Originally published in 1976, this book remains a classic work in the development of evolutionary thought, and its influence is undiminished today
Letter to the Editor.
It’s easy to see how evolution can account for the dark streaks in human nature—the violence, treachery, and cruelty. But how does it produce kindness, generosity, and heroism?
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The postnatal period confers a high risk for anxiety in women, but few life stage-specific resources are available. This is despite public health policy recommendations for universal screening for mental health problems. Using the first two steps of the four-step United Kingdom Medical Research Council (UKMRC) guidance and with input from consumers, we developed and piloted a supported self-help psychoeducation resource for the management of syndromal or subsyndromal generalised postnatal anxiety. The theoretically sound What Am I Worried About (WAWA) resource uses cognitive behaviour therapy and mindfulness in a seven-module programme supported by a 30-min telephone consultation with a mental health professional during each module. Results of an open pilot confirm acceptability, safety, non-stigma, feasibility and preliminary efficacy. Subject to successful completion of Step 3 of the UKMRC guidance, WAWA can be provided for anxiety management to women in a stepped-care model in primary postnatal health services.
Our objective was to review the current body of evidence supporting the efficacy of self-management programs in individuals with multiple sclerosis (MS) and other chronic neurological conditions. We reviewed published literature using standardized search terms; examined self-management interventions in a variety of chronic neurological disorders, including MS; and classified studies using the evidence classification established by the American Academy of Neurology. We reviewed 527 abstracts, of which 39 met our inclusion criteria for evaluation. Of the 39 studies, 3 provided class I evidence assessing the efficacy of self-management interventions: a randomized controlled trial of a telephone counseling program for health promotion in MS, a home-based exercise program for reducing falls in people with Parkinson disease, and the comparison of a fitness center program versus a home-based exercise program for people with traumatic brain injury. The remaining studies provided additional support for self-management interventions with a lesser degree of methodologic rigor (class II, class III, or class IV evidence). We concluded that self-management strategies are applicable to chronic neurological diseases, but a need exists for more rigorous studies in this area. We provide recommendations for future intervention study methodologies with a specific emphasis on MS care.
<p>Recent literature has described how the capacity for concurrent self-assessment—ongoing moment-to-moment self-monitoring—is an important component of the professional competence of physicians. Self-monitoring refers to the ability to notice our own actions, curiosity to examine the effects of those actions, and willingness to use those observations to improve behavior and thinking in the future. Self-monitoring allows for the early recognition of cognitive biases, technical errors, and emotional reactions and may facilitate self-correction and development of therapeutic relationships. Cognitive neuroscience has begun to explore the brain functions associated with self-monitoring, and the structural and functional changes that occur during mental training to improve attentiveness, curiosity, and presence. This training involves cultivating habits of mind such as experiencing information as novel, thinking of “facts” as conditional, seeing situations from multiple perspectives, suspending categorization and judgment, and engaging in self-questioning. The resulting awareness is referred to as mindfulness and the associated moment-to-moment self-monitoring as mindful practice—in contrast to being on “automatic pilot” or “mindless” in one's behavior. This article is a preliminary exploration into the intersection of educational assessment, cognitive neuroscience, and mindful practice, with the hope of promoting ways of improving clinicians' capacity to self-monitor during clinical practice, and, by extension, improve the quality of care that they deliver.</p>
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One of the most important personal challenges in our society is the construction of positive and lasting self-identities (e.g. Gergen 1991; Giddens 1991; Ryan and Deci 2003; Taylor 1989). The study of self and identity is also an important subject of research in social sciences, because of its cultural, social and psychological relevance, and because it is a field in which some theoretical and conceptual controversies persist (e.g. Fiske et al. 2010; Leary and Tangney 2012; Schwartz et al. 2011). Although the environment is a key factor in the development of identities, investigation into identity’s relationship with natural environments is still fairly new. Environmental psychology has a long tradition of studying bonds between built environments and self or identity, but only in the last 15 years has research begun to consider the role of nature in the construction of self and well-being. Restoration theory has been used to explain most of the cognitive benefits of nature, but focusing only on these misses some of the important mechanisms through which it has a positive impact. This chapter develops the main theoretical and operative concepts that have been raised in the research on self and nature. At the same time, the research that connects these concepts with well-being studies and quality of life is reviewed. Finally, the role of the natural environment in self, identity studies and well-being is discussed.
How well is trait mindfulness perceived by outside observers? This question has implications for the conceptualization of trait mindfulness and development and validity of self-report questionnaires. We examine this question via self-other agreement (SOA), observability, and evaluativeness of mindfulness. Study 1 investigated SOA of trait mindfulness with the Five-Facet Mindfulness Questionnaire (FFMQ) in a sample of undergraduates and close others. Self- and other-reports of FFMQ facets agreed more than they disagreed, with SOA correlations ranging from 0.19 to 0.25. Because outside observers are only privy to behaviors rather than internal cognitive and emotional states, SOA correlations suggest that the internal process of mindfulness likely manifests in observable behaviors. Study 2 investigated the observability and evaluativeness of mindfulness via the FFMQ in an independent sample. There were no strong relationships between SOA and either observability or evaluativeness of mindfulness. The absence of a negative relationship between evaluativeness and SOA suggests that SOA is not strongly impacted by enhancing biases in self-report. The absence of a positive relationship between observability and SOA suggests that the observability of the process of mindfulness does not strongly influence the perception of mindfulness by an outside observer. Taken together, results from these two studies suggest that others do perceive mindfulness, and yet the information upon which they base their judgments remains unclear. In keeping with Buddhist teachings and intervention science, we suggest that if process-related behaviors are not used to judge mindfulness, perhaps outcome-related behaviors are used instead.
The immediate outcomes of mindfulness meditation (MM) and loving-kindness meditation (LKM) on experimental measures of explicit and implicit self- and other-referential processing (SRP-ORP) have not been investigated previously. In this study, undergraduate students (n = 104) were randomized to a single-session practice of MM, LKM, or reading control and completed self-report measures of decentering and positive affect directed toward self and other. Participants also completed an experimental measure of valenced SRP-ORP. Practice of both meditations was associated with increased decentering and positive affect relative to reading control, although self-reported response to MM and LKM did not significantly differ. Following the meditation, whereas participants randomized to MM evidenced an expected self-positivity bias in positive affective response and reaction time during an experimental SRP-ORP task, participants randomized to LKM did not. LKM, as uniquely involving the intentional cultivation of positive emotion toward both self and other, may be associated with a relative normalization of the self-positivity bias. Individual differences in response to SRP-ORP were also examined as a function of traits related to mindfulness and loving-kindness, in addition to as a function of variability in experiential response to MM and LKM. Study limitations and future research directions are also discussed.
The Self Possessed is a multifaceted, diachronic study reconsidering the very nature of religion in South Asia, the culmination of years of intensive research. Frederick M. Smith proposes that positive oracular or ecstatic possession is the most common form of spiritual expression in India, and that it has been linguistically distinguished from negative, disease-producing possession for thousands of years.In South Asia possession has always been broader and more diverse than in the West, where it has been almost entirely characterized as "demonic." At best, spirit possession has been regarded as a medically treatable psychological ailment and at worst, as a condition that requires exorcism or punishment. In South (and East) Asia, ecstatic or oracular possession has been widely practiced throughout history, occupying a position of respect in early and recent Hinduism and in certain forms of Buddhism.Smith analyzes Indic literature from all ages-the earliest Vedic texts; the Mahabharata; Buddhist, Jain, Yogic, Ayurvedic, and Tantric texts; Hindu devotional literature; Sanskrit drama and narrative literature; and more than a hundred ethnographies. He identifies several forms of possession, including festival, initiatory, oracular, and devotional, and demonstrates their multivocality within a wide range of sects and religious identities. Possession is common among both men and women and is practiced by members of all social and caste strata. Smith theorizes on notions of embodiment, disembodiment, selfhood, personal identity, and other key issues through the prism of possession, redefining the relationship between Sanskritic and vernacular culture and between elite and popular religion. Smith's study is also comparative, introducing considerable material from Tibet, classical China, modern America, and elsewhere.Brilliant and persuasive, The Self Possessed provides careful new translations of rare material and is the most comprehensive study in any language on this subject.
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BACKGROUND: Self - rating inventories to assess the Prakrti (constitution) and personality have been developed and validated for adults. To analyze the effect of personality development programs on Prakrti of the children, standardized scale is not available. Hence, present study was carried out to develop and standardize Caraka Child Personality inventory (CCPI). MATERIALS AND METHODS: The 77- item CCPI scale was developed on the basis of translation of Sanskrit verses describing vataja (a), pittaja (b) and kaphaja prakrti (c) characteristics described in Ayurveda texts and by taking the opinions of 5 Ayurveda experts and psychologists. The scale was administered on children of the age group 8-12 years in New Generation National public school, Bangalore. RESULTS: This inventory was named CCPI and showed excellent internal consistency. The Cronbach's alpha for A, B and C scales were 0.54, 0.64 and 0.64 respectively. The Split - Half reliability scores for A, B and C subscales were 0.64. 0.60 and 0.66 respectively. Factor validity coefficient Scores on each item was above 0.4. Scores on vataja, pittaja and kaphaja scales were inversely correlated. Test-retest reliability scores for A,B and C scales were 0.87,0.88 and 0.89 respectively. The result of CCPI was compared with a parent rating scale Ayurveda Child Personality Inventory (ACPI). Subscales of CCPI correlated significantly highly (above 0.80) with subscales of ACPI which was done for the purpose of cross-validation with respect to ACPI. CONCLUSIONS: The prakrti of the children can be measured consistently by this scale. Correlations with ACPI pointed toward concurrent validity.
The question of the self has intrigued philosophers and psychologists for a long time. More recently, distinct concepts of self have also been suggested in neuroscience. However, the exact relationship between these concepts and neural processing across different brain regions remains unclear. This article reviews neuroimaging studies comparing neural correlates during processing of stimuli related to the self with those of non-self-referential stimuli. All studies revealed activation in the medial regions of our brains' cortex during self-related stimuli. The activation in these so-called cortical midline structures (CMS) occurred across all functional domains (e.g., verbal, spatial, emotional, and facial). Cluster and factor analyses indicate functional specialization into ventral, dorsal, and posterior CMS remaining independent of domains. Taken together, our results suggest that self-referential processing is mediated by cortical midline structures. Since the CMS are densely and reciprocally connected to subcortical midline regions, we advocate an integrated cortical–subcortical midline system underlying human self. We conclude that self-referential processing in CMS constitutes the core of our self and is critical for elaborating experiential feelings of self, uniting several distinct concepts evident in current neuroscience.
Bipolar depression is often refractory to treatment and is frequently associated with anxiety symptoms and elevated suicide risk. There is a great need for adjunctive psychotherapeutic interventions. Treatments with effectiveness for depressive and anxiety symptoms as well as suicide-related thoughts and behaviors would be particularly beneficial. Mindfulness-based interventions hold promise, and studies of these approaches for bipolar disorder are warranted. The aim of this paper is to provide a conceptual background for such studies by reviewing key findings from diverse lines of investigation. Results of that review indicate that cortical midline structures (CMS) appear to link abnormal self-referential thinking to emotional dysregulation in mood disorders. Furthermore, CMS and striatal dysfunction may play a role in the neuropathology underlying suicide-related thoughts and behaviors. Thus, combining studies of mindfulness interventions targeting abnormal self-referential thinking with functional imaging of CMS and striatal function may help delineate the neurobiological mechanisms of action of these treatments.
This article introduces biofeedback, meditation, and autogenic training as a beneficial modality for a range of health ails.
This book provides an in-depth description of the underlying processes of biofeedback; the role of biofeedback in self-regulation; and the correlation between brain states and emotional states.
Understanding the autonomic nervous system and homeostatic changes associated with emotions remains a major challenge for neuroscientists and a fundamental prerequisite to treat anxiety, stress, and emotional disorders. Based on recent publications, the inter-relationship between respiration and emotions and the influence of respiration on autonomic changes, and subsequent widespread membrane potential changes resulting from changes in homeostasis are discussed. We hypothesize that reversing homeostatic alterations with meditation and breathing techniques rather than targeting neurotransmitters with medication may be a superior method to address the whole body changes that occur in stress, anxiety, and depression. Detrimental effects of stress, negative emotions, and sympathetic dominance of the autonomic nervous system have been shown to be counteracted by different forms of meditation, relaxation, and breathing techniques. We propose that these breathing techniques could be used as first-line and supplemental treatments for stress, anxiety, depression, and some emotional disorders.
BACKGROUND: Although hatha yoga has frequently been recommended for patients with bipolar disorder (BD) and there is preliminary evidence that it alleviates depression, there are no published data on the benefits-and potential risks-of yoga for patients with BD. Thus, the goal of this study was to assess the risks and benefits of yoga in individuals with BD. METHODS: We recruited self-identified yoga practitioners with BD (N=109) to complete an Internet survey that included measures of demographic and clinical information and open-ended questions about yoga practice and the impact of yoga. RESULTS: 86 respondents provided sufficient information for analysis, 70 of whom met positive screening criteria for a lifetime history of mania or hypomania. The most common styles of yoga preferred were hatha and vinyasa. When asked what impact yoga had on their life, participants responded most commonly with positive emotional effects, particularly reduced anxiety, positive cognitive effects (e.g., acceptance, focus, or "a break from my thoughts"), or positive physical effects (e.g., weight loss, increased energy). Some respondents considered yoga to be significantly life changing. The most common negative effect of yoga was physical injury or pain. Five respondents gave examples of specific instances or a yoga practice that they believed increased agitation or manic symptoms; five respondents gave examples of times that yoga increased depression or lethargy. CONCLUSIONS: Many individuals who self-identify as having BD believe that yoga has benefits for mental health. However, yoga is not without potential risks. It is possible that yoga could serve as a useful adjunctive treatment for BD.
Background. Although hatha yoga has frequently been recommended for patients with bipolar disorder (BD) and there is preliminary evidence thatit alleviates depression, there are no published data on the benefits—and potential risks—of yoga for patients with BD. Thus, the goal of this study
was to assess the risks and benefits of yoga in individuals with BD. Methods. We recruited self-identified yoga practitioners with BD (N = 109) to
complete an Internet survey that included measures of demographic and clinical information and
open-ended questions about yoga practice and the impact of yoga. Results. 86 respondents provided
sufficient information for analysis, 70 of whom met positive screening criteria for a lifetime history of mania or hypomania. The most common styles of yoga preferred were hatha and vinyasa. When asked what impact yoga had on their life, participants responded most commonly with positive emotional effects, particularly reduced anxiety, positive cognitive effects (e.g., acceptance, focus,
or “a break from my thoughts”), or positive physical effects (e.g., weight loss, increased energy). Some respondents considered yoga to be significantly life changing. The most common negative effect of yoga was physical injury or pain. Five
respondents gave examples of specific instances or a yoga practice that they believed increased agitation or manic symptoms; five respondents gave
examples of times that yoga increased depression or lethargy. Conclusions. Many individuals who self-identify as having BD believe that yoga has
benefits for mental health. However, yoga is not without potential risks. It is possible that yoga could serve as a useful adjunctive treatment for
BD.
Objectives: This study focused on patients with bipolar disorder (BD), several years after their participation in mindfulness-based cognitive therapy (MBCT). It aimed at documenting sustained mindfulness practice, perceived long-term benefit from the program, and changes regarded as direct consequences of the intervention.Design: This cross-sectional survey took place at least 2 years after MBCT for 70.4% of participants.
Location: It was conducted in two specialized outpatient units for BDs that are part of the Geneva University Hospitals (Switzerland) and the Sainte-Anne Hospital in Paris (France).
Subjects: Eligibility criteria were a diagnosis of BD according to DSM-IV and participation in at least four MBCT sessions. Response rate was 66.4%. The final sample included 71 outpatients (71.8% bipolar I, 28.2% bipolar II).
Outcome measures: A questionnaire retrospectively assessed patient-perceived change, benefit from MBCT, and current mindfulness practice.
Results: Proportions of respondents who practiced mindfulness at least once a week were 54.9% for formal practice (body scan, sitting meditation, mindful walking, or movements) and 57.7% for informal practice (mindful daily activities). Perceived benefit for the prevention of relapse was moderate, but patients acknowledged long-lasting effects and persistent changes in their way of life. Formal mindfulness practice at least once a week tended to be associated with increased long-lasting effects (p = 0.052), whereas regular informal practice and mindful breathing were significantly associated with persistent changes in daily life (p = 0.038) and better prevention of depressive relapse (p = 0.035), respectively. The most frequently reported positive change was increased awareness of being able to improve one's health.
Conclusions: Despite methodological limitations, this survey allowed documenting mindfulness practice and perceived sustained benefit from MBCT in patients with BD. Participants particularly valued increased awareness that they can influence their own health. Both informal and formal practices, when sustained in the long term, might promote long-lasting changes.
BACKGROUND:There is increasing recognition of mindfulness and mindfulness training as a way to decrease stress and increase psychological functioning.
PURPOSE:
The aims of this study were to examine the effects of mindfulness stress reduction training on perceived stress and psychological well-being and to examine if changes in mindfulness mediate intervention effects on these outcomes.
METHODS:
Seventy women and one man with a previous cancer diagnosis (mean age 51.8 years, standard deviation = 9.86) were randomized into an intervention group or a wait-list control group. The intervention consisted of an 8-week mindfulness training course.
RESULTS:
Compared to participants in the control group, participants in the mindfulness training group had significantly decreased perceived stress and posttraumatic avoidance symptoms and increased positive states of mind. Those who participated in the intervention reported a significant increase in scores on the five-facet mindfulness questionnaire (FFMQ) when compared to controls. The increase in FFMQ score mediated the effects of the intervention on perceived stress, posttraumatic avoidance symptoms, and positive states of mind.
CONCLUSIONS:
This study indicates that the improvements in psychological well-being resulting from mindfulness stress reduction training can potentially be explained by increased levels of mindfulness as measured with the FFMQ. The importance of these findings for future research in the field of mindfulness is discussed.
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