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<p>Background : Although mindfulness meditation interventions have recently shown benefits for reducing stress in various populations, little is known about their relative efficacy compared with relaxation interventions. Purpose : This randomized controlled trial examines the effects of a 1-month mindfulness meditation versus somatic relaxation training as compared to a control group in 83 students (M age=25; 16 men and 67 women) reporting distress. Method : Psychological distress, positive states of mind, distractive and ruminative thoughts and behaviors, and spiritual experience were measured, while controlling for social desirability. Results : Hierarchical linear modeling reveals that both meditation and relaxation groups experienced significant decreases in distress as well as increases in positive mood states over time, compared with the control group (p<.05 in all cases). There were no significant differences between meditation and relaxation on distress and positive mood states over time. Effect sizes for distress were large for both meditation and relaxation (Cohen’s d=1.36 and .91, respectively), whereas the meditation group showed a larger effect size for positive states of mind than relaxation (Cohen’s d=.71 and .25, respectively). The meditation group also demonstrated significant pre-post decreases in both distractive and ruminative thoughts/behaviors compared with the control group (p<.04 in all cases; Cohen’s d=.57 for rumination and .25 for distraction for the meditation group), with mediation models suggesting that mindfulness meditation’s effects on reducing distress were partially mediated by reducing rumination. No significant effects were found for spiritual experience. Conclusions : The data suggest that compared with a no-treatment control, brief training in mindfulness meditation or somatic relaxation reduces distress and improves positive mood states. However, mindfulness meditation may be specific in its ability to reduce distractive and ruminative thoughts and behaviors, and this ability may provide a unique mechanism by which mindfulness meditation reduces distress.</p>
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Mindfulness-based cognitive therapy for children (MBCT-C) is a manualized group psychotherapy for children ages 9–13 years old, which was developed specifically to increase social-emotional resiliency through the enhancement of mindful attention. Program development is described along with results of the initial randomized controlled trial. We tested the hypotheses that children randomized to participate in MBCT-C would show greater reductions in (a) attention problems, (b) anxiety symptoms, and (c) behavior problems than wait-listed age and gender-matched controls. Participants were boys and girls aged 9–13 (N = 25), mostly from low-income, inner-city households. Twenty-one of 25 children were ethnic minorities. A randomized cross-lagged design provided a wait-listed control group, a second trial of MBCT-C, and a 3-month follow-up of children who completed the first trial. Measures included the Child Behavior Checklist, State-Trait Anxiety Inventory for Children, and Multidimensional Anxiety Scale for Children. Participants who completed the program showed fewer attention problems than wait-listed controls and those improvements were maintained at three months following the intervention [F (1, 1, 18) = 5.965, p = .025, Cohen’s d = .42]. A strong relationship was found between attention problems and behavior problems (r = .678, p < .01). Reductions in attention problems accounted for 46% of the variance of changes in behavior problems, although attention changes proved to be a non-significant mediator of behavior problems (p = .053). Significant reductions in anxiety symptoms and behavior problems were found for those children who reported clinically elevated levels of anxiety at pretest (n = 6). Results show that MBCT-C is a promising intervention for attention and behavior problems, and may reduce childhood anxiety symptoms.
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SummaryBackground
A growing body of research shows that mindfulness meditation can alter neural, behavioral and biochemical processes. However, the mechanisms responsible for such clinically relevant effects remain elusive.
Methods
Here we explored the impact of a day of intensive practice of mindfulness meditation in experienced subjects (n = 19) on the expression of circadian, chromatin modulatory and inflammatory genes in peripheral blood mononuclear cells (PBMC). In parallel, we analyzed a control group of subjects with no meditation experience who engaged in leisure activities in the same environment (n = 21). PBMC from all participants were obtained before (t1) and after (t2) the intervention (t2 − t1 = 8 h) and gene expression was analyzed using custom pathway focused quantitative-real time PCR assays. Both groups were also presented with the Trier Social Stress Test (TSST).
Results
Core clock gene expression at baseline (t1) was similar between groups and their rhythmicity was not influenced in meditators by the intensive day of practice. Similarly, we found that all the epigenetic regulatory enzymes and inflammatory genes analyzed exhibited similar basal expression levels in the two groups. In contrast, after the brief intervention we detected reduced expression of histone deacetylase genes (HDAC 2, 3 and 9), alterations in global modification of histones (H4ac; H3K4me3) and decreased expression of pro-inflammatory genes (RIPK2 and COX2) in meditators compared with controls. We found that the expression of RIPK2 and HDAC2 genes was associated with a faster cortisol recovery to the TSST in both groups.
Conclusions
The regulation of HDACs and inflammatory pathways may represent some of the mechanisms underlying the therapeutic potential of mindfulness-based interventions. Our findings set the foundation for future studies to further assess meditation strategies for the treatment of chronic inflammatory conditions.
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High rates of child abuse and neglect occur in many families in which either or both parents abuse illicit drugs. This study reports on the results of a randomized controlled trial with families having a parent on methadone maintenance (N = 64), in which an intensive, home-based intervention, the Parents Under Pressure (PUP) program, was compared to standard care. A second brief intervention control group of families received a two-session parenting education intervention. The PUP intervention draws from the ecological model of child development by targeting multiple domains of family functioning including the psychological functioning of individuals in the family, parent–child relationships, and social contextual factors. Mindfulness skills were included to address parental affect regulation, a significant problem for this group of parents. At 3- and 6-month follow-up, PUP families showed significant reductions in problems across multiple domains of family functioning, including a reduction in child abuse potential, rigid parenting attitudes, and child behavior problems. Families in the brief intervention group showed a modest reduction in child abuse potential but no other changes in family function. There were no improvements found in the standard care group and some significant worsening was observed. Results are discussed in terms of their implications for improved treatment.
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Introduction
School-age children report much stress in their daily lives, which may lead to psychological and physical problems. Mindfulness-based Stress Reduction is a program of awareness-based practices effective with adults. The purpose of this study was to investigate the efficacy of mindfulness training through yoga with school-age girls to reduce perceived stress, enhance coping abilities, self-esteem, and self-regulation, and explore the relationship between the dose of the intervention and outcomes.
Method
Fourth- and fifth-grade girls were recruited from two public schools and randomly assigned to intervention and wait-list control groups. The intervention group met 1 hour a week for 8 weeks and completed 10 minutes of daily homework.
Results
Self-esteem and self-regulation increased in both groups. The intervention group was more likely to report greater appraisal of stress (p < .01) and greater frequency of coping (p < .05). Homework accounted for 7% of the variance in reported stress.
Discussion
Consistent with reports of mindfulness training, greater awareness of the feelings associated with stress may enhance coping abilities. However, it is possible that the increasing awareness of stressors in itself increased stress, possibly as part of the process of developing mindfulness or related to cognitive, emotional, or social development. Mindfulness in children may differ from mindfulness in adults and warrants further investigation.
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<p>Teachers constitute one of the professional collectives most affected by psychological problems. The purpose of this quasi-experimental study is to examine the efficacy of a mindfulness training programme to reduce psychological distress in a group of teachers. The sample comprised 68 teachers of Secondary School Education, from various public schools; half of them formed the experimental group, and the another half the control group. The levels of psychological distress were measured, in both groups, by the Symptom Checklist-90-R (SCL-90-R) before and after the application of the programme. Statistical analysis shows the significant reduction of three general measures of psychological distress (Global Severity Index, Positive Symptom Distress Index, and Positive Symptom Total), as well in all its dimensions (somatization, obsessive-compulsive, interpersonal sensibility, depression, anxiety, hostility, phobic anxiety, paranoid ideation, and psychoticism), in the experimental group compared with the control group. Follow-up measures show that these results were maintained for four months after termination of the intervention in the experimental group.</p>
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Relationships were investigated between home practice of mindfulness meditation exercises and levels of mindfulness, medical and psychological symptoms, perceived stress, and psychological well-being in a sample of 174 adults in a clinical Mindfulness-Based Stress Reduction (MBSR) program. This is an 8- session group program for individuals dealing with stress-related problems, illness, anxiety, and chronic pain. Participants completed measures of mindfulness, perceived stress, symptoms, and well-being at pre- and post-MBSR, and monitored their home practice time throughout the intervention. Results showed increases in mindfulness and well-being, and decreases in stress and symptoms, from pre- to post-MBSR. Time spent engaging in home practice of formal meditation exercises (body scan, yoga, sitting meditation) was significantly related to extent of improvement in most facets of mindfulness and several measures of symptoms and well-being. Increases in mindfulness were found to mediate the relationships between formal mindfulness practice and improvements in psychological functioning, suggesting that the practice of mindfulness meditation leads to increases in mindfulness, which in turn leads to symptom reduction and improved well-being
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<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
Work in philosophy and psychology has argued for a dissociation between perceptually-based similarity and higher-level rules in conceptual thought. Although such a dissociation may be justified at times, our goal is to illustrate ways in which conceptual processing is grounded in perception, both for perceptual similarity and abstract rules. We discuss the advantages, power and influences of perceptually-based representations. First, many of the properties associated with amodal symbol systems can be achieved with perceptually-based systems as well (e.g. productivity). Second, relatively raw perceptual representations are powerful because they can implicitly represent properties in an analog fashion. Third, perception naturally provides impressions of overall similarity, exactly the type of similarity useful for establishing many common categories. Fourth, perceptual similarity is not static but becomes tuned over time to conceptual demands. Fifth, the original motivation or basis for sophisticated cognition is often less sophisticated perceptual similarity. Sixth, perceptual simulation occurs even in conceptual tasks that have no explicit perceptual demands. Parallels between perceptual and conceptual processes suggest that many mechanisms typically associated with abstract thought are also present in perception, and that perceptual processes provide useful mechanisms that may be co-opted by abstract thought.
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<p>Creator's Description: The Commentary on Enlightened Attitude (Bodhicittavivaraṇa), which is attributed to the tantric Nāgārjuna (fl. 200 CE), takes the ultimate enlightened attitude (bodhicitta) as a direct realization of emptiness, and follows a positive approach to the ultimate, like the sūtras of and commentaries on the third wheel of the doctrine (dharmacakra). Taking this as Nāgārjuna’s final position, the Commentary on Enlightened Attitude gains an important status for those who see in the third wheel of the doctrine teachings of definitive meaning. The present paper shows that ’Gos lo tsā ba gzhon nu dpal (1392-1481) and his disciple the Fourth Zhwa dmar pa Chos grags ye shes (1453-1524) follow this approach, but take positive descriptions of the ultimate in the third wheel of the doctrine as the result of a direct experience of emptiness beyond the duality of perceiving subject and perceived object. Standing in the Great Seal (Mahāmudrā) tradition of the Dwags po bka’ brgyud, an ultimate existence of mind, such that self-awareness or the perfect nature exists as an entity, is not accepted by them.</p>
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<p>Two studies examined the role of mindfulness in romantic relationship satisfaction and in responses to relationship stress. Using a longitudinal design, Study 1 found that higher trait mindfulness predicted higher relationship satisfaction and greater capacities to respond constructively to relationship stress. Study 2 replicated and extended these findings. Mindfulness was again shown to relate to relationship satisfaction; then, using a conflict discussion paradigm, trait mindfulness was found to predict lower emotional stress responses and positive pre- and postconflict change in perception of the relationship. State mindfulness was related to better communication quality during the discussion. Both studies indicated that mindfulness may play an influential role in romantic relationship well-being. Discussion highlights future research directions for this new area of inquiry.</p>
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Successful decision making in a social setting depends on our ability to understand the intentions, emotions and beliefs of others. The mirror system allows us to understand other people's motor actions and action intentions. ‘Empathy’ allows us to understand and share emotions and sensations with others. ‘Theory of mind’ allows us to understand more abstract concepts such as beliefs or wishes in others. In all these cases, evidence has accumulated that we use the specific neural networks engaged in processing mental states in ourselves to understand the same mental states in others. However, the magnitude of the brain activity in these shared networks is modulated by contextual appraisal of the situation or the other person. An important feature of decision making in a social setting concerns the interaction of reason and emotion. We consider four domains where such interactions occur: our sense of fairness, altruistic punishment, trust and framing effects. In these cases, social motivations and emotions compete with each other, while higher-level control processes modulate the interactions of these low-level biases.
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Our objective was to conduct the first randomized controlled trial of the efficacy of a group mindfulness program aimed at reducing and preventing depression in an adolescent school-based population. For each of 12 pairs of parallel classes with students (age range 13–20) from five schools (N = 408), one class was randomly assigned to the mindfulness condition and one class to the control condition. Students in the mindfulness group completed depression assessments (the Depression Anxiety Stress Scales) prior to and immediately following the intervention and 6 months after the intervention. Control students completed the questionnaire at the same times as those in the mindfulness group. Hierarchical linear modeling showed that the mindfulness intervention showed significantly greater reductions (and greater clinically significant change) in depression compared with the control group at the 6-month follow-up. Cohen's d was medium sized (>.30) for both the pre-to-post and pre-to-follow-up effect for depressive symptoms in the mindfulness condition. The findings suggest that school-based mindfulness programs can help to reduce and prevent depression in adolescents.
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<p>InSeeking the Heart of WisdomGoldstein and Kornfield present the central teachings and practices of insight meditation in a clear and personal language. The path of insight meditation is a journey of understanding our bodies, our minds, and our lives, of seeing clearly the true nature of experience. The authors guide the reader in developing the openness and compassion that are at the heart of this spiritual practice. For those already treading the path, as well as those just starting out, this book will be a welcome companion along the way. Among the topics covered are: • The hindrances to meditation—ranging from doubt and fear to painful knees—and skillful means of overcoming them • How compassion can arise in response to the suffering we see in our own lives and in the world • How to integrate a life of responsible action and service with a meditative life based on nonattachment Useful exercises are presented alongside the teachings to help readers deepen their understanding of the subjects.</p>
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