Рефлексивная практика credit

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Ассаджи

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Re: Рефлексивная практика
« Ответ #20 : 18:27 08 Августа 2012 »

What factors characterize what great performers do during their practice time?  Colvin calls what they do "deliberate practice."
Yes, great performers do practice with many many repetitions, but these are mindful, not mindless, repetitions.  Great learners visualize ahead of each repetition what specific improvement they are trying to accomplish.  In addition, after each repetition they review what worked or didn't work.  That way they are continually debugging and upgrading their skills so that repetitions do not engrain mistakes but rather lead to better and better performance.

In addition to continual analysis and re-programming, effective practice includes breaking down complex acts into small components, practicing each of these, and then gradually putting these small components together into increasingly longer sequences.

My violin teacher when I was a teenager explicitly taught us, her students, this aspect of practice.  At the outset of the lesson we would play the piece we were working on for her.  While we were playing the piece, she would circle in pencil on the music the measures where we had stumbled.  We'd then go back to each difficult spot, practicing just two or three notes. Our teacher might give us a drill on that very specific skill.  We would work up to playing the full measure, then combine several measures, and only then try to fit the newly improved difficult spot back into the full piece.

When, by contrast, I hear youngsters practicing an instrument by playing a piece again and again from start to finish, I groan.  That's classic inefficient non-deliberate practice.  The children are well-meaning.  They just haven't had someone explain how learning proceeds most effectively, which is by repetition of carefully selected small pieces which they then can gradually put together like building blocks to create a dazzling whole.

http://www.psychologytoday.com/blog/resolution-not-conflict/201202/some-ways-practice-are-more-perfect-others
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Ассаджи

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Re: Рефлексивная практика
« Ответ #21 : 14:58 22 Января 2013 »

Андроид-приложение на английском для рефлексии эмоций и мыслей, созвучное буддийской практике:

https://play.google.com/store/apps/details?id=com.excelatlife.cbtdiary

3. «Он оскорбил меня, он ударил меня, он одержал верх надо мной, он обобрал меня».    
У тех, кто таит в себе такие мысли, ненависть не прекращается.    
   
4. «Он оскорбил меня, он ударил меня, он одержал верх надо мной, он обобрал меня».    
У тех, кто не таит в себе такие мысли, ненависть прекращается.

http://dhamma.ru/canon/kn/dhp/dhammapada.htm
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Ассаджи

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Re: Рефлексивная практика
« Ответ #22 : 16:30 28 Октября 2013 »

Для разнообразия - пример из менеджмента.

http://www.tocpeople.com/2013/03/znanie-iz-edinichnogo-sobytiya/

Начиная со слов:

Процесс извлечения знаний из одного события
Шаг 1: Определите «сюрприз» и решите, стоит ли тратить усилия на поиск некорректной парадигмы
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Carver

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Re: Рефлексивная практика
« Ответ #23 : 12:43 30 Октября 2013 »

Всем доброго времени суток!Приведённое в начале темы описание способа рассеивания гнева и агрессивности практикую уже давно.И должен заметить что по прошествии некоторого времени практикуя это способ,такие состояния как гнев начинают проявляться всё реже и реже!
А нет ли чего то подобного с желанием чувственного наслаждения?У меня это вторая проблема после агрессивности.Концентрация внимания на непривлекательности не помогает...
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Ассаджи

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Re: Рефлексивная практика
« Ответ #24 : 16:00 30 Октября 2013 »

Доброго времени!

Приведённое в начале темы описание способа рассеивания гнева и агрессивности практикую уже давно.И должен заметить что по прошествии некоторого времени практикуя это способ,такие состояния как гнев начинают проявляться всё реже и реже!

Поздравляю!

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А нет ли чего то подобного с желанием чувственного наслаждения?

Таким же образом можно исследовать причины и предпосылки чувственного налаждения, - например, оценивая состояние по десятибалльной шкале от максимального желания до максимального отрешения.

Заодно можно замечать присутствующее при этом страдание, и находить путь его прекращения.

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У меня это вторая проблема после агрессивности.Концентрация внимания на непривлекательности не помогает...

Может, Вы силой концентрируете внимание тогда, когда желание уже разрослось?

По моему опыту, чище всего это получается, когда сначала тщательно, в спокойной обстановке, нарабатываешь рассмотрение тридцати двух частей своего тела, и запоминаешь эту настройку (нимитта).
Психика так устроена, что способ внутреннего рассмотрения сам собой переносится на способ внешнего рассмотрения. И такую настройку можно при необходимости легко вспоминать.
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Carver

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Re: Рефлексивная практика
« Ответ #25 : 17:55 30 Октября 2013 »

Cпасибо,Ассаджи!Скорее всего вы правы - я начинаю концентрироваться на непривлекательности когда похоть внутри меня уже набрала силы и контролировать её нет возвожности!Буду пытаться улавливать когда сексуальное желание только начинает становится!Вообще то это тяжело,потому что я ,сколько себя помню,всегда считал что похоть нужно только развивать!И серьёзное занятие штангой только усиливало эти желания,поднимая уровень гормонов в теле. :)Теперь нужно обратить этот процесс в спять...
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Ассаджи

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Re: Рефлексивная практика
« Ответ #26 : 09:13 26 Января 2014 »

Бет Гурли, "Путешествие по кругу исследования" (на английском)

http://www.slideshare.net/beahgo/inquiry-cycle-journey-12613545

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Ассаджи

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Re: Рефлексивная практика
« Ответ #27 : 17:21 22 Октября 2014 »

Беседа досточтимого Джаясаро, в которой он призывает исследовать предпосылки счастья и страдания:

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Ассаджи

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Re: Рефлексивная практика
« Ответ #28 : 13:41 13 Марта 2015 »

Джейсон Сифф объясняет, зачем рефлексировать:



In my workshops I ask people to take a few minutes after each sitting to call back to mind what they can remember from it. Often they can remember only a few things. So I suggest that you start with what you remember most easily and then try to recall things that are less clear. You can write down your recollections in a notebook or journal. Recollective Awareness Meditation gets its name from this feature of recalling and journaling sittings. The purpose of the recollection is to become familiar with your experiences in meditation. I will go into this in more depth later on, but for now what you need to know is that we can use our memory to cultivate present-moment awareness. It is generally believed by those who teach and practice mindfulness meditation that present-moment awareness (mi ndfulness) is developed by using techniques that bring one into the present moment. That is a direct approach to achieving the aim of being in the present.

Recollective Awareness is an indirect approach that accomplishes the same thing, but instead of only learning how to be present with the breath and bodily/sense experience as in the mindfulness techniques, one learns to be present with emotional and mental states, for that is what is often recalled. By recalling what you were experiencing emotionally in the meditation sitting afterward, you become more able to stay with similar emotional experiences when they arise again. And not only that, but you also become more interested in them and skilled in exploring them.

http://skillfulmeditation.org/files/Download/ULM%20CH2.pdf


1. When we intentionally recollect what occurred during a meditation sitting, our memory of what happened during it improves. Not only that, we can then value the kinds of positive experiences that meditation brings, such as periods of calmness, clarity, greater tolerance of difficult emotions, and insights into how the mind operates. This way of remembering positive developments in our meditation practice can create more trust and confidence in the meditative process, as well as greater recognition of these positive experiences when they arise.

2. We make things out of our meditative experiences. That is natural. We experience a deep state of peace and turn it into an ultimate state of mind that we now want to be in all of the time. On the other end of the spectrum, we feel sad, lonely, and forlorn, and then worry about slipping into depression. By recollecting our experiences in meditation and either writing them down or talking about them with a teacher (or in a group), we may become more aware of what we have made out of our experiences and be able to question these narratives. If we don’t recall the narratives that are created in meditation, then we will most likely be subject to them; but if we do recall them and look into them, then we may become interested in exploring them further and find ourselves believing in them less and less.

3. We tend to use particular words and phrases to describe our experiences. We may be able to catch ourselves using particular labels while meditating, but for the most part, we won’t become fully aware of how much credence we give to these labels until we begin writing down our sittings. The meditation journal itself can be investigated to see how often we use certain words and phrases, and we may even notice that we have difficulty articulating some types of experience but not others. When we have more detailed descriptions of our meditative experiences in our own words, we can then know what we know about them and what we still have doubts and questions about. Until then, we are operating on the assumption that our experiences somehow match or conform to the labels we have used to categorize them. And that is not a place of self-knowledge, at least of the depth and breadth needed to comprehend what keeps certain thoughts, feelings, habits, behaviors, and intentions alive and active.


4. In an open meditation practice, such as Recollective Awareness Meditation, we can slip into tranquil states that have a sleeplike or trance-like quality. When we emerge from these states, we may not be able to remember much, even though we may have felt somewhat aware of what was going on during them. Recollecting what can be easily recalled about these experiences can aid in the development of more awake and aware tranquil states. The kind of recollection that is done with these hard-to-recall experiences is to start with something that can be easily remembered. We might be able to recall if there were any images, sounds, words, thoughts, or bodily sensations; and on occasion we may even sense that there was some kind of subtle vibration, texture, or mood present during parts of the sitting. Most likely, only bits and pieces will be recollected, and that is enough.

5. Recollecting the meditation sitting afterward is done instead of trying to do a specific meditation technique or apply a strategy. Instead of trying to do a technique to create some kind of tranquillity, we allow the mind to find its own way of settling down, and then after the meditation sitting we recollect how that came about. The same holds true for other aspects of our meditation sittings, such as how we went through some difficult emotions, a long stretch of repetitive thoughts, a period of boredom, agitation, or confusion. Only by recollecting how we went through such experiences will we know the choices that were made and how they came about, thus informing us as to how the meditative process works in our meditation practice—it is not just letting go and trusting in a flow, but a complex process of navigating our dynamic and delicate inner world.

http://skillfulmeditation.org/WhyRecollect.html
« Последнее редактирование: 21:02 13 Марта 2015 от Ассаджи »
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LXNDR

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Re: Рефлексивная практика
« Ответ #29 : 01:26 15 Марта 2015 »

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And what is the faculty of mindfulness? There is the case where a monk, a disciple of the noble ones, is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. He remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called the faculty of mindfulness.
http://www.accesstoinsight.org/tipitaka/sn/sn48/sn48.010.than.html


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This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.' Thus was it said. With reference to what was it said? There is the case where a monk is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. 'This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.' Thus was it said. And with reference to this was it said
http://www.accesstoinsight.org/tipitaka/an/an08/an08.030.than.html

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the monk is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. And the fact that he is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago, is a quality creating a protector
http://www.accesstoinsight.org/tipitaka/an/an10/an10.017.than.html

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Just as the royal frontier fortress has a gate-keeper — wise, experienced, intelligent — to keep out those he doesn't know and to let in those he does, for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. With mindfulness as his gate-keeper, the disciple of the ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity
http://www.accesstoinsight.org/tipitaka/an/an07/an07.063.than.html
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Ассаджи

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Re: Рефлексивная практика
« Ответ #30 : 08:00 15 Марта 2015 »

Спасибо за ссылки, я добавил их в тему по термину "сати".

Рефлексия и памятование взаимосвязаны.

В Маранассати сутте Будда призывает рефлексировать утром и вечером, и устанавливать памятование:

"There is the case where a monk, as day departs and night returns, reflects: 'Many are the [possible] causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm... piercing wind forces [in the body] might be provoked. That would be how my death would come about. That would be an obstruction for me.' Then the monk should investigate: 'Are there any evil, unskillful mental qualities unabandoned by me that would be an obstruction for me were I to die in the night?' If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities."

http://www.accesstoinsight.org/tipitaka/an/an06/an06.020.than.html

В Комментарии памятование связывается с рефлексией:

Satī upaṭṭhitāti paccavekkhaṇayuttā sati sabbakālaṃ upaṭṭhitā.

Тхеригатха-Аттхакатха

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