Welcome home! Please contact lincoln@icrontic.com if you have any difficulty logging in or using the site. New registrations must be manually approved which may take several days. Can't log in? Try clearing your browser's cookies.
The Science of Tantra
Sile
Veteran
In thinking of what we were discussing in the other thread regarding emotions and learning, I think it would be interesting to look at current science (perhaps mind science, especially) and see if there are studies which echo tantric theories.
I was initially going to just look at "heightened emotion and learning" and see if it compares to "bliss and wisdom," but upon finding the following piece, found echoes of more than one tantric theory--for example, the concept of "play" in language learning as compared to "visualization" in tantra.
Here's a summary of the piece, with notes in brackets pondering whether this or that aspect of the language-learning article seems echoed in tantra. I'll try to condense as much as possible, but here's a link to the original article, "Play and Affect in Language Learning:"
http://genkienglish.net/playandaffect.htm
I was initially going to just look at "heightened emotion and learning" and see if it compares to "bliss and wisdom," but upon finding the following piece, found echoes of more than one tantric theory--for example, the concept of "play" in language learning as compared to "visualization" in tantra.
Here's a summary of the piece, with notes in brackets pondering whether this or that aspect of the language-learning article seems echoed in tantra. I'll try to condense as much as possible, but here's a link to the original article, "Play and Affect in Language Learning:"
http://genkienglish.net/playandaffect.htm
0
Comments
Teaching English in Japanese elementary schools allowed me to experiment with a number of music, game, and total physical response (TPR) activities. I found students were more apt to participate in an activity if it incorporated playfulness and physical movement. The resulting intrinsic motivation seemed to stimulate students' affectively and give them the desire to learn. Deci and Ryan (1985) explain that intrinsic motivation raises students' natural curiosity and interest which promotes learning. A number of researchers believe that those who learn intrinsically gain superior understanding of the material being learned (Crookes and Schmidt, 1991; Deci, 1995).
[By incorporating enjoyable aspects of music/chant, imagination, and physical movements such as mudras, as well as the idea that we can practice effectively by using ordinary life experiences, is tantric practice intrinsically motivating?]
Hansen (1999) explains that music, i.e. rhythm and harmony from song, activates different areas of the auditory, visual, and motor cortex. He declares that this activation results in the release of endorphins (possibly Damasio's "chemical messages") which enhance pleasure, free emotional blocks, stimulate mental activity, and lead to acquisition.
[Sometimes we write off chanting as merely a cultural trapping from the East, but can chanting actually enhance learning? I think an argument for chanting in English (or whatever our mother tongue is) could be made here, or for strongly encouraging the learning of Tibetan or at least deeply understanding the meaning of each chant, or all of these things.]
Vygotsky (1933) said that play creates a zone of proximal development (ZDP)--the distance between one's actual developmental level and one's potential developmental level (Vygotsky, 1978). During play, children are always above their average age, above their daily behavior, and ahead of their actual development level. It is as if children are trying to jump ahead of themselves when playing in order to explore their learning potential. As Lantolf (2001) explains, when children pretend to be a mother, father, a doctor, a famous person, etc., they engage in activities that are not just about enjoyment, but allow them to project into the future. Results show that children use information from mistakes during play to construct internal models that assist them in solving future problems.
[Isn't this quite close to visualizing ourselves as a deity in order to imagine our future potential?]
At some point it seems necessary for the play activities to be applied to the 'real' world. Cook believes that reality and the artificial world are complementary and that each reinforces our understanding of the other. Yet Sullivan (2001) raises the questions, "Whose reality is 'real'?" "What context is 'authentic'?" Reality and authenticity is discussed extensively by van Lier (1996). He agrees with Sullivan that the definition of 'real' becomes a bit murky and suggests 'authenticity' might be a better term. According to van Lier, authenticity does not necessarily have to do with material from the 'real' world, but a learner's self determination and commitment to understanding. Authenticity is a 'process of personal engagement.' Thus playful activities involving imagination may not be considered 'real,' but are still authentic if learners are engaged in the activity. Cook (2000) also notes that given the controversy with the term 'real,' one might be better off using 'authentic.' Activities may not be 'real' yet they can still be 'authentic' and quite useful.
[Does this come close to addressing questions of whether there is anything to be gained in "real life" by engaging in "imaginary life" exercises? I really like the concept of "authenticity."]
Note: References are cited after the original article: http://genkienglish.net/playandaffect.htm