In our current systems of education, there is a trend toward compartmentalizing knowledge, standardizing assessments of learning, and focusing primarily on quantifiable and positivist forms of inquiry. Contemplative inquiry, on the other hand, takes us on a transformative pathway toward wisdom, morality, integrity, equanimity, and joy (Zajonc, 2009). These holistic learning practices are needed as a counterbalance to the over-emphasis on positivism that we see today. In addition to learning quantifiable information, we also need to learn to be calmer, wiser, kinder, and happier. This book aims to find and share various pathways leading to these ends. This book will describe educational endeavors in various settings that use contemplative pedagogies to enable students to achieve deep learning, peace, tranquility, equanimity, and wisdom to gain new understanding about self and life, and to grow holistically. Embodiment is a central concept in this book. We hope to highlight strategies for exploring internal wisdoms through engaging ourselves beyond simply the rational mind. Contemplative pedagogies such as meditation, yoga, tai chi, dance, arts, poetry, reflective writing and movements, can help students embody what they learn by integrating their body, heart, mind, and spirit.

Spirituality and spiritual experiences have been the bedrock of every civilization and together form one of the highest mechanisms for making sense of the world for billions of people. Current research paradigms, due to their limitation to empirical, sensory, psychologically, or culturally constructed realities, fail to provide a framework for exploring this essential area of human experience. The development of a spiritual research paradigm will provide researchers from the social sciences and edcation the tools and abilities to systematically explore fundamental questions regarding human spiritual experiences and spiritual growth. A spiritual research paradigm requires an ontology that considers all reality to be multidimensional, interconnected, and interdependent. It requires an epistemology that integrates knowing from outer sources as well as inner contemplation, acknowledging our integration of soul and spirit with the body and mind. Three additional aspects are useful to a spiritual research paradigm: axiology, methodology, and teleology. An axiology concerns what is valued, good, and ethical. A methodology is the appropriate approach to systematic inquiry. A fifth and less frequently mentioned aspect is teleology, an explanation of the goal or end (telos) to which new knowledge is applied, such as gaining wisdom and truth, touching the divine, increasing inner peace, exploring hidden dimensions, or improving society. This book takes the first step to develop such a research paradigm. We draw from world spiritual traditions as well as scholarship that has arisen from contemplative practices. We also attempt to build a bridge between science and spirituality. Spiritual research is not necessarily opposed to scientific research; in fact, each can shed light on the other.

This book explores Daoist philosophies of qi and virtue through inquiry into their potential as technologies for cultivating good among individuals and society within educational settings, as well as in the modern world. The first part of the book, authored by Jing Lin, examines Daoist cosmology, axiology, and epistemology. She illuminates qi cultivation's reliance on the accumulation of virtues, leading to transformation of the body and even-extraordinarily-the abilities of Daoist masters to transcend physical limitations to achieve health, longevity, and immortality. The second part of the book, authored by Tom Culham, establishes an understanding of qi and virtue as a technology within the Daoist paradigm, outlining the benefits of its cultivation while illuminating how contemporary Western philosophy and science support this paradigm. Both authors explore new forms of education to incorporate Daoist wisdom in schooling.

This book explores Daoist philosophies of qi and virtue through inquiry into their potential as technologies for cultivating good among individuals and society within educational settings, as well as in the modern world. The first part of the book, authored by Jing Lin, examines Daoist cosmology, axiology, and epistemology. She illuminates qi cultivation's reliance on the accumulation of virtues, leading to transformation of the body and even-extraordinarily-the abilities of Daoist masters to transcend physical limitations to achieve health, longevity, and immortality. The second part of the book, authored by Tom Culham, establishes an understanding of qi and virtue as a technology within the Daoist paradigm, outlining the benefits of its cultivation while illuminating how contemporary Western philosophy and science support this paradigm. Both authors explore new forms of education to incorporate Daoist wisdom in schooling.

In our current systems of education, there is a trend toward compartmentalizing knowledge, standardizing assessments of learning, and focusing primarily on quantifiable and positivist forms of inquiry. Contemplative inquiry, on the other hand, takes us on a transformative pathway toward wisdom, morality, integrity, equanimity, and joy (Zajonc, 2009). These holistic learning practices are needed as a counterbalance to the over-emphasis on positivism that we see today. In addition to learning quantifiable information, we also need to learn to be calmer, wiser, kinder, and happier. This book aims to find and share various pathways leading to these ends. This book will describe educational endeavors in various settings that use contemplative pedagogies to enable students to achieve deep learning, peace, tranquility, equanimity, and wisdom to gain new understanding about self and life, and to grow holistically. Embodiment is a central concept in this book. We hope to highlight strategies for exploring internal wisdoms through engaging ourselves beyond simply the rational mind. Contemplative pedagogies such as meditation, yoga, tai chi, dance, arts, poetry, reflective writing and movements, can help students embody what they learn by integrating their body, heart, mind, and spirit.

Spirituality and spiritual experiences have been the bedrock of every civilization and together form one of the highest mechanisms for making sense of the world for billions of people. Current research paradigms, due to their limitation to empirical, sensory, psychologically, or culturally constructed realities, fail to provide a framework for exploring this essential area of human experience. The development of a spiritual research paradigm will provide researchers from the social sciences and edcation the tools and abilities to systematically explore fundamental questions regarding human spiritual experiences and spiritual growth. A spiritual research paradigm requires an ontology that considers all reality to be multidimensional, interconnected, and interdependent. It requires an epistemology that integrates knowing from outer sources as well as inner contemplation, acknowledging our integration of soul and spirit with the body and mind. Three additional aspects are useful to a spiritual research paradigm: axiology, methodology, and teleology. An axiology concerns what is valued, good, and ethical. A methodology is the appropriate approach to systematic inquiry. A fifth and less frequently mentioned aspect is teleology, an explanation of the goal or end (telos) to which new knowledge is applied, such as gaining wisdom and truth, touching the divine, increasing inner peace, exploring hidden dimensions, or improving society. This book takes the first step to develop such a research paradigm. We draw from world spiritual traditions as well as scholarship that has arisen from contemplative practices. We also attempt to build a bridge between science and spirituality. Spiritual research is not necessarily opposed to scientific research; in fact, each can shed light on the other.