An English language compilation of articles by various authors regarding the status and management of Tibetan environment, resources, and wildlife.
A number of experts have described mindfulness as a naturally occurring quality in the human mind that is present to some degree in all people, even without training in mindfulness or meditation. This study examined whether trait mindfulness is associated with reduced stress response activation and enhanced self-regulatory activity with recurrent stress. Self-ratings of mindfulness and continuous measures of physiological reactivity before, during, and after an interview about a recurrent stressful issue were collected from 47 undergraduate participants to examine our primary objective. Findings indicated that mindful individuals were less likely to engage in metabolically costly physiological activation in response to an emotionally challenging task, but were more likely to engage parasympathetic responding following the task, a response which is associated with effective downregulation following stress. Results from our study suggest that “natively mindful” individuals have the ability to engage self-regulatory physiological responding associated with improved adaptability and flexibility in a changing environment. Thus, mindfulness may be associated with physical indices of emotional well-being. Furthermore, our data adds evidence for the validity of self-report measures of mindfulness.
Transcendental Learning discusses the work of five figures associated with transcendentalism concerning their views on education. Alcott, Emerson, Fuller, Peabody and Thoreau all taught at one time and held definite views about education. The book explores these conceptions with chapters on each of the five individuals and then focuses the main features of transcendental learning and its legacy today. A central thesis of the book is that transcendental learning is essentially holistic in nature and provides rich educational vision that is in many ways a tonic to today’s factory like approach to schooling. In contrast to the narrow vision of education that is promoted by governments and the media, the Transcendentalists offer a redemptive vision of education that includes:educating the whole childbody, mind, and soul,
happiness as a goal of education.
educating students so they see the interconnectedness of nature,
recognizing the inner wisdom of the child as something to be honored and nurtured,
a blueprint for environmental education through the work of Thoreau,
an inspiring vision for educating women of all ages through the work of Margaret Fuller,
an experimental approach to pedagogy that continually seeks for more effective ways of educating children,
a recognition of the importance of the presence of teacher and encouraging teachers to be aware and conscious of their own behavior.
a vision of multicultural and bilingual education through the work of Elizabeth Peabody
The Transcendentalists, particularly Emerson and Thoreau, sewed the seeds for the environmental movement and for nonviolent change. Their work eventually influenced Gandhi and Martin Luther King Jr. and it continues to resonate today in the thinking of Aung Sang Suu Kyi and the Dalai Lama. The Transcendentalists’ vision of education is worth examining as well given the dissatisfaction with the current educational scene.
<p>This study is an open clinical trial that examined the feasibility and acceptability of a mindfulness training program for anxious children. We based this pilot initiative on a cognitively oriented model, which suggests that, since impaired attention is a core symptom of anxiety, enhancing self-management of attention should effect reductions in anxiety. Mindfulness practices are essentially attention enhancing techniques that have shown promise as clinical treatments for adult anxiety and depression (Baer, 2003). However, little research explores the potential benefits of mindfulness to treat anxious children. The present study provided preliminary support for our model of treating childhood anxiety with mindfulness. A 6-week trial was conducted with five anxious children aged 7 to 8 years old. The results of this study suggest that mindfulness can be taught to children and holds promise as an intervention for anxiety symptoms. Results suggest that clinical improvements may be related to initial levels of attention.</p>
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This study is an open clinical trial that examined the feasibility and acceptability of a mindfulness training program for anxious children. We based this pilot initiative on a cognitively oriented model, which suggests that, since impaired attention is a core symptom of anxiety, enhancing self-management of attention should effect reductions in anxiety. Mindfulness practices are essentially attention enhancing techniques that have shown promise as clinical treatments for adult anxiety and depression (Baer, 2003). However, little research explores the potential benefits of mindfulness to treat anxious children. The present study provided preliminary support for our model of treating childhood anxiety with mindfulness. A 6-week trial was conducted with five anxious children aged 7 to 8 years old. The results of this study suggest that mindfulness can be taught to children and holds promise as an intervention for anxiety symptoms. Results suggest that clinical improvements may be related to initial levels of attention.
BACKGROUND: Hatha yoga may be helpful for alleviating depression symptoms. The purpose of this analysis is to determine whether treatment program preference, credibility, or expectancy predict engagement in depression interventions (yoga or a control class) or depression symptom severity over time. METHODS: This is a secondary analysis of a randomized controlled trial (RCT) of hatha yoga vs. a health education control group for treatment of depression. Depressed participants (n=122) attended up to 20 classes over a period of 10 weeks, and then completed additional assessments after 3 and 6 months. We assessed treatment preference prior to randomization, and treatment credibility and expectancy after participants attended their first class. Treatment "concordance" indicated that treatment preference matched assigned treatment. RESULTS: Treatment credibility, expectancy, and concordance were not associated with treatment engagement. Treatment expectancy moderated the association between treatment group and depression. Depression severity over time differed by expectancy level for the yoga group but not for the health education group. Controlling for baseline depression, participants in the yoga group with an average or high expectancy for improvement showed lower depression symptoms across the acute intervention and follow-up period than those with a low expectancy for improvement. There was a trend for a similar pattern for credibility. Concordance was not associated with treatment outcome. LIMITATIONS: This is a secondary, post-hoc analysis and should be considered hypothesis-generating. CONCLUSIONS: Results suggest that expectancy improves the likelihood of success only for a intervention thought to actively target depression (yoga) and not a control intervention.
The purpose of this study is to elucidate the use of formative research to adapt, develop, and pretest a mindful yoga curriculum for high-risk youth attending a nontraditional high school. The formative work was conducted in the first year of a larger project to test the efficacy of a mindful yoga program through a randomized controlled trial. The formative work included focus groups with: (1) an Advisory Board of experts in preventive interventions with high-risk youth, yoga and mindfulness and (2) students in the target population. Major themes emerging from the Advisory Board included youths' preconceptions about yoga, desirable characteristics in a yoga teacher, racial/ethnic differences in yoga participation, gender differences, and youths' likely motivations for participation. Additional themes reported by the student focus group participants included perceived motivations for participation, likely benefits of yoga, perceptions of yoga, yoga experience, and peer opinions. Additional results pertained to important logistical considerations when implementing school-based yoga programs. The formative work resulted in a 20-session, manualized curriculum that was pretested with students. Pretesting indicated that the intervention was feasible and enjoyable. In a focus group following the intervention, students reported improved mood and a high degree of satisfaction with the intervention. Implementation challenges included logistics within a school setting, recruitment and consenting, gender considerations, and developmental issues.
Metastatic breast cancer (MBC) remains a terminal illness for which major treatment advances are slow to appear, and hence it is crucial that effective palliative interventions be developed to reduce the cancer-related symptoms of women with this condition during the remaining years of their lives. This pilot/feasibility study examined a novel, yoga-based palliative intervention, the Yoga of Awareness Program, in a sample of women with MBC. The eight-week protocol included gentle yoga postures, breathing exercises, meditation, didactic presentations, and group interchange. Outcome was assessed using daily measures of pain, fatigue, distress, invigoration, acceptance, and relaxation during two preintervention weeks and the final two weeks of the intervention. Thirteen women completed the intervention (mean age=59; mean time since diagnosis=7 years; two African American, 11 Caucasian). During the study, four participants had cancer recurrences, and the physical condition of several others deteriorated noticeably. Despite low statistical power, pre-to-post multilevel outcomes analyses showed significant increases in invigoration and acceptance. Lagged analyses of length of home yoga practice (controlling for individual mean practice time and outcome levels on the lagged days) showed that on the day after a day during which women practiced more, they experienced significantly lower levels of pain and fatigue, and higher levels of invigoration, acceptance, and relaxation. These findings support the need for further investigation of the effects of the Yoga of Awareness Program in women with MBC.
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