Arnheim, R. (1974). Art and Visual Perception: A Psychology of the Creative Eye. Berkeley: University of California Press.

________. (1988). The Power of the Center: A Study of Composition in the Visual Arts. Berkeley: University of California Press.

Dewey, J. (1934). Art as Experience. New York: Capricorn Books.

Dustin, C. & Ziegler, J. (2005). Practicing Mortality: Art, Philosophy, and Contemplative Seeing. New York: Palgrave Macmillan.

Summary:
A collaborative undertaking between an artist and a philosopher, this monograph attempts to deepen our understanding of "contemplative seeing" by addressing the works of Plato, Thoreau, Heidegger, and more. The authors explore what it means to "see" reality and contemplate how viewing reality philosophically and artfully is a form of spirituality. In this way, by developing a new conception of active visual engagement, the authors propose a way of seeing that unites both critical scrutiny and spiritual involvement, as opposed to simple passive reception.

Jackson, P. (1998). Dewey and the Lessons of Art. New Haven, CT: Yale University Press.

Lightfoot, S. L. & Davis, J. H. (1997). The Art and Science of Portraiture. San Francisco: Jossey-Bass Publishers.

Levy, David. "No time to think: Reflections on information technology and contemplative scholarship." Ethics and Information Technology, Volume 9, Number 4 / December, 2007.

View David Levy's March 5, 2008 Google Tech Talk on YouTube: No Time To Think.

Basho, M. (1999). The Essential Basho. Boston: Shambhala.

Summary:
The Narrow Road to the Interior uses the journey as a metaphor for life. Basho's observations on his journey to the interior stunningly juxtapose the aesthetic with the spiritual in nature.

Comments:
"Students particularly identify with the journey motif, one they recognize from "road" films and the like. They can pick out the essence of a haiku after reading this." - SunHee Gertz, Professor of English, Clark University

Boorstein, S. (1996). Don't Just Do Something, Sit There. San Francisco: Harper.

Chodron, P. (1996). Awakening Loving-Kindness. Boston: Shambhala.

________. (1997). When Things Fall Apart. Boston: Shambhala.

Dogen, E. (1995). Moon in a Dewdrop. New York: North Point Press.

Summary:
This collection of the Zen Master's writings introduces students to the art of the ambiguous. Its metaphors and its juxtapositions themselves are examples of contemplative practice.

Comments:
"Students love this work, but they need much contextualizing in the history and practice of Zazen." - SunHee Gertz, Professor of English, Clark University

Eckhart, M. (1995). Selected Writings. New York: Penguin Classics.

Summary:
This collection of sermons and treatises by the Middle High German Dominican explores, and in a sense, defines mystical thought. His metaphors are particularly telling.

Comments:
"If used in a class, I find that it is more productive to start with an Eastern text. Starting with Meister Eckhart seems to irritate, since the presumption tends to be that Christianity can't possible have anything mystical about it. Going to Meister Eckhart after an Eastern text allows for acceptance." - SunHee Gertz, Professor of English, Clark University

Fedotov, G. P. (ed.). (1948). A Treasury of Russian Spirituality. New York: Sheed & Ward.

Goldstein, J. & Kornfield, J. (1995). The Path of Insight Meditation. Boston: Shambhala.

Goleman, D. (1988). The Meditative Mind. New York: Tarcher.

Green, A & Holtz, B. W. (1987). Your Word Is Fire: The Hasidic Masters on Contemplative Prayer. New York: Schocken Books.

Griffiths, B. (1980). The Golden String. Springfield, IL: Templegate Publishers.

Hanh, T. N. (1987). The Miracle of Mindfulness. Boston: Beacon Press.

________. (1990). Present Moment, Wonderful Moment. Berkeley: Parallax Press.

Herrigel, E. (1999). Zen in the Art of Archery. New York: Vintage.

Iyengar, BKS. (1979). Light on Yoga. New York: Schocken.

________. (1988). The Tree of Yoga. Boston: Shambhala.

Johnston, W. (ed.) (1996). The Cloud of Unknowing: and the Book of Privy Counseling. Garden City, NY: Image Books.

Kabat-Zinn, J. (1994). Wherever You Go, There You Are. New York: Hyperion.

Kakuzo, O. (1966). The Book of Tea. Mineola, NY: Dover Publications.

Keating, T. (1994). Open Mind, Open Heart: The Contemplative Dimension of the Gospel. New York: Continuum International Publishing Group.

Kornfield, J. (1993). A Path with Heart. New York: Bantam.

Lao Tzu, Le Guin, U. K. (1998). Tao Te Ching. Boston: Shambhala.

Summary:
This is the classic Chinese manual, in 81 sections, that poetically juxtaposes vignettes and insights. This translation becomes especially interesting when read against that of Ursula Le Guin.

Comments:
"Students love this book. It enables them to work with difficult concepts by means of recognizable ambiguities and to gain in the reading of it a contemplative experience." - SunHee Gertz, Professor of English, Clark University

Lasater, J. (2000). Living Your Yoga: Finding the Spiritual in Everyday Life. Berkeley: Rodmell Press.

Levine, S. (1989). A Gradual Awakening. New York: Anchor Books.

McNamara, W. (1983). Earthy Mysticism. New York: Crossroad Publishing Company.

Merton, T. (1970). The Wisdom of the Desert. New York: New Directions Publishing.

________. (1971). Contemplative Prayer. New York: Image Books.

Nelson, M. Z. (2001). Come and Sit. Woodstock, VT: Skylight Paths.

St. Nikodimos of the Holy Mountain and St. Makarios of Corinth. (1979). The Philokalia, The Complete Text. London: Faber and Faber.

________. (1993). Prayer of the Heart: Writings from the Philokalia. Boston: Shambhala.

Palmer, G. E. H., and Kadloubovsky, E. (1992). Prayer of the Heart, Writings from the Philokalia. New York: Faber & Faber.

Pokrovsky, G. (2001). The Way of a Pilgrim. Woodstock, VT: Skylight Paths.

Rahula, W. (1974). What the Buddha Taught. New York: Grove.

Rinpoche, S. (1992). The Tibetan Book of Living and Dying. San Francisco: Harper.

Rosenberg, L. (1999). Breath by Breath. Boston: Shambhala.

Salzberg, S. (1995). Lovingkindness. Boston: Shambhala.

Schmemann, A. (1977). Ultimate Questions: An Anthology of Modern Russian Religious Thought. Crestwood, NY: St. Vladimir's Seminary Press.

Steiner, R. (1994). How to Know Higher Worlds. New York: Steiner Press.

Suzuki, S. (1980). Zen Mind, Beginner's Mind. New York: Weatherhill.

Summary:
This collection of meditations situates the reader in the practice of zazen.

Comments:
"I use this book as an introduction to our classroom meditations, which begin each class as well as mark the second half of the class. Students do not have to purchase this book, but more often than not, they do." - SunHee Gertz, Professor of English, Clark University

Taimni, I. K. (1967). The Science of Yoga, The Yoga Sutras of Patanjali. Wheaton, IL: Theosophical Publishing.

Thurman, R. (1997). Essential Tibetan Buddhism. Edison, NJ: Castle Books.

Trungpa, C. (1987). Cutting Through Spiritual Materialism. Boston: Shambala.

________. (1996). Meditation in Action. Boston: Shambhala.

Walker, S. (1987). Speaking of Silence: Christians and Buddhists on the Contemplative Way. New York: Paulist Press.

Andressen, Jensine and Robert K.C. Forman. (2000). Cognitive Models and Spiritual Maps. Imprint.

Austin, James. (1998). Zen and the Brain. Cambridge: MIT Press.

Burggraf, Susan and Peter Grossenbacher. "Contemplative Modes of Inquiry in Liberal Arts Education." LiberalArtsOnline, June 2007.

Cardena, Etzel, Steven Jay Lynn, Stanley Krippner. (2000). Varieties of Anomalous Experience: Examining the Scientific Evidence. New York: American Psychological Association.

Csikszentmihalyi, Mihalyi. (1990). Flow: The Psychology of Optimal Experience. New York: Harper and Row.

Dewey, John. (repr. 1997). Experience and Education. New York: Free Press.

Goleman, Daniel. (1998). The Meditative Mind. Putnam.

Hadot, Pierre. (1995). Philosophy As a Way of Life: Spiritual Exercises from Socrates to Foucault. Blackwell.

James, William. (1902). The Varieties of Religious Experience. London and New York: Longmans and Green.

Kahane, David. (2009) “Learning about Obligation, Compassion, and Global Justice: the Place of Contemplative Pedagogy.“

From Internationalizing the Curriculum in Higher Education: New Directions for Teaching and Learning, No. 118, Carolin Kreber (Editor), July 2009, Jossey-Bass.

________. “Mindfulness and Presence in Teaching and Learning,” from the forthcoming, "Mindfulness and Presence in Teaching and Learning," in Iain Hays, ed., Learning with the World's Great Teachers (London: Open University Press).

Kirsch, Gesa E.  “Creating Spaces for Listening, Learning, and Sustaining the Inner Lives of Students,” Journal of the Assembly on Expanded Perspectives on Learning, 14 (Winter 2008-2009): 56-67.

McCown, Donald, Reibel, Diane, and Micozzi, Marc S. (2011). Teaching Mindfulness: A Practical Guide for Clinicians and Educators. New York: Springer.

Noble, Kathleen and William Green. "Fostering Spiritual Intelligence: Undergraduates’
Growth in a Course about Consciousness," Advanced Development Journal, vol 12, 2010: 26-48.

Palmer, Helen (ed.). (1998). Inner Knowing: Consciousness, Creativity, Insight, and Intuition. New York, Jeremy B. Tarcher / Putnam.

Patrik, Linda. “Encoding for Endangered Tibetan Texts,” Digital Humanities Quarterly, 2007.

._______. “Letting Philosophy Go: the Role of Reasoning in Kagyü Tibetan Buddhism,” in International Studies  in Philosophy, vol. 37, no. 1, 2005.

_______. “Perilous Sitting: Krishnamurti’s Criticisms of Meditation Practice,” Krishnamurti Monograph Series, #16 (2004).

_______. “Transplanting Tibetan Philosophy,” E-ASPAC, 2004.

_______. "Phenomenological Method and Meditation," in Journal of Transpersonal Psychology, vol. 22 (1), 1994.

Repetti, Rick. "The Case for a Contemplative Philosophy of Education," New Directions for Community Colleges: Contemplative Teaching and Learning 151 (Fall 2010), 5-15.

Roth, Hal. "Against Cognitive Imperialism: A Call for a Non-Ethnocentric Approach to Cognitive Science and Religious Studies” Religion East and West, issue 8, Oct. 2008.

Response to "Against Cognitive Imperialism"
by B. Allan Wallace, Religion East and West, issue 8, Oct. 2008.

Seitz, Daniel David. “Integrating Contemplative and Student Centered Education: a Synergistic Approach to Deep Learning.”
A dissertation submitted to the Office of Graduate Studies, University of Massachusetts Boston, in partial fulfillment of the requirements for the degree of Doctor of Education, June 2009, Higher Education Administration Program.

Sellers-Young, Barbara."Consciousness, Contemplation and the Academy". Consciousness, Literature and the Arts, vol. 9, no. 1, April 2008.

Solloway, S. and Fisher, W. (2007) "Mindfulness in Measurement: Reconsidering the Measurable in Mindfulness Practice" International Journal of Transpersonal Studies, 26, pp 58-81.

Steinbock, A. (2007). Phenomenology and Mysticism: The Verticality of Religious Experience. Bloomington: Indiana University Press.

Stock, Brian. (1998). Augustine the Reader: Meditation, Self-Knowledge, and Ethics of Interpretation. Cambridge: The Belknap Press of Harvard University.

Varela, Francisco, Evan Thompson, and Eleanor Rosch. (1991). The Embodied Mind: Cognitive Science and Human Experience. Cambridge: MIT Press.

_______ and Jonathan Shear. (1999). The View from Within: First-person approaches to the study of consciousness. Imprint.

Wallace, B. Allan. (2003). Buddhism and Science. Columbia.

_______. (2000). The Taboo of Subjectivity: Towards a New Science of Consciousness. Oxford University Press.

Wallace, Mark. (2007). "Experience, Purpose, Pedagogy, and Theory: Ritual Activities in the Classroom" in Teaching Ritual, Catherine Bell, Ed. Oxford University Press.

Williams, John C. and Zylowska, Lidia. (2008). Mindfulness Bibliography. Mindful Awareness Research Center, UCLA Semel Institute.

Awbrey S., Dana, D., Miller, V., Robinson, P., Ryan, M. & Scott, D., eds. (2006). Integrative Learning and Action: A Call to Wholeness. New York: Peter Lang.

Ayers, W. & Miller, J. L., eds. (1998). A Light in Dark Times: Maxine Greene and the Unfinished Conversation. New York: Teachers College Press.

Brady, R. (2005). Learning to Stop; Stopping to Learn: Embarking on the Contemplative Learning Path.

Summary:
Contemplative pedagogy is a young and growing approach in American education. It invites new possibilities for the emergence of creativity and promotes depth of understanding and a more personal relationship with course content. The path to contemplative learning is different for each educator who travels it. I relate experiences that led me to develop a personal contemplative practice and describe how, over time, my own practice affected my teaching. I focus especially on contemplative methods I’ve begun using in teaching a tenth grade mathematics course. In the process I examine the dimensions of centering, questioning, awareness, and community that are central to the contemplative element of the course. To give the reader a taste of the course, I include poetry, stories, and quotations that I share with my students.

Feuerverger, G. (2001). Oasis of Dreams: Teaching and Learning Peace in a Jewish-Palestinian Village in Israel. New York: Routledge.

Summary:
The award-winning book "Oasis of Dreams: Teaching and Learning Peace in a Jewish-Palestinian Village in Israel" (London, New York: RoutledgeFalmer) is based on a nine-year study that Professor Grace Feuerverger carried out as ethnographer in an extraordinary village and it is about hope in the midst of deadly conflict. This book is a reflexive ethnography focusing on the two bilingual, bicultural educational institutions in this place of peaceful coexistence -- an elementary school where Jewish and Arab children study together, and the "School for Peace" which is a conflict resolution outreach program for Israeli and Palestinian adolescents and their teachers.

Forbes, D. (2004). Boyz 2 Buddhas: Counseling Urban High School Male Athletes in the Zone. New York: Peter Lang.

Greene, M. (1978). Landscapes for Learning. New York: Teachers College Press.

Hart, T. (2004). Opening the Contemplative Mind in the Classroom. Journal of Transformative Education, 2, 1, 28-46.

Summary:
How we know is as important as what we know. However, contemporary pedagogy and curriculum generally exclude a fundamental way of knowing—the contemplative—from any viable role in education in favor of a rational and empirical approach. As a result, few mainstream teachers or curriculum planners have explicitly integrated the contemplative into the classroom. Yet, contemplative knowing has been described as fundamental to the quest for knowledge and wisdom and complementary to analytic processing. The present article offers educators a rationale for returning the contemplative to education by summarizing research on the impact of contemplation on learning and behavior. It then provides a range of specific approaches for teachers that can be easily integrated into existing curriculum from elementary to university levels. The result of such integration transforms learning and the learner while affecting the very practical concerns of mainstream education.

Haynes, D. (2005). Contemplative Practice and the Education of the Whole Person. ARTS: The Arts in Religious and Theological Studies, 16, 2.

Summary: This article concerns why the author integrates contemplative practices into courses on art and religion in a secular state university. For readers within seminaries and other religious institutions, she also discuss briefly the relationship of religious and theological education to contemplative inquiry. What follows is focused around three major questions. First, what is contemplative practice? Second, how are these practices integrated into contemplative pedagogy? Third, what is contemplative inquiry or contemplation as a way of knowing?

Kahane, David. (2009) “Learning about Obligation, Compassion, and Global Justice: the Place of Contemplative Pedagogy.“

From Internationalizing the Curriculum in Higher Education: New Directions for Teaching and Learning, No. 118, Carolin Kreber (Editor), July 2009, Jossey-Bass.

________. “Mindfulness and Presence in Teaching and Learning,” from the forthcoming, "Mindfulness and Presence in Teaching and Learning," in Iain Hays, ed., Learning with the World's Great Teachers (London: Open University Press).

Kernochan, Richard A., McCormick, Donald W., & White, Judith A. "Spirituality and the Management Teacher." Journal of Management Inquiry, Vol. 16, No. 1, 61-75 (2007).

Laurence, P. & Subbiondo, J., eds. (2006). Religion & Education: Special Issue on Spirituality and Higher Education, Vol. 33, No. 2.

Markus, J. & Kitayama. (1991). Culture and the Self: Implications for cognition, emotion, and motivation. Psychological Review, 98, 224-253.

McCown, Donald, Reibel, Diane, and Micozzi, Marc S. (2011). Teaching Mindfulness: A Practical Guide for Clinicians and Educators . New York: Springer.

Miller, J. (2005). Educating for Wisdom and Compassion: Creating Conditions for Timeless Learning. Thousand Oaks, CA: Corwin Press.

Summary:
Blending philosophy, research, and three decades of practice, John P. Miller’s engaging discussion of timeless learning reminds us that wisdom as an outcome of education is more than skills mastery and high-stakes assessments. Among the benefits to students discussed here are wholeness; a sense of purpose; improved attention, alertness, perception, and memory; and reduced stress and anxiety achieved through meditation, contemplation, and reflection.

Noddings, N. (1993). Educating for Intelligent Belief and Unbelief. New York: Teachers College Press.

Palmer, P. (1997). The Courage to Teach: Exploring the Inner Landscape of a Teacher’s Life. San Francisco: Jossey-Bass Publishers.

NEW Palmer, P., Zajonc, A. and Scribner, M. (2010). The Heart of Higher Education: A Call to Renewal. Jossey-Bass Publishers.

Rendon, Laura. (2008). Sentipensante (Sensing/Thinking) Pedagogy: Educating for Wholeness, Social Justice and Liberation. Stylus Publishing.

Rollins, Jonathan. "A Healthy Mindset." Counseling Today, November 2006, p. 14.

Smith, Victoria. Contemplative Pedagogy in Foreign Language Education at the Postsecondary Level. Journal of the World Universities Forum, Vol. 1, Issue 3.

Witherell, C. & Noddings, N. (1991). Stories Lives Tell: Narrative and Dialogue in Education. New York: Teachers College Press.

Bader, Elizabeth. (2008). "The Psychology of Mediation: Issues of Self and Identity and the IDR Cycle" (Abstract)

Keeva, S. (1999). Transforming Practices: Finding Joy and Satisfaction in the Legal Life. New York: McGraw-Hill.

Riskin, L. (2002). The Contemplative Lawyer: On the Potential Contributions of Mindfulness Meditation to Law Students, Lawyers, and their Clients. Harvard Negotiation Law Review, 7, 1.

Stone, D. & Patton, B. & Heen, S. (2000). Difficult Conversations: How to Discuss What Matters Most. New York: Penguin Putnam.

Zlotnick, D. (2001). The Buddha's Parable and Legal Rhetoric. 58 Wash. & Lee L. Rev. 957

Feuerverger, G. (2001). Oasis of Dreams: Teaching and Learning Peace in a Jewish-Palestinian Village in Israel. New York: Routledge.

Summary: The award-winning book "Oasis of Dreams: Teaching and Learning Peace in a Jewish-Palestinian Village in Israel" (London, New York: RoutledgeFalmer) is based on a nine-year study that Professor Grace Feuerverger carried out as ethnographer in an extraordinary village and it is about hope in the midst of deadly conflict. This book is a reflexive ethnography focusing on the two bilingual, bicultural educational institutions in this place of peaceful coexistence -- an elementary school where Jewish and Arab children study together, and the "School for Peace" which is a conflict resolution outreach program for Israeli and Palestinian adolescents and their teachers.

Boethius. (2000). The Consolation of Philosophy. New York: Oxford University Press.

Summary:
Composed in the 6th century, this allegorical treatise records the prisoner's acceptance of an unjust imprisonment and death sentence by working through the vagaries of mutability, characteristic of the material world, and a philosophical acceptance thereof.

Comments:
"Students tend not to be enthralled by this text, but it is pedagogically useful for introducing them to the idea that the material is insubstantial." - SunHee Gertz, Professor of English, Clark University

Bruner, J. (1990). Acts of Meaning. Cambridge, MA: Harvard University Press.

Buber, M. (1968). I and Thou. New York: Scribners.

Dustin, C. & Ziegler, J. (2005). Practicing Mortality: Art, Philosophy, and Contemplative Seeing. New York: Palgrave Macmillan.

Summary: A collaborative undertaking between an artist and a philosopher, this monograph attempts to deepen our understanding of "contemplative seeing" by addressing the works of Plato, Thoreau, Heidegger, and more. The authors explore what it means to "see" reality and contemplate how viewing reality philosophically and artfully is a form of spirituality. In this way, by developing a new conception of active visual engagement, the authors propose a way of seeing that unites both critical scrutiny and spiritual involvement, as opposed to simple passive reception.

Schwartz, M. (2005). Introspection and Transformation in Philosophy Today. In J. Wirth, M. Schwartz, & D. Jones, (Eds.), A Feast of Logos: Essays in Commemoration of the Tenth Anniversary of the Georgia Continental Philosophy Circle. (pp. 3-16).

Steinbock, A. (2007). Phenomenology and Mysticism: The Verticality of Religious Experience. Bloomington: Indiana University Press.

Whitehead, A. N. (1947). Essays in Science and Philosophy. New York: Philosophical Library.

Zajonc, A. (2004). The New Physics and Cosmology: Dialogues with the Dalai Lama. New York: Oxford University Press.

Bader, Elizabeth. (2008). "The Psychology of Mediation: Issues of Self and Identity and the IDR Cycle" (Abstract)

Czikszentmihalyi, M. (1990). Flow: The Psychology of Optimal Experience. New York: Harper & Row.

Davidson, R. & Harrington, A. (2001). Visions of Compassion: Western Scientists and Tibetan Buddhists Examine Human Nature. New York: Oxford University Press.

Goleman, D. (2003). Destructive Emotions: A Scientific Dialogue with the Dalai Lama. New York: Bantam Doubleday Dell.

________. (2003). Healing Emotions: Conversations with the Dalai Lama on Mindfulness, Emotions, and Health. Boston: Shambhala Publications.

Hayward J. W. & Varela, F. (2001). Gentle Bridges: Conversations with the Dalai Lama on the Sciences of the Mind. Boston: Shambhala Publications.

Houshmand, Z. & Livingston, R. B. & Wallace, B. A. et al. (1999). Consciousness at the Crossroads: Conversations with the Dalai Lama on Brain Science and Buddhism. Ithaca, NY: Snow Lion Publications.

Solloway, S. and Fisher, W. (2007) "Mindfulness in Measurement: Reconsidering the Measurable in Mindfulness Practice" International Journal of Transpersonal Studies, 26, pp 58-81.

Varela, F. (1997). Sleeping, Dreaming, and Dying: An Exploration of Consciousness with the Dalai Lama. Boston: Wisdom Publications.

Zajonc, A. (2004). The New Physics and Cosmology: Dialogues with the Dalai Lama. New York: Oxford University Press.

Chaulet, Emmanuelle. (2008). A Balancing Act. Gorham, ME: Starlight Acting Books.

Sellers-Young, Barbara. "Breath, Perception, and Action: The Body and Critical Thinking." Consciousness, Literature and the Arts, vol. 3, no. 2, August 2007.

_______. (2001). Breathing, Movement, Exploration. New York: Applause Books.

Foehr, R. P. & Schiller, S. (1997). The Spiritual Side of Writing: Releasing the Learner's Whole Potential. Portsmouth, NH: Heinemann, Boynton/Cook.

Graves, R. & Brand, A. G. (1994). Presence of Mind: Writing and the Domain Beyond the Cognitive. Portsmouth, NH: Heinemann, Boynton/Cook.