Alchemists sought to transform lead into gold. In the same way, says Tara Bennett-Goleman, we all have the natural ability to turn our moments of confusion or emotional pain into insightful clarity.Emotional Alchemy maps the mind and shows how, according to recent advances in cognitive therapy, most of what troubles us falls into ten basic emotional patterns, including fear of abandonment, social exclusion (the feeling we don't belong), and vulnerability (the feeling that some catastrophe will occur). Through the simple practice of mindfulness taught in this book, we can free ourselves of such patterns and replace them with empathy for ourselves and others, as well as the freedom to be more creative and alive.You'll find the very latest research in neuroscience--including the neurological "magic quarter second," during which it is possible for a thought to be "caught" before it turns into an emotional reaction. And you'll discover the fascinating parallels of this science with the wisdom of ancient Buddhism--for Buddhists knew centuries ago that we can end our self-destructive habits.This remarkable book also teaches the practice of mindfulness, an awareness that lets us see things as they truly are without distortion or judgment, giving the most insightful explanation of how mindfulness can change not only our lives, but the very structure of our brains. Here is a beautifully rendered work full of Buddhist wisdom and stories of how people have used mindfulness to conquer their self-defeating habits. The result is a whole new way of approaching our relationships, work, and internal lives.From the Hardcover edition.
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This article presents a framework for emotional intelligence, a set of skills hypothesized to contribute to the accurate appraisal and expression of emotion in oneself and in others, the effective regulation of emotion in self and others, and the use of feelings to motivate, plan, and achieve in one's life. We start by reviewing the debate about the adaptive versus maladaptive qualities of emotion. We then explore the literature on intelligence, and especially social intelligence, to examine the place of emotion in traditional intelligence conceptions. A framework for integrating the research on emotion-related skills is then described. Next, we review the components of emotional intelligence. To conclude the review, the role of emotional intelligence in mental health is discussed and avenues for further investigation are suggested.
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<p>S. L. Shapiro and colleagues (2006) have described a testable theory of the mechanisms of mindfulness and how it affects positive change. They describe a model in which mindfulness training leads to a fundamental change in relationship to experience (reperceiving), which leads to changes in self-regulation, values clarification, cognitive and behavioral flexibility, and exposure. These four variables, in turn, result in salutogenic outcomes. Analyses of responses from participants in a mindfulness-based stress-reduction program did not support the mediating effect of changes in reperceiving on the relationship of mindfulness with those four variables. However, when mindfulness and reperceiving scores were combined, partial support was found for the mediating effect of the four variables on measures of psychological distress. Issues arising in attempts to test the proposed theory are discussed, including the description of the model variables and the challenges to their assessment. © 2009 Wiley Periodicals, Inc. J Clin Psychol 65: 1–14, 2009.</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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Studies have primarily examined meditation's effects as a self regulation strategy for stress management. Fewer studies have examined its utility as a self exploration strategy for enhancing psychological health in psychotherapy and behavior change. And, few studies have examined meditation's effect regarding its original religious purpose as a self liberation strategy to enhance spiritual growth and wisdom, and cultivate compassionate service. This article examines the reasons underlying this differential proportion of studies on each of the above variables and details the merits and limitations of research that attempted to remove the religious and philosophical context of meditation in order to focus on its content. The article then examines why it has been necessary to reintroduce the context of meditation as a variable, whether that context be stress management, psychotherapy, or a religious perspective. Finally, based on the mentalist and cognitive revolution, this article asks: "Is God always a confounding variable in meditation research?"
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Belief in one's ability to change is an important cognitive variable related to treatment gains. This study investigated pretreatment expectancy for anxiety change and early homework compliance in relation to initial and total cognitive change in group cognitive-behavioral therapy (CBT) for anxiety. Participants, who met diagnostic criteria for at least 1 anxiety disorder, completed 10 sessions of group CBT. Early homework compliance mediated the relationship between expectancy for anxiety change at baseline and initial change in CBT. In addition, initial cognitive symptom improvement mediated the relationship between homework compliance and posttreatment outcome. These results suggest that expectancy for change is an important cognitive variable that may provide the initial impetus and subsequent momentum for therapeutic involvement and gains. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
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Teacher burnout is recognized as a serious problem. In research it has been related to many person-specific variables; one of these, the variable of existential fulfilment, has received very little attention thus far. The present study focuses on the relationship between existential fulfilment and burnout among secondary school teachers in the Netherlands (N = 504). Existential fulfilment was made operational by means of the Existential Fulfilment Scale, which distinguishes between three dimensions: self-acceptance, self-actualization, and self-transcendence. A confirmatory factor analysis revealed a three-dimensional construct with interdependent dimensions. Burnout was measured by the Dutch version of the Maslach Burnout Inventory for teachers. Negative relationships between the existential fulfilment dimensions on the one hand and the burnout dimensions exhaustion and cynicism on the other were hypothesized, as well as positive relationships between the existential fulfilment dimensions and the burnout dimension professional efficacy. The hypotheses were confirmed, except for the relationships between self-transcendence and exhaustion and self-transcendence and cynicism, which appeared not to be significant. The inquiry demonstrated the importance of existential fulfilment for the prevalence and prevention of burnout among teachers. The study concludes with a discussion of the implications for future research.
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This article examines a recurring phenomenon in students’ experience of contemplation in contemplative and transformative education. This ground-of-being phenomenon, which has been reported by students in higher and adult education settings, is a formative aspect of the positive changes they reported. It is examined here to highlight the ways in which the depth of felt or precognitive meaning that can occur in contemplative education impacts these changes. The subtlety and range of contemplative experience is described through the ground-of-being experience as a means to support the call from contemplative and transformative education theorists for pedagogies that include the subjective and contemplative.
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Objectives: Past research of the Five Facet Mindfulness Questionnaire (FFMQ) lacks clear results regarding its factorial validity, item fitting, mindfulness in the general population, and on the higher order structure of mindfulness. We derived an alternative two-factor higher order structure for the FFMQ, delineating the attentional and experiential aspects of mindfulness. Method: Data of 640 persons from the Austrian community were used for primary analyses, and data of 333 Austrian students were used for cross-validation. Confirmatory analyses and exploratory structural equation modeling (ESEM) were utilized to investigate psychometric and structural properties. Associations with related variables and indicators of mental health were examined. Results: Confirmatory models fitted only poorly on the full 39-item FFMQ. Fit was acceptable in an abridged 20-item version in both samples. The Nonreact scale had only weak psychometric properties. ESEM analyses suggested a good fit of two higher order factors and revealed structural differences between the samples. Beneficial effects of mindfulness appeared to be uniquely associated with the experiential aspects of mindfulness. Strategies of emotion regulation showed differential associations with the two higher order factors in the two samples. Conclusions: Our findings are relevant both with regard to conceptual issues on mindfulness and the assessment of mindfulness with the FFMQ. Replications in meditating samples and in patients are needed.
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Patients in the placebo arms of randomized controlled trials (RCT) often experience positive changes from baseline. While multiple theories concerning such “placebo effects” exist, peculiarly, none has been informed by actual interviews of patients undergoing placebo treatment. Here, we report on a qualitative study (n = 27) embedded within a RCT (n = 262) in patients with irritable bowel syndrome. Besides identical placebo acupuncture treatment in the RCT, the qualitative study patients also received an additional set of interviews at the beginning, midpoint, and end of the trial. Interviews of the 12 qualitative subjects who underwent and completed placebo treatment were transcribed. We found that patients (1) were persistently concerned with whether they were receiving placebo or genuine treatment; (2) almost never endorsed “expectation” of improvement but spoke of “hope” instead and frequently reported despair; (3) almost all reported improvement ranging from dramatic psychosocial changes to unambiguous, progressive symptom improvement to tentative impressions of benefit; and (4) often worried whether their improvement was due to normal fluctuations or placebo effects. The placebo treatment was a problematic perturbation that provided an opportunity to reconstruct the experiences of the fluctuations of their illness and how it disrupted their everyday life. Immersion in this RCT was a co-mingling of enactment, embodiment and interpretation involving ritual performance and evocative symbols, shifts in bodily sensations, symptoms, mood, daily life behaviors, and social interactions, all accompanied by self-scrutiny and re-appraisal. The placebo effect involved a spectrum of factors and any single theory of placebo—e.g. expectancy, hope, conditioning, anxiety reduction, report bias, symbolic work, narrative and embodiment—provides an inadequate model to explain its salubrious benefits.
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<p>Patients in the placebo arms of randomized controlled trials (RCT) often experience positive changes from baseline. While multiple theories concerning such “placebo effects” exist, peculiarly, none has been informed by actual interviews of patients undergoing placebo treatment. Here, we report on a qualitative study (n = 27) embedded within a RCT (n = 262) in patients with irritable bowel syndrome. Besides identical placebo acupuncture treatment in the RCT, the qualitative study patients also received an additional set of interviews at the beginning, midpoint, and end of the trial. Interviews of the 12 qualitative subjects who underwent and completed placebo treatment were transcribed. We found that patients (1) were persistently concerned with whether they were receiving placebo or genuine treatment; (2) almost never endorsed “expectation” of improvement but spoke of “hope” instead and frequently reported despair; (3) almost all reported improvement ranging from dramatic psychosocial changes to unambiguous, progressive symptom improvement to tentative impressions of benefit; and (4) often worried whether their improvement was due to normal fluctuations or placebo effects. The placebo treatment was a problematic perturbation that provided an opportunity to reconstruct the experiences of the fluctuations of their illness and how it disrupted their everyday life. Immersion in this RCT was a co-mingling of enactment, embodiment and interpretation involving ritual performance and evocative symbols, shifts in bodily sensations, symptoms, mood, daily life behaviors, and social interactions, all accompanied by self-scrutiny and re-appraisal. The placebo effect involved a spectrum of factors and any single theory of placebo – e.g. expectancy, hope, conditioning, anxiety reduction, report bias, symbolic work, narrative and embodiment – provides an inadequate model to explain its salubrious benefits.</p>
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<p>Stress-related illness presents an ever-increasing burden to society, and thus has become the target of numerous complementary and integrative medicine interventions. One such clinical intervention, mindfulness meditation, has gained eminence for its demonstrated efficacy in reducing stress and improving health outcomes. Despite its prominence, little is known about the mechanics through which it exerts its treatment effects. This article details the therapeutic mechanisms of mindfulness with a novel causal model of stress, metacognition, and coping. Mindfulness is hypothesized to bolster coping processes by augmenting positive reappraisal, mitigating catastrophizing, and engendering self-transcendence. Reviews of stress and mindfulness are then framed by the perspective of second-order cybernetics, a transdisciplinary conceptual framework which builds on extant theory by highlighting the recursion between the individual and their environment.</p>
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This study used a qualitative approach to explore family physicians' beliefs, attitudes, and practices regarding the integration of patient spirituality into clinical care. Participants included family medicine residents completing training in the Southwest USA. The qualitative approach drew upon phenomenology and elements of grounded-theory. In-depth interviews were conducted with each participant. Interviews were recorded, transcribed and coded using grounded-theory techniques. Four main themes regarding physicians' attitudes, beliefs, and practices were apparent from the analyses; (1) nature of spiritual assessment in practice, (2) experience connecting spirituality and medicine, (3) personal barriers to clinical practice, and (4) reflected strengths of an integrated approach. There was an almost unanimous conviction among respondents that openness to discussing spirituality contributes to better health and physician-patient relationships and addressing spiritual issues requires sensitivity, patience, tolerance for ambiguity, dealing with time constraints, and sensitivity to ones "own spiritual place." The residents' voices in this study reflect an awareness of religious diversity, a sensitivity to the degree to which their beliefs dier from those of their patients, and a deep respect for the individual beliefs of their patients. Implications for practice and education are discussed.
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This paper examines mindfulness as a popular and paradigmatic alternative healing practice within the context of contemporary medicalization trends. In recognition of the increasingly influential role popular media play in shaping ideas about illness and healing, what follows is a discursive analysis of bestselling mindfulness meditation self-help books and audio recordings by Jon Kabat-Zinn. The central and contradictory elements of this do-it-yourself healing practice as presented in these materials are best understood as aligned with medicalization trends for three principal reasons. First, mindfulness represents a significant expansion in the definition of disease beyond that advanced by mainstream medicine. Second, its etiological model intensifies the need for therapeutic surveillance and intervention. Third, by defining healing as a never-ending process, it permanently locates individuals within a disease-therapy cycle. In sum, the definition, cause, and treatment of disease as articulated by popular mindfulness resources expands the terrain of experiences and problems that are mediated by medical concepts. The case of mindfulness is a potent illustration of the changing character of medicalization itself.
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Drawing from theories regarding the role of awareness in behavioral self-regulation, this research was designed to examine the role of mindfulness as a moderator between implicit motivation and the motivation for day-to-day behavior. We hypothesized that dispositional mindfulness (Brown and Ryan, J Pers Soc Psychol, 84, 822–848, 2003) would act to modify the expression of implicit autonomy orientation in daily behavioral motivation. Using the Implicit Association Test (Greenwald et al. J Pers Soc Psychol, 74, 1464–1480, 1998), Study 1 provided evidence for the reliability and validity of a new measure of implicit autonomy orientation. Using an experience-sampling strategy, Study 2 showed the hypothesized moderating effect, such that implicit autonomy orientation predicted day-to-day motivation only for those lower in dispositional mindfulness. Those higher in mindfulness showed more autonomously motivated behavior regardless of implicit orientation toward autonomy or heteronomy. It also showed that this moderating effect of awareness was specific to mindfulness and was primarily manifest in spontaneous behavior. Discussion focuses on the implications of these findings for dual process theory and research.
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<p>Mindfulness refers to a set of practices as well as the psychological state and trait produced by such practices. The state, trait, and practice of mindfulness may be broadly characterized by a present-oriented, nonjudgmental awareness of cognitions, emotions, sensations, and perceptions without fixation on thoughts of past or future. Research on mindfulness has proliferated over the past decade. Given the explosion of scientific interest in this topic, mindfulness-based therapies are attracting the attention of clinical social workers, who seek to implement these interventions in numerous practice settings. Concomitantly, research on mindfulness is now falling within the scope and purview of social work scholars. In response to the growing interest in mindfulness within academic social work, the present article outlines six conceptual and methodological recommendations for the conduct of future empirical studies on mindfulness. These recommendations have practical importance for advancing mindfulness research within and beyond social work.</p>
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