Neurophenomenological studies seek to utilize first-person self-report to elucidate cognitive processes related to physiological data. Grounded theory offers an approach to the qualitative analysis of self-report, whereby theoretical constructs are derived from empirical data. Here we used grounded theory methodology (GTM) to assess how the first-person experience of meditation relates to neural activity in a core region of the default mode network—the posterior cingulate cortex (PCC). We analyzed first-person data consisting of meditators' accounts of their subjective experience during runs of a real time fMRI neurofeedback study of meditation, and third-person data consisting of corresponding feedback graphs of PCC activity during the same runs. We found that for meditators, the subjective experiences of “undistracted awareness” such as “concentration” and “observing sensory experience,” and “effortless doing” such as “observing sensory experience,” “not efforting,” and “contentment,” correspond with PCC deactivation. Further, the subjective experiences of “distracted awareness” such as “distraction” and “interpreting,” and “controlling” such as “efforting” and “discontentment,” correspond with PCC activation. Moreover, we derived several novel hypotheses about how specific qualities of cognitive processes during meditation relate to PCC activity, such as the difference between meditation and “trying to meditate.” These findings offer novel insights into the relationship between meditation and mind wandering or self-related thinking and neural activity in the default mode network, driven by first-person reports.
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The authors address 2 questions about embarrassment. First, Is embarrassment a distinct emotion? The evidence indicates that the antecedents, experience, and display of embarrassment, and to a limited extent its autonomic physiology, are distinct from shame, guilt, and amusement and share the dynamic, temporal characteristics of emotion. Second, What are the theoretical accounts of embarrassment? Three accounts focus on the causes of embarrassment, positioning that it follows the loss of self-esteem, concern for others' evaluations, or absence of scripts to guide interactions. A fourth account focuses on the effects of the remedial actions of embarrassment, which correct preceding transgressions. A fifth account focuses on the functional parallels between embarrassment and nonhuman appeasement. The discussion focuses on unanswered questions about embarrassment.
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<p>"Readers will learn new methods for teaching relaxation and quiet inner focus, movement meditations, and exercises that develop emotional, spiritual and intellectual awareness and self-esteem. These exercises aim to help students gain new-found creativity, a language to articulate their feelings, and skills for attaining a calm and balanced outlook."--BOOK JACKET.</p>
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People believe they see emotion written on the faces of other people. In an instant, simple facial actions are transformed into information about another's emotional state. The present research examined whether a perceiver unknowingly contributes to emotion perception with emotion word knowledge. We present 2 studies that together support a role for emotion concepts in the formation of visual percepts of emotion. As predicted, we found that perceptual priming of emotional faces (e.g., a scowling face) was disrupted when the accessibility of a relevant emotion word (e.g., anger) was temporarily reduced, demonstrating that the exact same face was encoded differently when a word was accessible versus when it was not. The implications of these findings for a linguistically relative view of emotion perception are discussed.
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Difficulties in social cognition are well recognized in individuals with autism spectrum conditions (henceforth ‘autism’). Here we focus on one crucial aspect of social cognition: the ability to empathize with the feelings of another. In contrast to theory of mind, a capacity that has often been observed to be impaired in individuals with autism, much less is known about the capacity of individuals with autism for affect sharing. Based on previous data suggesting that empathy deficits in autism are a function of interoceptive deficits related to alexithymia, we aimed to investigate empathic brain responses in autistic and control participants with high and low degrees of alexithymia. Using functional magnetic resonance imaging, we measured empathic brain responses with an ‘empathy for pain’ paradigm assessing empathic brain responses in a real-life social setting that does not rely on attention to, or recognition of, facial affect cues. Confirming previous findings, empathic brain responses to the suffering of others were associated with increased activation in left anterior insula and the strength of this signal was predictive of the degree of alexithymia in both autistic and control groups but did not vary as a function of group. Importantly, there was no difference in the degree of empathy between autistic and control groups after accounting for alexithymia. These findings suggest that empathy deficits observed in autism may be due to the large comorbidity between alexithymic traits and autism, rather than representing a necessary feature of the social impairments in autism.
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This commentary reflects on the articles in this Special Issue. The appearance of this group of articles underscores the important idea that a major target of mindfulness practice is on emotion. Transformation in trait affect is a key goal of all contemplative traditions. This commentary addresses several key methodological and conceptual issues in the empirical study of mindfulness. The many ways in which the term "mindfulness" is used in the articles in this Special Issue are noted, and they include its reference to states, traits, and independent variables that are manipulated in an experimental context. How the term "mindfulness" is conceptualized and operationalized is crucial, and for progress to be made it is essential that we qualify the use of this term by reference to how it is being operationalized in each context. Other methodological issues are considered, such as the duration of training and how it should be measured, and the nature of control and comparison groups in studies of mindfulness-based interventions. Finally, the commentary ends with a consideration of the targets within emotion processing that are likely to be impacted by mindfulness. This collection of articles underscores the substantial progress that has occurred in the empirical study of mindfulness and it is a harbinger of a very promising future in this area.
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Prior research has demonstrated that people who are more connected with nature report more subjective well-being. However, guided by the sensitization model of well-being, we expected that the positive relation between connectedness with nature and psychological well-being would only be significant for those who tend to engage in nature's beauty (i.e., experience positive emotional responses when witnessing nature's beauty). In Study 1, we found the positive relation between connectedness with nature and life satisfaction was only significant for individuals higher, and not those lower, on engagement with natural beauty. Study 2 conceptually replicated this finding using self-esteem as an outcome. Moreover, the results were not affected by age, gender, Big Five personality traits (Study 1) or social desirability (Study 2). Thus, the current research extends past literature and demonstrates that connectedness with nature only predicts well-being when individuals are also emotionally attuned to nature's beauty.
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<p>"Analysis of the debate over mahāmudrā between Sa skya pas and Bka' brgyud pas; contains much useful information on and extracts from the writings of Sgam po pa and Zhang tshal pa" (Roger R. Jackson, “Mahāmudrā,” in <em>Encyclopedia of Religion</em>, ed. Lindsay Jones, 2nd ed. (Detroit: Macmillan Reference USA, 2005), vol. 8, p. 5601).</p>
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<p>A translation of the Kabbalah for the layperson includes a compact presentation of each primary text and features a practical analysis and vital historical information that offers insight into the various aspects of Jewish mysticism.</p>
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<p>Exercises from the world's religions to cultivate kindness, love, joy, peace, vision, wisdom, and generosity.</p>
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This study examined the relation of self-compassion to positive psychological health and the five factor model of personality. Self-compassion entails being kind toward oneself in instances of pain or failure; perceiving one’s experiences as part of the larger human experience; and holding painful thoughts and feelings in balanced awareness. Participants were 177 undergraduates (68% female, 32% male). Using a correlational design, the study found that self-compassion had a significant positive association with self-reported measures of happiness, optimism, positive affect, wisdom, personal initiative, curiosity and exploration, agreeableness, extroversion, and conscientiousness. It also had a significant negative association with negative affect and neuroticism. Self-compassion predicted significant variance in positive psychological health beyond that attributable to personality.
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- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Centering Prayer,
- Lectio Divina,
- Jesus Prayer,
- History Learning and Contemplation,
- Humanities and Contemplation,
- Practices of Christian Contemplation,
- Religious Studies Learning and Contemplation,
- Higher Education and Contemplation,
- Prayer,
- Education and Contemplation,
- Christian Contemplation
Many recent behavioral and neuroscientific studies have revealed the importance of investigating meditation states and traits to achieve an increased understanding of cognitive and affective neuroplasticity, attention and self-awareness, as well as for their increasingly recognized clinical relevance. The investigation of states and traits related to meditation has especially pronounced implications for the neuroscience of attention, consciousness, self-awareness, empathy and theory of mind. In this article we present the main features of meditation-based mental training and characterize the current scientific approach to meditation states and traits with special reference to attention and consciousness, in light of the articles contributed to this issue.
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Research in mindfulness-based methods with young people is just emerging in the practice/research literature. While much of this literature describes promising approaches that combine mindfulness with cognitive-behavioral therapy, this paper describes an innovative research-based group program that teaches young people in need mindfulness-based methods using arts-based methods. The paper presents qualitative research findings that illustrate how young people in need (children and youth involved with child protection and/or mental health systems) can benefit from a creative approach to mindfulness that can teach them emotional regulation, social and coping skills, and that can improve aspects of their self-awareness, self-esteem, and resilience.
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<p>A federal court held that a state law requiring one minute of meditation or prayer in the public schools is legal. (IRT)</p>
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