Objective Assess changes in quality of life and in sense of coherence (SOC), after an intervention involving a self-development course using mind-body medicine (MBM) activities. Design A questionnaire study using a health-related quality of life (HRQOL) instrument, the SWEDQUAL, with 13 subscales and scores ranging from 0 to 100, combined with the SOC-13 scale, healthcare utilisation, medication and sick listing data. Setting A training centre for MBM. Eligible course attendants (study group, SG, n = 83) assessed their HRQOL before and 6 months after a 1-week course. A control group (CG) of individuals who had previously attended the course (n = 69), matched for age, sex and length of course time to the SG, also made assessments. Main outcome Changes in HRQOL and SOC in SG and CG. Results Of the 13 HRQOL subscales, eight showed clinically significant improvement in the SG (> 9%, p < 0.01), namely, General health perceptions (9%), Emotional well-being [negative (45%) and positive (26%)], Cognitive functioning (24%), Sleep (15%), Pain (10%), Role limitation due to emotional health (22%) and Family functioning (16%). Sexual, marital and physical function and role in the SG as well as all CG scores were similar to average population values. The assessed SOC also improved in the SG after intervention (p < 0.01), challenging previous statements of ' the stableness of SOC'. Use of psychotropic medication was slightly reduced in the younger aged SG participants after intervention. Conclusions This group of men and women (SG), starting from a clinically significant low health assessment, had improved their HRQOL and SOC after the course intervention.
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High school students' self-esteem and locus of control were evaluated before, during, and after exposure to either a health curriculum based on elicitation of the relaxation-response with follow-up or a control health curriculum followed by the relaxation-response. The experimental group significantly increased self-esteem and internal locus of control. (SM)
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<p>Several recent studies using functional magnetic resonance imaging (fMRI) during recognition memory tests have suggested that the ability to neuromodulate as a function of cognitive demand may be impaired in older adults due to age-related cell loss and neural volume reduction in memory specific regions. In the current study, older adults (ages 59-77) were tested with fMRI during a delayed-recognition task in which memory load for faces was varied across trials. Activity was greater in amplitude for three- versus one-face stimuli within the superior, middle, and inferior frontal gyri, intraparietal sulcus, and fusiform gyrus. It was concluded that the ability to modulate activity with increasing load is preserved in older adults despite reductions in neural volume.</p>
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<p>We conducted two fMRI studies to investigate the sensitivity of delay-period activity to changes in memory load during a delayed-recognition task for faces. In Experiment 1, each trial began with the presentation of a memory array consisting of one, two, or three faces that lasted for 3 sec. A 15-sec delay period followed during which no stimuli were present. The delay interval concluded with a one-face probe to which subjects made a button press response indicating whether this face was part of the memory array. Experiment 2 was similar in design except that the delay period was lengthened to 24 sec, and the memory array consisted of only one or three faces. We hypothesized that memory maintenance processes that spanned the delay interval would be revealed by their sensitivity to memory load. Long delay intervals were employed to temporally dissociate phasic activity engendered by the memory array from sustained activity reflecting maintenance. Regions of interest (ROIs) were defined anatomically for the superior frontal gyri (SFG), middle frontal gyri (MFG), and inferior frontal gyri (IFG), intraparietal sulci (IPS), and fusiform gyri (FFG) on a subject-by-subject basis. The mean time course of activity was determined for all voxels within these regions and for that subset of voxels within each ROI that correlated significantly with an empirically determined reference waveform. In both experiments, memory load significantly influenced activation 6--9 sec following the onset of the memory array with larger amplitude responses for higher load levels. Responses were greatest within MFG, IPS, and FFG. In both experiments, however, these load-sensitive differences declined over successive time intervals and were no longer significant at the end of the delay interval. Although insensitive to our load manipulation, sustained activation was present at the conclusion of the delay interval within MFG and other prefrontal regions. IPS delay activity returned to prestimulus baseline levels prior to the end of the delay period in Experiment 2, but not in Experiment 1. Within FFG, delay activity returned to prestimulus baseline levels prior to the conclusion of the delay interval in both experiments. Thus, while phasic processes engendered by the memory array were strongly affected by memory load, no evidence for load-sensitive delay-spanning maintenance processes was obtained.</p>
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The website of the inaugural International Symposia for Contemplative Studies held in Denver, CO, in April, 2012. The website contains information on the symosia including the schedule of speakers and abstracts of the papers presented.
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Ambivalence is widely assumed to prolong grief. To examine this hypothesis, the authors developed a measure of ambivalence based on an algorithmic combination of separate positive and negative evaluations of one's spouse. Preliminary construct validity was evidenced in relation to emotional difficulties and to facial expressions of emotion. Bereaved participants, relative to a nonbereaved comparison sample, recollected their relationships as better adjusted but were more ambivalent. Ambivalence about spouses was generally associated with increased distress and poorer perceived health but did not predict long-term grief outcome once initial outcome was controlled. In contrast, initial grief and distress predicted increased ambivalence and decreased Dyadic Adjustment Scale scores at 14 months postloss, regardless of initial scores on these measures. Limitations and implications of the findings are discussed.
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<p>The purpose of this theoretical study was to investigate the potential compatibility of existential-humanistic psychotherapy and Buddhist meditation as they are practiced in the contemporary Western world. The fundamental philosophies and practices of Buddhist meditation, drawn from Tibetan, Zen, and Vipassana sources in Western publication, were presented. The principles and practices of existential-humanistic psychotherapy, represented by the works of May, Rogers, and Maslow, were next brought forth. After these presentations, the major ideologies and techniques of each discipline were compared and contrasted, with a view toward examining their essential similarities and significant points of departure. Following this examination, contemporary practices in the synthesis of existential-humanistic psychotherapy and Buddhist meditation were discussed as they exist in current usage in therapeutic situations. The voices of persons expressing opposition to a synthesis of Buddhist meditation and existential-humanistic psychotherapy were also brought forth for consideration. It was found that a sequential approach, wherein psychotherapy precedes meditation, is of overall greater benefit to the client and to both the disciplines of psychotherapy and meditation, than a blended approach. Among the reasons cited for the favoring of a linear progression from psychotherapy to meditation is a respect for the developmental tasks of each individual. In this regard, it was noted that the existential-humanistic therapy tasks of self-identification, emotional contact and expression, ego-development, and increase in self-esteem are necessary before the individual can undertake, in a serious way, the Buddhist meditational tasks of dis-identification for emotional and egoic concerns. In this light, another advantage of the sequential approach is the opportunity provided for the individual to be sufficiently prepared and matured for the discipline of meditation, which is a journey toward higher realms of consciousness not generally obtainable in existential-humanistic psychotherapy. Additionally, it was shown that although Buddhist meditation and existential-humanistic psychotherapy perform corollary functions in the enhancement of individual well-being, the intensification of present awareness, and the lifting of repressedness, there are philosophical differences that are of such sufficient degree that a separation is deemed advisable. It was further seen that a clear distinction between the two disciplines maintains the full integrity and power of each to best accomplish its stated aims. It was noted that meditative practice offers the student specific skills that facilitate the attainment of a still mind, a state of inner harmony, and a transformation and transcendence of the concerns of the pyschotherapeutic level of development.</p>
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- Contexts of Contemplation Project,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychiatry and Contemplation,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Psychotherapy and Contemplation,
- Health Care and Contemplation,
- Buddhist Contemplation
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<p>The union of samatha (tranquility meditation) and vipasyana (insight meditation) is the unique Buddhist path to deliverance. This dissertation explores various schemes of samatha developed in distinct meditation systems, so as to analyze the different degrees of sam adhi which affect the power of insight in eradication of defilements. The nature of dhyana/jhana is explained quite different in the canonical and commentarial materials of Buddhist schools. How a meditator practices mindfulness of breathing is based on how a meditator interprets what the dhyana/jh ana is. This dissertation provides various possible explanations for the diverse dispositions of meditators in meditation practice. In insight meditation, when consciousness acts with skillful mental qualities, one is able to penetrate the true nature of all physical and mental phenomena; in the cycle of rebirth, consciousness links the present existence and the next. The different roles of consciousness in rebirth, and deliverance are investigated. This dissertation is mainly based on the Chinese Canon to examine key issues in meditation practice, revolving around the significance of tranquility meditation and insight meditation.</p>
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<p>This study reports on an intervention involving massage, yoga and relaxation delivered to young children with identified emotional and behavioural difficulties, and at risk of exclusion. Children (n = 126) were invited by the head teacher to participate in the Self‐discovery Programme (involving massage, yoga, breath work and relaxation) with parental consent. A total of 107 children aged 8–11 years were given consent by their parents to participate in the study and completed all measures. Children were allocated by the head teacher into the Control (n = 54) or Intervention (n = 53) Groups. The Control Group did not take part in the Self‐discovery Programme. Both groups continued to receive any additional support provided. Results indicate that children in the Intervention Group showed improvements in self‐confidence, social confidence, communication and contribution in the class. Children in the Intervention Group were noted by teachers to use skills learned on the Self‐discovery Programme during the school day.</p>
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Drawing on E. Goffman's concepts of face and strategic interaction, the authors define a tease as a playful provocation in which one person comments on something relevant to the target. This approach encompasses the diverse behaviors labeled teasing, clarifies previous ambiguities, differentiates teasing from related practices, and suggests how teasing can lead to hostile or affiliative outcomes. The authors then integrate studies of the content of teasing. Studies indicate that norm violations and conflict prompt teasing. With development, children tease in playful ways, particularly around the ages of 11 and 12 years, and understand and enjoy teasing more. Finally, consistent with hypotheses concerning contextual variation in face concerns, teasing is more frequent and hostile when initiated by high-status and familiar others and men, although gender differences are smaller than assumed. The authors conclude by discussing how teasing varies according to individual differences and culture.
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- Practices Specific to Tibetan Buddhism,
- Literature Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Kalachakra,
- Means of Accomplishment (sadana, druptap),
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
Zotero Collections:
- Practices Specific to Tibetan Buddhism,
- Tibetan Buddhism,
- Buddhist Contemplation by Tradition,
- Contemplation by Tradition,
- Biography related to Buddhist Contemplation,
- Six Dharmas of Naropa,
- Literature of Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Great Seal (Mahamudra, Chakchen),
- Perfection phase (nispannakrama, dzokrim),
- Buddhist Contemplation
Zotero Collections:
- Practices Specific to Tibetan Buddhism,
- Contemplation by Tradition,
- Six Yogas (jordruk) of Kalachakra,
- Kalachakra,
- Empowerment (abhisheka, dbang),
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Perfection phase (nispannakrama, dzokrim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
This course will be an elective internship course for J.D. students enrolled in the College of Law. Students will enroll contemporaneously in a field placement where they will be supervised by practicing attorneys. Field placements can act as a bridge between the worlds of a law student and lawyer. Placing contemplative practice in the context of the practice of law offers students a unique opportunity to consider professional values at the heart of law. I would like to develop a course that would give law students in the program the basis for developing the steadiness within so that they can handle their challenging profession with dignity and integrity. The course would encourage the knowledge that they are who they are first, and that being a lawyer is just one of their talents that, used wisely with their other skills, can give them a satisfying, rather than struggling life. The course will introduce students to the foundations and practices of several disciplines through texts, meditation practice, experiential “homework” and journaling. The goal is to encourage students to have experiences not only in class but also on the job in order to introduce them to the value of contemplative practice within the context of law practice.
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