While many of the issues associated with the global environmental crisis are facilitated and worsened by globalized economic, financial, and social systems, at a more fundamental level they arise out of the dominant Western consciousness that lacks empathic connection and identification with nonhuman nature. Research suggests that an individual's sense of connectedness with nature significantly influences environmental concern and behavior. Ecological consciousness is a form of consciousness that is characterized by a psycho-spiritual connectedness with nature; however, a structured approach to its development has not been clearly articulated from a lived-experience perspective. This article explores the heightened state of ecological consciousness from a phenomenological, self-study perspective. A structured mindfulness-based perception exercise was developed to deepen nature connectedness and to evoke heightened ecological consciousness within a variety of natural settings. Thematic analysis of exercise worksheets found that heightened states consisted of psycho-spiritual experiences of connectedness facilitating spiritual meaning, ecological awareness, and therapeutic outcomes. Experiences of heightened states were characterized by 16 thematic categories and a spectrum of consciousness states. The evocation of heightened ecological consciousness has implications for not just the practices of environmental educators and psychotherapists, but also for individuals seeking greater connectedness and a nature-based way of coping with a variety of negative psychological states.
While many of the issues associated with the global environmental crisis are facilitated and worsened by globalized economic, financial, and social systems, at a more fundamental level they arise out of the dominant Western consciousness that lacks empathic connection and identification with nonhuman nature. Research suggests that an individual's sense of connectedness with nature significantly influences environmental concern and behavior. Ecological consciousness is a form of consciousness that is characterized by a psycho-spiritual connectedness with nature; however, a structured approach to its development has not been clearly articulated from a lived-experience perspective. This article explores the heightened state of ecological consciousness from a phenomenological, self-study perspective. A structured mindfulness-based perception exercise was developed to deepen nature connectedness and to evoke heightened ecological consciousness within a variety of natural settings. Thematic analysis of exercise worksheets found that heightened states consisted of psycho-spiritual experiences of connectedness facilitating spiritual meaning, ecological awareness, and therapeutic outcomes. Experiences of heightened states were characterized by 16 thematic categories and a spectrum of consciousness states. The evocation of heightened ecological consciousness has implications for not just the practices of environmental educators and psychotherapists, but also for individuals seeking greater connectedness and a nature-based way of coping with a variety of negative psychological states.
"A leading expert on the founding text of Yoga tells us why, when, and by whom it was written."
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Mindfulness has become a fixture of both clinical treatment and popular culture. Much research and theoretical scholarship have operationalized “mindfulness” as clinicians use the term, yet no research has examined popular (i.e., lay) conceptions of mindfulness. Mindfulness trainings and interventions are now widely offered on college campuses. Thus, as a starting point for assessing lay conceptions of the construct, we examined how undergraduate college students at an urban university (N = 361) conceptualize mindfulness. In open-ended responses, participants linked mindfulness to awareness of external objects, internal sensations, or being in the present moment. When rating sentences on how well they represented mindfulness, participants strongly associated mindfulness with controlling emotions. In both the open-ended and sentence stem responses, mindfulness was rarely associated with psychological acceptance, which is notable because of the importance of acceptance in mindfulness-based clinical treatments. Implications and future directions are discussed.
Designing and developing technology in support of human wellbeing is what the authors refer to as “positive computing.” They discuss ways in which technology can be used in a more balanced way to elevate the wellbeing of individuals, society, and the planet.
An essential step to wide-scale dissemination is to investigate moderators of intervention effectiveness. This study examined moderators of the effects of a universal school-based mindfulness program on adolescents’ depressive symptoms. Based on theory and previous research, we identified the following potential moderators: (1) severity of symptoms of depression at baseline, (2) gender, (3) age, and (4) school track. The study uses a pooled dataset from two consecutive randomized controlled trials in adolescents (13–18 years) in secondary schools in Belgium. Results on effectiveness based on the first trial were published in this journal (Raes et al. 2014). A second consecutive trial was conducted to obtain a more equal distribution between school tracks and to enlarge power, yielding a total of 605 students from nine schools. In each school, parallel classes were randomized to the mindfulness condition or usual curriculum control condition. Data were collected 1 week before and 1 week after delivery of the training and at 6-month follow-up. Moderation was tested longitudinally with multilevel models across the three repeated measures and across condition. We found no moderation effects of gender, age, and school track. Six months after the training, we found a marginally significant moderation effect for severity of symptoms of depression at baseline with greater decrease in symptoms for students with high levels of depression. The general absence of differential intervention effects for gender, age, and school track supports the broad scope of the school-based mindfulness group intervention.
<p>The author argues that the current predominant strategy for alleviating poverty, economic growth and development in and of itself, is not working. Drawing on Buddhist sūtras, the author examines what poverty is and means from a Buddhist viewpoint. He critiques current free-market international trade and mass media practices, arguing that they actually exacerbate poverty. Instead, he recommends approaches that consciously consider the quality of development and focus on the relationships within social and environmental communities. (Ben Deitle 2006-02-09)</p>
"Yoga as presented by Patañjali offers a practical compliment to the Sāṃkhya theory of the cosmos and the self." - Description from the podcast.
Background: Fast and accurate staging is essential for choosing treatment for non–small-cell lung cancer (NSCLC). The purpose of this randomized study was to evaluate the clinical effect of combined positron-emission tomography and computed tomography (PET–CT) on preoperative staging of NSCLC. Methods: We randomly assigned patients who were referred for preoperative staging of NSCLC to either conventional staging plus PET–CT or conventional staging alone. Patients were followed until death or for at least 12 months. The primary end point was the number of futile thoracotomies, defined as any one of the following: a thoracotomy with the finding of pathologically confirmed mediastinal lymph-node involvement (stage IIIA [N2]), stage IIIB or stage IV disease, or a benign lung lesion; an exploratory thoracotomy; or a thoracotomy in a patient who had recurrent disease or death from any cause within 1 year after randomization. Results: From January 2002 through February 2007, we randomly assigned 98 patients to the PET–CT group and 91 to the conventional-staging group. Mediastinoscopy was performed in 94% of the patients. After PET–CT, 38 patients were classified as having inoperable NSCLC, and after conventional staging, 18 patients were classified thus. Sixty patients in the PET–CT group and 73 in the conventional-staging group underwent thoracotomy (P=0.004). Among these thoracotomies, 21 in the PET–CT group and 38 in the conventional-staging group were futile (P=0.05). The number of justified thoracotomies and survival were similar in the two groups. Conclusions: The use of PET–CT for preoperative staging of NSCLC reduced both the total number of thoracotomies and the number of futile thoracotomies but did not affect overall mortality. (ClinicalTrials.gov number, NCT00867412.) N Engl J Med 2009;361:32-9.
This paper raises questions about social and emotional learning (SEL) as a facilitator of all children's social, emotional and behavioural skills. Drawing on qualitative data, in the form of group and individual interviews with a range of primary school and early years staff members across four case studies, the findings indicate that children's social and emotional behaviours linked to social class, gender and ethnicity were targeted through SEL, revealing a propensity for staff to endorse a normative model of experiences for young children. By clarifying some of the concerns around such monist approaches to SEL, I make the case for an agonistic model that not only embraces difference and contestation, but uses them as a focus for learning.
PURPOSE: A growing number of cancer survivors suffer high levels of distress, depression and stress, as well as sleep disturbance, pain and fatigue. Two different mind-body interventions helpful for treating these problems are Mindfulness-Based Cancer Recovery (MBCR) and Tai Chi/Qigong (TCQ). However, while both interventions show efficacy compared to usual care, they have never been evaluated in the same study or directly compared. This study will be the first to incorporate innovative design features including patient choice while evaluating two interventions to treat distressed cancer survivors. It will also allow for secondary analyses of which program best targets specific symptoms in particular groups of survivors, based on preferences and baseline characteristics.METHODS AND SIGNIFICANCE: The design is a preference-based multi-site randomized comparative effectiveness trial. Participants (N=600) with a preference for either MBCR or TCQ will receive their preferred intervention; while those without a preference will be randomized into either intervention. Further, within the preference and non-preference groups, participants will be randomized into immediate intervention or wait-list control. Total mood disturbance on the Profile of mood states (POMS) post-intervention is the primary outcome. Other measures taken pre- and post-intervention and at 6-month follow-up include quality of life, psychological functioning, cancer-related symptoms and physical functioning. Exploratory analyses investigate biomarkers (cortisol, cytokines, blood pressure/Heart Rate Variability, telomere length, gene expression), which may uncover potentially important effects on key biological regulatory and antineoplastic functions. Health economic measures will determine potential savings to the health system.
Introduction Levels of stress in UK university students are high, with an increase in the proportion of students seeking help in recent years. Academic pressure is reported as a major trigger. Mindfulness training has been shown to reduce stress and is popular among students, but its effectiveness in this context needs to be ascertained. In this pragmatic randomised controlled trial, we hypothesise that the provision of a preventative mindfulness intervention in universities could reduce students' psychological distress during the examination period (primary outcome), improve their resilience to stress up to at least 1 year later, reduce their use of mental health support services and improve academic performance.Methods and analysis At least 550 University of Cambridge students free from active crises or severe mental illness will be randomised to joining an 8-week mindfulness course or to mental health provision as usual (one-to-one allocation rate). Psychological distress will be measured using the Clinical Outcomes in Routine Evaluation Outcome Measure at baseline, postintervention, examination term and 1-year follow-up. Other outcomes are use of mental health services, inability to sit examinations or special circumstance requests, examination grades, well-being, altruism and coping measured with ecological momentary assessment. Outcome assessment and intention-to-treat primary analysis using linear mixed models adjusted for baseline scores will be blind to intervention allocation. We will also conduct per-protocol, subgroup and secondary outcome analyses. An Independent Data Monitoring and Ethics Committee will be set up. We will systematically monitor for, and react to, possible adverse events. An advisory reference group will comprise student representatives, members of the University Counselling Service and other student welfare staff.
Ethics and dissemination Approval has been obtained from Cambridge Psychology Research Ethics Committee (PRE.2015.060). Results will be published in peer-reviewed journals. A lay summary will be disseminated to a wider audience including other universities.
<p><em>Psychology and Buddhism: From Individual to Global Community</em> is a collection of essays on the interface between Buddhism and psychology by a dozen professionals from clinical psychology, psychiatry, education, environmental science, and religious studies. The aim of the book, as the editors say, is "to inform, stimulate, and broaden the thinking of psychologists and others" interested in the practical and theoretical aspects of the relation between Buddhism and psychology. This volume covers a far-ranging series of topics organized roughly according to the themes of individual, community, and global peace and draws inspiration from multiple different Buddhist traditions. The beginning chapters of the book provide an outline of the Buddhist tradition and the history of how Buddhism has influenced psychotherapy. Later chapters offer perspectives on Buddhist ethics, Gestalt psychology, existentialism, community psychology, an examination of mental health from a Buddhist perspective, and several essays looking at how Buddhist and psychological concepts and practices can be employed to effect change on the social and global levels. (Zach Rowinski 2005-01-10)</p>
What can psychology offer inclusive education? Traditionally, special education has looked to psychology for many of its theoretical resources and practical strategies. While those seeking to promote more inclusive education have tended to see psychology and psychologists as part of the problem by providing a rationale for segregation. However, in practice many psychologists today are developing inclusive ways of working, and are paying attention to psychological theories that underpin inclusive education.
What can psychology offer inclusive education? Traditionally, special education has looked to psychology for many of its theoretical resources and practical strategies. While those seeking to promote more inclusive education have tended to see psychology and psychologists as part of the problem by providing a rationale for segregation. However, in practice many psychologists today are developing inclusive ways of working, and are paying attention to psychological theories that underpin inclusive education.
Introduction: Acupuncture is a complex holistic intervention in which patient–practitioner relationships and healing changes occur in interactive, iterative ways. Qualitative research is one way to capture such complexity. This study sought to understand better the experiences of adolescents involved in acupuncture treatment. Materials and methods: We included a qualitative substudy as part of a pilot randomized sham-controlled study of the use of Japanese acupuncture to treat chronic pelvic pain in adolescent girls. Seven (7) interviews were attained. Themes were double-coded and analyzed using qualitative analysis software. Results: Regardless of treatment arm, all subjects reported positive study-related changes, often attributed to positive qualities of the patient–practitioner relationship. Participants in both the sham and verum acupuncture treatment arms reported in the narratives that they were unsure of their study assignment. In contrast, the study's close-ended success of blinding question suggests that some participants were sure of their treatment allocation. Conclusions: As we continue to study acupuncture using sham controls, we need a better understanding of the possible affects of sham treatments on both treatment outcomes and success of blinding. Qualitative research is one-way to explore subtle emergent changes in participants' experiences.
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Amyloid-beta peptide is central to the pathology of Alzheimer's disease, because it is neurotoxic—directly by inducing oxidant stress, and indirectly by activating microglia. A specific cell-surface acceptor site that could focus its effects on target cells has been postulated but not identified. Here we present evidence that the 'receptor for advanced glycation end products' (RAGE) is such a receptor, and that it mediates effects of the peptide on neurons and microglia. Increased expression of RAGE in Alzheimer's disease brain indicates that it is relevant to the pathogenesis of neuronal dysfunction and death.
Acceptance and commitment therapy (ACT) has a small but growing database of support. One hundred and one heterogeneous outpatients reporting moderate to severe levels of anxiety or depression were randomly assigned to traditional cognitive therapy (CT) or to ACT. To maximize external validity, the authors utilized very minimal exclusion criteria. Participants receiving CT and ACT evidenced large, equivalent improvements in depression, anxiety, functioning difficulties, quality of life, life satisfaction, and clinician-rated functioning. Whereas improvements were equivalent across the two groups, the mechanisms of action appeared to differ. Changes in “observing” and “describing” one's experiences appeared to mediate outcomes for the CT group relative to the ACT group, whereas “experiential avoidance,” “acting with awareness,” and “acceptance” mediated outcomes for the ACT group. Overall, the results suggest that ACT is a viable and disseminable treatment, the effectiveness of which appears equivalent to that of CT, even as its mechanisms appear to be distinct.
Acceptance and commitment therapy (ACT) has a small but growing database of support. One hundred and one heterogeneous outpatients reporting moderate to severe levels of anxiety or depression were randomly assigned to traditional cognitive therapy (CT) or to ACT. To maximize external validity, the authors utilized very minimal exclusion criteria. Participants receiving CT and ACT evidenced large, equivalent improvements in depression, anxiety, functioning difficulties, quality of life, life satisfaction, and clinician-rated functioning. Whereas improvements were equivalent across the two groups, the mechanisms of action appeared to differ. Changes in “observing” and “describing” one's experiences appeared to mediate outcomes for the CT group relative to the ACT group, whereas “experiential avoidance,” “acting with awareness,” and “acceptance” mediated outcomes for the ACT group. Overall, the results suggest that ACT is a viable and disseminable treatment, the effectiveness of which appears equivalent to that of CT, even as its mechanisms appear to be distinct.
To determine whether MBSR groups would help gay men living with HIV improve psychosocial functioning and increase mindfulness compared to treatment-as-usual (TAU). Methods: 117 participants were randomized 2:1 to MBSR or TAU. No new psychosocial or psychopharmacological interventions were initiated within 2 months of baseline. Standardized questionnaires were administered pre-, postintervention and at 6 months. An intent-to-treat analysis found significant benefits of MBSR: at post-intervention and 6 months follow up, MBSR participants had significantly lower avoidance in IES and higher positive affect compared to controls. MBSR participants developed more mindfulness as measured by the Toronto Mindfulness Scale (TMS) including both TMS subscales, curiosity and decentering, at 8-week and 6 months. For the sample as a whole, increase in mindfulness was significantly correlated with reduction in avoidance, higher positive affect and improvement in depression at 6 months. MBSR has specific and clinically meaningful effects in this population.
The receptor for advanced glycation end products (RAGE) is a single transmembrane receptor of the immunoglobulin superfamily that is mainly expressed on immune cells, neurons, activated endothelial and vascular smooth muscle cells, bone forming cells, and a variety of cancer cells. RAGE is a multifunctional receptor that binds a broad repertoire of ligands and mediates responses to cell damage and stress conditions. It activates programs responsible for acute and chronic inflammation, and is implicated in a number of pathological diseases, including diabetic complications, stroke, atheriosclerosis, arthritis, and neurodegenerative disorders. The availability of Rage knockout mice has not only advanced our knowledge on signalling pathways within these pathophysiological conditions, but also on the functional importance of the receptor in processes of cancer. Here, we will summarize molecular mechanisms through which RAGE signalling contributes to the establishment of a pro-tumourigenic microenvironment. Moreover, we will review recent findings that provide genetic evidence for an important role of RAGE in bridging inflammation and cancer.
Background The mind's ability to think about the mind has attracted substantial research interest in cognitive science in recent decades, as ‘theory of mind’. No research has attempted to identify the brain basis of this ability, probably because it involves several separate processes. As a first step, we investigated one component process – the ability to recognise mental state terms.
Method
In Experiment 1, we tested a group of children with autism (known to have theory of mind deficits) and a control group of children with mental handicap, for their ability to recognise mental state terms in a word list. This was to test if the mental state recognition task was related to traditional theory of mind tests. In Experiment 2, we investigated if in the normal brain, recognition of mental state terms might be localised. The procedure employed single photon emission computerised tomography (SPECT) in normal adult volunteers. We tested the prediction (based on available neurological and animal lesion studies) that there would be increased activation in the orbito-frontal cortex during this task, relative to a control condition, and relative to an adjacent frontal area (frontal-polar cortex).
Results
In Experiment 1, the group with autism performed significantly worse than the group without autism. In Experiment 2, there was increased cerebral blood flow during the mental state recognition task in the right orbito-frontal cortex relative to the left frontal-polar region.
Conclusions
This simple mental state recognition task appears to relate to theory of mind, in that both are impaired in autism. The SPECT results implicate the orbito-frontal cortex as the basis of this ability.
Mindfulness-based meditation practices involve various attentional skills, including the ability to sustain and focus ones attention. During a simple mindful breathing practice, sustained attention is required to maintain focus on the breath while cognitive control is required to detect mind wandering. We thus hypothesized that regular, brief mindfulness training would result in improvements in the self-regulation of attention and foster changes in neuronal activity related to attentional control. A longitudinal randomized control group EEG study was conducted. At baseline (T1), 40 meditation naïve participants were randomized into a wait list group and a meditation group, who received three hours mindfulness meditation training. Twenty-eight participants remained in the final analysis. At T1, after eight weeks (T2) and after 16 weeks (T3), all participants performed a computerized Stroop task (a measure of attentional control) while the 64-channel EEG was recorded. Between T1 and T3 the meditators were requested to meditate daily for 10 min. Event-related potential (ERP) analysis highlighted two between group effects that developed over the course of the 16-week mindfulness training. An early effect at left and right posterior sites 160–240 ms post-stimulus indicated that meditation practice improved the focusing of attentional resources. A second effect at central posterior sites 310–380 ms post-stimulus reflects that meditation practice reduced the recruitment of resources during object recognition processes, especially for incongruent stimuli. Scalp topographies and source analyses (Variable Resolution Electromagnetic Tomography, VARETA) indicate relevant changes in neural sources, pertaining to left medial and lateral occipitotemporal areas for the early effect and right lateral occipitotemporal and inferior temporal areas for the later effect. The results suggest that mindfulness meditation may alter the efficiency of allocating cognitive resources, leading to improved self-regulation of attention.
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