Our brains are getting wired differently in the world of digital technology, information revolution, and in the inter-cultural world of global society. Think of the new vocabulary: Global brain, collective intelligence, global village, and cyberspace. That should tell us something about the neural rewiring that is taking place inside of our brains, whether or not we are aware of it. The fact that the human brain changes throughout a person's life in response to intellectual stimulation, physical exercise, exposure to new cultural environments, learning opportunities, and challenges is a revolutionary discovery. Till twenty years ago neuroscientists believed in the conventional theory that the brain's ability at making new neural connections stopped before a child entered adolescence. That is the old dogma. There is a "Second Copernican Revolution" taking place inside of our brains, writes the author, quoting Carl Zimmer. Some experts are suggesting that we are already living in what Richard Restack calls the "neurosociety." Ray Kurzweil, the futurist, is predicting that by 2045 A.D., human beings will be living in an era of "singularity," when non biological machines invented by human brains and human ingenuity are going to outsmart human intelligence billions of times. What is going to be the fate of the human spirit, human spirituality, the feeling of connection to a force and power that is greater than us (God), our ability to use spiritual imagination and our intelligence? Are we progressively moving away from religion and community-based spirituality into the "spirituality of different strokes for different folks?" In his groundbreaking book, Spiritual Intelligence and The Neuroplastic Brain: A Contextual Interpretation of Modern History, Charles W. Mark takes the reader on a journey through modern history and shows the glimpse of what is to come. http: //www.spirituality-intelligence.com

Introduction -- Note -- Chapter 9: Considering research -- Introduction -- Engaging with research -- Engaging in research -- Suggested methods -- Evaluation -- Conclusion -- Note -- References -- Chapter 10: Case studies -- Introduction -- Holte Secondary School, Birmingham -- Kings Norton Primary School, Birmingham -- Queensbridge Primary School, Hackney, London -- Raddlebarn Primary School, Birmingham -- Hackney Community College, London -- Conclusion -- Chapter 11: Curricular activities -- Introduction -- Inclusion -- Citizenship -- Wellbeing -- Conclusion -- References -- Concluding comments -- Reference -- Index

Tracing recent bouts of globalised Mugabephobia to Robert Mugabe’s refusal to be neoimperially penetrated, this book juxtaposes economic liberalisation with the mounting liberalisation of African orifices. Reading land repossession and economic structural adjustment programmes together with what they call neoimperial structural adjustment of African orifices, the authors argue that there has been liberalisation of African orifices in a context where Africans are ironically prevented from repossessing their material resources. Juxtaposing recent bouts of Mugabephobia with discourses on homophobia, the book asks why empire prefers liberalising African orifices rather than attending to African demands for restitution, restoration and reparations. Noting that empire opposes African sovereignty, autonomy, and centralisation of power while paradoxically promoting transnational corporations’ centralisation of power over African economies, the book challenges contemporary discourses about shared sovereignty, distributed governance, heterarchy, heteronomy and onticology. Arguing that colonialists similarly denied Africans of their human essence, the tome problematises queer sexualities, homosexuality, ecosexuality, cybersexuality and humanoid robotic sexuality all of which complicate supposedly fundamental distinctions between human beings and animals and machines. Provocatively questioning queer sexuality and liberalised orifices that serve to divert African attention from the more serious unfinished business of repossessing material resources, the book insightfully compares Robert Gabriel Mugabe, Thomas Sankara and Julius Kambarage Nyerere who emphasised the imperatives of African autonomy, ownership, control and sovereignty over natural resources. Observing Africans’ interest in repossessing ownership and control over their resources, the book wonders why so much, queer, international attention is focused on foisting queer sexuality while downplaying more burning issues of resource repossession, human dignity, equality and equity craved by Africans for whom life is not confined to sexuality. With insights for scholars in sociology, development studies, law, politics, African studies, anthropology, transformation, decolonisation and decoloniality, the book argues that liberal democracy is a façade in a world that is actually ruled through criminocracy.

In The Supernatural and the Circuit Riders, Rimi Xhemajli shows how a small but passionate movement grew and shook the religious world through astonishing signs and wonders. Beginning in the late eighteenth century, early American Methodist preachers, known as circuit riders, were appointed to evangelize the American frontier by presenting an experiential gospel: one that featured extraordinary phenomena that originated from God’s Spirit. In employing this evangelistic strategy of the gospel message fueled by supernatural displays, Methodism rapidly expanded. Despite beginning with only ten official circuit riders in the early 1770s, by the early 1830s, circuit riders had multiplied and caused Methodism to become the largest American denomination of its day. In investigating the significance of the supernatural in the circuit rider ministry, Xhemajli provides a new historical perspective through his eye-opening demonstration of the correlation between the supernatural and the explosive membership growth of early American Methodism, which fueled the Second Great Awakening. In doing so, he also prompts the consideration of the relevance and reproduction of such acts in the American church today.

Positing the notions of coloniality of ignorance and geopolitics of ignorance as central to coloniality and colonisation, this book examines how colonialists socially produced ignorance among colonised indigenous peoples so as to render them docile and manageable. Dismissing colonial descriptions of indigenous people as savages, illiterate, irrational, prelogical, mystical, primitive, barbaric and backward, the book argues that imperialists/colonialists contrived geopolitics of ignorance wherein indigenous regions were forced to become ignorant, hence containable and manageable in the imperial world. Questioning the provenance of modernist epistemologies, the book asks why Eurocentric scholars only contest the provenance of indigenous knowledges, artefacts and scientific collections. Interrogating why empire sponsors the decolonisation of universities/epistemologies in indigenous territories while resisting the repatriation/restitution of indigenous artefacts, the book also wonders why Westerners who still retain indigenous artefacts, skulls and skeletons in their museums, universities and private collections do not consider such artefacts and skulls to be colonising them as well. The book is valuable to scholars and activists in the fields of anthropology, museums and heritage studies, science and technology studies, decoloniality, policymaking, education, politics, sociology and development studies.

Neuroscience is saying we are energy, and consciousness is awareness of who we are and what our environment is. Awareness is consciousness that changes as we learn from experience. As we develop, consciousness in turn is changing our experience because the brain is plastic; it changes in response to awareness of self and environment. The question is, if we need to change experience, how do we do that? This book is about meditation as a tool to develop awareness to change experience. That occurs because of synchronicity of consciousness, experience, and plasticity of the brain. Meditation, as a personal art and neuroplastic exercise, is an internal technology of change. For this to happen, it needs to be understood as a process of the transformation of consciousness, an outcome of self-healing, and a method that connects the two. The method is meditation on goals. What is occurring through the process is the integration of reasoning with what was unconscious, intuition. We access intuition through mindfulness of goals as inspiration, the energy of intuition that is changing experience. As we self-heal there are different possibilities of meditation. Through self-healing, we achieve health and well-being. Through our empowerment and awareness of this occurring, we prevent mental illness. As we become aware of what has been causing change, vision is remembered. It has been forgotten but, the difference is that we are aware of it now. Narrative meditation is a method of visualization of goals. It is learned in stages on successively building on the method before. The state of meditation is a state of inspiration, of visualization of goals as experience. This makes meditation accessible. What makes it transformative is the healing of the aspects of self. What makes meditation inspirational is that vision is creating our experience.

Cutting-edge science and the ancient wisdom of Buddhism have come together to reveal that, contrary to popular belief, we have the power to literally change our brains by changing our minds. Recent pioneering experiments in neuroplasticity—the ability of the brain to change in response to experience—reveal that the brain is capable of altering its structure and function, and even of generating new neurons, a power we retain well into old age. The brain can adapt, heal, renew itself after trauma, compensate for disabilities, rewire itself to overcome dyslexia, and break cycles of depression and OCD. And as scientists are learning from studies performed on Buddhist monks, it is not only the outside world that can change the brain, so can the mind and, in particular, focused attention through the classic Buddhist practice of mindfulness. With her gift for making science accessible, meaningful, and compelling, science writer Sharon Begley illuminates a profound shift in our understanding of how the brain and the mind interact and takes us to the leading edge of a revolution in what it means to be human. Praise for Train Your Mind, Change Your Brain “There are two great things about this book. One is that it shows us how nothing about our brains is set in stone. The other is that it is written by Sharon Begley, one of the best science writers around. Begley is superb at framing the latest facts within the larger context of the field. This is a terrific book.”—Robert M. Sapolsky, author of Why Zebras Don’t Get Ulcers “Excellent . . . elegant and lucid prose . . . an open mind here will be rewarded.”—Discover “A strong dose of hope along with a strong does of science and Buddhist thought.”—The San Diego Union-Tribune