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Contextualizing the back-to-the-land experience with mindfulness, a variant of meditative phenomena, within deep ecology's contention that humankind requires a fundamental shift in consciousness in order to insure ecological sustainability, this study compares and contrasts those variables that explain variance in mindfulness, ope rationalized as a quasi-religious indicator, with those that explain variance in church attendance, a measure of formal religious behavior. Drawing on a national sample for a mailed questionnaire survey of back-to-the-landers, the study found that the predictor variables for mindfulness share little overlap with those that explain variance for church attendance. The exception is spiritual mindedness, itself a quasi-religious measure, which has a statistically significant relationship with both mindfulness and church attendance. The data suggest, then, that the religious and the quasi-religious are relatively independent spheres of human behavior and sentiment. It would appear, consequently, at least in terms of the back-to-the-land sample and the assumptions of deep ecology, that the adherents of organized religion are not as likely to be disposed towards ecologically sustainable frames of mind as those who center their spirituality on quasi-religious practices such as mindfulness.
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<p>Baer's review (2003; this issue) suggests that mindf ulness-based interventions are clinically efficacious, but that better designed studies are now needed to substantiate the field and place it on a firm foundation for future growth. Her review, coupled with other lines of evidence, suggests that interest in incorporating mindfulness into clinical interventions in medicine and psychology is growing. It is thus important that professionals coming to this field understand some of the unique factors associated with the delivery of mindfulness-based interventions and the potential conceptual and practical pitfalls of not recognizing the features of this broadly unfamiliar landscape. This commentary highlights and contextualizes (1) what exactly mindfulness is, (2) where it came from, (3) how it came to be introduced into medicine and health care, (4) issues of cross-cultural sensitivity and understanding in the study of meditative practices stemming from other cultures and in applications of them in novel settings, (5) why it is important for people who are teaching mind-fulness to practice themselves, (6) results from 3 recent studies from the Center for Mindfulness in Medicine, Health Care, and Society not reviewed by Baer but which raise a number of key questions about clinical applicability, study design, and mechanism of action, and (7) current opportunities for professional training and development in mindfulness and its clinical applications.</p>
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In theory, mindfulness has a role to play in resolving intercultural conflicts. This suggestion rests upon the relatively untested presumption that mindfulness operates similarly across cultures. In a test of this presumption, university students from two countries that are often in conflict at the governmental level, Iran (N=723) and the United States (N=900), responded to the Mindful Attention Awareness Scale (Brown and Ryan Journal of Personality and Social Psychology 84(4):822-848, 2003), along with an array of other psychological measures. This Mindfulness Scale displayed structural complexities in both societies, but a measurement invariant subscale was nevertheless identified. Similar cross-cultural evidence of concurrent validity was obtained in relationships with wide-ranging measures of adjustment. Nonsignificant linkages with Public Self-Consciousness and Self-Monitoring demonstrated discriminant validity in both societies. These data identified mindfulness as a cross-culturally similar psychological process that could plausibly have a role in resolving intercultural conflicts.
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This paper examines mindfulness as a popular and paradigmatic alternative healing practice within the context of contemporary medicalization trends. In recognition of the increasingly influential role popular media play in shaping ideas about illness and healing, what follows is a discursive analysis of bestselling mindfulness meditation self-help books and audio recordings by Jon Kabat-Zinn. The central and contradictory elements of this do-it-yourself healing practice as presented in these materials are best understood as aligned with medicalization trends for three principal reasons. First, mindfulness represents a significant expansion in the definition of disease beyond that advanced by mainstream medicine. Second, its etiological model intensifies the need for therapeutic surveillance and intervention. Third, by defining healing as a never-ending process, it permanently locates individuals within a disease-therapy cycle. In sum, the definition, cause, and treatment of disease as articulated by popular mindfulness resources expands the terrain of experiences and problems that are mediated by medical concepts. The case of mindfulness is a potent illustration of the changing character of medicalization itself.
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<p>Mindfulness refers to a set of practices as well as the psychological state and trait produced by such practices. The state, trait, and practice of mindfulness may be broadly characterized by a present-oriented, nonjudgmental awareness of cognitions, emotions, sensations, and perceptions without fixation on thoughts of past or future. Research on mindfulness has proliferated over the past decade. Given the explosion of scientific interest in this topic, mindfulness-based therapies are attracting the attention of clinical social workers, who seek to implement these interventions in numerous practice settings. Concomitantly, research on mindfulness is now falling within the scope and purview of social work scholars. In response to the growing interest in mindfulness within academic social work, the present article outlines six conceptual and methodological recommendations for the conduct of future empirical studies on mindfulness. These recommendations have practical importance for advancing mindfulness research within and beyond social work.</p>
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Objective
Although the relationship between religious practice and health is well established, the relationship between spirituality and health is not as well studied. The objective of this study was to ascertain whether participation in the mindfulness-based stress reduction (MBSR) program was associated with increases in mindfulness and spirituality, and to examine the associations between mindfulness, spirituality, and medical and psychological symptoms.
Methods
Forty-four participants in the University of Massachusetts Medical School's MBSR program were assessed preprogram and postprogram on trait (Mindful Attention and Awareness Scale) and state (Toronto Mindfulness Scale) mindfulness, spirituality (Functional Assessment of Chronic Illness Therapy—Spiritual Well-Being Scale), psychological distress, and reported medical symptoms. Participants also kept a log of daily home mindfulness practice. Mean changes in scores were computed, and relationships between changes in variables were examined using mixed-model linear regression.
Results
There were significant improvements in spirituality, state and trait mindfulness, psychological distress, and reported medical symptoms. Increases in both state and trait mindfulness were associated with increases in spirituality. Increases in trait mindfulness and spirituality were associated with decreases in psychological distress and reported medical symptoms. Changes in both trait and state mindfulness were independently associated with changes in spirituality, but only changes in trait mindfulness and spirituality were associated with reductions in psychological distress and reported medical symptoms. No association was found between outcomes and home mindfulness practice.
Conclusions
Participation in the MBSR program appears to be associated with improvements in trait and state mindfulness, psychological distress, and medical symptoms. Improvements in trait mindfulness and spirituality appear, in turn, to be associated with improvements in psychological and medical symptoms.
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Mindfulness is defined as paying attention in the present moment. We investigate the hypothesis that mindfulness training may alter or enhance specific aspects of attention. We examined three functionally and neuroanatomically distinct but overlapping attentional subsystems: alerting, orienting, and conflict monitoring. Functioning of each subsystem was indexed by performance on the Attention Network Test. Two types of mindfulness training (MT) programs were examined, and behavioral testing was conducted on participants before (Time 1) and after (Time 2) training. One training group consisted of individuals naive to mindfulness techniques who participated in an 8-week mindfulness-based stress reduction (MBSR) course that emphasized the development of concentrative meditation skills. The other training group consisted of individuals experienced in concentrative meditation techniques who participated in a 1-month intensive mindfulness retreat. Performance of these groups was compared with that of control participants who were meditation naive and received no MT. At Time 1, the participants in the retreat group demonstrated improved conflict monitoring performance relative to those in the MBSR and control groups. At Time 2, the participants in the MBSR course demonstrated significantly improved orienting in comparison with the control and retreat participants. In contrast, the participants in the retreat group demonstrated altered performance on the alerting component, with improvements in exogenous stimulus detection in comparison with the control and MBSR participants. The groups did not differ in conflict monitoring performance at Time 2. These results suggest that mindfulness training may improve attention-related behavioral responses by enhancing functioning of specific subcomponents of attention. Whereas participation in the MBSR course improved the ability to endogenously orient attention, retreat participation appeared to allow for the development and emergence of receptive attentional skills, which improved exogenous alerting-related process.
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The article discusses the ways in which humanists and atheists view meditation and mindfulness, focusing on the value that the mindfulness-based stress reduction (MBSR) meditation program has for mental and physical health. Topics include MBSR's focus on the present moment, its relation to the humanism's philosophy of life, and secular, evidence-based elements of meditation.
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Classical Tibetan meditation texts are used to specify the most important variables in meditation that can be subjected to empirical test. There are 3 kinds of variables: (a) nonspecific variables, common to all meditation systems; (b) specific variables, limited to spec & types of meditation practice; and (c) timedependent variables, changing over the course of meditation practice. The latter, time-dependent variables, comprise the majority of meditation variables. One set of time-dependent variables for classical concentrative meditation is explored. Using the semantic-field method of translating, technical terms most important in each level of the entire phenomenology of concentrative meditation are discussed. These terms are translated into hypotheses, which are worded in terms of traditional constructs from cognitive psychology. Supporting empirical research is presented and suggestions for further research are made. Certain similarities are noted between the Yogic texts and the constructivist theories of perception, information-processing, and affect. The overall direction of change in concentrative meditation follows an invariant sequence of levels of consciousness.
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<p>In this article, we attempt to distinguish between the properties of moderator and mediator variables at a number of levels. First, we seek to make theorists and researchers aware of the importance of not using the terms moderator and mediator interchangeably by carefully elaborating, both conceptually and strategically, the many ways in which moderators and mediators differ. We then go beyond this largely pedagogical function and delineate the conceptual and strategic implications of making use of such distinctions with regard to a wide range of phenomena, including control and stress, attitudes, and personality traits. We also provide a specific compendium of analytic procedures appropriate for making the most effective use of the moderator and mediator distinction, both separately and in terms of a broader causal system that includes both moderators and mediators.</p>
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Lesion and neuroimaging studies suggest the amygdala is important in the perception and production of negative emotion; however, the effects of emotion regulation on the amygdalar response to negative stimuli remain unknown. Using event-related fMRI, we tested the hypothesis that voluntary modulation of negative emotion is associated with changes in neural activity within the amygdala. Negative and neutral pictures were presented with instructions to either "maintain" the emotional response or "passively view" the picture without regulating the emotion. Each picture presentation was followed by a delay, after which subjects indicated how they currently felt via a response keypad. Consistent with previous reports, greater signal change was observed in the amygdala during the presentation of negative compared to neutral pictures. No significant effect of instruction was found during the picture presentation component of the trial. However, a prolonged increase in signal change was observed in the amygdala when subjects maintained the negative emotional response during the delay following negative picture offset. This increase in amygdalar signal due to the active maintenance of negative emotion was significantly correlated with subjects' self-reported dispositional levels of negative affect. These results suggest that consciously evoked cognitive mechanisms that alter the emotional response of the subject operate, at least in part, by altering the degree of neural activity within the amygdala.
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This project provides for creation of a course that looks at Vipassana meditation from three broad perspectives: experiential, psychological/scientific, and philosophical. Students learn to meditate and compare that experience with other contemplative exercises. They bring that experience to bear on questions about research on well-being and on perennial philosophical questions about the nature of the self.
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Although there is much evidence demonstrating muscle tension changes during mental work, there are few data concerning muscle tension patterns during effortful attention to simple sensory stimuli. In the present study, sensory attention was evoked by a pitch discrimination task at three levels of difficulty, with a digit retention task administered for comparison. Twenty-four females each performed both tasks at all levels of difficulty, while the EKG, and the corrugator supercilii, frontalis, lip, jaw, chin, and forearm area EMG were recorded. As expected, heart rate decreased significantly with increasing difficulty of the pitch task. A pattern of facial EMG responses accompanied the pitch task, which included significant increases in corrugator and frontalis, and decreases in the jaw as a function of difficulty, and time within trials. The tension pattern observed during sensory intake is discussed in terms of its relation to emotional expressions and motor theories of attention.
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Summary
This paper reviews the philosophical origins, current scientific evidence, and clinical promise of yoga and mindfulness as complementary therapies for addiction. Historically, there are eight elements of yoga that, together, comprise ethical principles and practices for living a meaningful, purposeful, moral and self-disciplined life. Traditional yoga practices, including postures and meditation, direct attention toward one's health, while acknowledging the spiritual aspects of one's nature. Mindfulness derives from ancient Buddhist philosophy, and mindfulness meditation practices, such as gentle Hatha yoga and mindful breathing, are increasingly integrated into secular health care settings. Current theoretical models suggest that the skills, insights, and self-awareness learned through yoga and mindfulness practice can target multiple psychological, neural, physiological, and behavioral processes implicated in addiction and relapse. A small but growing number of well-designed clinical trials and experimental laboratory studies on smoking, alcohol dependence, and illicit substance use support the clinical effectiveness and hypothesized mechanisms of action underlying mindfulness-based interventions for treating addiction. Because very few studies have been conducted on the specific role of yoga in treating or preventing addiction, we propose a conceptual model to inform future studies on outcomes and possible mechanisms. Additional research is also needed to better understand what types of yoga and mindfulness-based interventions work best for what types of addiction, what types of patients, and under what conditions. Overall, current findings increasingly support yoga and mindfulness as promising complementary therapies for treating and preventing addictive behaviors.
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After years of meditating, are you still saddled with many of the same personal conflicts and interpersonal inhibitions that plagued you before you began? Rubin explores the hidden flaws in the meditative method itself. He explores Buddhism's ambivalent relationship to emotional life, and the negative consequences of "letting go" of experience. Detaching from experience may result in renouncing vital aspects of ourselves, such as constructive passion. The author argues that real meditation is transformative not tranquilizing, fostering a dynamic way of living.
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The nature of the affective deficit that characterizes social anhedonia is not well understood. Emotionally evocative visual stimuli were presented to undergraduates identified as anhedonic or normal, based on their scores on the revised Social Anhedonia Scale. The affective stimuli were chosen to elicit positive and negative emotion; a subset of slides were specifically chosen to include social-interpersonal content. In the acoustic startle paradigm, participants were administered startle probes (50-ms 95 dB white noise bursts) while viewing images from the International Affective Picture System. Socially anhedonic individuals did not differ from normally hedonic individuals in terms of their physiological response to the stimuli, regardless of the nature of the content of the stimuli. However, on the self-report measures of trait affectivity, the socially anhedonic individuals reported significantly lower levels of positive affect and higher levels of negative affect. These findings suggest that the affective deficits reported by socially anhedonic individuals are not global in nature.
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There is mounting evidence that prefrontal cortex (PFC) is activated during mnemonic operations such as working memory maintenance and also during response-related operations. In the current study, we examine the neural organization of mnemonic and response operations with respect to each other within PFC. Stimulus-evoked and sustained functional MRI activity was recorded during performance of a mental calculation task. The presence or absence of mnemonic and response demands was manipulated in a 2 x 2 factorial design with conditions requiring: (1) memory encoding and maintenance (M+); (2) response selection and execution (R+); (3) encoding, maintenance, and response execution (M+R+); (4) neither mnemonic nor response-related processes (M-R-). The first step of the analyses identified PFC voxels exhibiting differential activity during (M+) vs. (R+) trials. Within these voxels, we then examined activity during multiple phases of (M+R+) trials. Greater stimulus-evoked and sustained activity was observed within the anterior extent of dorsolateral prefrontal cortex (BA 46) during R+ vs. M+ trials. In contrast, greater activity was observed in the posterior extent of dorsolateral PFC during M+ vs. R+ trials. Importantly, both regions were activated during (M+R+) trials. Activity levels during all of these conditions exceeded levels observed during (M-R-) control trials. These results suggest that integrative functions of PFC that allow past information to guide future actions may emerge from communication between discrete subregions supporting mnemonic and response operations.
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<p>Reviews selective behavioral, psychophysiological, and neuropsychological research bearing on how affective space should be parsed. Neither facial expression nor autonomic nervous system activity is found to provide unique markers for particular discrete emotions. The dimensions of approach and withdrawal are introduced as fundamental systems relevant to differentiating affective space. The role of frontal and anterior temporal asymmetries in mediating approach- and withdrawal-related emotion is considered. Individual differences in tonic anterior activation asymmetry are present and are relatively stable over time. Such differences are associated with an individual's propensity to display different types of emotion, mood, and psychopathology. The conceptual and methodological implications of this perspective are considered.</p>
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<p>The premise of this dissertation is that Buddhism must inculturate to meet the context of contemporary North America. Given the widespread interest in the application of Buddhist-derived ideas and practices in a host of secular settings, the capacity for teachers to engage with new ideas and disciplines will be crucial to the tradition's continued relevance. Because there is a high demand for and interest in Buddhist-derived programming in secular spaces, the number of individuals and organizations striving to meet this demand is mushrooming. This trend, coupled with a dearth of professional training programs and accreditation processes means that not only are there an eclectic array of approaches being used to teach meditation, but there is also minimal discourse engaging the crucial question of what constitutes effective pedagogy or adequate training processes for teachers. Chapter 1 establishes the need for the inculturation of Buddhism. This imperative for adaptation raises fundamental questions regarding how to best evaluate the authenticity of changes to traditional teaching methods. In Chapters 2 and 3, the Buddhist doctrine of skillful means is explored with an eye toward distilling guiding principles for analyzing this process of adaptation of teachings to meet a variety of cultural and personal perspectives. Drawing from Mahayana and pre-Mahayana sutras, traditions of commentary, and contemporary hermeneutics, a set of priorities based on the perspective of the Buddhist tradition is proposed. In Chapter 4, it is established that finding points of relevance to particular cultural concerns such as physical and mental health issues has been a vital component of existing efforts toward secularized meditation programs to date. This chapter concludes by drawing out of such present practices additional guiding principles to advance the process of pedagogical inculturation. Despite the widespread interest in applying meditation to a variety of settings, the pedagogy and philosophy of education behind the various approaches remains largely under-theorized. To fill this need, Chapter 5 establishes a set of guiding principles for pedagogical adaptation, drawing from the tradition's own self-understanding as well as from the insights of Western education as discussed in the prior 4 chapters. Finally, Chapter 6 offers an example of inculturated pedagogy at work.</p>
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Our outside world changes continuously, for example, when driving through traffic. An important question is how our brain deals with this constant barrage of rapidly changing sensory input and flexibly selects only newly goal-relevant information for further capacity-limited processing in working memory. The challenge our brain faces is experimentally captured by the attentional blink (AB): an impairment in detecting the second of two target stimuli presented in close temporal proximity among distracters. Many theories have been proposed to explain this deficit in processing goal-relevant information, with some attributing the AB to capacity limitations related to encoding of the first target and others assigning a critical role to on-line selection mechanisms that control access to working memory. The current study examined the role of striatal dopamine in the AB, given its known role in regulating the contents of working memory. Specifically, participants performed an AB task and their basal level of dopamine D2-like receptor binding was measured using PET and [F-18]fallypride. As predicted, individual differences analyses showed that greater D2-like receptor binding in the striatum was associated with a larger AB, implicating striatal dopamine and mechanisms that control access to working memory in the AB. Specifically, we propose that striatal dopamine may determine the AB by regulating the threshold for working memory updating, providing a testable physiological basis for this deficit in gating rapidly changing visual information. A challenge for current models of the AB lies in connecting more directly to these neurobiological data.
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