The impact of using motion estimates as covariates of no interest was examined in general linear modeling (GLM) of both block design and rapid event-related functional magnetic resonance imaging (fMRI) data. The purpose of motion correction is to identify and eliminate artifacts caused by task-correlated motion while maximizing sensitivity to true activations. To optimize this process, a combination of motion correction approaches was applied to data from 33 subjects performing both a block-design and an event-related fMRI experiment, including analysis: (1) without motion correction; (2) with motion correction alone; (3) with motion-corrected data and motion covariates included in the GLM; and (4) with non-motion-corrected data and motion covariates included in the GLM. Inclusion of covariates was found to be generally useful for increasing the sensitivity of GLM results in the analysis of event-related data. When motion parameters were included in the GLM for event-related data, it made little difference if motion correction was actually applied to the data. For the block design, inclusion of motion covariates had a deleterious impact on GLM sensitivity when even moderate correlation existed between motion and the experimental design. Based on these results, we present a general strategy for block designs, event-related designs, and hybrid designs to identify and eliminate probable motion artifacts while maximizing sensitivity to true activations.
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In light of a growing interest in contemplative practices such as meditation, the emerging field of contemplative science has been challenged to describe and objectively measure how these practices affect health and well-being. While “mindfulness” itself has been proposed as a measurable outcome of contemplative practices, this concept encompasses multiple components, some of which, as we review here, may be better characterized as equanimity. Equanimity can be defined as an even-minded mental state or dispositional tendency toward all experiences or objects, regardless of their origin or their affective valence (pleasant, unpleasant, or neutral). In this article, we propose that equanimity be used as an outcome measure in contemplative research. We first define and discuss the inter-relationship between mindfulness and equanimity from the perspectives of both classical Buddhism and modern psychology and present existing meditation techniques for cultivating equanimity. We then review psychological, physiological, and neuroimaging methods that have been used to assess equanimity either directly or indirectly. In conclusion, we propose that equanimity captures potentially the most important psychological element in the improvement of well-being, and therefore should be a focus in future research studies.
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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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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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Many studies in humans suggest that altered temporal lobe functioning, especially functioning in the right temporal lobe, is involved in mystical and religious experiences. We investigated temporal lobe functioning in individuals who reported having transcendental "near-death experiences" during life-threatening events. These individuals were found to have more temporal lobe epileptiform electroencephalographic activity than control subjects and also reported significantly more temporal lobe epileptic symptoms. Contrary to predictions, epileptiform activity was nearly completely lateralized to the left hemisphere. The near-death experience was not associated with dysfunctional stress reactions such as dissociation, posttraumatic stress disorder, and substance abuse, but rather was associated with positive coping styles. Additional analyses revealed that near-death experiencers had altered sleep patterns, specifically, a shorter duration of sleep and delayed REM sleep relative to the control group. These results suggest that altered temporal lobe functioning may be involved in the near-death experience and that individuals who have had such experiences are physiologically distinct from the general population.
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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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Although meditation is increasingly accepted as having personal benefits, less is known about the broader impact of meditation on social and intergroup relations. We tested the effect of lovingkindness meditation training on improving implicit attitudes toward members of 2 stigmatized social outgroups: Blacks and homeless people. Healthy non-Black, nonhomeless adults ( N = 101) were randomly assigned to 1 of 3 conditions: 6-week lovingkindness practice, 6-week lovingkindness discussion (a closely matched active control), or waitlist control. Decreases in implicit bias against stigmatized outgroups (as measured by Implicit Association Test) were observed only in the lovingkindness practice condition. Reduced psychological stress mediated the effect of lovingkindness practice on implicit bias against homeless people, but it did not mediate the reduced bias against Black people. These results suggest that lovingkindness meditation can improve automatically activated, implicit attitudes toward stigmatized social groups and that this effect occurs through distinctive mechanisms for different stigmatized social groups.
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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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Parenting preschoolers can be a challenging endeavor. Yet anecdotal observations indicate that parents who are more mindful may have greater ease in contending with the emotional demands of parenting than parents who are less mindful. Therefore, we hypothesized that parenting effort, defined as the energy involved in deciding on the most effective way to respond to a preschooler, would be negatively associated with mothers’ mindfulness. In this study, a new parenting effort scale and an established mindfulness scale were distributed to 50 mothers of preschoolers. Using exploratory factor analysis, the factor structure of the new parenting effort scale was examined and the scale was refined. Bivariate correlations were then conducted on this new Parenting Effort—Preschool scale and the established mindfulness scale. Results confirmed the hypothesis that a negative correlation exists between these two variables. Implications are that mindfulness practices may have the potential to alleviate some of the challenges of parenting preschoolers.
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The purpose of this study was to examine pathways in a model which proposed associations among parent mindfulness, parent depressive symptoms, two types of parenting, and child problem behavior. Participants' data were from the baseline assessment of a NIMH-sponsored family-group cognitive-behavioral intervention program for the prevention of child and adolescent depression (Compas et al., 2009). Participants consisted of 145 mothers and 17 fathers (mean age = 41.89 yrs, SD = 7.73) with a history of depression and 211 children (106 males) (mean age = 11.49 yrs, SD = 2.00). Analyses showed that (a) positive parenting appears to play a significant role in helping explain how parent depressive symptoms relate to child externalizing problems and (b) mindfulness is related to child internalizing and externalizing problems; however, the intervening constructs examined did not appear to help explain the mindfulness-child problem behavior associations. Suggestions for future research on parent mindfulness and child problem outcome are described.
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<p>In the rush of modern life, we tend to lose touch with the peace that is available in each moment. World-renowned Zen master, spiritual leader, and author Thich Nhat Hanh shows us how to make positive use of the very situations that usually pressure and antagonize us. For him a ringing telephone can be a signal to call us back to our true selves. Dirty dishes, red lights, and traffic jams are spiritual friends on the path to "mindfulness" -- the process of keeping our consciousness alive to our present experience and reality. The most profound satisfactions, the deepest feelings of joy and completeness lie as close at hand as our next aware breath and the smile we can form right now. Lucidly and beautifully written, "Peace Is Every Step" contains commentaries and meditations, personal anecdotes and stories from Nhat Hanh's experiences as a peace activist, teacher, and community leader. It begins where the reader already is -- in the kitchen, office, driving a car, walking a part -- and shows how deep meditative presence is available now. Nhat Hanh provides exercises to increase our awareness of our own body and mind through conscious breathing, which can bring immediate joy and peace. Nhat Hanh also shows how to be aware of relationships with others and of the world around us, its beauty and also its pollution and injustices. the deceptively simple practices of "Peace Is Every Step" encourage the reader to work for peace in the world as he or she continues to work on sustaining inner peace by turning the "mindless" into the mindFUL. "This book of illuminating reminders bid us to reorient the way we look at the world...toward a humanitarian perspective." -- "Publisher Weekly"</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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Interest in mindfulness as a tool to improve health and well-being has increased rapidly over the past two decades. Limited qualitative research has been conducted on mindfulness and health. This study utilized in-depth interviews to explore the context, perceptions, and experiences of a sub-set of participants engaged in an acceptability study of mindfulness-based stress reduction (MBSR) among urban youth. Content analysis revealed that all in-depth interview participants reported experiencing some form of positive benefit and enhanced self-awareness as a result of MBSR program participation. Significant variation in the types and intensity of changes occurring was identified, ranging from a reframing and reduction of daily stressors to transformational shifts in life orientation and well-being. Variations in perceptions of and experiences with mindfulness should be studied in further depth in the context of prospective intervention research, including their potentially differential influence on mental and physical health outcomes.
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Employing data from a mailed survey of a sample of ecologically and spiritually aware respondents (N = 829), the study tests the hypothesized relationship between ecologically sustainable behavior (ESB) and subjective well-being (SWB). The proposed link between ESB and SWB is the spiritual practice of mindfulness meditation (MM). In multiple regression equations ESB and MM independently explain statistically significant amounts of variance in SWB, indicating, for at least the study's sample, that there can be a relationship between personal and planetary well-being. The inter-relationships among SWB, ESB and MM suggest that for specific segments of the general population (e.g., the spiritually inclined) there may not necessarily be an insurmountable conflict between an environmentally responsible lifestyle and personal quality of life. The research reported here also points to the potential for meditative/mindful experiences to play a prominent role in the explanation of variance in SWB, a direction in QoL studies recently highlighted by several researchers (Layard 2005, pp. 189–192; Nettle 2005, pp. 153–160; Haidt 2006).
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This class will explores various forms of physically-based contemplative practices. We
will progress from individual practices to partnering practices, to exploring the
possibility of creating a group practice, and the creation of a public contemplative space.
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