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<p>Whether we are religious or not, the Devil--evil incarnate--is a concept that can still strike fear in our hearts. What if he does exist? What if he is causing all our problems in his determination to keep us from reaching our full potential? Buddhist philosopher Stephen Batchelor takes the concept of the Devil out of literature and history and brings him to life in his many forms and guises: the flatterer, the playmate, the caring friend, the stranger who offers rest and solace, the person who knows you best and shows you your greatness in the world. And, most of all, as the great obstructer that blocks all paths to goodness and true humility. For the first time, Batchelor fuses Western literature--Milton, Keats, Baudelaire--with Buddhism and the Judeo-Christian traditions in a poetic exploration of the struggle with the concept and reality of evil.--From publisher description.</p>
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Despite the vast literature that has implicated asymmetric activation of the prefrontal cortex in approach-withdrawal motivation and emotion, no published reports have directly explored the neural correlates of well-being. Eighty-four right-handed adults (ages 57-60) completed self-report measures of eudaimonic well-being, hedonic well-being, and positive affect prior to resting electroencephalography. As hypothesized, greater left than right superior frontal activation was associated with higher levels of both forms of well-being. Hemisphere-specific analyses documented the importance of goal-directed approach tendencies beyond those captured by approach-related positive affect for eudaimonic but not for hedonic well-being. Appropriately engaging sources of appetitive motivation, characteristic of higher left than right baseline levels of prefrontal activation, may encourage the experience of well-being.
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<p>Covering both theory and practice, this work provides a guide to reflection and meditation in school, showing how to relate such principles to the curriculum as a whole.</p>
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OBJECTIVE: To determine whether completing a mindfulness-based stress reduction (MBSR) program would affect the general health, health-related quality of life, sleep quality, and family harmony of Spanish- and English-speaking medical patients at an inner-city health center.
MATERIALS AND METHODS: An intervention group of 68 patients (48 Spanish-speaking and 20 English-speaking) completed the SF-36 Health Survey and two additional questions about sleep quality and family harmony before and after completing the 8-week MBSR program. A comparison group of 18 Spanish-speaking patients who received no intervention completed the same questionnaire at the same intervals.
RESULTS: Sixty-six percent of the total intervention group completed the 8-week MBSR program. There was significant comorbidity of medical and mental health diagnoses among the intervention and comparison groups, with no differences in the mean number of diagnoses of the total intervention group, the comparison group, or the Spanish- or English-speaking intervention subgroups. Compared with the comparison group, the intervention group showed statistically significant improvement on five of the eight SF-36 measures, and no improvement on the sleep quality or family harmony items.
CONCLUSIONS: MBSR may be an effective behavioral medicine program for Spanish- and English-speaking inner-city medical patients. Suggestions are given for future research to help clarify the program’s effectiveness for this population.
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This study examined the effects of mindfulness-based stress reduction (MBSR) on health-related quality of life and physical and psychological symptomatology in a heterogeneous patient population. Patients (n=136) participated in an 8-week MBSR program and were required to practice 20 min of meditation daily. Pre- and post-intervention data were collected by using the Short-Form Health Survey (SF-36), Medical Symptom Checklist (MSCL) and Symptom Checklist-90 Revised (SCL-90-R). Health-related quality of life was enhanced as demonstrated by improvement on all indices of the SF-36, including vitality, bodily pain, role limitations caused by physical health, and social functioning (all P<.01). Alleviation of physical symptoms was revealed by a 28% reduction on the MSCL (P<.0001). Decreased psychological distress was indicated on the SCL-90-R by a 38% reduction on the Global Severity Index, a 44% reduction on the anxiety subscale, and a 34% reduction on the depression subscale (all P<.0001). One-year follow-up revealed maintenance of initial improvements on several outcome parameters. We conclude that a group mindfulness meditation training program can enhance functional status and well-being and reduce physical symptoms and psychological distress in a heterogeneous patient population and that the intervention may have long-term beneficial effects.
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OBJECTIVES: This study investigated the relationships between a mindfulness-based stress reduction meditation program for early stage breast and prostate cancer patients and quality of life, mood states, stress symptoms, lymphocyte counts, and cytokine production.
METHODS: Forty-nine patients with breast cancer and 10 with prostate cancer participated in an 8-week MBSR program that incorporated relaxation, meditation, gentle yoga, and daily home practice. Demographic and health behavior variables, quality of life (EORTC QLQ C-30), mood (POMS), stress (SOSI), and counts of NK, NKT, B, T total, T helper, and T cytotoxic cells, as well as NK and T cell production of TNF, IFN-γ, IL-4, and IL-10 were assessed pre- and postintervention.
RESULTS: Fifty-nine and 42 patients were assessed pre- and postintervention, respectively. Significant improvements were seen in overall quality of life, symptoms of stress, and sleep quality. Although there were no significant changes in the overall number of lymphocytes or cell subsets, T cell production of IL-4 increased and IFN-γ decreased, whereas NK cell production of IL-10 decreased. These results are consistent with a shift in immune profile from one associated with depressive symptoms to a more normal profile.
CONCLUSIONS: MBSR participation was associated with enhanced quality of life and decreased stress symptoms in breast and prostate cancer patients. This study is also the first to show changes in cancer-related cytokine production associated with program participation.
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Most Christians want to experience spiritual transformation. But many are frustrated by the limited progress of our spiritual self-improvement efforts. We find our praying burdened by a sense of obligation and failure. But prayer is not merely something we do; prayer is what God does in us. Prayer is not just communication with God; it is communion with God. As we open ourselves to him, God does the spiritual work of transformation in us. Spiritual director David Benner invites us to discover openness to God as the essence of prayer, spirituality and the Christian life. Prayer is far more than saying words to God; all of life can be prayer when offered to God in faith and with openness. Using the four movements of lectio divina, Benner explores prayer as attending, pondering, responding and being. Along the way he opens us to a world of possibilities for communion with God: praying with our senses, with imagination, with music and creativity, in contemplation, in service and much more. Learn how prayer can be a way of living your life. Move beyond words to become not merely someone who prays, but someone whose entire life is prayer in union with God.
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Several authors have argued that because mindfulness training involves repeated practice of the self-regulation of attention, it should lead to measurable improvements in attentional skills and related memory processes. Although a few studies have shown relationships between mindfulness training and performance-based tests of attention and memory, findings are mixed. In the present study, a sample of 33 adults with a long-term mindfulness meditation practice (average duration of 6 years) was compared with a demographically matched sample of nonmeditators on several widely used tests of attention and memory functioning, including sustained attention, attention switching, inhibition of elaborative processing, working memory, and short- and long-term memory. Group differences were nonsignificant for all of the attentional tasks. The only significant group differences were in short-term memory (both free and cued recall) and long-term memory (free recall only). Results suggest that the nature of the attentional and memory processing that is cultivated by mindfulness training requires clarification.
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