How does language reliably evoke emotion, as it does when people read a favorite novel or listen to a skilled orator? Recent evidence suggests that comprehension involves a mental simulation of sentence content that calls on the same neural systems used in literal action, perception, and emotion. In this study, we demonstrated that involuntary facial expression plays a causal role in the processing of emotional language. Subcutaneous injections of botulinum toxin-A (BTX) were used to temporarily paralyze the facial muscle used in frowning. We found that BTX selectively slowed the reading of sentences that described situations that normally require the paralyzed muscle for expressing the emotions evoked by the sentences. This finding demonstrates that peripheral feedback plays a role in language processing, supports facial-feedback theories of emotional cognition, and raises questions about the effects of BTX on cognition and emotional reactivity. We account for the role of facial feedback in language processing by considering neurophysiological mechanisms and reinforcement-learning theory.
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The Buddhist practice of mindfulness is being used more often both to help clients and to facilitate counselor effectiveness. A growing body of research supports these uses of mindfulness. Most authors also emphasize that those who teach mindfulness must also apply it themselves. However, little is known about how counselors and counselor educators incorporate mindfulness into their personal and professional lives. The current study used semistructured interviews to elicit such information from 6 counselors and counselor educators. A constant comparative method was used to analyze the data and synthesize themes. Emergent themes included practices used to cultivate mindfulness and the results of mindfulness practices.
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<p>Abstract. We explore the role of meditative practice in cultivating experiences of compassion, empathy, and altruism and address an apparent paradox: Meditation often is associated with solitary retreat, if not preoccupation with one's own concerns. How, then, does such a practice promote compassion for others? We propose a two-stage model. The first stage involves disengagement from usual preoccupation with self-reinforcing, self-defeating, or self-indulgent behaviors and reactions; the second involves a focused engagement with a universal human capacity for altruistic experience, love, and compassion. Reference is made to the limited research literature and to clinical applications of loving kindness (metta) meditation in cultivating these processes.</p>
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Demands faced by health care professionals include heavy caseloads, limited control over the work environment, long hours, as well as organizational structures and systems in transition. Such conditions have been directly linked to increased stress and symptoms of burnout, which in turn, have adverse consequences for clinicians and the quality of care that is provided to patients. Consequently, there exists an impetus for the development of curriculum aimed at fostering wellness and the necessary self-care skills for clinicians. This review will examine the potential benefits of mindfulness-based stress reduction (MBSR) programs aimed at enhancing well-being and coping with stress in this population. Empirical evidence indicates that participation in MBSR yields benefits for clinicians in the domains of physical and mental health. Conceptual and methodological limitations of the existing studies and suggestions for future research are discussed.
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<p>Detailed exposition of how people die, the stages of death, and the subtle physiological processes attending death and deep meditation.</p>
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<p>Thinking, particularly reflective thinking or inquiry, is essential to both teachers’ and students’ learning. In the past 10 to 15 years numerous commissions, boards, and foundations as well as states and local school districts have identified reflection 0 inquiry as a standard toward which all teachers and students must strive. However, although the cry for accomplishment in systematic, reflective thinking is clear, it is more difficult to distinguish what systematic, reflective thinking is. There are four problems associated with this lack of definition that make achievement of such a standard difficult. First, it is unclear how systematic reflection is different from other types of thought. Second, it is difficult to assess a skill that is vaguely defined. Third, without a clear picture of what reflection looks like, it has lost its ability to be seen and therefore has begun to lose its value. And finally, without a clear definition, it is difficult to research the effects of reflective teacher education and professional development on teachers’ practice and students’ learning. It is the purpose of this article to restore some clarity to the concept of reflection and what it means to think, by going back to the roots of reflection in the work of John Dewey. I look at four distinct criteria that characterize Dewey’s view and offer the criteria as a starting place for talking about reflection, so that it might be taught, learned, assessed, discussed, and researched, and thereby evolve in definition and practice, rather than disappear.</p>
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The classical texts of Christianity and Zen Buddhism contain resources with potent appeal to contemporary spirituality. The 'apophatic', or 'negative', may offer a means to integrate the conservation of traditional religious practices and beliefs with an openness to experience beyond the limits of doctrine and of rational thought. Here, J.P. Williams argues for a new understanding of what is meant by apophatic theology. He demonstrates how an apophatic spirituality might inform personal and communal spiritual development, sketching out the contribution it can offer to the modern debate on theology and postmodernism, entropy, and interfaith dialogue, while developing an active theological commitment to humanity.
<p>This article draws upon and integrates a number of distinct but overlapping areas of inquiry in the literature on teaching: teacher inquiry, reflective practice, spirituality and education, and contemplative practice. In it, we examine the implementation of a particular phenomenological form of teacher inquiry, the Descriptive Review, in an urban teacher preparation program. The authors participated in a longitudinal study of graduates of the program and are engaged in the continual examination of student work to assess the efficacy of the inquiry process in helping students overcome bias and habitual thinking, become more mindful of the basis of their professional judgments, and develop a moral framework that might help them resist dehumanizing and ineffective policies and imposed practices. The article includes the authors' autobiographical reflections about what brought them to this form of practice, a description of the theory and practice of the Descriptive Review as it is carried out in their teacher preparation graduate programs, a description of the urban context in which the work takes place, and a student narrative of practice, which is analyzed in relation to the theory of phenomenological inquiry. The conclusions are tentative; although the efficacy of the method is clearly demonstrated in the narratives that students produce about their inquiries into practice, the complex and challenging environments that new urban teachers are facing are problematic in terms of the capacity to develop contemplative practice.</p>
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<p>This article presents the case of a mindfulness-based group therapy that was implemented in a residential treatment facility. The case presented comprised a group of adolescent males with disruptive behavior disorders. The group was designed to be appropriate for the unique demographics of the clients, with the intent to help the clients enhance and develop improved impulse control skills. The contents of the group were gathered and adapted from various mindfulness-based therapies. Attending the presented mindfulness group was found to produce increases in self-reported mindfulness skills and improvements in behavioral compliance. Recommendations are made for running similar groups.</p>
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This paper reviews retrospective, prospective, and case research on workplace applications of Maharishi's Transcendental Meditation technique for developing consciousness and human potential. The distinctive psychophysiological state of restful alertness produced by the Transcendental Meditation technique appears to improve employee health, well-being, job satisfaction, efficiency and productivity, in turn influencing organizational climate, absenteeism, and financial performance.
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<p>Abstract Objective: This study examined whether mindfulness increased through participation in movement-based courses and whether changes in self-regulatory self-efficacy, mood, and perceived stress mediated the relationship between increased mindfulness and better sleep. Participants: 166 college students enrolled in the 2007–2008 academic year in 15 week classes in Pilates, Taiji quan, or GYROKINESIS. Methods: At beginning, middle, and end of the semester, participants completed measures of mindfulness, self-regulatory self-efficacy, mood, perceived stress, and sleep quality. Results: Total mindfulness scores and mindfulness subscales increased overall. Greater changes in mindfulness were directly related to better sleep quality at the end of the semester after adjusting for sleep disturbance at the beginning. Tiredness, Negative Arousal, Relaxation, and Perceived Stress mediated the effect of increased mindfulness on improved sleep. Conclusions: Movement-based courses can increase mindfulness. Increased mindfulness accounts for changes in mood and perceived stress, which explain, in part, improved sleep quality.</p>
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<p>Ninety-three researchers, educational leaders and classroom teachers from the US, Canada, England, Ireland and Denmark convened at the Garrison Institute to explore how contemplative approaches can support specific developmental goals in childhood and adolescence….</p>
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<p>This paper describes the initial development of a scale to assess the effects of meditation. The scale consists of two sections: Experiences During Meditation (EOM-DM) and Effects of Meditation in Everyday Life (EOM-EL). Scale evaluation on 236 participants involved factor analysis, reliability and validity analysis. The EOM-DM scale had five subscales: Cognitive effects, Emotional effects, Mystical experiences, Relaxation and Physical discomfort. The physical, emotional, expanded consciousness and cognitive item groups of the EOM-EL were analysed separately. Each scale had a single factor structure whereas analysis of the EOM-EL-cognitive scale identified four factors: Social relations, Cognitive ability, Non-judgemental acceptance and Behaviours and habits. Construct validity was explored by assessing correlations with existing measures: Mindful Attention Awareness Scale, FACIT Spiritual wellbeing subscale and POMS-Short Form. Although further development is required, the scale showed adequate psychometric properties and may be useful for clinicians and researchers to improve understanding of the effects of meditation practices.</p>
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This study investigated differences in brain activation during meditation between meditators and non-meditators. Fifteen Vipassana meditators (mean practice: 7.9 years, 2 h daily) and fifteen non-meditators, matched for sex, age, education, and handedness, participated in a block-design fMRI study that included mindfulness of breathing and mental arithmetic conditions. For the meditation condition (contrasted to arithmetic), meditators showed stronger activations in the rostral anterior cingulate cortex and the dorsal medial prefrontal cortex bilaterally, compared to controls. Greater rostral anterior cingulate cortex activation in meditators may reflect stronger processing of distracting events. The increased activation in the medial prefrontal cortex may reflect that meditators are stronger engaged in emotional processing.
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Raised in the tumult of Japan's industrial powerhouse, the eleven men and women profiled in this book have all made the transition to sustainable, fulfilling lives. They are today artists, philosophers, and farmers who reside deep in the mountains of rural Japan. Their lives may be simple, yet they are surrounded by the luxuries of nature, art, contemplation, delicious food, and an abundance of time. For example: Atsuko Watanabe is an environmentalist and home-schooler who explores Christian mysticism while raising her two daughters in an old farmhouseAkira Ito is an ex-petroleum engineer who has become a painter and children's book illustrator and explores the role of "chi" (life energy) in the universe through art and musicKogan Murata grows rice and crafts elegant bamboo flutes that he plays for alms in the surrounding villagesJinko Kaneko is a fine artist and fabric dyer who runs a Himalayan-style curry restaurant in the Japan AlpsBy presenting the journeys of these ordinary--yet exceptional--people, Andy Couturier shows how we too can travel a meaningful path of living simply, with respect for our communities and our natural resources. When we leave behind the tremendous burdens of wage labor, debt, stress, and daily busyness, we grow rich in a whole new way. These Japanese are pioneers in a sense; drawing on traditional Eastern spiritual wisdom, they have forged a new style of modernity, and in their success is a lesson for us all: live a life that matters.Andy Couturier is an essayist, poet, and writing teacher. He lived in Japan for four years where he taught, was a journalist, and worked on environmental causes. He lives in the San Francisco Bay Area.
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