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Mindfulness-based interventions have been shown to alleviate symptoms of a wide range of physical and mental health conditions. Regular between-session practice of mindfulness meditation is among the key factors proposed to produce the therapeutic benefits of mindfulness-based programs. This article reviews the mindfulness intervention literature with a focus on the status of home practice research and the relationship of practice to mindfulness program outcomes. Of 98 studies reviewed, nearly one-quarter (N = 24) evaluated the associations between home practice and measures of clinical functioning, with just over half (N = 13) demonstrating at least partial support for the benefits of practice. These findings indicate a substantial disparity between what is espoused clinically and what is known empirically about the benefits of mindfulness practice. Improved methodologies for tracking and evaluating the effects of home practice are recommended.
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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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Mindfulness practice is an ancient tradition in Eastern philosophy that forms the basis for meditation, and it is increasingly making its way into Western approaches to health care. Although it has been applied to the treatment of many different mental health disorders, it has not been discussed in the context of therapy for sexual problems. In a previous qualitative study of female meditation practitioners who did not have sexual concerns, mindfulness practice was found to be associated with greater sexual response and higher levels of sexual satisfaction. We have recently developed a psychoeducational program for women with sexual arousal disorder subsequent to gynecologic cancer and have included a component of mindfulness training in the intervention. In this paper, we will attempt to provide a rationale for the use of mindfulness in the treatment of women with sexual problems, and will include transcript excerpts from women who participated in our research trial that illustrate how mindfulness was effective in improving their sexuality and quality of life. Although these findings are preliminary, they suggest that mindfulness may have a place in the treatment of sexual concerns.
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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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Studies of homework effects in psychotherapy outcome have produced inconsistent results. Although these findings may reflect the comparability of psychotherapy with and without homework assignments, many of these studies may not have been sensitive enough to detect the effects sizes (ESs) likely to be found when examining homework effects. The present study evaluated the power of homework research and showed that, on average, current power levels are relatively weak in controlled studies ranging from 0.58 for large ESs to 0.09 for small ESs. Thus, inconsistent findings between studies may very well be due to low statistical power.
<p>In this meta-analysis, we give a comprehensive overview of the effects of meditation on psychological variables that can be extracted from empirical studies, concentrating on the effects of meditation on nonclinical groups of adult meditators. Mostly because of methodological problems, almost ¾ of an initially identified 595 studies had to be excluded. Most studies appear to have been conducted without sufficient theoretical background. To put the results into perspective, we briefly summarize the major theoretical approaches from both East and West. The 163 studies that allowed the calculation of effect sizes exhibited medium average effects ( = .28 for all studies and = .27 for the n = 125 studies from reviewed journals), which cannot be explained by mere relaxation or cognitive restructuring effects. In general, results were strongest (medium to large) for changes in emotionality and relationship issues, less strong (about medium) for measures of attention, and weakest (small to medium) for more cognitive measures. However, specific findings varied across different approaches to meditation (transcendental meditation, mindfulness meditation, and other meditation techniques). Surprisingly, meditation experience only partially covaried with long-term impact on the variables examined. In general, the dependent variables used cover only some of the content areas about which predictions can be made from already existing theories about meditation; still, such predictions lack precision at present. We conclude that to arrive at a comprehensive understanding of why and how meditation works, emphasis should be placed on the development of more precise theories and measurement devices.</p>
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<p>Psychotherapeutic interventions containing training in mindfulness meditation have been shown to help participants with a variety of somatic and psychological conditions. Mindfulness-based cognitive therapy (MBCT) is a meditation-based psychotherapeutic intervention designed to help reduce the risk of relapse of recurrent depression. There is encouraging early evidence from multi-centre randomized controlled trials. However, little is known of the process by which MBCT may bring therapeutic benefits. This study set out to explore participants' accounts of MBCT in the mental-health context. Seven participants were interviewed in two phases. Interview data from four participants were obtained in the weeks following MBCT. Grounded theory techniques were used to identify several categories that combine to describe the ways in which mental-health difficulties arose as well as their experiences of MBCT. Three further participants who have continued to practise MBCT were interviewed so as to further validate, elucidate and extend these categories. The theory suggested that the preconceptions and expectations of therapy are important influences on later experiences of MBCT. Important areas of therapeutic change ('coming to terms') were identified, including the development of mindfulness skills, an attitude of acceptance and 'living in the moment'. The development of mindfulness skills was seen to hold a key role in the development of change. Generalization of these skills to everyday life was seen as important, and several ways in which this happened, including the use of breathing spaces, were discussed. The study emphasized the role of continued skills practice for participants' therapeutic gains. In addition, several of the concepts and categories offered support to cognitive accounts of mood disorder and the role of MBCT in reducing relapse.</p>
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“Rebel Music” by Hisham D. Aidi, describes the eagerness of young Muslims in every culture to find musical expression that feels like a safe haven in a combative world.
“Rebel Music” by Hisham D. Aidi, describes the eagerness of young Muslims in every culture to find musical expression that feels like a safe haven in a combative world.
<p>This exploratory study examined differences in normal narcissism between mindfulness meditation practitioners (n = 76), comprised of men (30%) and women (70%) between the ages of 18 and 79, and a control group (n = 36) of nonmeditators with spiritual interests, comprised of men (19%) and women (81%) between the ages of 31 and 78. Normal narcissism was defined as a concentration of psychological interest upon the representational self (i.e., ego-identity). Quantitative analysis was conducted using the Kruskal-Wallis ANOVA and Fisher's Least Significant Differences (LSD) test. The study's measures included (a) the Narcissistic Personality Inventory (NPI) measuring normal, overt narcissism and (b) the Transpersonally Oriented Narcissism Questionnaire (TONQ)--a piloted measure of normal narcissism designed to assess overt, covert, and transformative aspects of 4 core narcissistic features: (a) self-centeredness, (b) grandiosity, (c) need-for-mirroring/admiration, and (d) emptiness. Quantitative results are informed by qualitative analysis utilizing heuristic, hermeneutical, and phenomenological principles. Results indicate no differences in NPI scores among the various meditator variables: (a) years of practice, (b) amount of meditation per week, (c) duration of meditation per sitting, and (d) retreat experience or between meditators ( n = 76) and control (n = 36). Differences exist among all 4 meditator variables (a) - (d) and control group regarding (a) overall transformation of narcissism, (b) emptiness as the ultimate potential (e.g., sunnata), and (c) self-centeredness, with controls having higher means than meditators on overall narcissism-transformation and narcissistic emptiness, and lower means on self-centeredness subscales. Differences exist between 3 meditator variables and control regarding narcissistic emptiness, with controls having higher means than meditators. Differences exist between 2 meditator variables and control regarding transforming grandiosity, where controls report higher means than meditators. This exploratory research demonstrates that the transpersonal study of narcissism is possible despite the many methodological complications and numerous theoretical questions it raises.</p>
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- Contexts of Contemplation Project,
- Classical Buddhist Contemplation Practices,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Four Foundations of Mindfulness (Satipatthana),
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Practices of Buddhist Contemplation,
- Insight (vipashyana, lhaktong),
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
<p>Background : Recent research suggests that the Mindfulness-Based Stress Reduction program has positive effects on health, but little is known about the immediate physiological effects of different components of the program. Purpose : To examine the short-term autonomic and cardiovascular effects of one of the techniques employed in mindfulness meditation training, a basic body scan meditation. Methods : In Study 1, 32 healthy young adults (23 women, 9 men) were assigned randomly to either a meditation, progressive muscular relaxation or wait-list control group. Each participated in two laboratory sessions 4 weeks apart in which they practiced their assigned technique. In Study 2, using a within-subjects design, 30 healthy young adults (15 women, 15 men) participated in two laboratory sessions in which they practiced meditation or listened to an audiotape of a popular novel in counterbalanced order. Heart rate, cardiac respiratory sinus arrhythmia (RSA), and blood pressure were measured in both studies. Additional measures derived from impedance cardiography were obtained in Study 2. Results : In both studies, participants displayed significantly greater increases in RSA while meditating than while engaging in other relaxing activities. A significant decrease in cardiac pre-ejection period was observed while participants meditated in Study 2. This suggests that simultaneous increases in cardiac parasympathetic and sympathetic activity may explain the lack of an effect on heart rate. Female participants in Study 2 exhibited a significantly larger decrease in diastolic blood pressure during meditation than the novel, whereas men had greater increases in cardiac output during meditation compared to the novel. Conclusions : The results indicate both similarities and differences in the physiological responses to body scan meditation and other relaxing activities.</p>
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<p>Objective. To critically review the evidence on the effectiveness of complementary therapies for patients with RA. Randomized controlled trials, published in English up to May 2011, were identified using systematic searches of bibliographic databases and searching of reference lists. Information was extracted on outcomes and statistical significance in comparison with alternative treatments and reported side effects. The methodological quality of the identified studies was determined using the Jadad scoring system. All outcomes were considered but with a focus on patient global assessment and pain reporting. Eleven eligible trials were identified covering seven therapies. Three trials that compared acupuncture with sham acupuncture reported no significant difference in pain reduction between the groups but one out of two reported an improvement in patient global assessment. Except for reduction in physicianʼs global assessment of treatment and disease activity reported in one trial, no other comparative benefit of acupuncture was seen. There were two studies on meditation and one each on autogenic training, healing therapy, progressive muscle relaxation, static magnets and tai chi. None of these trials reported positive comparative effects on pain but some positive effects on patient global assessment were noted at individual time points in the healing therapy and magnet therapy studies. A small number of other outcomes showed comparative improvement in individual trials. There were no reports of major adverse events. The very limited evidence available indicates that for none of the practitioner-based complementary therapies considered here is there good evidence of efficacy or effectiveness in the management of RA</p>
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<p>An English translation of an oral commentary by Deshung Rinpoche on Könchok Lhündrup's (Dkon mchog lhun grub) _The Beautiful Ornament of the Three Visions_ (Snang gsum mdzes rgyan), a guide to the practice of the Sakya (sa skya) preliminaries (sngon 'gro). (BJN)</p>
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<p>An English translation of a guide to the practice of the Sakya (sa skya) preliminaries (sngon 'gro). The Tibetan title is _Lam 'bras sngon 'gro'i khrid yig snang gsum mdzes rgyan_. (BJN)</p>
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- Practices Specific to Tibetan Buddhism,
- Tibetan Buddhism,
- Buddhist Contemplation by Tradition,
- Contemplation by Tradition,
- Six Yogas (jordruk) of Kalachakra,
- Six Dharmas of Naropa,
- Practices of Buddhist Contemplation,
- Generation phase (utpattikrama, kyerim),
- Cutting (chö),
- Great Seal (Mahamudra, Chakchen),
- Great Perfection (Dzokchen),
- Perfection phase (nispannakrama, dzokrim),
- Deity yoga (devata-yoga, lhé nenjor),
- Buddhist Contemplation
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Do people benefit when they think their partner has made a sacrifice for the relationship? In a multimethod study of 80 couples, we examined whether people can detect when their partner suppresses their emotions and if perceived partner suppression is costly for the recipient of sacrifice. When people listened to their partner recall an important sacrifice in the lab and when people thought their partner sacrificed in daily life, they thought that their partner was less authentic the more they perceived them to have suppressed their emotions. In turn, perceived partner inauthenticity during sacrifice was associated with poorer personal well-being and relationship quality. These effects persisted over time with perceived partner suppression predicting poorer relationship quality 3 months later. The results were independent from the influence of an actor’s projection of their own suppression and their partner’s actual suppression. Implications for research on emotion regulation and close relationships are discussed.
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