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<p>BACKGROUND: Increasingly, researchers attend to both positive and negative aspects of mental health. Such distinctions call for clarification of whether psychological well-being and ill-being comprise opposite ends of a bipolar continuum, or are best construed as separate, independent dimensions of mental health. Biology can help resolve this query--bipolarity predicts 'mirrored' biological correlates (i.e. well-being and ill-being correlate similarly with biomarkers, but show opposite directional signs), whereas independence predicts 'distinct' biological correlates (i.e. well-being and ill-being have different biological signatures). METHODS: Multiple aspects of psychological well-being (eudaimonic, hedonic) and ill-being (depression, anxiety, anger) were assessed in a sample of aging women (n = 135, mean age = 74) on whom diverse neuroendocrine (salivary cortisol, epinephrine, norepinephrine, DHEA-S) and cardiovascular factors (weight, waist-hip ratio, systolic and diastolic blood pressure, HDL cholesterol, total/HDL cholesterol, glycosylated hemoglobin) were also measured. RESULTS: Measures of psychological well-being and ill-being were significantly linked with numerous biomarkers, with some associations being more strongly evident for respondents aged 75+. Outcomes for seven biomarkers supported the distinct hypothesis, while findings for only two biomarkers supported the mirrored hypothesis. CONCLUSION: This research adds to the growing literature on how psychological well-being and mental maladjustment are instantiated in biology. Population-based inquiries and challenge studies constitute important future directions.</p>
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<p>This new book, the fruit of a weeklong intermonastic dialogue held at New Camaldoli Hermitage in Big Sur, California, includes (in addition to Zen Buddhism & Hinduism) the Chinese traditions of Taoism, Confucianism, & Chan Buddhism.</p>
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<p>Putting on the Mind of Christ is the ardent expression of a modern mystic reporting his spiritual experiences with a "Christ-focused" framework.</p>
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Objective: A cross-sectional survey of quality of life of people attending a self-development course involving psychophysiological mind-body medicine (MBM) activities. Design: A questionnaire study using a health-related quality of life (HRQoL) instrument, the SWED-QUAL, with 13 subscales scored 0-100, and questions about utilisation of alternative and standard health care, medication and sick leave. Setting: A training centre for MBM, established 15 years ago. Study group: One hundred and seven eligible course attendants (response rate 88%, age 20-70 years) during the year 2000 assessed their HRQoL just before entering the course. Attendance was self-initiated, without referral. The results on HRQoL were compared with those of control subjects from the general Swedish population. Results: Six of the thirteen HRQoL subscales were strongly and significantly reduced (p < 0.0001) in the study group: Negative affectivity, Role limitation due to emotional health, Positive affectivity, Cognitive functioning, Family functioning and Marital functioning. Long-term sick leave (>6 months) was three times as frequent in the study group as in the general population. Use of psychotropic medication was slightly increased compared to the general population, at least among the younger male participants. The education level was high, health care utilisation was average and body functioning was good. Conclusions: This group of well-educated men and women gave their emotional health an unexpectedly low rating, on a par with that given by people with chronic diseases.
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The current study investigated the effects of an 8-week mindfulness-based meditation training (MMT) intervention on attentional bias, engagement and disengagement of pain-related threat in fibromyalgia patients as compared to an age-matched control group. A well validated dot-probe task was used to explore early versus later stages of attentional processing through the use of two stimulus exposure durations (100, 500 ms) of pain-related threat words. The enduring effects of MMT were assessed 6-months after completion of MMT. Preliminary results suggest that MMT reduces avoidance of pain-related threat at early levels of processing, and facilitates disengagement from threat at later stages of processing. Furthermore, it appears that effects of MMT on early attentional threat processing do not remain stable after long-term follow-up.
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<p>Five studies investigated the cognitive and emotional processes by which self-compassionate people deal with unpleasant life events. In the various studies, participants reported on negative events in their daily lives, responded to hypothetical scenarios, reacted to interpersonal feedback, rated their or others' videotaped performances in an awkward situation, and reflected on negative personal experiences. Results from Study 1 showed that self-compassion predicted emotional and cognitive reactions to negative events in everyday life, and Study 2 found that self-compassion buffered people against negative self-feelings when imagining distressing social events. In Study 3, self-compassion moderated negative emotions after receiving ambivalent feedback, particularly for participants who were low in self-esteem. Study 4 found that low-self-compassionate people undervalued their videotaped performances relative to observers. Study 5 experimentally induced a self-compassionate perspective and found that self-compassion leads people to acknowledge their role in negative events without feeling overwhelmed with negative emotions. In general, these studies suggest that self-compassion attenuates people's reactions to negative events in ways that are distinct from and, in some cases, more beneficial than self-esteem.</p>
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<p>Human beings can be proactive and engaged or, alternatively, passive and alienated, largely as a function of the social conditions in which they develop and function. Accordingly, research guided by self-determination theory has focused on the social–contextual conditions that facilitate versus forestall the natural processes of self-motivation and healthy psychological development. Specifically, factors have been examined that enhance versus undermine intrinsic motivation, self-regulation, and well-being. The findings have led to the postulate of three innate psychological needs—competence, autonomy, and relatedness—which when satisfied yield enhanced self-motivation and mental health and when thwarted lead to diminished motivation and well-being. Also considered is the significance of these psychological needs and processes within domains such as health care, education, work, sport, religion, and psychotherapy.</p>
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"The practice of contemplation is one of the great spiritual arts," writes Martin Laird in A Sunlit Absence. "Not a technique but a skill, it harnesses the winds of grace that lead us out into the liberating sea of silence." In this companion volume to his bestselling Into the Silent Land, Laird focuses on a quality often overlooked by books on Christian meditation: a vast and flowing spaciousness that embraces both silence and sound, and transcends all subject/object dualisms. Drawing on the wisdom of great contemplatives from St. Augustine and St. Teresa of Avila to St. Hesychios, Simone Weil, and many others, Laird shows how we can uncover the deeper levels of awareness that rest within us like buried treasure waiting to be found. The key insight of the book is that as our practice matures, so will our experience of life's ordeals, sorrows, and joys expand into generous, receptive maturity. We learn to see whatever difficulties we experience in meditation--boredom, lethargy, arrogance, depression, grief, anxiety--not as obstacles to be overcome but as opportunities to practice surrender to what is. With clarity and grace Laird shows how we can move away from identifying with our turbulent, ever-changing thoughts and emotions to the cultivation of a "sunlit absence"--the luminous awareness in which God's presence can most profoundly be felt. Addressed to both beginners and intermediates on the pathless path of still prayer, A Sunlit Absence offers wise guidance on the specifics of contemplative practice as well as an inspiring vision of the purpose of such practice and the central role it can play in our spiritual lives.
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<p>Philosophers speak-or, rather, they respond to various forms of speaking that are handed to them. This book by one of our most distinguished philosophers focuses on the communicative aspect of philosophical thought. Peperzak's central focus is addressing: what distinguishes speaking or writing from rumination is their being directed by someone to someone. To be involved in philosophy is to be part of a tradition through which thinkers propose their findings to others, who respond by offering their own appropriations to their interlocutors.After a critical sketch of the conception of modern philosophy, Peperzak presents a succinct analysis of speaking, insisting on the radical distinction between speaking about and speaking to. He enlarges this analysis to history and tries to answer the question whether philosophy also implies a certain form of listening and responding to words of God. Since philosophical speech about persons can neither honor nor reveal their full truth, speaking and thinking about God is even more problematic. Meditation about the archaic Word cannot reach the Speaker unless it turns into prayer, or-as Descartes wrote-into a contemplation that makes the thinker consider, admire, and adore the beauty of God's immense light, as much as the eyesight of my blinded mind can tolerate."Thinking is a work of genuine and original scholarship which responds to the tradition of philosophical thinking with a critique of its language, style, focus, and scope.-Catriona Hanley, Loyola College, Maryland</p>
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It has been widely assumed that emotional avoidance during bereavement leads to either prolonged grief, delayed grief, or delayed somatic symptoms. To test this view, as well as a contrasting adaptive hypothesis, emotional avoidance was measured 6 months after a conjugal loss as negative verbal-autonomic response dissociation (low self-rated negative emotion coupled with heightened cardiovascular activity) and compared with grief measured at 6 and 14 months. The negative dissociation score evidenced reliability and validity but did not evidence the assumed link to severe grief. Rather, consistent with the adaptive hypothesis, negative dissociation at 6 months was associated with minimal grief symptoms across 14 months. Negative dissociation scores were also linked to initially high levels of somatic symptoms, which dropped to a low level by 14 months. Possible explanations for the initial cost and long-term adaptive quality of emotional avoidance during bereavement, as well as implications and limitations of the findings, are discussed.
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<p>Bourgeault looks to the Gospels, to contemplative experience, and to recently discovered ancient Christian documents (such as the Nag Hammadi scriptures and the Gospel of Thomas) to reveal a fresh new understanding of Jesus and his teaching.</p>
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