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<p>This exploratory study examined differences in normal narcissism between mindfulness meditation practitioners (n = 76), comprised of men (30%) and women (70%) between the ages of 18 and 79, and a control group (n = 36) of nonmeditators with spiritual interests, comprised of men (19%) and women (81%) between the ages of 31 and 78. Normal narcissism was defined as a concentration of psychological interest upon the representational self (i.e., ego-identity). Quantitative analysis was conducted using the Kruskal-Wallis ANOVA and Fisher's Least Significant Differences (LSD) test. The study's measures included (a) the Narcissistic Personality Inventory (NPI) measuring normal, overt narcissism and (b) the Transpersonally Oriented Narcissism Questionnaire (TONQ)--a piloted measure of normal narcissism designed to assess overt, covert, and transformative aspects of 4 core narcissistic features: (a) self-centeredness, (b) grandiosity, (c) need-for-mirroring/admiration, and (d) emptiness. Quantitative results are informed by qualitative analysis utilizing heuristic, hermeneutical, and phenomenological principles. Results indicate no differences in NPI scores among the various meditator variables: (a) years of practice, (b) amount of meditation per week, (c) duration of meditation per sitting, and (d) retreat experience or between meditators ( n = 76) and control (n = 36). Differences exist among all 4 meditator variables (a) - (d) and control group regarding (a) overall transformation of narcissism, (b) emptiness as the ultimate potential (e.g., sunnata), and (c) self-centeredness, with controls having higher means than meditators on overall narcissism-transformation and narcissistic emptiness, and lower means on self-centeredness subscales. Differences exist between 3 meditator variables and control regarding narcissistic emptiness, with controls having higher means than meditators. Differences exist between 2 meditator variables and control regarding transforming grandiosity, where controls report higher means than meditators. This exploratory research demonstrates that the transpersonal study of narcissism is possible despite the many methodological complications and numerous theoretical questions it raises.</p>

<p>A short review of Babu Krishna Rijal, <em>Archaeological Remains of Kapilavastu, Lumbini, Devadaha</em>.</p>

<p>A short review of Dor Bahadur Bista, <em>Report from Lhasa, 1979</em>.</p>

<p>This is a review by John Whelpton of Lok Raj Baral, Krishna Hachhethu, and Hari Sharma, <em>Leadership in Nepal</em>.</p>

<p>A short review of Mary M. Anderson, <em>The Festivals of Nepal</em>.</p>

<p>A short review of Prakash A. Raj, <em>A Nepalese Discovers His Country</em>.</p>

Depression is a common complication of Parkinson's disease (PD) with considerable impact on patients' quality of life. However, at present the most appropriate treatment approach is unclear. There are limited data on antidepressant medications in PD-associated depression (dPD) and those available suggest limited efficacy and tolerability of these drugs. Cognitive behavioural therapy (CBT) has been shown to be an effective treatment of depressive disorders. Treatment of dPD with CBT may pose particular challenges, including possible different pathophysiology, physical and mental comorbidities, and barriers to treatment through disability, which do not allow simple transfer of these results to patients with dPD. However, a number of case reports, case series, and small pilot studies suggest that this is a promising treatment for patients with PD. We here summarise the published evidence on this treatment in dPD.

OBJECTIVES:Pain-related cognitive content (what people think about pain) and cognitive processes (how people think about pain; what they do with their pain-related thoughts) and their interaction are hypothesized to play distinct roles in patient function. However, questions have been raised regarding whether it is possible or practical to assess cognitive content and cognitive process as distinct domains. The aim of this study was to determine the extent to which measures that seem to assess mostly pain-related cognitive content, cognitive processes, and content and process, are relatively independent from each other and contribute unique variance to the prediction of patient function. MATERIALS AND METHODS: Individuals with chronic low back pain (N=165) participating in an ongoing RCT were administered measures of cognitions, pain, and function (depressive symptoms and pain interference) pretreatment. RESULTS: Analyses provided support for the hypothesis that cognitive content and cognitive process, while related, can be assessed as distinct components. However, the measure assessing a cognitive process-mindfulness-evidenced relatively weak associations with function, especially compared with the stronger and more consistent findings for the measures of content (catastrophizing and self-efficacy). DISCUSSION: The results provide preliminary evidence for the possibility that mindfulness could have both benefits and costs. Research to evaluate this possibility is warranted.

<p>This chapter of the book <em>Psychology and Buddhism: From Individual to Global Community</em> proposes a synthesis between Buddhist values and "community psychology," a field of psychology that began in the 1960s in an attempt to seek out solutions to community and social problems. Both the Buddhist tradition and community psychology, the authors note, have assisted in transforming the world, one based on internal or spiritual guidance and the other from an external and action-oriented approach. The authors overview the basic characteristics of these traditions and offer ways in which they might be integrated for the sake of helping contribute to social change and community. Many social interventions and theoretical frameworks for attending to community problems have not looked to religious philosophy and mythology. Specifically, Buddhist values could help provide the inspiration and foundation for the development of interventions "that address the structural issues that are predisposing so many contemporary citizens to a sense of isolation and alienation." The authors suggest getting back in touch with the wisdom traditions and their communal mythologies can assist in helping individuals feel connected with their larger community. (Zach Rowinski 2005-01-09)</p>

For both Emerson and Thoreau, ocular attentiveness was a crucial means of at least disposing the soul toward experiencing moments of otherwise unpredictable, ecstatic encounter with the divine soul of Nature. But the eye alone was not the sole sensory pathway toward receiving such revelations. Especially in later writing, Thoreau focused special attention on eating and drinking as key bodily--yet also spiritual--modes of experiencing communion with the earth. He applied this sacramental understanding to the several processes of obtaining, preparing, and consuming food, but above all to the thankful appreciation of locally gathered, wild fruits and nuts. Such gifts, freely given, presumably invite us to picnic with Nature, thereby dramatizing how man at length stands in such a relation to Nature as the animals which pluck and eat as they go. Though Emerson never embraced a comparably sacramental vision of Nature, or showed the same interest in gustatory encounter with wildness, one might interpret his attraction toward other diverse and often spiritualized concepts of communion as a compensatory outcome of his ministerial decision in 1832 to cease administering the Christian church's sacrament of the Lord's Supper.

With developments in the botanical sciences regarding signaling and behavior, the idea of plant sensitivity becomes an increasingly real possibility. In conjunction with empirically argued principles of percipience, inte lligence, and memory in the plant world, the vegetative soul takes on a new significance. Aristotle, Saint Thomas Aquinas, and other Western commentators delineated between the ensoulment of plants, animals, and humans. They regarded the vegetative soul as the incomplete basis for the emergence of animal and human life. The vegetative soul resonates deeply in the cosmologies of Aboriginal Australian people who regard plants as spiritually imbued participants in creation stories, or the Dreaming. Circumventing a hierarchical typology of ensoulment, the Australian poet Les Murray invokes these diverse notions of soul in his botanical poetry. Shaped by the convergence of Christian beliefs and traditional Australian indigenous conceptions of flora Murray's verse positions plants within a sacred ecology as ensouled beings with intelligent capacities proper to their modes of existence.

Trophic rewilding is an ecological restoration strategy that uses species introductions to restore top-down trophic interactions and associated trophic cascades to promote self-regulating biodiverse ecosystems. Given the importance of large animals in trophic cascades and their widespread losses and resulting trophic downgrading, it often focuses on restoring functional megafaunas. Trophic rewilding is increasingly being implemented for conservation, but remains controversial. Here, we provide a synthesis of its current scientific basis, highlighting trophic cascades as the key conceptual framework, discussing the main lessons learned from ongoing rewilding projects, systematically reviewing the current literature, and highlighting unintentional rewilding and spontaneous wildlife comebacks as underused sources of information. Together, these lines of evidence show that trophic cascades may be restored via species reintroductions and ecological replacements. It is clear, however, that megafauna effects may be affected by poorly understood trophic complexity effects and interactions with landscape settings, human activities, and other factors. Unfortunately, empirical research on trophic rewilding is still rare, fragmented, and geographically biased, with the literature dominated by essays and opinion pieces. We highlight the need for applied programs to include hypothesis testing and science-based monitoring, and outline priorities for future research, notably assessing the role of trophic complexity, interplay with landscape settings, land use, and climate change, as well as developing the global scope for rewilding and tools to optimize benefits and reduce human-wildlife conflicts. Finally, we recommend developing a decision framework for species selection, building on functional and phylogenetic information and with attention to the potential contribution from synthetic biology.

The Self Possessed is a multifaceted, diachronic study reconsidering the very nature of religion in South Asia, the culmination of years of intensive research. Frederick M. Smith proposes that positive oracular or ecstatic possession is the most common form of spiritual expression in India, and that it has been linguistically distinguished from negative, disease-producing possession for thousands of years.In South Asia possession has always been broader and more diverse than in the West, where it has been almost entirely characterized as "demonic." At best, spirit possession has been regarded as a medically treatable psychological ailment and at worst, as a condition that requires exorcism or punishment. In South (and East) Asia, ecstatic or oracular possession has been widely practiced throughout history, occupying a position of respect in early and recent Hinduism and in certain forms of Buddhism.Smith analyzes Indic literature from all ages-the earliest Vedic texts; the Mahabharata; Buddhist, Jain, Yogic, Ayurvedic, and Tantric texts; Hindu devotional literature; Sanskrit drama and narrative literature; and more than a hundred ethnographies. He identifies several forms of possession, including festival, initiatory, oracular, and devotional, and demonstrates their multivocality within a wide range of sects and religious identities. Possession is common among both men and women and is practiced by members of all social and caste strata. Smith theorizes on notions of embodiment, disembodiment, selfhood, personal identity, and other key issues through the prism of possession, redefining the relationship between Sanskritic and vernacular culture and between elite and popular religion. Smith's study is also comparative, introducing considerable material from Tibet, classical China, modern America, and elsewhere.Brilliant and persuasive, The Self Possessed provides careful new translations of rare material and is the most comprehensive study in any language on this subject.
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BackgroundSleep problems are a major risk factor for the emergence of depression in adolescence. The aim of this study was to test whether an intervention for improving sleep habits could prevent the emergence of depression, and improve well-being and cardiovascular indices amongst at-risk adolescents. Methods/Design A longitudinal randomised controlled trial (RCT) is being conducted across Victorian Secondary Schools in Melbourne, Australia. Adolescents (aged 12–17 years) were defined as at-risk for depression if they reported high levels of anxiety and sleep problems on in-school screening questionnaires and had no prior history of depression (assessed by clinical diagnostic interview). Eligible participants were randomised into either a sleep improvement intervention (based on cognitive behavioral and mindfulness principles) or an active control condition teaching study skills. Both programs consisted of seven 90 minute-long sessions over seven weeks. All participants were required to complete a battery of mood and sleep questionnaires, seven-days of actigraphy, and sleep diary entry at pre- and post-intervention. Participants also completed a cardiovascular assessment and two days of saliva collection at pre-intervention. Participants will repeat all assessments at two-year follow up (ongoing). Discussion This will be the first efficacy trial of a selective group-based sleep intervention for the prevention of depression in an adolescent community sample. If effective, the program could be disseminated in schools and greatly improve health outcomes for anxious adolescents.

BackgroundSleep problems are a major risk factor for the emergence of depression in adolescence. The aim of this study was to test whether an intervention for improving sleep habits could prevent the emergence of depression, and improve well-being and cardiovascular indices amongst at-risk adolescents. Methods/Design A longitudinal randomised controlled trial (RCT) is being conducted across Victorian Secondary Schools in Melbourne, Australia. Adolescents (aged 12–17 years) were defined as at-risk for depression if they reported high levels of anxiety and sleep problems on in-school screening questionnaires and had no prior history of depression (assessed by clinical diagnostic interview). Eligible participants were randomised into either a sleep improvement intervention (based on cognitive behavioral and mindfulness principles) or an active control condition teaching study skills. Both programs consisted of seven 90 minute-long sessions over seven weeks. All participants were required to complete a battery of mood and sleep questionnaires, seven-days of actigraphy, and sleep diary entry at pre- and post-intervention. Participants also completed a cardiovascular assessment and two days of saliva collection at pre-intervention. Participants will repeat all assessments at two-year follow up (ongoing). Discussion This will be the first efficacy trial of a selective group-based sleep intervention for the prevention of depression in an adolescent community sample. If effective, the program could be disseminated in schools and greatly improve health outcomes for anxious adolescents.

This is an article I wrote back in 1999, so the references are a bit dated. I feel it is still a useful review of the literature up until then. To most ecopsychologists, the existence of a human-na…

<p>The article presents the case for a more optimistic, power-centered view of change in the Khumbu, Nepal, based on the author's fieldwork in the village of Thame. The author also offer a critical review of Von Fure-Haimendorf's approach to change. The article is based on the survey conducted of over 50 randomly selected Sherpas currently living and working in Kathmandu. Eighty-four percent had returned to Khumbu at least twice over the last five years, and nearly half returned every year. (Rajeev Ranjan Singh 2007-02-11)</p>

Background—It is well established that a depressed baroreflex sensitivity may adversely influence the prognosis in patients with chronic heart failure (CHF) and in those with previous myocardial infarction.Methods and Results—We tested whether a slow breathing rate (6 breaths/min) could modify the baroreflex sensitivity in 81 patients with stable (2 weeks) CHF (age, 58Ϯ1 years; NYHA classes I [6 patients], II [33], III [27], and IV [15]) and in 21 controls. Slow breathing induced highly significant increases in baroreflex sensitivity, both in controls (from 9.4Ϯ0.7 to 13.8Ϯ1.0 ms/mm Hg, PϽ0.0025) and in CHF patients (from 5.0Ϯ0.3 to 6.1Ϯ0.5 ms/mm Hg, PϽ0.0025), which correlated with the value obtained during spontaneous breathing (rϭϩ0.202, Pϭ0.047). In addition, systolic and diastolic blood pressure decreased in CHF patients (systolic, from 117Ϯ3 to 110Ϯ4 mm Hg, Pϭ0.009; diastolic, from 62Ϯ1 to 59Ϯ1 mm Hg, Pϭ0.02). Conclusions—These data suggest that in patients with CHF, slow breathing, in addition to improving oxygen saturation and exercise tolerance as has been previously shown, may be beneficial by increasing baroreflex sensitivity. (Circulation. 2002;105:143-145.)

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