to know ourselves at a deeper level

Helping someone, whether it is a friend, neighbor or family member is something one should do out of the goodness of our heart. Everything comes full circle,

it is a personal choice to help others, and my way of reminding myself that I am grateful to be here,

I know what a horse looks like, feels like and moves like, but every time I go visit, I am still surprised and amused just by watching the horses out in the field.

The more grateful you become the more you appreciate life, which in a sense does make you younger because you are embracing living life

When my dad and hundreds of others died on 9/11/01 you could notice something different in the air.

in the basic forms, as well as in the content of people's thinking.

The early 1930

had experienced the conditions necessary to alter radically the content and form of their thought.

we expected that they would display a predominance of those forms of thought that come from activity that is guided by the physical features of familiar objects.

Therefore we began, as most field work with people does, by emphasizing contact with the people who would serve as our subjects. We tried to establish friendly relations so that experimental sessions seemed natural and non-threatening. We were particularly careful not to conduct hasty or unprepared presentations of the test materials.

As a rule, our experimental sessions began with long conversations which were sometimes repeated with the subjects in the relaxed atmosphere of a tea house, where the villagers spent most of their free time, or in camps in the field and in mountain pastures around the evening campfire. These talks were frequently held in groups. Even when the interviews were held with one person, the experimenter and other subjects made up a group of two or three who listened attentively to the person being interviewed and who sometimes offered remarks or comments on what he said. The talk often took the form of a free-flowing exchange of opinion between participants, and a particular problem might be solved simultaneously by two or three subjects, each proposing an answer. Only gradually did the experimenters introduce the prepared tasks, which resembled the “riddles” familiar to the population and therefore seemed like a natural extension of the conversation.

He characterized primitive thinking as “prelogical” and “loosely organized.” Primitive people were said to be indifferent to logical contradiction and dominated by the idea that mystical forces control natural phenomena

We conceived the idea of carrying out the first far-reaching study of intellectual functions among adults from a non-technological non-literate, traditional society

hamlets

nomad

1. Women living in remote villages who were illiterate and who were not involved in any modern social activities. There were still a considerable number of such women at the time our study was made. Their interviews were conducted by women, since they alone had the right to enter the women's quarters. 2. Peasants living in remote villages who were in no way involved with socialized labor and who continued to maintain an individualistic economy. These peasants were not literate. 3. Women who attended short-term courses in the teaching of kindergarteners. As a rule, they had no formal schooling and almost no training in literacy. 4. Active kolhoz (collective farm) workers and young people who had taken short courses. They were involved as chairmen running collective farms, as holders of other offices on the, collective farm, or as brigade leaders. They had considerable experience in planning production, distributing labor, and taking stock of output. By dealing with other collective farm members, they had acquired a much broader outlook than isolated peasants. But they had attended school only briefly, and many were still barely literate. 5. Women students admitted to teachers school after two or three years of study. Their educational qualifications, however, were still fairly low.

Short-term psychological experiments would have been highly problematic under the field conditions we expected to encounter