We have a treasure within us. We were born with it. Reclaiming it costs us a lot. Some would say, everything. “Everything” has everything to do with leaving behind much of the small, comfortable self all of us have constructed and that, often enough, now functions as our jailer.
PURPOSE: Worsening of schizophrenia symptoms is related to stress and anxiety. People with schizophrenia often experience difficulties in coping with stress and possess a limited repertoire of coping strategies. A randomised comparative trial was undertaken in patients with schizophrenia to evaluate changes in state anxiety, psychological stress and subjective well-being after single sessions of yoga and aerobic exercise compared with a control condition.METHOD: Forty participants performed a single 30-min yoga session, 20-min of aerobic exercise on a bicycle ergometre at self-selected intensity and a 20-min no exercise control condition in random order.
RESULTS: After single sessions of yoga and aerobic exercise individuals with schizophrenia or schizoaffective disorder showed significantly decreased state anxiety (p < 0.0001), decreased psychological stress (p < 0.0001) and increased subjective well-being (p < 0.0001) compared to a no exercise control condition. Effect sizes ranged from 0.82 for psychological stress after aerobic exercise to 1.01 for state anxiety after yoga. The magnitude of the changes did not differ significantly between yoga and aerobic exercise.
CONCLUSION: People with schizophrenia and physiotherapists can choose either yoga or aerobic exercise in reducing acute stress and anxiety taking into account the personal preference of each individual.
PURPOSE: Worsening of schizophrenia symptoms is related to stress and anxiety. People with schizophrenia often experience difficulties in coping with stress and possess a limited repertoire of coping strategies. A randomised comparative trial was undertaken in patients with schizophrenia to evaluate changes in state anxiety, psychological stress and subjective well-being after single sessions of yoga and aerobic exercise compared with a control condition.METHOD: Forty participants performed a single 30-min yoga session, 20-min of aerobic exercise on a bicycle ergometre at self-selected intensity and a 20-min no exercise control condition in random order.
RESULTS: After single sessions of yoga and aerobic exercise individuals with schizophrenia or schizoaffective disorder showed significantly decreased state anxiety (p < 0.0001), decreased psychological stress (p < 0.0001) and increased subjective well-being (p < 0.0001) compared to a no exercise control condition. Effect sizes ranged from 0.82 for psychological stress after aerobic exercise to 1.01 for state anxiety after yoga. The magnitude of the changes did not differ significantly between yoga and aerobic exercise.
CONCLUSION: People with schizophrenia and physiotherapists can choose either yoga or aerobic exercise in reducing acute stress and anxiety taking into account the personal preference of each individual.
The applications and use of mindfulness-based interventions in medicine, mental health care, and education have been expanding as rapidly as the empirical evidence base that is validating and recommending them. This growth has created a powerful demand for professionals who can effectively deliver these interventions, and for the training of new professionals who can enter the fold.
The applications and use of mindfulness-based interventions in medicine, mental health care, and education have been expanding as rapidly as the empirical evidence base that is validating and recommending them. This growth has created a powerful demand for professionals who can effectively deliver these interventions, and for the training of new professionals who can enter the fold.Ironically, while the scientific literature on mindfulness has surged, little attention has been paid to the critical who and how of mindfulness pedagogy. Teaching Mindfulness is the first in-depth treatment of the person and skills of the mindfulness teacher. It is intended as a practical guide to the landscape of teaching, to help those with a new or growing interest in mindfulness-based interventions to develop both the personal authenticity and the practical know-how that can make teaching mindfulness a highly rewarding and effective way of working with others. The detail of theory and praxis it contains can also help seasoned mindfulness practitioners and teachers to articulate and understand more clearly their own pedagogical approaches.
The applications and use of mindfulness-based interventions in medicine, mental health care, and education have been expanding as rapidly as the empirical evidence base that is validating and recommending them. This growth has created a powerful demand for professionals who can effectively deliver these interventions, and for the training of new professionals who can enter the fold. Ironically, while the scientific literature on mindfulness has surged, little attention has been paid to the critical who and how of mindfulness pedagogy. Teaching Mindfulness is the first in-depth treatment of the person and skills of the mindfulness teacher. It is intended as a practical guide to the landscape of teaching, to help those with a new or growing interest in mindfulness-based interventions to develop both the personal authenticity and the practical know-how that can make teaching mindfulness a highly rewarding and effective way of working with others. The detail of theory and praxis it contains can also help seasoned mindfulness practitioners and teachers to articulate and understand more clearly their own pedagogical approaches. Engagingly written and enriched with vignettes from actual classes and individual sessions, this unique volume:Places the current mindfulness-based interventions in their cultural and historical context to help clarify language use, and the integration of Eastern and Western spiritual and secular traditionsOffers a highly relational understanding of mindfulness practice that supports moment-by-moment work with groups and individualsProvides guidance and materials for a highly experiential exploration of the reader's personal practice, embodiment, and application of mindfulness Describes in detail the four essential skill sets of the mindfulness teacher Proposes a comprehensive, systematic model of the intentions of teaching mindfulness as they are revealed in the mindfulness-based interventionsIncludes sample scripts for a wide range of mindfulness practices, and an extensive resource section for continued personal and career development Essential for today's practitioners and teachers of mindfulness-based interventionsTeaching Mindfulness: A Practical Guide for Clinicians and Educators brings this increasingly important discipline into clearer focus, opening dialogue for physicians, clinical and health psychologists, clinical social workers, marriage and family therapists, professional counselors, nurses, occupational therapists, physical therapists, pastoral counselors, spiritual directors, life coaches, organizational development professionals, and teachers and professionals in higher education, in short, everyone with an interest in helping others find their way into the benefits of the present moment.
At a recent retreat for mindfulness teachers in Europe, one of my fellow attendees, a man who, if asked, we would identify as “white,” who spoke with a European accent, noted that I was the only “Black woman” in the group of more than 200. “I imagine you’re used to that, though,” he said. I nodded, and we continued on without further reflection on these apparent facts. After all, he was right: in over years of experience within a variety of communities focused on practicing and teaching mindfulness, I have more often than not been one of the few, if not the only Black woman in the room. Within and across a variety of mainstream, Western mindfulness communities, people of color across the spectrum remain significantly underrepresented (Kaleem, 2012).
Faculty in counseling training programs often give voice to the importance of self-care for students during the training period and into practice after training is completed. However, few programs specifically address this issue in their curricula. To address this perceived need, a course was developed to provide students with (a) personal growth opportunities through self-care practices and (b) professional growth through mindfulness practices in counseling that can help prevent burnout. A focus group assessed course impact on students who reported significant changes in their personal lives, stress levels, and clinical training.
Regardless of all the honors classes and A.P. courses they took in high school, or the science, technology and engineering classes they cram into their college curriculum, students today will not be fully prepared to compete in an increasingly global business environment.
The traditional medicines of Middle Asia are rich and varied--from the Ayurveda and Siddha medicines of India, to the Unani and Sufi healing practices of the Middle East. Dr. Marc S. Micozzi unfolds the compelling idea that vital energy, expressed as "prana" in the Indian practice of Ayurveda, is the unifying concept that underpins and connects all of these traditions. Describing the origins, health strategies, diagnostic approaches, and modernday uses of each tradition, he also draws parallels to, and finds correlations with, mainstream Western concepts--and demonstrates how all these therapies fit within the context of their own cultures and ours. This groundbreaking book will be of interest to practitioners of all Middle Eastern and Asian medical traditions, complementary and alternative health practitioners, and anyone with an interest in Middle Eastern and Asian approaches to health and well-being. --Book Jacket.
Background: Wellness retreats use many complementary and alternative therapies within a holistic residential setting, yet few studies have evaluated the effect of retreat experiences on multiple dimensions of health and well-being, and no published studies have reported health outcomes in wellness tourists. Objectives: To assess the effect of a week-long wellness-retreat experience in wellness tourists. Design: A longitudinal observational study with outcomes assessed upon arrival and departure and 6 weeks after the retreat. Setting: A rural health retreat in Queensland, Australia. Interventions: A holistic, 1-week, residential, retreat experience that included many educational, therapeutic, and leisure activities and an organic, mostly plant-based diet. Outcome measures: Multiple outcome measures were performed upon arrival and departure and 6 weeks after the retreat. These included anthropometric measures, urinary pesticide metabolites, a food and health symptom questionnaire, the Five Factor Wellness Inventory, the General Self Efficacy questionnaire, the Pittsburgh Insomnia Rating Scale, the Depression Anxiety Stress Scale, the Profile of Mood States, and the Cogstate cognitive function test battery. Results: Statistically significant improvements (p < 0.05) were seen in almost all measures (n = 37) after 1 week and were sustained at 6 weeks (n = 17). There were statistically significant improvements (p < 0.001) in all anthropometric measures after 1 week, with reductions in abdominal girth (2.7 cm), weight (1.6 kg), and average systolic and diastolic pressure (-16.1mmHg and -9.3mmHg, respectively). Statistically significant improvements (p < 0.05) were also seen in psychological and health symptom measures. Urinary pesticide metabolites were detected in pooled urine samples before the retreat and were undetectable after the retreat. Conclusion: Retreat experiences can lead to substantial improvements in multiple dimensions of health and well-being that are maintained for 6 weeks. Further research that includes objective biomarkers and economic measures in different populations is required to determine the mechanisms of these effects and assess the value and relevance of retreat experiences to clinicians and health insurers.
While social cognition (SC) is widely recognized as being impaired in schizophrenia, little is known about the potential heterogeneity in individuals’ functioning. Using a wide range of SC measures and a cluster-analytic approach, we compared SC profiles in the general population and in people with schizophrenia. A total of 131 healthy controls and 101 participants with schizophrenia were included. Groups were compared on sociodemographic, neurocognition, anxiety and depressive mood variables. Three profiles were identified in healthy controls: one with good SC abilities (Homogeneous SC group) and two with specific weaknesses in complex Facial Emotion Recognition (Low FER group) or Affective Theory of Mind (Low AToM group). However, these patterns were not found in participants with schizophrenia, who were characterized rather by levels of SC functioning (i.e., Low, Medium and High SC groups). Importantly, while the High SC group (47.9% of the sample) exhibited normal performances, the two others were underpinned by different pathological processes (i.e., alexithymia for Medium SC group or neurocognition dysfunctioning for Low SC group). These results have important implications for future research as well as for clinical practice regarding assessment methodology and therapeutic interventions.
Animals often aid others without gaining any immediate benefits. Although these acts seem to reduce the donor's fitness, they are only apparently altruistic. Donors typically help because they or their kin receive future benefits or avoid costly punishment. Reciprocal altruism ? alternating the roles of donor and recipient ? has been a well-studied form of cooperation among non-kin because of its intuitive appeal in explaining human cooperation. Despite immense theoretical interest, little empirical evidence substantiates the biological importance of reciprocal altruism in non-human animals. We propose that this is because psychological mechanisms constrain its application in cooperative contexts. In particular, we contend that cognitive limitations such as temporal discounting, numerical discrimination and memory make reciprocity difficult for animals.
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