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<p>Previous research has reported that individuals high in the need for Power, high in inhibition, and high in power stress (the HHH group) are more likely than other individuals to report more severe illnesses. The present study investigates the possibility that the mechanism underlying this relationship is greater sympathetic activation in the HHH group which has an immunosuppressive effect. College males with the HHH syndrome reported more frequent and more severe illnesses than other individuals, as in previous studies. More of the HHH than other subjects also showed above average epinephrine excretion rates in urine and below average concentrations of immunoglobulin A in saliva (S-IgA). Furthermore, higher rates of epinephrine excretion were significantly associated with lower S-IgA concentrations, and lower S-IgA concentrations were significantly associated with reports of more frequent illnesses. The findings are interpreted as consistent with the hypothesis that a strong need for Power, if it is inhibited and stressed, leads to chronic sympathetic overactivity which has an immunosuppressive effect making individuals characterized by this syndrome more susceptible to illness.</p>
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<p>Previous functional imaging studies have shown key roles of the dorsal anterior insula (dAI) and anterior midcingulate cortex (aMCC) in empathy for the suffering of others. The current study mapped structural covariance networks of these regions and assessed the relationship between networks and individual differences in empathic responding in 94 females. Individual differences in empathy were assessed through average state measures in response to a video task showing others' suffering, and through questionnaire-based trait measures of empathic concern. Overall, covariance patterns indicated that dAI and aMCC are principal hubs within prefrontal, temporolimbic, and midline structural covariance networks. Importantly, participants with high empathy state ratings showed increased covariance of dAI, but not aMCC, to prefrontal and limbic brain regions. This relationship was specific for empathy and could not be explained by individual differences in negative affect ratings. Regarding questionnaire-based empathic trait measures, we observed a similar, albeit weaker modulation of dAI covariance, confirming the robustness of our findings. Our analysis, thus, provides novel evidence for a specific contribution of frontolimbic structural covariance networks to individual differences in social emotions beyond negative affect.</p>
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BACKGROUND: Hypothalamic-pituitary-adrenal (HPA) system activation is adaptive in response to stress, and HPA dysregulation occurs in stress-related psychopathology. It is important to understand the mechanisms that modulate HPA output, yet few studies have addressed the neural circuitry associated with HPA regulation in primates and humans. Using high-resolution F-18-fluorodeoxyglucose positron emission tomography (FDG-PET) in rhesus monkeys, we assessed the relation between individual differences in brain activity and HPA function across multiple contexts that varied in stressfulness. METHODS: Using a logical AND conjunctions analysis, we assessed cortisol and brain metabolic activity with FDG-PET in 35 adolescent rhesus monkeys exposed to two threat and two home-cage conditions. To test the robustness of our findings, we used similar methods in an archival data set. In this data set, brain metabolic activity and cortisol were assessed in 17 adolescent male rhesus monkeys that were exposed to three stress-related contexts. RESULTS: Results from the two studies revealed that subgenual prefrontal cortex (PFC) metabolism (Brodmann's area 25/24) consistently predicted individual differences in plasma cortisol concentrations regardless of the context in which brain activity and cortisol were assessed. CONCLUSIONS: These findings suggest that activation in subgenual PFC may be related to HPA output across a variety of contexts (including familiar settings and novel or threatening situations). Individuals prone to elevated subgenual PFC activity across multiple contexts may be individuals who consistently show heightened cortisol and may be at risk for stress-related HPA dysregulation.
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"The practice of contemplation is one of the great spiritual arts," writes Martin Laird in A Sunlit Absence. "Not a technique but a skill, it harnesses the winds of grace that lead us out into the liberating sea of silence." In this companion volume to his bestselling Into the Silent Land, Laird focuses on a quality often overlooked by books on Christian meditation: a vast and flowing spaciousness that embraces both silence and sound, and transcends all subject/object dualisms. Drawing on the wisdom of great contemplatives from St. Augustine and St. Teresa of Avila to St. Hesychios, Simone Weil, and many others, Laird shows how we can uncover the deeper levels of awareness that rest within us like buried treasure waiting to be found. The key insight of the book is that as our practice matures, so will our experience of life's ordeals, sorrows, and joys expand into generous, receptive maturity. We learn to see whatever difficulties we experience in meditation--boredom, lethargy, arrogance, depression, grief, anxiety--not as obstacles to be overcome but as opportunities to practice surrender to what is. With clarity and grace Laird shows how we can move away from identifying with our turbulent, ever-changing thoughts and emotions to the cultivation of a "sunlit absence"--the luminous awareness in which God's presence can most profoundly be felt. Addressed to both beginners and intermediates on the pathless path of still prayer, A Sunlit Absence offers wise guidance on the specifics of contemplative practice as well as an inspiring vision of the purpose of such practice and the central role it can play in our spiritual lives.

This book takes a bold new look at ways of exploring the nature, origins, and potentials of consciousness within the context of science and religion. It draws careful distinctions between four elements of the scientific tradition: science itself, scientific realism, scientific materialism, and scientism. Arguing that the metaphysical doctrine of scientific materialism has taken on the role of ersatz-religion for its adherents, it traces its development from its Greek and Judeo-Christian origins, focusing on the interrelation between the Protestant Reformation and the Scientific Revolution. It also looks at scientists' long term resistance to the firsthand study of consciousness and details the ways in which subjectivity has been deemed taboo within the scientific community. In conclusion, the book draws on William James's idea for a “science of religion” that would study the nature of religious and, in particular, contemplative experience.

The specific aim of this course is development of a university dance curriculum that will link post-modern dance with Tai Chi as it is understood and practiced by the masters of the discipline in China – both as a practice (i.e., as a set of physical movements known as “Tai Chi Chuan”) and as a spiritual discipline (i.e., “Tai Chi”) worthy of scholarly study. A central hypothesis of this course is that the teaching of Tai Chi Chuan in this country – both in academic and experiential contexts – has generally missed the essence of the actual Chinese discipline by concentrating more on the specific physical steps than on the deeper mental and spiritual principles from which it derives. A major goal of the course is to restore to the curriculum those important principles of employing certain meditation techniques that have not been taught here. The course will apply two central principles of Tai Chi in the context of dance: first, the goal of awareness, or softness, which is simply movement based on stillness; and second, the goal of relational physics, or the intention and orientation of the individual to the whole.

Mindfulness, or being fully present and attentive to the moment, not only improves the way doctors engage with patients but also mitigates the stresses of clinical practice.

Following E. Goffman's (1967) face threat analysis of social interaction, it was hypothesized that the aggressive, playful content of teasing would vary according to social status and relational satisfaction, personality, role as teaser or target, and gender. These 4 hypotheses were tested in analyses of the teasing among fraternity members (Study 1) and romantic couples (Study 2). Consistent with a face threat analysis of teasing, low-status fraternity members and satisfied romantic partners teased in more prosocial ways, defined by reduced face threat and increased redressive action. Some findings indicate that disagreeable individuals teased in less prosocial ways, consistent with studies of bullying. Targets reported more negative emotion than teasers. Although female and male romantic partners teased each other in similar ways, women found being the target of teasing more aversive, consistent with previous speculation.
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We present a new tensor-based morphometric framework that quantifies cortical shape variations using a local area element. The local area element is computed from the Riemannian metric tensors, which are obtained from the smooth functional parametrization of a cortical mesh. For the smooth parametrization, we have developed a novel weighted spherical harmonic (SPHARM) representation, which generalizes the traditional SPHARM as a special case. For a specific choice of weights, the weighted-SPHARM is shown to be the least squares approximation to the solution of an isotropic heat diffusion on a unit sphere. The main aims of this paper are to present the weighted-SPHARM and to show how it can be used in the tensor-based morphometry. As an illustration, the methodology has been applied in the problem of detecting abnormal cortical regions in the group of high functioning autistic subjects.
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Brain oscillatory activity is associated with different cognitive processes and plays a critical role in meditation. In this study, we investigated the temporal dynamics of oscillatory changes during Sahaj Samadhi meditation (a concentrative form of meditation that is part of Sudarshan Kriya yoga). EEG was recorded during Sudarshan Kriya yoga meditation for meditators and relaxation for controls. Spectral and coherence analysis was performed for the whole duration as well as specific blocks extracted from the initial, middle, and end portions of Sahaj Samadhi meditation or relaxation. The generation of distinct meditative states of consciousness was marked by distinct changes in spectral powers especially enhanced theta band activity during deep meditation in the frontal areas. Meditators also exhibited increased theta coherence compared to controls. The emergence of the slow frequency waves in the attention-related frontal regions provides strong support to the existing claims of frontal theta in producing meditative states along with trait effects in attentional processing. Interestingly, increased frontal theta activity was accompanied reduced activity (deactivation) in parietal–occipital areas signifying reduction in processing associated with self, space and, time.

<p>Philosophers speak-or, rather, they respond to various forms of speaking that are handed to them. This book by one of our most distinguished philosophers focuses on the communicative aspect of philosophical thought. Peperzak's central focus is addressing: what distinguishes speaking or writing from rumination is their being directed by someone to someone. To be involved in philosophy is to be part of a tradition through which thinkers propose their findings to others, who respond by offering their own appropriations to their interlocutors.After a critical sketch of the conception of modern philosophy, Peperzak presents a succinct analysis of speaking, insisting on the radical distinction between speaking about and speaking to. He enlarges this analysis to history and tries to answer the question whether philosophy also implies a certain form of listening and responding to words of God. Since philosophical speech about persons can neither honor nor reveal their full truth, speaking and thinking about God is even more problematic. Meditation about the archaic Word cannot reach the Speaker unless it turns into prayer, or-as Descartes wrote-into a contemplation that makes the thinker consider, admire, and adore the beauty of God's immense light, as much as the eyesight of my blinded mind can tolerate."Thinking is a work of genuine and original scholarship which responds to the tradition of philosophical thinking with a critique of its language, style, focus, and scope.-Catriona Hanley, Loyola College, Maryland</p>
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Translated by Agurme Dorje. Edited by Graham Coleman with Thupten Jinpa. Introductory Commentary by His Holiness The Dalai Lama

Two replication studies test in Canada a field theory of the effect of consciousness on social change. The exogenous variable is the number of participants in the largest North American group practice of the Transcendental Meditation and TM-Sidhi program, in Iowa. The first study indicated a significant reduction in violent deaths (homicide, suicide, and motor vehicle fatalities), using both time series intervention analysis and transfer function analysis methods, in weeks following change in the exogenous variable during the period 1983 to 1985. The second study, using time series intervention analysis, gave during and after intervention periods a significant improvement in quality of life on an index composed of the behavioral variables available on a monthly basis for Canada from 1972 to 1986 - homicide, suicide, motor vehicle fatalities, cigarette consumption, and workers' days lost due to strikes. Implications of the findings for theory and social policy are noted briefly.

<p>Since its introduction to the behavioral science research community 25 years ago, interest in mindfulness has burgeoned. Much of that interest has been among clinical researchers testing the efficacy of mindfulness-based or mindfulness-integrated interventions for a variety of conditions and populations, and this volume is testament to the vitality of investigation and diversity of applied knowledge that now exist in the field. In the last 5 years or so, researchers have also become interested in describing and operationalizing the mindfulness construct itself. This more recent line of work is important for four reasons: The first concerns the basic scientific principle that a phenomenon can be studied only if it can be properly defined and measured.</p>
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Several randomised controlled trials suggest that mindfulness-based approaches are helpful in preventing depressive relapse and recurrence, and the UK Government’s National Institute for Health and Clinical Excellence has recommended these interventions for use in the National Health Service. There are good grounds to suggest that mindfulness-based approaches are also helpful with anxiety disorders and a range of chronic physical health problems, and there is much clinical and research interest in applying mindfulness approaches to other populations and problems such as people with personality disorders, substance abuse, and eating disorders. We review the UK context for developments in mindfulness-based approaches and set out criteria for mindfulness teacher competence and training steps, as well as some of the challenges and future directions that can be anticipated in ensuring that evidence-based mindfulness approaches are available in health care and other settings.
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A humanistic and transpersonal approach to personal growth necessitates careful inquiry into the often pathological world of egoistic functioning—where the psyche is engaged in a continual, defensive, and ruminative effort to assert the uniqueness, power, and positivity of an independent symbolic self. This article describes narrative research, conducted at the beginning of several undergraduate courses in personality theory, in which students (n = 229) were encouraged to introspect into the process of objectifying and evaluating the self. After undergoing brief mindfulness training, individuals spent 1 week journaling about salient upward and downward social comparisons, with particular attention to those experiences that triggered strong feelings of inferiority and superiority. Prototypic journal passages are quoted to illustrate central findings. Participants expressed a remarkably intense array of self-evaluative episodes, particularly along the dimensions of physical appearance and intellect. Discussion focuses on the very high frequency of social comparisons reported, the cyclical nature of self-evaluation and its implications for persistent suffering, and the spontaneous experiences of insight into ego transcendence and deeper levels of self-awareness. This work advances the humanistic project by detailing a novel mechanism for facilitating self-realization in an educational context.

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