<p><strong>Creator's Description</strong>: This article explores the myths of massive root tantras of one hundred thousand or more stanzas, which are found in the literature surrounding most of the major tantric Buddhist traditions. These myths are curiously persistent, and arguably constitute a basis of authority for the tantric traditions. By portraying the tantras as revelations of much more extensive scriptural collections that are ancient or eternal, these myths legitimated the production of new Buddhist scriptures. They also impacted the formation of the canons of tantras, such as the Bka' 'gyur, and problematized their closure, insofar as Buddhist communities accepted the possibility of the continued revelation of the tantras.</p>
I first set foot in India in 1985, visiting the city of Calcutta. I can still recall the thick, black smoke that hung over the city, the endless rows of bodies of people sleeping on the streets, dilapidated buildings and vehicles, and hawkers everywhere. I saw so many children, their tiny frames struggling to carry loads far too heavy for those so young. Yet in spite of the poverty all around us, we could see a vibrant, colorful, joyful society – proud of itself, struggling to survive, determined to make a better future.
Stories of people doing the noble thing and stepping up to help, only to find out that others think what they're doing isn't helping at all. Planet Money looks at a charity that's decided to just give people money, and a sheriff in California devises a plan to let farmers grow weed — as long as they register with him.
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.
A follow-up of 46 youthful clients discharged from a therapeutic camp between its inception in 1972 and September 1975 indicates an overall improvement in functioning, especially in the areas of school performance, interpersonal relationships, and household behavior. The one area in which no overall improvement was found was delinquency. (PsycINFO Database Record (c) 2016 APA, all rights reserved)
We present a treatment program (The Family Wheel) designed to integrate wilderness therapy interventions with family therapy for the treatment of troubled adolescents. The Family Wheel program was conducted in the high desert of southern Idaho. Participation in this four-day program required parents and their adolescent children to engage in an intensive experiential family therapy while camping and trekking in the wilderness. An evaluation of the program revealed positive outcomes for the programs' participants. The theory, research, and pragmatics of conducting such an innovative program are discussed.
<p>Abstract: William James pursued far-ranging enquiries in America across the fields of psychology, philosophy and religious studies between 1890 and 1910. Historical and comparative overlaps emerge between James and Buddhism from these pursuits. This article first sets out James' own nineteenth-century American context. There follows James' own more explicit references to Buddhism, which particularly focused on the meaning of the term 'religion' and on specific elements of Buddhist teachings. In turn comes a substantive comparative look at certain themes in both James and Buddhism, namely, 'consciousness', 'integration' and 'criteria of truth claims'. The common functionalist tendencies in James and Buddhism are highlighted. Finally, the article attempts a wider look at the interaction between American thought and Buddhism during the twentieth century. This interaction is exemplified by John Dewey, Charles Hartshorne, Daisetz Suzuki, Kitaro Nishida and David Kalupahana, and also across the fields of psychology, pragmatism and process philosophy. In all of these areas James emerges as a significant figure for studying American thought and Buddhism.</p>
Arranged thematically, Wisdom of the Elders contains sacred stories and traditions on the interrelationships between humans and the environment as well as perspectives from modern science, which more often than not validate the sacred, ancient Wisdom of the Elders. Native peoples and environments discussed range from the Inuit Arctic and the Native Americans of the Northwest coast, the Sioux of the Plains, and the Pueblo, Hopi, and Navajo of the Southwest to the Australian Outback, to the rich, fecund tropics of Africa, Malaysia, and the Amazon.
We have developed a low dose Mindfulness-Based Intervention (MBI-ld) that reduces the time committed to meetings and formal mindfulness practice, while conducting the sessions during the workday. This reduced the barriers commonly mentioned for non-participation in mindfulness programs. In a controlled randomized trial we studied university faculty and staff (n=186) who were found to have an elevated CRP level,>3.0 mg/ml, and who either had, or were at risk for cardiovascular disease. This study was designed to evaluate if MBI-ld could produce a greater decrease in CRP, IL-6 and cortisol than an active control group receiving a lifestyle education program when measured at the end of the 2 month interventions. We found that MBI-ld significantly enhanced mindfulness by 2-months and it was maintained for up to a year when compared to the education control. No significant changes were noted between interventions in cortisol, IL-6 levels or self-reported measures of perceived stress, depression and sleep quality at 2-months. Although not statistically significant (p=.08), the CRP level at 2-months was one mg/ml lower in the MBI-ld group than in the education control group, a change which may have clinical significance (Ridker et al., 2000; Wassel et al., 2010). A larger MBI-ld effect on CRP (as compared to control) occurred among participants who had a baseline BMI <30 (-2.67 mg/ml) than for those with BMI >30 (-0.18 mg/ml). We conclude that MBI-ld should be more fully investigated as a low-cost self-directed complementary strategy for decreasing inflammation, and it seems most promising for non-obese subjects.
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BACKGROUND: More than a third of the approximately 10 million women with histories of interpersonal violence in the United States develop posttraumatic stress disorder (PTSD). Currently available treatments for this population have a high rate of incomplete response, in part because problems in affect and impulse regulation are major obstacles to resolving PTSD. This study explored the efficacy of yoga to increase affect tolerance and to decrease PTSD symptomatology.METHOD: Sixty-four women with chronic, treatment-resistant PTSD were randomly assigned to either trauma-informed yoga or supportive women's health education, each as a weekly 1-hour class for 10 weeks. Assessments were conducted at pretreatment, midtreatment, and posttreatment and included measures of DSM-IV PTSD, affect regulation, and depression. The study ran from 2008 through 2011.
RESULTS: The primary outcome measure was the Clinician-Administered PTSD Scale (CAPS). At the end of the study, 16 of 31 participants (52%) in the yoga group no longer met criteria for PTSD compared to 6 of 29 (21%) in the control group (n = 60, χ²₁ = 6.17, P = .013). Both groups exhibited significant decreases on the CAPS, with the decrease falling in the large effect size range for the yoga group (d = 1.07) and the medium to large effect size decrease for the control group (d = 0.66). Both the yoga (b = -9.21, t = -2.34, P = .02, d = -0.37) and control (b = -22.12, t = -3.39, P = .001, d = -0.54) groups exhibited significant decreases from pretreatment to the midtreatment assessment. However, a significant group × quadratic trend interaction (d = -0.34) showed that the pattern of change in Davidson Trauma Scale significantly differed across groups. The yoga group exhibited a significant medium effect size linear (d = -0.52) trend. In contrast, the control group exhibited only a significant medium effect size quadratic trend (d = 0.46) but did not exhibit a significant linear trend (d = -0.29). Thus, both groups exhibited significant decreases in PTSD symptoms during the first half of treatment, but these improvements were maintained in the yoga group, while the control group relapsed after its initial improvement.
DISCUSSION: Yoga significantly reduced PTSD symptomatology, with effect sizes comparable to well-researched psychotherapeutic and psychopharmacologic approaches. Yoga may improve the functioning of traumatized individuals by helping them to tolerate physical and sensory experiences associated with fear and helplessness and to increase emotional awareness and affect tolerance.
TRIAL REGISTRATION: ClinicalTrials.gov identifier: NCT00839813.
BACKGROUND: More than a third of the approximately 10 million women with histories of interpersonal violence in the United States develop posttraumatic stress disorder (PTSD). Currently available treatments for this population have a high rate of incomplete response, in part because problems in affect and impulse regulation are major obstacles to resolving PTSD. This study explored the efficacy of yoga to increase affect tolerance and to decrease PTSD symptomatology.METHOD: Sixty-four women with chronic, treatment-resistant PTSD were randomly assigned to either trauma-informed yoga or supportive women's health education, each as a weekly 1-hour class for 10 weeks. Assessments were conducted at pretreatment, midtreatment, and posttreatment and included measures of DSM-IV PTSD, affect regulation, and depression. The study ran from 2008 through 2011.
RESULTS: The primary outcome measure was the Clinician-Administered PTSD Scale (CAPS). At the end of the study, 16 of 31 participants (52%) in the yoga group no longer met criteria for PTSD compared to 6 of 29 (21%) in the control group (n = 60, χ²₁ = 6.17, P = .013). Both groups exhibited significant decreases on the CAPS, with the decrease falling in the large effect size range for the yoga group (d = 1.07) and the medium to large effect size decrease for the control group (d = 0.66). Both the yoga (b = -9.21, t = -2.34, P = .02, d = -0.37) and control (b = -22.12, t = -3.39, P = .001, d = -0.54) groups exhibited significant decreases from pretreatment to the midtreatment assessment. However, a significant group × quadratic trend interaction (d = -0.34) showed that the pattern of change in Davidson Trauma Scale significantly differed across groups. The yoga group exhibited a significant medium effect size linear (d = -0.52) trend. In contrast, the control group exhibited only a significant medium effect size quadratic trend (d = 0.46) but did not exhibit a significant linear trend (d = -0.29). Thus, both groups exhibited significant decreases in PTSD symptoms during the first half of treatment, but these improvements were maintained in the yoga group, while the control group relapsed after its initial improvement.
DISCUSSION: Yoga significantly reduced PTSD symptomatology, with effect sizes comparable to well-researched psychotherapeutic and psychopharmacologic approaches. Yoga may improve the functioning of traumatized individuals by helping them to tolerate physical and sensory experiences associated with fear and helplessness and to increase emotional awareness and affect tolerance.
TRIAL REGISTRATION: ClinicalTrials.gov identifier: NCT00839813.
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Background: Tobacco smoking remains the leading preventable cause of death among American women. Aerobic exercise has shown promise as an aid to smoking cessation because it improves affect and reduces nicotine withdrawal symptoms. Studies outside the realm of smoking cessation have shown that yoga practice also reduces perceived stress and negative affect. Methods: This pilot study examines the feasibility and initial efficacy of yoga as a complementary therapy for smoking cessation. Fifty-five women were given 8-week group-based cognitive behavioral therapy for smoking cessation and were randomized to a twice-weekly program of Vinyasa yoga or a general health and wellness program (contact control). The primary outcome measure was 7-day point prevalence abstinence at the end of treatment validated by saliva cotinine testing. Longitudinal analyses were also conducted to examine the effect of intervention on smoking cessation at 3- and 6-month follow-up. We examined the effects of the intervention on potential mediating variables (e. g., confidence in quitting smoking, self-efficacy), as well as measures of depressive symptoms, anxiety, and perceived health (SF-36). Results: At end of treatment, women in the yoga group had a greater 7-day point-prevalence abstinence rate than controls (odds ratio [OR], 4.56; 95% CI, 1.1-18.6). Abstinence remained higher among yoga participants through the six month assessment (OR, 1.54; 95% CI, 0.34-6.92), although differences were no longer statistically significant. Women participating in the yoga program also showed reduced anxiety and improvements in perceived health and well-being when compared with controls. Conclusions: Yoga may be an efficacious complementary therapy for smoking cessation among women.
The popular perception of yoga in the West remains for the most part that of a physical fitness program, largely divorced from its historical and spiritual roots. The essays collected here provide a sense of the historical emergence of the classical system presented by Patañjali, a careful examination of the key elements, overall character and contemporary relevance of that system (as found in the Yoga Sutra) and a glimpse of some of the tradition's many important ramifications in later Indian religious history.
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An anthology of primary texts drawn from the diverse yoga traditions of India, greater Asia, and the West. Focuses on the lived experiences in the many world of yoga.
Yoga is a body of practice that spans two millennia and transcends the boundaries of any single religion, geographic region, or teaching lineage. In fact, over the centuries there have been many "yogas"--yogas of battlefield warriors, of itinerant minstrels and beggars, of religious reformers, and of course, the yogas of mind and body so popular today. Yoga in Practice is an anthology of primary texts drawn from the diverse yoga traditions of India, greater Asia, and the West. This one-of-a-kind sourcebook features elegant translations of Hindu, Buddhist, Jain, and even Islamic yogic writings, many of them being made available in English for the very first time. Collected here are ancient, colonial, and modern texts reflecting a broad range of genres, from an early medical treatise in Sanskrit to Upanishadic verses on sacred sounds; from a Tibetan catechetical dialogue to funerary and devotional songs still sung in India today; and from a 1930s instructional guide by the grandfather of contemporary yoga to the private papers of a pioneer of tantric yoga in America.Emphasizing the lived experiences to be found in the many worlds of yoga, Yoga in Practice includes David Gordon White's informative general introduction as well as concise introductions to each reading by the book's contributors.
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