18 research outputs found

    Seeing suffering directly

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    Jack Kornfield, a teacher of Vipassana meditation, has been a student of Buddhism for fifteen years. His training includes six years in Southeast Asia, studying as a layman and as a monk in Theravada monasteries. His main teachers are Achaan Chaa and U Asabha Thera for the Mahasi Sayadaw. He has also studied with many other teachers, as well as with two Zen Masters. He graduated from Dartmouth College with a degree in Asian Studies and also holds a Masters and a Ph.D, degree in Western psychology. ' Currently he teaches with his colleague Joseph Goldstein at the Insight Meditation Society in Barre, Massachusetts, at the Naropa Institute in Boulder, Colorado, and at intensive meditation retreats held throughout the United States and Canada. He is the author of "Living Buddhist Masters " (Prajna Press, Boulder, CO, 1983) which presents the variety of Buddhist teachings through the words of contemporary masters

    MRI of hippocampal volume loss in early Alzheimer's disease in relation to ApoE genotype and biomarkers

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    Hippocampal volume change over time, measured with MRI, has huge potential as a marker for Alzheimer's disease. The objectives of this study were: (i) to test if constant and accelerated hippocampal loss can be detected in Alzheimer's disease, mild cognitive impairment and normal ageing over short periods, e.g. 6–12 months, with MRI in the large multicentre setting of the Alzheimer's Disease Neuroimaging Initiative (ADNI); (ii) to determine the extent to which the polymorphism of the apolipoprotein E (ApoE) gene modulates hippocampal change; and (iii) to determine if rates of hippocampal loss correlate with cerebrospinal fluid (CSF) biomarkers of Alzheimer's disease, such as the β-amyloid (Aβ1–42) and tau proteins (tau). The MRI multicentre study included 112 cognitive normal elderly individuals, 226 mild cognitive impairment and 96 Alzheimer's disease patients who all had at least three successive MRI scans, involving 47 different imaging centres. The mild cognitive impairment and Alzheimer's disease groups showed hippocampal volume loss over 6 months and accelerated loss over 1 year. Moreover, increased rates of hippocampal loss were associated with presence of the ApoE allele ɛ4 gene in Alzheimer's disease and lower CSF Aβ1–42 in mild cognitive impairment, irrespective of ApoE genotype, whereas relations with tau were only trends. The power to measure hippocampal change was improved by exploiting correlations statistically between successive MRI observations. The demonstration of considerable hippocampal loss in mild cognitive impairment and Alzheimer's disease patients over only 6 months and accelerated loss over 12 months illustrates the power of MRI to track morphological brain changes over time in a large multisite setting. Furthermore, the relations between faster hippocampal loss in the presence of ApoE allele ɛ4 and decreased CSF Aβ1–42 supports the concept that increased hippocampal loss is an indicator of Alzheimer's disease pathology and a potential marker for the efficacy of therapeutic interventions in Alzheimer's disease

    The Bodhisattva Response to Coronavirus

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    The Bodhisattva Response to Coronavirus

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    A Personal Appreciation

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    Jack Kornfield honors Stanislav Grof

    Ken Wilber's Spectrum Model: Identifying Alternative Soteriological Perspectives

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    I identify two problematic strands of Wilber's transpersonal theory. First, I question Wilber's claim that his spectrum model is supported by the materials of all the world's major mystical traditions. I argue that his integral, hierarchical perspective privileges some traditions but distorts others. Drawing heavily upon Andrew Rawlinson's recent, taxonomic study of mystical traditions, which identifies four authentic routes to spiritual emancipation (Cool Structured, Cool Unstructured, Hot Structured and Hot Unstructured), I argue that while Wilber's model, itself Cool (the source of spiritual liberation lies within oneself) and Structured (developmental, hierarchical), provides a valuable cartography of transpersonal structures and states of consciousness, it cannot adequately handle the materials of the alternative, soteriological paths of Hot traditions (emphasizing the numinous, and as other than oneself) and Unstructured traditions (affirming that there can be no gradual, or progressive, spiritual development at all). Second, and more cursorily, I argue that it is Wilber's Cool Structured perspective that informs his categorisation of Jung as an elevationist. I try to demonstrate that Jung's psychic model of the conjunction of opposites is a Hot Structured one, which provides an alternative, soteriological path for persons whose spiritual needs are different from those addressed by Wilber
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