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<p>The dynamic interactions among physiological rhythms imbedded in the heart rate signal can give valuable insights into autonomic modulation in conditions of reduced outward attention. Therefore, in this study we analyzed the heart rate variability (HRV) in different levels of practice in Zen meditation (Zazen). Nineteen subjects with variable experience took part in this study. In four special cases we collected both HRV and respiration data. The time series were analyzed in frequency domain and also using the Continuous Wavelet Transform, which detects changes in the time domain and in the frequency domain simultaneously. The shifts in the respiratory modulation of heart rate, or respiratory sinus arrhythmia (RSA), reflect the different levels of practice among practitioners with variable experience in Zazen; in turn the modulation of the RSA may reflect changes in the breathing pattern as in the parasympathetic outflow related to the quality and focus of attention in each stage.</p>
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Neurosurgical treatment of psychiatric disorders has been influenced by evolving neurobiological models of symptom generation. The advent of functional neuroimaging and advances in the neurosciences have revolutionized understanding of the functional neuroanatomy of psychiatric disorders. This article reviews neuroimaging studies of depression from the last 3 decades and describes an emerging neurocircuitry model of mood disorders, focusing on critical circuits of cognition and emotion, particularly those networks involved in the regulation of evaluative, expressive and experiential aspects of emotion. The relevance of this model for neurotherapeutics is discussed, as well as the role of functional neuroimaging of psychiatric disorders.
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Experiential learning in meditation and self-awareness can be valuably integrated into the college and university curriculum. Along with this promotion of experiential learning, greater attention should also be brought to the wisdom and diversity that students with disabilities bring to the college campus. A course was offered at a state university in the South in the fall of 2001 that aimed to address both of these educational goals. The course, entitled “Contemplative Practice, Health Promotion, and Disability on Campus: An Experiential Seminar in Partnership with Disability Support Services,” was developed through support from a Contemplative Practice Fellowship from the American Council of Learned Societies. The experiential course content involved mindfulness meditation and somatic education. The course was open to all students, but students with disabilities were particularly welcomed. The following article describes the nature of the course, its development, and the results. The course syllabus is provided in the appendix.
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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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<p>The purpose of this theoretical study was to investigate the potential compatibility of existential-humanistic psychotherapy and Buddhist meditation as they are practiced in the contemporary Western world. The fundamental philosophies and practices of Buddhist meditation, drawn from Tibetan, Zen, and Vipassana sources in Western publication, were presented. The principles and practices of existential-humanistic psychotherapy, represented by the works of May, Rogers, and Maslow, were next brought forth. After these presentations, the major ideologies and techniques of each discipline were compared and contrasted, with a view toward examining their essential similarities and significant points of departure. Following this examination, contemporary practices in the synthesis of existential-humanistic psychotherapy and Buddhist meditation were discussed as they exist in current usage in therapeutic situations. The voices of persons expressing opposition to a synthesis of Buddhist meditation and existential-humanistic psychotherapy were also brought forth for consideration. It was found that a sequential approach, wherein psychotherapy precedes meditation, is of overall greater benefit to the client and to both the disciplines of psychotherapy and meditation, than a blended approach. Among the reasons cited for the favoring of a linear progression from psychotherapy to meditation is a respect for the developmental tasks of each individual. In this regard, it was noted that the existential-humanistic therapy tasks of self-identification, emotional contact and expression, ego-development, and increase in self-esteem are necessary before the individual can undertake, in a serious way, the Buddhist meditational tasks of dis-identification for emotional and egoic concerns. In this light, another advantage of the sequential approach is the opportunity provided for the individual to be sufficiently prepared and matured for the discipline of meditation, which is a journey toward higher realms of consciousness not generally obtainable in existential-humanistic psychotherapy. Additionally, it was shown that although Buddhist meditation and existential-humanistic psychotherapy perform corollary functions in the enhancement of individual well-being, the intensification of present awareness, and the lifting of repressedness, there are philosophical differences that are of such sufficient degree that a separation is deemed advisable. It was further seen that a clear distinction between the two disciplines maintains the full integrity and power of each to best accomplish its stated aims. It was noted that meditative practice offers the student specific skills that facilitate the attainment of a still mind, a state of inner harmony, and a transformation and transcendence of the concerns of the pyschotherapeutic level of development.</p>

<p>The union of samatha (tranquility meditation) and vipasyana (insight meditation) is the unique Buddhist path to deliverance. This dissertation explores various schemes of samatha developed in distinct meditation systems, so as to analyze the different degrees of sam adhi which affect the power of insight in eradication of defilements. The nature of dhyana/jhana is explained quite different in the canonical and commentarial materials of Buddhist schools. How a meditator practices mindfulness of breathing is based on how a meditator interprets what the dhyana/jh ana is. This dissertation provides various possible explanations for the diverse dispositions of meditators in meditation practice. In insight meditation, when consciousness acts with skillful mental qualities, one is able to penetrate the true nature of all physical and mental phenomena; in the cycle of rebirth, consciousness links the present existence and the next. The different roles of consciousness in rebirth, and deliverance are investigated. This dissertation is mainly based on the Chinese Canon to examine key issues in meditation practice, revolving around the significance of tranquility meditation and insight meditation.</p>

<p>This study reports on an intervention involving massage, yoga and relaxation delivered to young children with identified emotional and behavioural difficulties, and at risk of exclusion. Children (n = 126) were invited by the head teacher to participate in the Self‐discovery Programme (involving massage, yoga, breath work and relaxation) with parental consent. A total of 107 children aged 8–11 years were given consent by their parents to participate in the study and completed all measures. Children were allocated by the head teacher into the Control (n = 54) or Intervention (n = 53) Groups. The Control Group did not take part in the Self‐discovery Programme. Both groups continued to receive any additional support provided. Results indicate that children in the Intervention Group showed improvements in self‐confidence, social confidence, communication and contribution in the class. Children in the Intervention Group were noted by teachers to use skills learned on the Self‐discovery Programme during the school day.</p>

Mindfulness-based meditation interventions have become increasingly popular in contemporary psychology. Other closely related meditation practices include loving-kindness meditation (LKM) and compassion meditation (CM), exercises oriented toward enhancing unconditional, positive emotional states of kindness and compassion. This article provides a review of the background, the techniques, and the empirical contemporary literature of LKM and CM. The literature suggests that LKM and CM are associated with an increase in positive affect and a decrease in negative affect. Preliminary findings from neuroendocrine studies indicate that CM may reduce stress-induced subjective distress and immune response. Neuroimaging studies suggest that LKM and CM may enhance activation of brain areas that are involved in emotional processing and empathy. Finally, preliminary intervention studies support application of these strategies in clinical populations. It is concluded that, when combined with empirically supported treatments, such as cognitive-behavioral therapy, LKM and CM may provide potentially useful strategies for targeting a variety of different psychological problems that involve interpersonal processes, such as depression, social anxiety, marital conflict, anger, and coping with the strains of long-term caregiving. Highlights ► We review the literature on loving-kindness and compassion meditation. ► Neuroendocrine studies suggest that compassion meditation reduces subjective distress and immune response to stress. ► Neuroimaging studies suggest that both meditation practices enhance activation of emotion centers of the brain. ► Preliminary intervention studies support the application of these strategies in clinical populations. ► We conclude that these techniques are effective for treating social anxiety, marital conflict, anger, and strains of long-term caregiving.

This article discusses how loving-kindness can be used to treat traumatized refugees and minority groups, focusing on examples from our treatment, culturally adapted cognitive-behavioral therapy (CA-CBT). To show how we integrate loving-kindness with other mindfulness interventions and why loving-kindness should be an effective therapeutic technique, we present a typology of mindfulness states and the Nodal Network Model (NNM) of Affect and Affect Regulation. We argue that mindfulness techniques such as loving-kindness are therapeutic for refugees and minority populations because of their potential for increasing emotional flexibility, decreasing rumination, serving as emotional regulation techniques, and forming part of a new adaptive processing mode centered on psychological flexibility. We present a case to illustrate the clinical use of loving-kindness within the context of CA-CBT.

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>Abstract The performance of concentrative and mindfulness meditators on a test of sustained attention (Wilkins' counting test) was compared with controls. Both groups of meditators demonstrated superior performance on the test of sustained attention in comparison with controls, and long-term meditators were superior to short-term meditators. Mindfulness meditators showed superior performance in comparison with concentrative meditators when the stimulus was unexpected but there was no difference between the two types of meditators when the stimulus was expected. The results are discussed in relation to the attentional mechanisms involved in the two types of meditation and implications drawn for mental health.</p>

Many philosophical and contemplative traditions teach that “living in the moment” increases happiness. However, the default mode of humans appears to be that of mind-wandering, which correlates with unhappiness, and with activation in a network of brain areas associated with self-referential processing. We investigated brain activity in experienced meditators and matched meditation-naive controls as they performed several different meditations (Concentration, Loving-Kindness, Choiceless Awareness). We found that the main nodes of the default-mode network (medial prefrontal and posterior cingulate cortices) were relatively deactivated in experienced meditators across all meditation types. Furthermore, functional connectivity analysis revealed stronger coupling in experienced meditators between the posterior cingulate, dorsal anterior cingulate, and dorsolateral prefrontal cortices (regions previously implicated in self-monitoring and cognitive control), both at baseline and during meditation. Our findings demonstrate differences in the default-mode network that are consistent with decreased mind-wandering. As such, these provide a unique understanding of possible neural mechanisms of meditation.

The present study was designed to examine mindfulness and stress levels in beginner and advanced practitioners of Hatha Yoga. Participants (N = 52) were recruited through Hatha Yoga schools local to western Massachusetts. Beginner practitioners (n = 24) were designated as those with under 5 years (M = 3.33) experience and advanced practitioners (n = 28) as those with over 5 years (M = 14.53) experience in Hatha Yoga. The participants completed the Mindful Attention Awareness Scale (MAAS; Brown and Ryan 2003) and the Perceived Stress Scale (PSS; Cohen et al. 1983) directly preceding a regularly scheduled Hatha Yoga class. Based on two independent-samples t-tests, advanced participants scored significantly higher in mindfulness levels (P < .05) and significantly lower in stress levels (P < .05) when compared to beginner participants. Additionally, a significant negative correlation (r = —. 45, P = .00) was found between mindfulness and stress levels. No significant correlations were found between experience levels and mindfulness and stress levels. Hatha Yoga may be an effective technique for enhancing mindfulness and decreasing stress levels in practitioners.

OBJECTIVES: This study investigated the relationships between a mindfulness-based stress reduction meditation program for early stage breast and prostate cancer patients and quality of life, mood states, stress symptoms, lymphocyte counts, and cytokine production. METHODS: Forty-nine patients with breast cancer and 10 with prostate cancer participated in an 8-week MBSR program that incorporated relaxation, meditation, gentle yoga, and daily home practice. Demographic and health behavior variables, quality of life (EORTC QLQ C-30), mood (POMS), stress (SOSI), and counts of NK, NKT, B, T total, T helper, and T cytotoxic cells, as well as NK and T cell production of TNF, IFN-γ, IL-4, and IL-10 were assessed pre- and postintervention. RESULTS: Fifty-nine and 42 patients were assessed pre- and postintervention, respectively. Significant improvements were seen in overall quality of life, symptoms of stress, and sleep quality. Although there were no significant changes in the overall number of lymphocytes or cell subsets, T cell production of IL-4 increased and IFN-γ decreased, whereas NK cell production of IL-10 decreased. These results are consistent with a shift in immune profile from one associated with depressive symptoms to a more normal profile. CONCLUSIONS: MBSR participation was associated with enhanced quality of life and decreased stress symptoms in breast and prostate cancer patients. This study is also the first to show changes in cancer-related cytokine production associated with program participation.

<p>OBJECTIVES: This study investigated the relationships between a mindfulness-based stress reduction meditation program for early stage breast and prostate cancer patients and quality of life, mood states, stress symptoms, and levels of cortisol, dehydroepiandrosterone-sulfate (DHEAS) and melatonin. METHODS: Fifty-nine patients with breast cancer and 10 with prostate cancer enrolled in an eight-week Mindfulness-Based Stress Reduction (MBSR) program that incorporated relaxation, meditation, gentle yoga, and daily home practice. Demographic and health behavior variables, quality of life, mood, stress, and the hormone measures of salivary cortisol (assessed three times/day), plasma DHEAS, and salivary melatonin were assessed pre- and post-intervention. RESULTS: Fifty-eight and 42 patients were assessed pre- and post-intervention, respectively. Significant improvements were seen in overall quality of life, symptoms of stress, and sleep quality, but these improvements were not significantly correlated with the degree of program attendance or minutes of home practice. No significant improvements were seen in mood disturbance. Improvements in quality of life were associated with decreases in afternoon cortisol levels, but not with morning or evening levels. Changes in stress symptoms or mood were not related to changes in hormone levels. Approximately 40% of the sample demonstrated abnormal cortisol secretion patterns both pre- and post-intervention, but within that group patterns shifted from “inverted-V-shaped” patterns towards more “V-shaped” patterns of secretion. No overall changes in DHEAS or melatonin were found, but nonsignificant shifts in DHEAS patterns were consistent with healthier profiles for both men and women. CONCLUSIONS: MBSR program enrollment was associated with enhanced quality of life and decreased stress symptoms in breast and prostate cancer patients, and resulted in possibly beneficial changes in hypothalamic-pituitary-adrenal (HPA) axis functioning. These pilot data represent a preliminary investigation of the relationships between MBSR program participation and hormone levels, highlighting the need for better-controlled studies in this area.</p>
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Interest in the use of mindfulness-based activities with children and youth is growing. The article evaluates empirical evidence related to the use of mindfulness-based activities to facilitate enhanced student learning and to support students’ psychological, physiological, and social development. It also provides an overview of interventions that include mindfulness. There is a need to provide children with a way to combat the stress and pressure of living in today’s highly charged world: mindfulness may be one helpful alternative. The implications of a universal school-based mindfulness intervention are discussed, and directions for future research are offered.
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