Contemplative Pedagogy

Il presente capitolo propone una lettura sintetica della Prima Parte del Faust di Goethe come un'unità narrativa coerente caratterizzata da una struttura iniziatica nascosta. Contrariamente alla critica tradizionale che tende a frammentare l'opera in episodi discreti, l'analisi sostiene che la Prima Parte costituisce un percorso pedagogico completo organizzato intorno a tre insegnamenti fondamentali, ognuno veicolato attraverso una prova iniziatica specifica.
L'articolo identifica questa struttura tripartita come segue:
L'insegnamento dell'insufficienza del sapere (dallo studio alla visione dello Spirito della Terra)
L'insegnamento del prezzo della conoscenza (dal patto attraverso Gretchen fino alla sua condanna)
L'insegnamento della consapevolezza come forma di morte (l'intermezzo e la pausa rigenerativa)
Si dimostra come questa architettura simbolica corrisponda ai gradi fondamentali della trasmissione iniziatica occidentale, particolarmente riconoscibile nei rituali massonici e nelle pratiche ermetiche. La Prima Parte non è interpretata come una storia tragica di caduta morale, bensì come il resoconto simbolico di un'iniziazione attraverso il dolore e la dissoluzione dell'io ordinario.
Un contributo significativo del capitolo consiste nell'analisi della relazione bidirezionale tra il percorso di Faust e il percorso del lettore. Si sostiene che l'opera funziona come uno "specchio iniziatico" in cui il lettore attento ripercorre, parallelamente, le stesse tre fasi di illuminazione, perdita e consapevolezza. Goethe, in questa interpretazione, non scrive un'opera letteraria nel senso convenzionale, ma costruisce un dispositivo pedagogico che trasmette un'iniziazione viva attraverso l'atto stesso della lettura.
Il capitolo analizza inoltre ciò che Faust ha appreso al termine della Prima Parte (insufficienza del sapere ordinario, irreversibilità del prezzo conoscitivo, significato nascosto del dolore) e ciò che rimane ancora da imparare, delineando così una giustificazione strutturale per l'esistenza della Seconda Parte come prosecuzione necessaria del cammino iniziatico.
Di rilievo particolare è la proposta interpretativa della Prima Parte come fondamento di una "cattedrale invisibile" – una struttura costruita di parole e simboli che si completa non nel testo, ma nell'interazione tra il testo e la consapevolezza del lettore. Questa concezione dialoga con le teorie della trasmissione esoterica autentica, per cui il maestro non insegna dottrine morte, ma attiva forze viventi nel discepolo.
Il capitolo conclude che la comprensione della Prima Parte quale unità iniziatica coerente è prerequisito essenziale per accedere ai misteri superiori contenuti nella Seconda Parte, dove Faust incontrerà non figure umane (Gretchen) ma archetipi cosmici (Elena di Troia), operando così il passaggio dai "gradi inferiori" ai "gradi superiori" dell'iniziazione.

This work is the textual companion to the video-essay of the same title, in which the twelve Jātakas 61–72 of the Theravāda Buddhist tradition are analyzed through a phenomenological and psychodynamic lens. The stories are organized into four progressive levels of resilience and renunciation: (1) recognizing affective deception and seduction; (2) unmasking doubt and false authority; (3) ethical choices and paradoxes of identity; (4) realizing resilience as inner sovereignty. Each Jātaka is examined via synopsis, dramatic structure, explicit and implicit teachings, integration with Jungian psychology (Shadow, Puer Aeternus, enantiodromia, individuation process), and the apophatic dimension. The volume serves as an interdisciplinary contribution to the dialogue between early Buddhism, analytical psychology, and the pedagogy of resilience.
**Keywords:** 
Jataka, Theravada Buddhism, Jungian psychology, resilience, renunciation, apophatic, phenomenology of attachment, archetypes, individuation, spiritual pedagogy

Il presente lavoro costituisce il supporto testuale del video-saggio omonimo, in cui i dodici Jātaka 61–72 della tradizione buddhista Theravāda vengono analizzati attraverso una lente fenomenologica e psicodinamica. I racconti sono organizzati in quattro livelli progressivi di resilienza e rinuncia: (1) il riconoscimento dell’inganno affettivo e della seduzione; (2) lo smascheramento del dubbio e della falsa autorità; (3) le scelte etiche e i paradossi dell’identità; (4) la realizzazione della resilienza come sovranità interiore. Ogni Jātaka è esaminato tramite sinossi, struttura drammatica, insegnamenti espliciti e impliciti, integrazione con la psicologia junghiana (Ombra, Puer Aeternus, enantiodromia, processo di individuazione) e con la dimensione apofatica. Il volume si propone come contributo interdisciplinare al dialogo tra Buddhismo antico, psicologia analitica e pedagogia della resilienza.
Parole chiave: 
Jātaka, Buddhismo Theravāda, psicologia junghiana, resilienza, rinuncia, apofatico, fenomenologia dell’attaccamento, archetipi, individuazione, pedagogia spirituale

This is a collection of various solo and co-written bits and pieces all variously focusing old age and its lived-experiences, the arts of writing, the idea of "the whole" in the language of some writing on ecologically alert education, early childhood education, attention to particulars, encouraging students new to the fields of education and the teaching and learning that ensues, an old book read over 50 years ago (!) and ecological pedagogy.

The National Education Policy (NEP) 2020 emphasizes the integration of Indigenous Knowledge Systems (IKS) into formal education to promote holistic, value-based, and experiential learning. In this context, the Bhagavad Gita emerges as a significant pedagogical text that embodies indigenous educational philosophies rooted in Indian intellectual traditions. This paper examines the Bhagavad Gita as a foundational source of Abhinavdhara

In this paper, I take a transdisciplinary view and make a case for an emerging epoch that I have termed The Age of Enheartment. I contend that this emerging epoch is defined by a growing acknowledgement within many areas of society of the heart's vital role in offering a valuable, counterbalancing perspective to a contemporary approach towards knowledge production which increasingly fuels polarisation at all levels of the human experience-manifesting in a myriad of ways including scarcity, ecocide, societal breakdown, aggression, violence, conflict, and war. I propose that this emerging epoch, that acknowledges the importance of the heart and its inherent capacity to connect what was once divided, is arising as a direct reaction to the well-documented limitations of a contemporary way of knowing, and consequently engaging in, the world that is most often associated with the mind situated in the brain (and the take of the left-brain hemisphere in particular). By examining the movement of Western consciousness across the past two millennia, I show that while this approach has attempted to obfuscate the heart's vast potential for guiding us towards better ways of being with one another and the world at large, the heart is continuing to reach out in multiple ways. I contend that, when taken seriously, the heart illuminates
the possibility for epistemological and ontological reorientiation
which could support Western society to better navigate the
increasing challenges that we are facing. Focussing on Heart
Sense, an approach I developed during my doctoral research, I
suggest that The Age of Enheartment arises through the heart
and offers humanity the possibility for a profound ontological
and epistemological shift. However, a major challenge in the
manifestation of this new epoch will be our willingness and
ability to engage with the heart differently, and to take seriously
all that entails.

The main title of this paper has served me as a warning for those interested in hermeneutic work, myself, of course, included. It is from Patrul Rinpoche (1808-1887) in his text "The words of my perfect teacher" (1998, p. 189) and it summons something of the intimate dangers of carefully studying and becoming familiar with the slipstreams of our lives, both those that live in us, and that we, wittingly or otherwise, live within.

This article proposes an analytical framework for understanding how different models of simulation-based learning contribute to professional identity formation in teacher education. Against the backdrop of a persistent identity crisis among novice teachers, simulation is conceptualized not merely as a tool for skill acquisition but as a site of deep learning integrating cognitive, emotional, and social dimensions. The framework identifies three core mechanisms: encountering the other as a catalyst for disruption and meaning-making; reflective debriefing as a space for metacognitive processing; and emotional engagement as a driver of learning and identity work. A typological analysis demonstrates how distinct simulation models activate these mechanisms in different ways, enabling alignment between pedagogical aims and simulation design.

How can theological education respond to the shape-shifting and expanding nature of chaplaincy?What is the tension between maintaining professional standardsw hile allowing space for new forms of chaplaincy to emerge, especiallyinincreasinglyinterreligious contexts? What pedagogicalinnovations need to be developedt os upport training of chaplains?T hisc hapter highlights the Master of Divinity program with the focus on training of Buddhist chaplains at Union Theological Seminary (NYC), ah istoricallyl iberal Protestant seminary. It articulatest he Buddhism and Interreligious Engagement program, structure, and rationale in the context of Buddhist chaplaincy in the U.S. The authors explore interreligious pedagogical interventions that allow meaningful religious differencet oe ndurew hile cultivatingt he possibility for connections to be realized across that difference.

The present essay outlines some possible frameworks for developing and articulating a Jewish contemplative ecology. The resources for this work within Jewish literary and theological activity are many and vast, stretching from the Hebrew Bible to rabbinic literature and into medieval and modern Jewish thought and philosophy; here I pay special attention to the writings of Jewish mystics, to the works the Kabbalists and Hasidic thinkers who have guided so much of my own intellectual and spiritual journey. In drawing upon their writings, I explore a series of interlocking themes. First, I consider contemplative teachings that grapple with the meaning of communal and individual life in the face of devastation, fracture, and cataclysm. Second, I explore texts and practices that speak to the cultivation of an awareness that the world shimmers with divinity, including a vision of the animals around us as teachers, mentors, and friends. Here I argue that a strong Jewish contemplative ecology hinges upon the serious, reflective consideration of our spiritual, physical, and moral entanglements with the physical world. Finally, I turn to Jewish contemplative traditions and techniques that train our eyes upon local specificity, allowing us to develop a strong sense of place that is manifest in both aesthetic and spiritual commitments as well as ethical obligations.

ספרה של חנה דוד עוסק בתרומתה הייחודית של ד"ר אריקה לנדאו ז"ל לחינוך מחוננים
בעולם. הספר מתמקד בפועלה החינוכי ובמחקריה על מחוננים ישראליים ובני
משפחותיהם שנעשו ב"מכון לקידום נוער שוחר אומנות ומדע" שהקימה לנדאו בשנת
.1968 כמה שנים לפני פטירתה בשנת 2013 הוא הפך ל"מכון אריקה לנדאו" לקידום
מצוינות ויצירתיות. ספר זה מצטרף לפרסומים רבים שראו אור לאחר מותה של לנדאו,
והחשוב שבהם עד לפרסום ספרה של דוד הוא ההספד האקדמי שחיברה חוה וידרגור
)2014 ,Vidergor). וידרגור, כ מו האחרים, קושרת בין חוויותיה של לנדאו בילדותה
בתקופת השואה ותפיסת הזהות העצמית בהיותה "ילדת פלא" שמסלולה נקטע עקב
המלחמה לדרכה האקדמית שסללה את המפעל החינוכי שהקימה וניהלה לבדה עד מותה.
תרומתה של דוד לסקירות הביוגרפיות ולהספדים האקדמיים על ההנעה של לנדאו
למחקר על חשיבה יצירתית וטיפוח מחוננים היא הדיון הסדור והנרחב בייחוד במחקרים
שעשתה לנדאו במרוצת השנים. דוד מציעה דיון שיטתי וביקורתי. היא עוסקת גם בהנע ה
למחקר, וחושפת מעט "מאחורי הקלעים" של המחקרים, שכן דוד, כמו כלל הישראלים
השותפים למחקריה ולפרסומיה של לנדאו, גויסה לצוות המחקרי על רקע אישי, בהיותה
אם לתלמידים במכון, עוד קודם לרקע האקדמי הרלוונטי שלה, פסיכולוגית חינוכית
מומחית במחוננים ובעלת דוקטורט בתחום )עמ' xi–vi)

More research that acknowledges positive emotional connections, spirituality, and mindfulness in particular is called for, acknowledging that (1) the micro and macro are mirrored and interrelated, and (2) non-material causation is part of sustainability. This paper provides the first comprehensive framework for contemplative scientific inquiry, practice, and education in sustainability.

The purpose of this book is to show that many SanJuanist commentators err in portraying St. John of the Cross only as a world-negating contemplative and by misunderstanding him only as the "Doctor of the Dark Night of the Soul." This misinterpretation is informed by a failure to understand John's historical context, including the problem of conversos in sixteenth century Spain, as well as by a failure to understand his multi-faceted life. The originality of this book lies in its close examination of John's life and writings by using Raimundo Panikkar's tripartite model of salvation, namely the mystical paths of action (karma yoga), wisdom (jñâna yoga), and devotion (bhakti yoga). Panikkar borrows that terminology from the Hindu tradition. Yet, he saw the important roles that action, wisdom, and devotion also play in the Christian mystical tradition. He associated the path of action with apostolic service, the path of wisdom with loving knowledge (in John's words "noticia amorosa"), and the path of devotion and love with affective mysticism. It is time to study St. John of the Cross as a whole person, bringing together his multifaceted dimensions and his historical context. Attention should be devoted to his active role in the Carmelite tradition as a religious reformer, an administrator, and a prophet; to his intellectual capacity as a mystical theologian and teacher; to his religious devotion as a poet, friar, hermit, spiritual director, confessor, and priest; and to his Moorish and possibly also Jewish roots. This book also presents a brief history of contemplation and action in the Christian mystical tradition, and then reviews contemplation and action in John's life and writings. In addition, as noted. it examines John's writings through Panikkar's tripartite model of action, wisdom, and devotion. Finally, it concludes with an assessment of the SanJuanist legacy for today's world, including his eco-spiritual significance.

Ānāpāna (mindfulness of breathing) is widely regarded as one of the earliest and most foundational meditation practices attributed to the Buddha. While the Ānāpānasati Sutta is often treated as its definitive formulation, a comparative reading of canonical sources suggests a more complex developmental history. This article argues that the Mahāsatipaṭṭhāna Sutta, despite its likely later redactional status, preserves an interpretive layer that illuminates the internal dynamics of the practice. Drawing on both textual analysis and contemporary neurophysiological insights, the paper proposes that Ānāpāna functions as a mechanism for synchronising distinct levels of neural activity, resulting in deep cognitive and affective transformation. This integrative process is further situated within a broader framework of "triple praxis," wherein ethical life, conceptual understanding, and meditative discipline form a recursive system of mutual reinforcement.

Despite recent advances in psychological theory and research, often empirical knowledge of intersubjectivity is not incorporated into teaching. In this paper we suggest that using the intersubjective space of the classroom can provide students with experiences of being known and "moments of meeting" which can result in transformative learning. Using a conceptual framework, we explore why being known is a relevant concept in education and contemplative pedagogy, and highlight student perspectives and an example from our own teaching. We suggest that contemplative pedagogical activities are inherently intersubjective, thereby providing opportunities for being known and educational moments of meeting.

This philosophical paper delves into the educational philosophy of Sri Aurobindo and its connection to the National Education Policy (NEP) 2020. Aurobindo's vision of education emphasizes holistic development, knowledge integration, and the realization of individual potential. The NEP 2020, a policy framework by the Indian government, aims to transform education through a learner-centric approach, skill development, and the integration of traditional and modern knowledge. The paper explores the alignment between Aurobindo's philosophy and the NEP's objectives, such as integral education, self-discovery, and harmonious individualsociety relationship. It also critically examines potential challenges and the need for careful adaptation of Aurobindo's ideas in the Indian context. By exploring these connections, the paper aims to deepen understanding of the NEP's educational goals and advocates for incorporating holistic perspectives and philosophical frameworks to synergize ancient wisdom

The eight jhānas-four rūpāvacara (form-sphere) and four arūpāvacara (formless-sphere) absorptions-represent the most systematic empirical investigation of the observer layer ever conducted. We prove that each jhāna corresponds to a specific spectral truncation of the 29-dimensional E₈/CFT visible sector: each absorption progressively eliminates one or more eigenmode clusters from the active subspace, reducing the effective dimensionality of the observer layer in a strictly decreasing sequence.

Choosing the right nursery school is one of the most important decisions parents make during their child's early years. A good nursery school helps children develop social skills, creativity, and confidence while preparing them for future academic learning. If you are planning to enroll your child in a Nursery School in KPHB, it is important to understand a few key factors before making your decision.

As climate change intensifies, climate education is being introduced in schools worldwide. However, educational institutions are often already strained, with multiple problems such as staff burnout, stress, time poverty, and the deterioration of mental health. Thus, communicating the climate crisis requires attention to the needs of teachers who navigate the intricacies of climate education, and the school culture in general. Using a qualitative design, we interviewed thirteen biology teachers from Poland, where the introduction of climate education is still at the planning stage. Results show that teachers often fear the subject will put too much strain on students, who already suffer from stress, overwork and lack of agency. Teachers frequently link high-quality climate education with the need to care for the students' well-being and to create supportive space for teachers' professional development as climate educators. Further, they identified the need to acquire and systematize knowledge, develop critical emotional competencies, and boost cooperation with other teachers and higher education institutions. Consequently, transformative climate education requires creating adequate space for teachers to grow as climate educators, and reconsidering school culture as a whole.

בעשורים האחרונים גבר העיסוק בפיתוח אוריינות אבל. בו-בזמן, הוראה מתוקשבת השתלבה בקצב
הולך וגובר בהשכלה הגבוהה, בייחוד בתקופת הקורונה. מחקר זה בחן את ההכשרה לאוריינות אבל,
בהקשר של אובדן בילדים, המועברת באמצעים מתוקשבים דיגיטליים בקרב מתכשרים להוראה.
המחקר התמקד בתפקיד הסביבה המתוקשבת הדיגיטלית בתהליך הלמידה, ונעשה בגישה איכותנית.
איסוף הנתונים כלל רפלקציות, קבוצת מיקוד וראיונות מובנים למחצה עם משתתפי המחקר ( 32
מתכשרים להוראה), אשר נותחו באמצעות ניתוח תמטי אינדוקטיבי. הניתוח ה עלה ארבעה היבטים
של הסביבה המתוקשבת המשפיעים על תהליך הלמידה: ההיבט הרגשי (הדיגיטציה כמאפשרת ויסות
עצמי בעת למידת נושא טעון רגשית), ההיבט החברתי (למידה משותפת -יחידנית), ההיבט הקוגניטיבי
(למידה אקטיבית חווייתית) , וההיבט ההתנהגותי (הדיגיטציה כמאפשרת נגישות וזמינות).
המחקר נידון ביחס לתיאוריות למידה דיגיטלית בדגש על פרקטיקות של הכלה. המחקר מאיר תובנות
תאורטיות והמלצות יישומיות ביחס לשימוש באמצעים מתוקשבים במסגרת הפיתוח של אוריינות אבל
בקרב מתכשרים להוראה לתמיכה מיטבית בילדים אבלים במסגרת החינוכית.

This chapter addresses the growing interest in employing contemplative teaching and learning practices in college classrooms. The authors introduce the cajita project, a contemplative activity, which they have employed in their classrooms to help students become reflective, socially conscious scholar–practitioners in student affairs.

If we can see it is our agreements which rule our life, and we don't like the dream of our life, we need to change the agreements. Don Miguel Ruiz, The Four Agreements (1997, p. 22) In The Four Agreements (1997) Don Miguel Ruiz, a healer and teacher who studied the teachings of the Toltec in Mexico, explains that the mind dreams 24 hours a day. When the mind is awake, we dream according to the framework of what we have been taught and what we have agreed to believe. When the mind is asleep, we lack this conscious framework, and the dream changes constantly. In the awakened state, we function according to society's Dreamfield--a collective, holographic reflection of our shared beliefs. In higher education, our shared beliefs about teaching and learning constitute the agreements that guide our present pedagogical Dreamfield. This Dreamfield is fraught with some powerful, entrenched agreements that, though shared by many, are in need of revision because they do not completely honor our humanity and our freedom to express who we are and what we represent. In this essay, I seek to: 1) expose the privileged agreements that govern teaching and learning in higher education; 2) provide an intellectual and spiritual framework for recasting the agreements in order to transform teaching and learning; and 3) join the many existing voices of educational transformation to contribute to the generation of a movement that wishes to create a new dream of education. The foundation of this dream is a more harmonic, holistic vision of education that honors the whole of who we are as intellectual, compassionate, authentic human beings who value love, peace, democracy, community, diversity and hope for humanity. To create a new teaching and learning Dreamfield that is intellectual (i.e., based on high standards of academic achievement, allows students to engage in

In the end, from a practical perspective, whether death was a formative or privative lack will not stand in our way, as theotic means are eminently suited to every soteriological end. Crises of continuity & creativity, of the aches of our finitude & the stumbling blocks of our becoming, shall be sublatively transfigured & transmuted into the throes of epectatic ecstasy & stepping stones of beatific sublation.

This paper explores the transformative potential of integrating Spiritual Intelligence (SI) and Transcendentalism in modern education. By delving into the profound principles of Spiritual Intelligencefostering self-awareness, empathy, and ethical decision-makingand embracing Transcendentalist ideals of intuition, interconnectedness, and mindful living. This study illuminates the confluence of these philosophies in shaping enlightened learning environments in contemporary education making it holistic. Through practical examples and theoretical analysis, the paper demonstrates how the integration of these concepts nurtures holistic development, fosters ethical leadership, and inspires a generation of compassionate, conscious, and socially responsible individuals. This exploration serves as a call to action, urging educators and policymakers to champion an educational paradigm that goes beyond academics, empowering students to become not only knowledgeable scholars but also empathetic global citizens prepared to navigate the complexities of the 21st century.

This theoretical article explores the pedagogical qualities of Lord Krishna, considering his role as the ideal guru in Hinduism and his practice within the holistic approach to transformational pedagogy in contemporary educational institutions. Despite extensive study, a gap remains in systematically applying Krishna's classical pedagogical principles to modern classrooms, including holistic teaching, crisis-responsive strategies, and transformational learning approaches. It employs qualitative analysis focused primarily on the Bhagavad Gita to analyze the higher-order pedagogical processes through which Krishna taught, the guru-disciple relationship, and its profound transformative impact on student development. This study explores Lord Krishna's exemplary pedagogy, emphasizing individualized diagnostic assessment and adaptive multi-modal communication as foundational strategies. Further, Krishna's crisisresponsive teaching and systematic consciousness transformation demonstrate adaptive and transformational excellence, fostering ethical empowerment. These principles transcend cultural boundaries and hold practical implications for modern education, leadership development, and therapeutic practice, offering a holistic framework that bridges classical wisdom and contemporary educational challenges. Additionally, the study highlights the importance of intercultural dialogue, moral resilience, and socialemotional and holistic growth on a global scale. Future research is recommended to empirically validate these frameworks and develop assessment tools and training programs, integrating Krishna's pedagogical principles with contemporary educational and leadership practices.

It is worth noting here the ambiguous attitude of the great Spanish philosopher J. Ortega y Gasset to mysticism, especially John of the Cross and Teresa of Jesús: "Si el misticismo es callar, el filosofar es decir, descubrir en la gran desnudez y transparencia de la palabra el ser de las cosas, decir el ser: ontología... los místicos han solido ser los más formidables técnicos de la palabra. Los más exactos escritores, los clásicos del idioma", "Defensa del teólogo frente al místico"

The last three decades have witnessed a notable shift in sustainability research toward a more holistic, integrated, and community-engaged approach. This transformation, often described as a relational turn, has fostered interdisciplinary and transdisciplinary research that allows exploration and examination of the questions of climate change from a broader perspective. In this paper, we argue that these changes in sustainability research ought to inspire significant shifts in the ways that we, as scholars, gather to carry out research and scientific exploration. Academic conferences and workshops are field-configuring events that shape and guide the development of ideas, and we offer four design principles for planning relational gatherings: 1. Negative Space: Leaving “uninhabited” spaces in conferences, intentionally creating openings to foster spontaneous and collaborative creativity. 2. Embodied Practice and Choreography: Designing movement within the conference and acknowledging the embodied dimension of these gatherings, emphasizing the physical presence of bodies, spaces, and rituals. 3. Intentional Relational Work and Network-Making: Connecting people and ideas, encouraging networking and placing relational dynamics at the forefront of the gathering. 4. Ethics and Practices of Care: Integrating ethical aspects in the planning, ensuring the incorporation of relational values and ethics into the conference structures. To support innovative sustainability research, we must move beyond considering content and invest in reimagining the embodied aspects of the education systems that generate our knowledge. Relationally oriented conferences are designed to encourage the convergence of different fields--and of multiple types of participants--thus sparking generative tension along with fruitful conversation and long-standing collaborations.

Our study explores a master’s Visual Arts program course, co-taught
by an environmental educator and a literary scholar. This interdisciplinary
course integrates the arts, environment, and society,
employing eco-humanistic and holistic educational principles. The
research’s aim is to explore how combining art and sustainability
equips learners with tools for teaching about the environmental
crisis. We examined how the course’s structure, educational
approaches, and learning settings are evident in the 24 students’
products, using qualitative methods. Findings indicate that the
combination of Ecohumanism and holism enhanced students’ creativity
and understanding of climate change and social justice, and
encouraged them to act.

In the last decades, both ICT-based learning and Neuroeducation have become frequent in teacher education. Nonetheless, the benefit of assimilating neuroeducation into preservice teachers' training-particularly using ICT-based methods, has yet to be addressed. Literature indicates that integrating ICT for teaching purposes improves various aspects of learning as it enriches teaching methods, enhances students' satisfaction, and helps establishing better acquirement of the field knowledge. Similarly, Neuroeducation, which relates to the implementation of knowledge from brain science into teaching and learning, was reported to promote teachers' understanding of learning processes; thus, enabling them to design adequate teaching strategies. The current study explored the contribution of implementing an ICT-based neuroeducation course in teacher training curriculum, aiming to gain insight of its learning outcomes and the contribution of ICT-based methods. Using a qualitative approach, 89 preservice teachers who participated in an ICT-based neuroeducation course ("Brain, learning and special education"), conducted in Achva academic college along three years of research (2017-2019), wrote open-ended reflections about their learning process, its outcomes, and the impact of the teaching method (ICT) on these. Data were analyzed using inductive content analysis and in accordance with the grounded theory principles. Findings revealed four learning outcomes along two multi-dimensional axes: Focus of influence (selforiented vs. other-orientated) and Area of change (cognitive vs. emotional). Additionally, analysis showed various ways through which these learning outcomes were assisted by the ICT-based teaching method. The research provides theoretical insights and discusses the practical implications regarding the implementation of ICT-based neuroeducation in teacher education.

In recent years, mental health conversations have expanded beyond traditional topics like depression and anxiety to include emerging psychological concerns shaped by global events. One such issue gaining significant attention is climate anxiety-a form of emotional distress linked to fears about climate change and environmental uncertainty. As climate-related disasters become more frequent and visible, individuals across the world are experiencing heightened stress, fear, and emotional overwhelm connected to the future of the planet. Climate anxiety is not a formal mental health diagnosis, but mental health professionals recognize it as a real and growing concern that affects emotional well-being, daily functioning, and overall quality of life. Understanding this phenomenon is essential for individuals, families, and communities navigating an increasingly uncertain world.