<p>Chanting the psalms, or psalmody, is an ancient practice of vital importance in the Christian spiritual tradition. Today many think of it as a discipline that belongs only in monasteries--but psalmody is a spiritual treasure that is available to anyone who prays. You don't need to be musical or a monk to do it, and it can be enjoyed in church liturgical worship, in groups, or even individually as part of a personal rule of prayer. Cynthia Bourgeault brings the practice into the twenty-first century, providing a history of Christian psalmody as well as an appreciation of its place in contemplative practice today. And she teaches you how to do it as you chant along with her on the accompanying CD in which she demonstrates the basic techniques and easy melodies that anyone can learn. "Even if you can't read music," Cynthia says, "or if somewhere along the way you've absorbed the message that your voice is no good or you can't sing on pitch, I'll still hope to show you that chanting the psalms is accessible to nearly everyone."</p>
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<p>The aim of this article is threefold: It attempts to 1) identify the characteristics of East Asian forms of meditation, as compared to meditation in other parts of the Eurasian continent; 2) test the usefulness of a definition of meditation as a self-administered technique for inner transformation; and 3) test the usefulness of a classification of meditation techniques based on generic features of the meditation object, in particular location (external vs. internal), agency (spontaneous vs. produced), and faculty (cognitive vs. sensory). While the variation among East Asian forms of meditation is considerable, they (along with Indic forms) are often more technical and less consistently devotional than their Western counterparts, and less often sound-based than their Indic counterparts. In a number of ways, both the definition and classification system suggested turn out to be helpful in the analysis of East Asian forms of meditation. Keywords: meditation, mental attitude, meditation object, body, breathing, subtle body, visualisation, direct contemplation, keyword meditation, devotion</p>
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The article discusses the psychological notion of mindfulness, which denotes focusing on the present and ignoring unhelpful thoughts, in relation to Christian beliefs. It notes the Buddhist origins of the term in the context of meditation, the relation between mindfulness and the self, and the use of Focused Breathing Awareness (FBA) techniques.
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- Psychology and Contemplation,
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- Christian Contemplation,
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- Generation phase (utpattikrama, kyerim),
- Deity yoga (devata-yoga, lhé nenjor),
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- Practitioner Context,
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Compared to the general population, youth in foster care experience multiple psychosocial difficulties due to exceptionally high rates of maltreatment. Many youth in care receive psychological and/or psychotropic treatment but not all require or are willing to accept that level of intervention. For many, a “mental health” approach feels pathologizing. Nevertheless, these youth have suffered maltreatment and interventions to improve their ability to cope with past trauma and their often uncertain present are clearly needed. Cognitively-Based Compassion Training (CBCT) provides an alternative perspective on suffering and can be framed as a wellness intervention that is appropriate for all humans. The present study examined whether a 6-week CBCT intervention would improve psychosocial functioning among adolescents in foster care. Seventy adolescents were randomized to CBCT (twice weekly) or a wait-list condition. Youth were assessed at baseline and after 6 weeks. Groups did not differ on measures of psychosocial functioning following training; however practice frequency was associated with increased hopefulness and a trend for a decrease in generalized anxiety. Qualitative results indicated that participants found CBCT useful for dealing with daily life stressors. Adolescents in care were willing to engage in CBCT. The majority reported CBCT was very helpful and almost all reported they would recommend CBCT to a friend. Participants reported specific instances of using CBCT strategies to regulate emotion, manage stress, or to respond more compassionately towards others. Standardized self-report measures were not sensitive to qualitative reports of improved functioning, suggesting the need for measures more sensitive to the positive changes noted or longer training periods to demonstrate effects. Practical issues surrounding implementation of such programs in high-risk youth populations are identified. Recommendations are provided for further development.
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Recently, there is a growing interest in meditation as an attentional and emotional regulatory strategy. To examine whether meditative practice is associated with successful emotion regulation, we examined the neurophysiological correlates of cognitive reappraisal in practitioners of a yogic meditative technique and controls. Participants were presented aversive pictures and were asked to cognitively change their appraisal of the affective meaning of the pictures by coming up with an alternative more positive interpretation of each picture. We found reduced magnitude of Event-Related Potentials (P300 and early time intervals of the late positive potential, LPP) following cognitive reappraisal of aversive pictures in both groups. However, in the yogic group, reduced magnitude was sustained during the later intervals of the LPP, while it subsided in the control group. Moreover, reduced amplitude of the late LPP correlated positively with experience of the technique. Results suggest a relation between yogic meditative practice and sustained attenuation of emotional response following emotion regulation. Increased positive affect and familiarity with cognitive emotion regulation in the yogic group may explain this effect. Whether this is a direct causal effect of the practice or can be attributed to characteristics of the participants that preexisted the training needs further examination in a randomized longitudinal study. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
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<p>This study investigated the effects of imagery on flexibility and the relations among verbal and non-verbal and spontaneous and adaptive flexibility measures. Finally, the effects of brain damage on flexibility and imagery were investigated. Historical and more recent concepts of the cognitive rigidity flexibility dimension were discussed with special emphasis on the effects of brain damage. Forty female and fourteen male volunteer students were tested with verbal and non-verbal flexibility tests. Measures of spontaneous flexibility were the Word Fluency Test and the Five Point Test and measures of adaptive flexibility were the Stroop Test and a newly introduced concept identification test, assessing imagery and interference concepts. Furthermore, a questionnaire to assess individual imagery styles was employed as well as the vocabulary and block design subtests of the WAIS. The results of brain damaged subjects were compared to a matched control group. Furthermore, z-score profiles were prepared to compare the test patterns between the different patient groups. Four dimensions of cognitive flexibility-rigidity were found in healthy subjects. Furthermore it was found that individual imagery styles had little influence on the performance in flexibility tests. A trend was showing that "habitual verbalizers" had no advantage in solving the tests and had in fact more difficulty with the identification of non-verbal concepts. No significant gender effects were found. Brain damaged patients performed significantly more poorly than normal subjects in all flexibility tests. Several test- and subject variables that effect the performance on flexibility tests were discussed. It was concluded that rigidity-flexibility measures represent different dimensions depending on stimulus mode and type of task. It was further concluded that behavioral rigidity-flexibility is not only the function of test variables, but also of various subject variables namely imagery style, intelligence, age, gender and brain damage. In healthy people, the performance on one test was not found to be predictive for the performance on another flexibility test. On the other hand, in brain damaged subjects rigid behavior seems to extend to a wider range of test performance. Finally, different performance patterns were described for different lesion sites in brain damaged.</p>
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<p>A tangible support to teachers on Christian meditation for children, this book is the result of a Diocesan-wide programme in Townsville to teach meditation to children from preschool to Year 12.</p>
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Now in paperback, the guide to living a meaningful life from the world stress expert "[The] journey toward health and sanity is nothing less than an invitation to wake up to the fullness of our lives as if they actually mattered . . ." --Jon Kabat-Zinn, from the Introduction Ten years ago, Jon Kabat-Zinn changed the way we thought about awareness in everyday life with his now-classic introduction to mindfulness, Wherever You Go, There You Are. Now, with Coming to Our Senses, he provides the definitive book for our time on the connection between mindfulness and our physical and spiritual wellbeing. With scientific rigor, poetic deftness, and compelling personal stories, Jon Kabat-Zinn examines the mysteries and marvels of our minds and bodies, describing simple, intuitive ways in which we can come to a deeper understanding, through our senses, of our beauty, our genius, and our life path in a complicated, fear-driven, and rapidly changing world. In each of the book's eight parts, Jon Kabat-Zinn explores another facet of the great adventure of healing ourselves--and our world--through mindful awareness, with a focus on the "sensescapes" of our lives and how a more intentional awareness of the senses, including the human mind itself, allows us to live more fully and more authentically. By "coming to our senses"--both literally and metaphorically by opening to our innate connectedness with the world around us and within us--we can become more compassionate, more embodied, more aware human beings, and in the process, contribute to the healing of the body politic as well as our own lives in ways both little and big.
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Centring and opening meditation processes are included in nursing theories and frequently recommended in health care for stress management. These meditation processes are integrated into emerging psychotherapy approaches and there is a rapidly expanding body of neuroscience research distinguishing brain activity associated with different types of meditation. Currently, there is a lack of theoretical and conceptual clarity needed to guide meditation research in health care. Data sources A search of healthcare literature between 2006-2011 was conducted using Alt HealthWatch, CINAHL, PsychNET and PubMed databases using the keywords 'centring' and 'opening' alone and in combination with the term 'meditation.' For the concept centring, 10 articles and 11 books and for the concept opening 13 articles and 10 books were included as data sources. Method Rodgers' evolutionary method of concept analysis was used. Results Centring and opening are similar in that they both involve awareness in the present moment; both use a gentle, effortless approach; and both have a calming effect. Key differences include centring's focus on the individual's inner experience compared with the non-dual, spacious awareness of opening. Conclusion Centring and opening are overlapping, yet distinct meditation processes. The term meditation cannot be used in a generic way in health care. The differences between centring and opening have important implications for the further development of unitary-transformative nursing theories.
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The authors compared 12 pairs of cerebral [18F]-fluoro-deoxyglucose (FDG) 2D/3D image sets from a GE/Advance PET scanner, incorporating the actual corrections used on human subjects. Differences in resolution consistent with other published values were found. There is a significant difference in axial resolution between 2D and 3D, and the authors focused on this as it is a scanner feature that cannot be readily changed. Previously published values for spatial axial resolution in 2D and 3D modes were used to model the differential axial smoothing at each image voxel. This model was applied to the 2D FDG images, and the resulting smoothed data indicate the published differences in axial resolution between 2D and 3D modes can account for 30-40% of the differences between these image sets. The authors then investigated the effect this difference might have on analysis typically performed on human FDG data. A phantom containing spherical hot- and cool-spots in a warm background to mimic a typical human cerebral FDG PET scan was scanned for a variety of time durations (30, 15, 5, 1 min). Only for the 1-minute frame (total counts 2D:6M, 3D:30M) is there an advantage to using 3D mode; for the longer frames which are more typical of a human FDG protocol, the reliability for extracting regions-of-interest is the same for either mode while 2D mode shows better quantitative accuracy
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The heart rate, breathing rate, and skin resistance were recorded for 20 community home girls (Home group) and for 20 age-matched girls from a regular school (School group). The former group had a significantly higher rate of breathing and a more irregular breath pattern known to correlate with high fear and anxiety, than the School group. Skin resistance was significantly lower in the School group, which may suggest greater arousal, 28 girls of the Home group formed 14 pairs, matched for age and duration of stay in the home. Subjects of a pair were randomly assigned to either yoga or games groups. For the former emphasis was on relaxation and awareness, whereas for the latter increasing physical activity was emphasized. At the end of an hour daily for six months both groups showed a significant decrease in the resting heart rate relative to initial values (Wilcoxon paired-sample rest), and the yoga group showed a significant decrease in breath rate, which appeared more regular but no significant increase in the skin resistance. These results suggest that a yoga program which includes relaxation, awareness, and graded physical activity is a useful addition to the routine of community home children.
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<p>The effects of Zen breath meditation were compared with those of relaxation on college adjustment. 75 undergraduates (aged 17–40 yrs) were divided into 3 groups using randomized matching on the basis of initial anxiety scores of the College Adjustment Scales. Ss also completed the Taylor Manifest Anxiety Scale. The 3 groups included, meditation, relaxation, and control. Training for the meditation and relaxation groups took place during a 1-hr instructional session with written instructions being distributed. After 6 wks anxiety and depression scored significantly decreased for the meditation and relaxation groups. Interpersonal problem scores also significantly decreased for the meditation group.</p>
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Psychological stress is a major provocative factor of symptoms in chronic inflammatory conditions. In recent years, interest in addressing stress responsivity through meditation training in health-related domains has increased astoundingly, despite a paucity of evidence that reported benefits are specific to meditation practice. We designed the present study to rigorously compare an 8-week Mindfulness-Based Stress Reduction (MBSR) intervention to a well-matched active control intervention, the Health Enhancement Program (HEP) in ability to reduce psychological stress and experimentally-induced inflammation. The Trier Social Stress Test (TSST) was used to induce psychological stress and inflammation was produced using topical application of capsaicin cream to forearm skin. Immune and endocrine measures of inflammation and stress were collected both before and after MBSR training. Results show those randomized to MBSR and HEP training had comparable post-training stress-evoked cortisol responses, as well as equivalent reductions in self-reported psychological distress and physical symptoms. However, MBSR training resulted in a significantly smaller post-stress inflammatory response compared to HEP, despite equivalent levels of stress hormones. These results suggest behavioral interventions designed to reduce emotional reactivity may be of therapeutic benefit in chronic inflammatory conditions. Moreover, mindfulness practice, in particular, may be more efficacious in symptom relief than the well-being promoting activities cultivated in the HEP program.
Psychological stress is a major provocative factor of symptoms in chronic inflammatory conditions. In recent years, interest in addressing stress responsivity through meditation training in health-related domains has increased astoundingly, despite a paucity of evidence that reported benefits are specific to meditation practice. We designed the present study to rigorously compare an 8-week Mindfulness-Based Stress Reduction (MBSR) intervention to a well-matched active control intervention, the Health Enhancement Program (HEP) in ability to reduce psychological stress and experimentally-induced inflammation. The Trier Social Stress Test (TSST) was used to induce psychological stress and inflammation was produced using topical application of capsaicin cream to forearm skin. Immune and endocrine measures of inflammation and stress were collected both before and after MBSR training. Results show those randomized to MBSR and HEP training had comparable post-training stress-evoked cortisol responses, as well as equivalent reductions in self-reported psychological distress and physical symptoms. However, MBSR training resulted in a significantly smaller post-stress inflammatory response compared to HEP, despite equivalent levels of stress hormones. These results suggest behavioral interventions designed to reduce emotional reactivity may be of therapeutic benefit in chronic inflammatory conditions. Moreover, mindfulness practice, in particular, may be more efficacious in symptom relief than the well-being promoting activities cultivated in the HEP program.
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