Acceptance and Mindfulness in Cognitive Behavior Therapy: Understanding and Applying the New Therapies brings together a renowned group of leading figures in CBT who address key issues and topics, including:Mindfulness-based cognitive therapy
Metacognitive therapy
Mindfulness-based stress reduction
Dialectical behavior therapy
Understanding acceptance and commitment therapy in context
The initial stages of the Mindfulness movement involved a limited set of meditative practices which derived from modernist forms of Buddhism in Asia and the West and had been restated in terms distant from those of life and practice in Asian Buddhist societies. Early research focussed on the effects and therapeutic efficacy of this modernized and secularized set of practices, which could be assimilated with relative ease within contemporary scientific thought and biomedical practice. However, as the Mindfulness movement has grown, it has provided an invitation to consider the much wider range of meditative forms existing within Asian Buddhist traditions. The chapter discusses some of these meditative forms, along with parallel contemplative practices within Hindu and Daoist traditions. A better understanding of this multiplicity of contemplative forms and techniques and that of the cultural and philosophical context which they assume and imply can both stimulate an expansion and rethinking of Western modes of scientific thought, and aid us to develop a more varied and productive range of therapeutic applications.
Myofascial pain is a common musculoskeletal problem, with the low back being one of the commonest affected regions. Several treatments have been used for myofascial low back pain through physical therapies, pharmacologic agents, injections, and other such therapies. This review will provide an update based on recently published literature in the field of myofascial low back pain along with a brief description of a sequenced, multidisciplinary treatment protocol called Skilled Hands-on Approach for the Release of myofascia, Articular, Neural and Soft tissue mobilization (SHARANS) protocol. A comprehensive multidisciplinary approach is recommended for the successful management of individuals with myofascial low back pain.
<p>Contents: Introduction | Stories and sources | The second urbanisation of South Asia | Two worlds and their interactions | Religion in the early states | The origins of the Buddhist and Jain orders | The Brahmanical alternative | Interlude: asceticism and celibacy in Indic religions | The classical synthesis | Tantra and the wild goddesses | Subtle bodies, longevity, and internal alchemy | Tantra and the state | The later history of yoga and tantra | Postlude</p>
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Recent research across the disciplines of cognitive science has exerted a profound influence on how many philosophers approach problems about the nature of mind. These philosophers, while attentive to traditional philosophical concerns, are increasingly drawing both theory and evidence from empirical disciplines — both the framing of the questions and how to resolve them. However, this familiarity with the results of cognitive science has led to the raising of an entirely new set of questions about the mind and how we study it, questions which not so long ago philosophers did not even pose, let alone address. This book offers an overview of this burgeoning field that balances breadth and depth, with articles covering every aspect of the psychology and cognitive anthropology. Each article provides a critical and balanced discussion of a core topic while also conveying distinctive viewpoints and arguments. Several of the articles are co-authored collaborations between philosophers and scientists.
We have seen already that panentheism thrives even in religious traditions rejecting theism. The chapter suggests that for doctrinally atheistic religious traditions, such as Buddhism, religious praxis rather than doctrine affords a window into expressions of panentheism. In Tibetan Buddhism, Samuel notes there is not a focus on the interactions with God as omnipotent deity; deity in this tradition is much more diffuse, with conceptions of karma and the cultivation of subtle energies filling in the gaps a deity might otherwise occupy. In this chapter, the theme of panentheistic connectivity finds expression in the transformations that occur on the bodily level through practices that generate connections between a subtle, spiritual life force and the physical body. The Tibetan Longevity Practices discussed operate on this principle. The implicit panentheism of this longevity practice demonstrates a pervasive and lively panentheistic world view. Even if this panentheistic perspective is frequently doctrinally unacknowledged, it remains a potent force in religious life.
Annotation Annotation
While much recent scholarship on Tantra has tended to distance it from the world of pragmatic ritual healing, mediumship and spirit-possession, and treat it primarily as an elevated mode of pursuit of enlightened consciousness, Frederick Smith’s recent book The Self Possessed is the most comprehensive presentation so far of the reverse position, that all of these modes of interaction with the divine, whether to do with healing, sorcery or spiritual liberation, share common assumptions and a common idiom. Here, and in other recent writing, Smith presents the idea of entry, pervasion or possession (āveśa) as a fundamental trope in Indic thought, encompassing everything from conception (seen as the individual jīva taking over possession of the embryo) to Tantric ritual, the temporary occupation of another body and malevolent spirit-attack. If this is true, however, does this suggest that we are applying the wrong set of categories to understand Indic and perhaps also other religious traditions? This article sketches an alternative mode of looking at the field of “possession,” broadly defined, and explores some of its implications.
Objective: Determine prevalence and types of complementary and alternative medicine (CAM) therapies used and test the significance of demographics and social cognitive constructs as predictors of CAM use in a college sample. Secondary purpose was to guide the integration of CAM therapies into college health services. Participants: Random, stratified sample of 2,553 undergraduates and graduate students enrolled at Columbia University. Methods: Web-based survey e-mailed to a random sample of 6,482 students. Regression analyses used to determine predictors of CAM use. Results: Nearly 82% of respondents reported using at least 1 form of CAM in the last 12 months, the most common being nonvitamin, nonmineral (NVNM) products, yoga, deep breathing exercises, massage therapy, and meditation. Sex, student home origin, outcome expectancies, observational learning, and attitude toward CAM were found as significant predictors of CAM use. Conclusions: Ongoing assessment of CAM use can assist administrators and providers to enhance college health services and programs.
Context and objectives To examine the impact of a complementary/integrative medicine (CIM) program on quality of life (QoL)-related concerns among patients scheduled for chemotherapy for breast and gynecologic cancer. Methods Chemotherapy-naive patients were referred by their oncology healthcare professional to an integrative oncology program, where CIM is provided as part of palliative/supportive care. CIM treatments were tailored to patients' preferences and leading concerns, and for most included acupuncture and mind-body-spirit modalities, which were usually co-administered in the week preceding the first chemotherapy cycle. Patients attending the program were considered part of the treatment group; those who chose to receive only standard supportive care as controls. Assessment of quantitative outcomes was conducted during the week before chemotherapy; at 24 h before and after the treatment; and at 1 week post treatment. For this purpose, the Edmonton Symptom Assessment Scale (ESAS) and Measure Yourself Concerns and Wellbeing questionnaire (MYCAW) were used. Qualitative assessment was based on short narratives at the end of the follow-up MYCAW questionnaire, which were analyzed with ATLAS .Ti software for systematic coding. Results Of the 55 patients referred, 31 (56%) underwent CIM treatments, with 24 controls. Both groups had similar baseline demographic and cancer-related characteristics. QOL-related outcomes were significantly less impaired following CIM treatments for ESAS fatigue scores (P = 0.013), depression (P = 0.005), and feeling of well-being (P = 0.027); and MYCAW scores for well-being (P = 0.005) and emotional distress (P = 0.02). Qualitative analysis detected both specific and non-specific effects of the CIM treatment regimen, most describing a reduction in pre-chemotherapy anxiety. Conclusion A patient-tailored CIM program, initiated within a week of the first chemotherapy cycle, may help reduce the severity of fatigue, depression, and impaired well-being among patients with breast and gynecological cancers.
Background: This study investigated the experience of 23 incarcerated male adolescents who participated in an adapted 10‐week mindfulness‐based intervention.Method: Participants completed semi‐structured interviews immediately following the final class of the treatment intervention. A six‐step thematic content analysis was used to identify major themes from the transcribed semi‐structured interviews.
Results: Four major clusters of themes were identified: increase in subjective well‐being, increase in self‐regulation, increase in awareness, and accepting attitude toward the treatment intervention.
Conclusion: Results suggest that adapted mindfulness‐based interventions are feasible as treatments for incarcerated youth and have promising potential. Clinical implications are discussed.
BackgroundResearch suggests that an eight-week Mindfulness-Based Cognitive Therapy (MBCT) program may be effective in the treatment of generalized anxiety disorders. Our objective is to compare the clinical effectiveness of the MBCT program with a psycho-education programme and usual care in reducing anxiety symptoms in people suffering from generalized anxiety disorder.
Methods
A three armed randomized, controlled clinical trial including 9-month post-treatment follow-up is proposed. Participants screened positive using the Structure Clinical Interview for DSM-IV (SCID) for general anxiety disorder will be recruited from community-based clinics. 228 participants will be randomly allocated to the MBCT program plus usual care, psycho-education program plus usual care or the usual care group. Validated Chinese version of instruments measuring anxiety and worry symptoms, depression, quality of life and health service utilization will be used. Our primary end point is the change of anxiety and worry score (Beck Anxiety Inventory and Penn State Worry Scale) from baseline to the end of intervention. For primary analyses, treatment outcomes will be assessed by ANCOVA, with change in anxiety score as the baseline variable, while the baseline anxiety score and other baseline characteristics that significantly differ between groups will serve as covariates.
Conclusions
This is a first randomized controlled trial that compare the effectiveness of MBCT with an active control, findings will advance current knowledge in the management of GAD and the way that group intervention can be delivered and inform future research.
Purpose: Chronic insomnia is a prevalent health problem in primary care associated with morbidity and health service utilization. Mindfulness Based Cognitive Therapy (MBCT) is a therapeutic approach developed over the last few decades although only few large randomized control trials have been conducted in those with primary insomnia. This study aimed to evaluate the effectiveness of MBCT in treating primary chronic insomnia in primary care by comparing with a psycho-education control (PEC) group in the community.Methods: This was a single-blinded, randomised, controlled clinical trial. Eligible participants were Chinese adults (18 years of age or above) with diagnosed chronic insomnia at baseline assessment. Subjects were randomly assigned into MBCT group (intervention) and PEC group (control), were followed up for six months. Primary outcome was changes in the score of a validated Chinese version of 7-item Insomnia Severity Index (ISI). Paired t-test was used to examine between-group differences. Analysis was performed by intention-to-treat.
Results: We recruited 216 subjects with an average age of 56.05 (SD 9.39), where 77.0% [116/216] were female. At baseline, there was no significant differences between MBCT group [N=110] and PEC group [N=106] in terms of age (p=0.450), gender (p=0.250), ISI scores (17.67, SD 3.70 for PEC; 17.94, SD 3.70 for MBCT; p=0.623). At eight-week (follow-up rate 93.6% [88/94] for MBCT group, 93.5% [87/93] for PEC group), there was a significant decrease in ISI scores in MBCT group (-4.26, SD 3.87) when compared to that of PEC group (-2.81, SD 4.08) (p=0.041).
Conclusion: Results demonstrated that MBCT programme may significantly reduce the insomnia severity among Chinese subjects with chronic insomnia when compared to PEC group in the primary care group. The study suggested that MBCT programme may be an evidence-based treatment options for subjects with chronic insomnia in primary care although longer follow-up is needed to evaluate the sustainability of the effects.
Subtle-body practices are found particularly in Indian, Indo-Tibetan and East Asian societies, but have become increasingly familiar in Western societies, especially through the various healing and yogic techniques and exercises associated with them. This book explores subtle-body practices from a variety of perspectives, and includes both studies of these practices in Asian and Western contexts. The book discusses how subtle-body practices assume a quasi-material level of human existence that is intermediate between conventional concepts of body and mind. Often, this level is conceived of in terms of an invisible structure of channels, associated with the human body, through which flows of quasi-material substance take place. Contributors look at how subtle-body concepts form the basic explanatory structure for a wide range of practices. These include forms of healing, modes of exercise and martial arts as well as religious practices aimed at the refinement and transformation of the human mindbody complex. By highlighting how subtle-body practices of many kinds have been introduced into Western societies in recent years, the book explores the possibilities for new models of understanding which these concepts open up. It is a useful contribution to studies on Asian Religion and Philosophy.
Subtle-body practices are found particularly in Indian, Indo-Tibetan and East Asian societies, but have become increasingly familiar in Western societies, especially through the various healing and yogic techniques and exercises associated with them. This book explores subtle-body practices from a variety of perspectives, and includes both studies of these practices in Asian and Western contexts. The book discusses how subtle-body practices assume a quasi-material level of human existence that is intermediate between conventional concepts of body and mind. Often, this level is conceived of in terms of an invisible structure of channels, associated with the human body, through which flows of quasi-material substance take place. Contributors look at how subtle-body concepts form the basic explanatory structure for a wide range of practices. These include forms of healing, modes of exercise and martial arts as well as religious practices aimed at the refinement and transformation of the human mindbody complex. By highlighting how subtle-body practices of many kinds have been introduced into Western societies in recent years, the book explores the possibilities for new models of understanding which these concepts open up. It is a useful contribution to studies on Asian Religion and Philosophy.
Subtle-body practices are found particularly in Indian, Indo-Tibetan and East Asian societies, but have become increasingly familiar in Western societies, especially through the various healing and yogic techniques and exercises associated with them. This book explores subtle-body practices from a variety of perspectives, and includes both studies of these practices in Asian and Western contexts. The book discusses how subtle-body practices assume a quasi-material level of human existence that is intermediate between conventional concepts of body and mind. Often, this level is conceived of in terms of an invisible structure of channels, associated with the human body, through which flows of quasi-material substance take place. Contributors look at how subtle-body concepts form the basic explanatory structure for a wide range of practices. These include forms of healing, modes of exercise and martial arts as well as religious practices aimed at the refinement and transformation of the human mindbody complex. By highlighting how subtle-body practices of many kinds have been introduced into Western societies in recent years, the book explores the possibilities for new models of understanding which these concepts open up. It is a useful contribution to studies on Asian Religion and Philosophy.--Publisher website.
The intention of this chapter is to complement Tadeusz Skorupski'sprimarily textually-based account with a more ethnographic
description of religion, health
<p>A review by Geoffrey Samuel of F. Michael, <em>Rule by Incarnation: Tibetan Buddhism and its Role in Society and State</em>.</p>
The world is fast becoming a global village due to the increasing daily requirement of energy by all population across the world while the earth in its form cannot change. The need for energy and its related services to satisfy human social and economic development, welfare and health is increasing. Returning to renewables to help mitigate climate change is an excellent approach which needs to be sustainable in order to meet energy demand of future generations. The study reviewed the opportunities associated with renewable energy sources which includes: Energy Security, Energy Access, Social and Economic development, Climate Change Mitigation, and reduction of environmental and health impacts. Despite these opportunities, there are challenges that hinder the sustainability of renewable energy sources towards climate change mitigation. These challenges include Market failures, lack of information, access to raw materials for future renewable resource deployment, and our daily carbon footprint. The study suggested some measures and policy recommendations which when considered would help achieve the goal of renewable energy thus to reduce emissions, mitigate climate change and provide a clean environment as well as clean energy for all and future generations.
Far-reaching changes to the structure and function of the Earth's natural systemsrepresent a growing threat to human health. And yet, global health has mainly improved
as these changes have gathered pace. What is the explanation? As a Commission, we
are deeply concerned that the explanation is straightforward and sobering: we have
been mortgaging the health of future generations to realise economic and development
gains in the present. By unsustainably exploiting nature's resources, human civilisation
has flourished but now risks substantial health effects from the degradation of nature's
life support systems in the future.
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