Traditional medical systems are challenging because their theories and practices strike many conventionally trained physicians and researchers as incomprehensible. Should modern medicine dismiss them as unscientific, view them as sources of alternatives hidden in a matrix of superstition, or regard them as complementary sciences of medicine? We make the latter argument using the example of Tibetan medicine. Tibetan medicine is based on analytic models and methods that are rationally defined, internally coherent, and make testable predictions, meeting current definitions of "science." A ninth century synthesis of Indian, Chinese, Himalayan, and GrecoâPersian traditions, Tibetan medicine is the most comprehensive form of Eurasian healthcare and the world's first integrative medicine. Incorporating rigorous systems of meditative selfâhealing and ascetic selfâcare from India, it includes a worldâclass paradigm of mind/body and preventive medicine. Adapting the therapeutic philosophy and contemplative science of Indian Buddhism to the quality of secular life and death, it features the world's most effective systems of positive and palliative healthcare. Based on qualitative theories and intersubjective methods, it involves predictions and therapies shown to be more accurate and effective than those of modern medicine in fields from physiology and pharmacology to neuroscience, mind/body medicine, and positive health. The possibility of complementary sciences follows from the latest view of science as a set of tools--instruments of social activity based on learned agreement in aims and methods--rather than as a monolith of absolute truth. Implications of this pluralistic outlook for medical research and practice are discussed.
There is considerable demand for special education services for the over half a million students with autism in the United States. While assistive technology may augment educational services, its implementation is often prevented by a number of practical and attitudinal barriers. These barriers are especially pertinent for the newest and thus least familiar digital systems, such as computerized smartglasses loaded with specialized software modules. Computerized smartglasses are a technology that has already been shown to have an ability to deliver educational interventions through augmented reality. With this in mind, we sought to understand how school educators received and assessed the practicality of a smartglasses-based educational intervention in a single-subject study. The intervention was designed to aid with attention and social educational learning in autism. The intervention was delivered twice a day during a two-week study on a 13-year-old student with autism who was attending a mainstream middle school in Massachusetts. Three different school educators delivered the intervention: the student's general education teacher, special education teacher, and paraprofessional. Educators recorded their attitudes, the practicality of the technology, and its impact on the student and their classroom through the use of a digital log and a series of in-person interviews. Overall, the school educators experienced a positive view of the smartglasses. The smartglasses intervention was found to be logistically practical to implement, easily usable by both the educator and student, and not time-consuming to learn or implement. Educators also identified the experience as being fun for the student, and felt that the student demonstrated improvement in his verbal and non-verbal skills. There were no adverse effects on the other students or the classroom, and the technology did not result in a distraction. These findings suggest that social skills interventions delivered by smartglasses may be practical, useful, and may lead to improvements in social communication skills. Further research on smartglasses may help to clarify the future role for augmenting special education in students with autism.
<p>Psychiatrist and Buddhist scholar Joseph Loizzo discusses self-regulation and reconditioning the mind against the stress response through meditation. He particularly looks at issues pertaining to a multi-disciplinary and integrative science of mind which includes a viable and mature science of self-correction and cognitive therapy. (Zach Rowinski 2004-06-04)</p>
Contemporary solutions to the problem of violence at the individual level usually involve punitive social control mechanisms. As a humane alternative, meditation programs within correctional institutions are experiencing growth and greater acceptance in North America. A handful of scholarly and anecdotal studies report reduced violence, aggression, and anger and increased self-awareness and hopefulness among inmates who take up meditation and contemplative practices (Phillips, 2008; Parkum & Stultz, 2000). In this chapter we explore the mechanisms of reducing violence and aggression and combating recidivism through meditation programs and practices. We situate this phenomenon within a larger socio-cultural framework that considers the gender-specific subjectivities of a majority male correctional population.
This article offers an overview of meditation research: its history, recent developments, and future directions. As the number and scope of studies grow, the field has converged with cognitive and affective neuroscience, and spawned many clinical applications. Recent work has shed light on the mechanisms and effects of diverse practices, and is entering a new phase where consensus and coherent paradigms are within reach. This article suggests an unusual path for future advancement: complementing conventional research with rigorous dialogue with the contemplative traditions that train expert meditators and best know the techniques. It explores the Nalanda tradition developed in India and preserved in Tibet, because its cumulative approach to contemplative methods produced a comprehensive framework that may help interpret data and guide research, and because its naturalistic theories and empirical methods may help bridge the gulf between science and other contemplative traditions. Examining recent findings and models in light of this framework, the article introduces the Indic map of the central nervous system and presents three testable predictions based on it. Finally, it reviews two studies that suggest that the multimodal Nalanda approach to contemplative learning is as well received as more familiar approaches, while showing promise of being more effective.
<p>Meditation practice alters intrinsic resting-state functional connectivity (rsFC) in the default mode network (DMN). However, little is known regarding the effects of meditation on other resting-state networks. The aim of current study was to investigate the effects of meditation experience and meditation-state functional connectivity (msFC) on multiple resting-state networks (RSNs). Meditation practitioners (MPs) performed two 5-minute scans, one during rest, one while meditating. A meditation naïve control group (CG) underwent one resting-state scan. Exploratory regression analyses of the relations between years of meditation practice and rsFC and msFC were conducted. During resting-state, MP as compared to CG exhibited greater rsFC within the Dorsal Attention Network (DAN). Among MP, meditation, as compared to rest, strengthened FC between the DAN and DMN and Salience network whereas it decreased FC between the DAN, dorsal medial PFC, and insula. Regression analyses revealed positive correlations between the number of years of meditation experience and msFC between DAN, thalamus, and anterior parietal sulcus, whereas negative correlations between DAN, lateral and superior parietal, and insula. These findings suggest that the practice of meditation strengthens FC within the DAN as well as strengthens the coupling between distributed networks that are involved in attention, self-referential processes, and affective response.</p>
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OBJECTIVE: The purpose of this study was to determine the efficacy of 3 nonhormonal therapies for the improvement of menopause-related quality of life in women with vasomotor symptoms. STUDY DESIGN: We conducted a 12-week 3 x 2 randomized, controlled, factorial design trial. Peri-and postmenopausal women, 40-62 years old, were assigned randomly to yoga (n = 107), exercise (n = 106), or usual activity (n = 142) and also assigned randomly to a double-blind comparison of omega-3 (n = 177) or placebo (n = 178) capsules. We performed the following interventions: (1) weekly 90-minute yoga classes with daily at-home practice, (2) individualized facility-based aerobic exercise training 3 times/week, and (3) 0.615 g omega-3 supplement, 3 times/day. The outcomes were assessed with the following scores: Menopausal Quality of Life Questionnaire (MENQOL) total and domain (vasomotor symptoms, psychosocial, physical and sexual). RESULTS: Among 355 randomly assigned women who average age was 54.7 years, 338 women (95%) completed 12-week assessments. Mean baseline vasomotor symptoms frequency was 7.6/day, and the mean baseline total MENQOL score was 3.8 (range, 1-8 from better to worse) with no between-group differences. For yoga compared to usual activity, baseline to 12-week improvements were seen for MENQOL total -0.3 (95% confidence interval, -0.6 to 0; P = .02), vasomotor symptom domain (P = .02), and sexuality domain (P = .03) scores. For women who underwent exercise and omega-3 therapy compared with control subjects, improvements in baseline to 12-week total MENQOL scores were not observed. Exercise showed benefit in the MENQOL physical domain score at 12 weeks (P = .02). CONCLUSION: All women become menopausal, and many of them seek medical advice on ways to improve quality of life; little evidence-based information exists. We found that, among healthy sedentary menopausal women, yoga appears to improve menopausal quality of life; the clinical significance of our finding is uncertain because of the modest effect.
We implemented a meta-analysis of randomized trials to estimate the treatment effect of mindfulness-based cognitive therapy in a group format compared to no treatment or alternative group interventions. We inspected moderators of effect size and estimated treatment effects over time across 31 studies with yielded mean effect sizes revealing large and medium effects for no treatment and alternative treatment comparisons, respectively. Moderator analyses revealed differential models for explaining variations in treatment effects related to age, percentage of men in studies, domicile, study setting, and type of alternative treatment comparison. Implications for group work and limitations of this study are discussed.
The general principles around headache as a cardinal symptom are covered elsewhere (Chap. 21); here we discuss disorders in which headache and associated features occur in the absence of any exogenous cause. The most common are migraine, tension-type headache, and the trigeminal autonomic cephalalgias, notably cluster headache.
The general principles around headache as a cardinal symptom are covered elsewhere (Chap. 21); here we discuss disorders in which headache and associated features occur in the absence of any exogenous cause. The most common are migraine, tension-type headache, and the trigeminal autonomic cephalalgias, notably cluster headache.
This study examined the relationships of mindfulness, a form of focused self-awareness, with physical and psychological health. Mindfulness was measured in terms of four stable forms of awareness: Observe, an awareness of internal and external stimuli; Describe, an ability to verbally express thoughts clearly and easily; Act with Awareness, the tendency to focus on present tasks with undivided attention; and Accept without Judgment, the tendency to take a nonjudgmental attitude toward one's own thoughts and emotions. These aspects of mindfulness were explored in relation to both physical health, which consisted of heart rate variability, a measure of overall cardiovascular health, and psychological health, which consisted of flourishing, existential well-being, negative affect, and social well-being in a sample of 506 undergraduate students. Individuals high in mindfulness showed better cardiovascular health and psychological health.
Objective
There is a growing scientific interest in mindfulness meditation (MM), yet its underlying neurophysiological mechanism is still uncertain. We investigated whether MM affects self-referential processing, associated with default mode network (DMN), either as short (state) – or long-term (trait) effects.
Methods
Three levels of MM expertise were compared with controls (n = 12 each) by electroencephalography (EEG).
Results
DMN deactivation was identified during the transition from resting state to a time production task, as lower gamma (25–45 Hz) power over frontal and midline regions. MM practitioners exhibited a trait lower frontal gamma activity, related to narrative self-reference and DMN activity, as well as producing longer durations, these being negatively correlated with frontal gamma activity. Additionally, we found state increases in posterior gamma power, suggesting increased attention and sensory awareness. MM proficiency did not affect the results.
Conclusions
Gamma power over frontal midline areas reflects DMN activity. MM practitioners exhibit lower trait frontal gamma activity, as well as a state and trait increases in posterior gamma power, irrespective of practice proficiency.
Significance
First, the DMN can be studied non-invasively by EEG. Second, MM induces from the early stages of practice neuroplasticity in self-referential and attentional networks.
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<p>The mind contains the seeds of its own awakening - seeds that we can cultivate to bring forth the fruits of a life lived consciously. With 'Mindfulness', Joseph Goldstein shares the wisdom of his four decades of teaching and practice in a book that will serve as a lifelong companion for anyone committed to mindful living and the realization of inner freedom. Goldstein's source teaching is the 'Satipatthana Sutta', the Buddha's legendary discourse on the four foundations of mindfulness that became the basis for the many types of Vipassana (or insight meditation) found today. Exquisite in detail yet wholly accessible and relevant for the modern student, 'Mindfulness' takes us through a profound study of: -Ardency, clear knowing, mindfulness, and concentration - how to develop these four qualities of mind essential for walking the path wisely -The 'Satipatthana' refrain - how deeply contemplating the four foundation s of mindfulness opens us to bare knowing and continuity of mindfulness -Mindfulness of the body, including the breath, postures, activities, adn physical characteristics -Mindfulness of feelings - how the experience of our sense perceptions influences oru inner adn outer worlds -Mindfulness of mind - learning to recognize skillful and unskillful states of mind and thought -Mindfulness of 'dhammas' (or categories of experience), including the Five Hindrances, the Six Sense Spheres, the Seven Factors of Awakening, and much more "There is a wealth of meaning and nuance in the experience of mindfulness that can enrich our lives in unimagined ways," writes Goldstein. In 'Mindfulness' you have the tools to mine these riches for yourself.</p>
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In this chapter, we argue that state and trait mindfulness and mindfulness-based practices in the workplace should enhance employee outcomes. First, we review the existing literature on mindfulness, provide a brief history and definition of the construct, and discuss its beneficial effects on physical and psychological health. Second, we delineate a model of the mental and neurobiological processes by which mindfulness and mindfulness-based practices improve self-regulation of thoughts, emotions, and behaviors, linking them to both performance and employee well-being in the workplace. We especially focus on the power of mindfulness, via improved self-regulation, to enhance social relationships in the workplace, make employees more resilient in the face of challenges, and increase task performance. Third, we outline controversies, questions, and challenges that surround the study of mindfulness, paying special attention to the implications of unresolved issues for understanding the effects of mindfulness at work. We conclude with a discussion of the implications of our propositions for organizations and employees and offer some recommendations for future research on mindfulness in the workplace.
The impact of the Internet across multiple aspects of modern society is clear. However, the influence that it may have on our brain structure and functioning remains a central topic of investigation. Here we draw on recent psychological, psychiatric and neuroimaging findings to examine several key hypotheses on how the Internet may be changing our cognition. Specifically, we explore how unique features of the online world may be influencing: a) attentional capacities, as the constantly evolving stream of online information encourages our divided attention across multiple media sources, at the expense of sustained concentration; b) memory processes, as this vast and ubiquitous source of online information begins to shift the way we retrieve, store, and even value knowledge; and c) social cognition, as the ability for online social settings to resemble and evoke real-world social processes creates a new interplay between the Internet and our social lives, including our self-concepts and self-esteem. Overall, the available evidence indicates that the Internet can produce both acute and sustained alterations in each of these areas of cognition, which may be reflected in changes in the brain. However, an emerging priority for future research is to determine the effects of extensive online media usage on cognitive development in youth, and examine how this may differ from cognitive outcomes and brain impact of uses of Internet in the elderly. We conclude by proposing how Internet research could be integrated into broader research settings to study how this unprecedented new facet of society can affect our cognition and the brain across the life course.
the Amazon, Brazil, where pioneering work taking an ecosystem approach to human health provided a complete new view of the origin of mercury in the environment and its effects on human health. Photo h \ Jean Lebel.
Few regions of the United States can equal the high concentration of endangered ancient cultural sites found in Hawaii. Built by the indigenous people of the Islands, the sites range in age from two thousand to two hundred years old and in size and extent from large temple complexes serving the highest order of chiefs to modest family shrines. Today, many of these structures are threatened by their proximity to urban development. Sites are frequently vandalized or, worse, bulldozed to make way for hotels, golf courses, marinas, and other projects.The sixty heiau photographed and described in this volume are all located on Oahu, the island that has experienced by far the most development over the last two hundred years. These captivating images provide a compelling argument for the preservation of Hawaiian sacred places. The modest sites of the maka‘ainana (commoners) – small fishing, agricultural, craft, and family shrines – are given particular attention because they are often difficult to recognize and prone to vandalism and neglect. Also included are the portraits of twenty-eight Hawaiians who shared their knowledge with archaeologist J. Gilbert McAllister during his survey of Oahu in the 1930s. Without their contribution, the names and histories of many of the heiau would have been lost. The introductory text provides important contextual information about the definition and function of heiau, the history of the abolition of traditional Hawaiian religion, preservation issues, and guidelines for visiting heiau.
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