This article examines how power influences behavior. Elevated power is associated with increased rewards and freedom and thereby activates approach-related tendencies. Reduced power is associated with increased threat, punishment, and social constraint and thereby activates inhibition-related tendencies. The authors derive predictions from recent theorizing about approach and inhibition and review relevant evidence. Specifically, power is associated with (a) positive affect, (b) attention to rewards, (c) automatic information processing, and (d) disinhibited behavior. In contrast, reduced power is associated with (a) negative affect; (b) attention to threat, punishment, others' interests, and those features of the self that are relevant to others' goals; (c) controlled information processing; and (d) inhibited social behavior. The potential moderators and consequences of these power-related behavioral patterns are discussed.
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Pranayama is the most powerful of all of the hatha yoga practices—by using these breathing techniques we can balance the nervous system and transform our minds.
OBJECTIVE To assess the efficacy of a single preoperative physiotherapy session to reduce postoperative pulmonary complications (PPCs) after upper abdominal surgery. DESIGN Prospective, pragmatic, multicentre, patient and assessor blinded, parallel group, randomised placebo controlled superiority trial. SETTING Multidisciplinary preadmission clinics at three tertiary public hospitals in Australia and New Zealand. PARTICIPANTS 441 adults aged 18 years or older who were within six weeks of elective major open upper abdominal surgery were randomly assigned through concealed allocation to receive either an information booklet (n=219; control) or preoperative physiotherapy (n=222; intervention) and followed for 12 months. 432 completed the trial. INTERVENTIONS Preoperatively, participants received an information booklet (control) or an additional 30 minute physiotherapy education and breathing exercise training session (intervention). Education focused on PPCs and their prevention through early ambulation and self directed breathing exercises to be initiated immediately on regaining consciousness after surgery. Postoperatively, all participants received standardised early ambulation, and no additional respiratory physiotherapy was provided.
Objective: Both Mindfulness Based Cognitive Therapy (MBCT) and Cognitive Therapy (CT) enhance self-management of prodromal symptoms associated with depressive relapse, albeit through divergent therapeutic procedures. We evaluated rates of relapse in remitted depressed patients receiving MBCT and CT. Decentering and dysfunctional attitudes were assessed as treatment-specific process markers. Method: Participants in remission from Major Depressive Disorder (MDD; N = 166) were randomized to 8 weeks of either MBCT (N = 82) or CT (N = 84) and were followed for 24 months, with process markers measured every 3 months. Attendance in both treatments was high (6.3/8 session) and treatment fidelity and competence were evaluated. Relapse was defined as a return of symptoms meeting the criteria for major depression on Module A of the Structured Clinical Interview for Diagnostic and Statistical Manual of Mental Disorders (SCID). Results: Intention-to-treat analyses indicated no differences between MBCT and CT in either rates of relapse to MDD or time to relapse across 24 months of follow up. Both groups experienced significant increases in decentering and participants in CT reported greater reductions in dysfunctional attitudes. Within both treatments, participants who relapsed evidenced lower decentering scores than those who stayed well over the follow up. Conclusions: This is the first study to directly compare relapse prophylaxis following MBCT and CT directly. The lack of group differences in time to relapse supports the view that both interventions are equally effective and that increases in decentering achieved via either treatment are associated with greater protection. These findings lend credence to Teasdale et al.’s (2002) contention that, even though they may be taught through dissimilar methods, CT and MBCT help participants develop similar metacognitive skills for the regulation of distressing thoughts and emotions.
Objective: Both Mindfulness Based Cognitive Therapy (MBCT) and Cognitive Therapy (CT) enhance self-management of prodromal symptoms associated with depressive relapse, albeit through divergent therapeutic procedures. We evaluated rates of relapse in remitted depressed patients receiving MBCT and CT. Decentering and dysfunctional attitudes were assessed as treatment-specific process markers. Method: Participants in remission from Major Depressive Disorder (MDD; N = 166) were randomized to 8 weeks of either MBCT (N = 82) or CT (N = 84) and were followed for 24 months, with process markers measured every 3 months. Attendance in both treatments was high (6.3/8 session) and treatment fidelity and competence were evaluated. Relapse was defined as a return of symptoms meeting the criteria for major depression on Module A of the Structured Clinical Interview for Diagnostic and Statistical Manual of Mental Disorders (SCID). Results: Intention-to-treat analyses indicated no differences between MBCT and CT in either rates of relapse to MDD or time to relapse across 24 months of follow up. Both groups experienced significant increases in decentering and participants in CT reported greater reductions in dysfunctional attitudes. Within both treatments, participants who relapsed evidenced lower decentering scores than those who stayed well over the follow up. Conclusions: This is the first study to directly compare relapse prophylaxis following MBCT and CT directly. The lack of group differences in time to relapse supports the view that both interventions are equally effective and that increases in decentering achieved via either treatment are associated with greater protection. These findings lend credence to Teasdale et al.’s (2002) contention that, even though they may be taught through dissimilar methods, CT and MBCT help participants develop similar metacognitive skills for the regulation of distressing thoughts and emotions.
OBJECTIVES:This study examined the relation between mindfulness and fear of negative evaluation over the course of nonmindfulness based cognitive-behavioral therapy (CBT) for social anxiety disorder (SAD). We expected that higher levels of mindfulness would be associated with a more positive response to treatment.
METHOD:
This study is a secondary report from a randomized controlled trial in which participants (N = 65) diagnosed with SAD were randomly assigned to receive 8 weeks of 1 of 2 manualized treatments (exposure group therapy, n = 33; or virtual reality exposure therapy, n = 32) either immediately or following an 8 week waiting period.
RESULTS:
Fear of negative evaluation decreased following treatment and was negatively related to mindfulness throughout treatment and follow-up. Mindfulness did not moderate treatment outcome.
CONCLUSIONS:
These findings indicate that while mindfulness is related to fear, it is not a moderator of symptom reduction in nonmindfulness-based treatment. Implications for treatment and future research are discussed.
BACKGROUND:A growing body of research has examined the intersection of mindfulness and substance use, and a large body of research has examined the relation between mindfulness and anxiety. Unfortunately, no research has been conducted on the relation between mindfulness and anxiety symptoms among young adults (i.e., 18-25 years old) in treatment for substance use. The purpose of the current study was to examine the relation between one facet of mindfulness, moment-to-moment attention, and anxiety (panic and generalized anxiety) among young adults in treatment for substance use.
METHODS:
Preexisting patient records from a residential substance use treatment center for young adults were reviewed (N = 148). Patient records were examined from May 2012 to August 2013, which represented all young adult patients admitted to the residential treatment facility during this time.
RESULTS:
Findings demonstrated that moment-to-moment mindful attention was associated with symptoms of panic disorder and generalized anxiety disorder even after controlling for gender, age, education, alcohol use, drug use, and the shared variance in generalized and panic symptoms. There were no gender differences in moment-to-moment mindful attention.
CONCLUSIONS:
These findings provide preliminary evidence that moment-to-moment mindful attention is associated with panic and generalized anxiety in young adults in substance use treatment. Combined with previous research on mindfulness-based interventions among adults in substance use treatment, research should examine the efficacy of mindfulness-based interventions for young adults in substance use treatment.
Validation of self-report mindfulness measures has been promising, although comparisons with non-self-report instruments are lacking. Because past research suggests that mindfulness training is associated with improved attention, this study predicted that higher self-report mindfulness would be positively related to performance on tasks of sustained attention. Fifty undergraduates completed the Mindful Attention Awareness Scale (MAAS), the Kentucky Inventory of Mindfulness Skills (KIMS), the Cognitive and Affective Mindfulness Scale, Revised (CAMS-R), and performed the Continuous Performance Test II (CPT-II) and the Paced Auditory Serial Addition Test (PASAT). Mindfulness scores, as measured by the MAAS and CAMS-R, were negatively related to target omissions on the CPT-II (ps ≤ 0.001), but were not related to PASAT performance (ps ≥ 0.11). Scores on the KIMS were not related to the CPT-II or PASAT (ps ≥ 0.15). Results suggest that self-report mindfulness is related to exaggerated lapses of attention, as measured by the CPT-II.
Faculty in a transdisciplinary graduate program in holistic health studies, which is grounded in transformational learning led a study abroad course in India. The focus of the course is on perspectives of health and healing in India, including an understanding of Yoga, meditation, Ayurvedic medicine, and Tibetan medicine. The purpose of this phenomenological research is to describe the experiences of 13 holistic health studies graduate students who participated in this graduate study abroad course. Qualitative data were collected from students at the time of application to the course, 1 month after returning from India, and 1 year later. In addition, student applications, posttrip reflection papers, photographs, notes taken by faculty at a 1-year reunion, and results of an electronic survey were used as data. Results suggest that students experienced "mind, body and spirit" transformations with reverberations on personal, community, and global levels.
In this article, we review diverse studies of the antecedents, facial display, and social consequences of embarrassment. These studies indicate that embarrassment serves an appeasement function, reconciling social relations when they have gone awry. We then speculate about how embarrassment is elaborated into more complex social interactions, such as teasing and flirtation. We conclude by raising questions about the blush and embarrassment that await empirical consideration.
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In this article we review the emerging literature on the self-transcendent emotions. We discuss how the self-transcendent emotions differ from other positive emotions and outline the defining features of this category. We then provide an analysis of three specific self-transcendent emotions—compassion, gratitude, and awe—detailing what has been learned about their expressive behavior, physiology, and likely evolutionary origins. We propose that these emotions emerged to help humans solve unique problems related to caretaking, cooperation, and group coordination in social interactions. In our final section we offer predictions about the self-transcendent emotions that can guide future research.
In an age of overwhelming quantities of information, an increasing superficiality of understanding, and an increasing emphasis on “devices” Christian educators can invite learners into transformational learning through focal contemplative practices that help learners sharpen their attention and deepen their experience. Participation in focal practices invites the emergence of contemplation and helps cultivate a readiness to receive the gift of contemplation. This essay explores brieflythe relationship between focal practice and contemplation. It then considers three particular practices
that can support and encourage contemplative knowing across a range of teaching/learning contexts:
contemplative looking, contemplative reading, and contemplative play.
Discover the biggest issue in conservation today. This companion to the documentary Cowspiracy explores the impacts of the most environmentally destructive industry on the planet: animal agriculture.The award-winning documentary Cowspiracy presents alarming truths about the effects of animal agriculture on the planet. One of the leading causes of deforestation, greenhouse gas production, water use, species extinction, ocean dead-zones, and a host of other ills, animal agriculture is a major threat to the future of all species, and one of the environmental industry’s best-kept secrets. The Sustainability Secret expands upon Cowspiracy in every way. Journey with authors Kip Andersen and Keegan Kuhn as they discover one shocking statistic after another and interview leading businesses, environmental organizations, and political groups about the subject of animal agriculture and its disastrous effects. Extended transcripts, updated statistics, tips on becoming vegan, and comprehensive reading lists provide an in-depth overview of this planetary crisis and demonstrate effective ways to offset the damage through personal dietary choices. Firmly rooted in science and supporting research, The Sustainability Secret reveals the absolutely devastating environmental impact of the meat and dairy industry and offers a path to global sustainability for a growing population.
Khawa Karpo, in the eastern Himalayas, is a mountain considered sacred throughout Tibet, and is internationally recognized as a global biodiversity hotspot. Numerous areas within this landscape are considered ‘sacred’ by the indigenous Tibetans of the region, who interact with these sites in ways potentially beneficial to conservation. Our previous remote sensing study indicated that sacred sites are found in habitats with greater species richness, diversity, and endemism than randomly selected non-sacred sites. This study examines the role of sanctity in biodiversity conservation within habitats in the Khawa Karpo region by pairing plots within the same habitats in sacred and non-sacred areas. Understory richness, diversity, cover, and number of useful species are measured; for trees, richness, diversity, cover, and density are measured. Results indicate that within habitats sanctity does not affect understory plant communities; however, within sacred areas trees are larger (p = 0.003) and forests have greater cover (p = 0.003) than non-sacred areas. Our results indicate that, whereas placement of sacred areas and preservation of vegetation cover affects useful plants, biodiversity and endemism, within habitats sacred sites preserve old growth trees and forest structure. In sum, Tibetan sacred sites are ecologically unique and important for conservation on varying scales of landscape, community, and species.
In this study, the authors both developed and validated a self-report mindfulness measure, the Toronto Mindfulness Scale (TMS). In Study 1, participants were individuals with and without meditation experience. Results showed good internal consistency and two factors, Curiosity and Decentering. Most of the expected relationships with other constructs were as expected. The TMS scores increased with increasing mindfulness meditation experience. In Study 2. criterion and incremental validity of the TMS were investigated on a group of individuals participating in 8-week mindfulness-based stress reduction programs. Results showed that TMS scores increased following treatment, and Decentering scores predicted improvements in clinical outcome. Thus, the TMS is a promising measure of the mindfulness state with good psychometric properties and predictive of treatment outcome. Keywords: Toronto Mindfulness Scale; self-report assessment: mindfulness; meditation; psychometric characteristics
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In this study, the authors both developed and validated a self-report mind- fulness measure, the Toronto Mindfulness Scale (TMS). In Study 1, partici- pants were individuals with and without meditation experience. Results showed good internal consistency and two factors, Curiosity and Decen- tering. Most of the expected relationships with other constructs were as expected. The TMS scores increased with increasing mindfulness medita- tion experience. In Study 2, criterion and incremental validity of the TMS were investigated on a group of individuals participating in 8-week mindfulness-based stress reduction programs. Results showed that TMS scores increased following treatment, and Decentering scores predicted improvements in clinical outcome. Thus, the TMS is a promising measure of the mindfulness state with good psychometric properties and predic- tive of treatment outcome.
There is no shortage of research methods that are easily applied to the study of everyday human experience. How, though, does one attempt to study extraordinary human experiences ultimate values and meanings, peak experiences, transcendence, and heightened awareness, among others? Authors William Braud and Rosemarie Anderson introduce a series of transpersonal research methods that are intended to help researchers develop new ways of knowing and methods of inquiry. While these methods will be of particular interest to researchers in transpersonal psychology, humanistic psychology, or transpersonal studies applied to traditional fields, the authors argue that these approaches with their emphasis on developing intuition, empathy, self-awareness can benefit anyone involved in the research enterprise.With its solid grounding in transpersonal studies and extensive coverage of qualitative approaches without ignoring quantitative approaches, Transpersonal Research Methods for the Social Sciences will be an invaluable addition to the libraries of researchers across many disciplines, as well as a supplement in research methods courses.
Given today's hurried and stressful heathcare system, nurses need mechanisms to take care of themselves, promote their own wellness, and build resilience in managing sick patients. Yoga is one such mechanism; it can decrease anxiety and improve sleep and quality of life. In this pilot study, nine nurses participated in 6 weekly sessions of yoga nidra. Measures of sleep, stress, and muscle fatigue were obtained to determine whether yoga had a positive impact upon quality of life and stress. Although based on a small sample of nurses, results indicated positive findings for both perceived stress level and muscle fatigue. This pilot study demonstrated the potential benefit of yoga in stress reduction, muscle tension, and self-care in nurses.
Given today's hurried and stressful heathcare system, nurses need mechanisms to take care of themselves, promote their own wellness, and build resilience in managing sick patients. Yoga is one such mechanism; it can decrease anxiety and improve sleep and quality of life. In this pilot study, nine nurses participated in 6 weekly sessions of yoga nidra. Measures of sleep, stress, and muscle fatigue were obtained to determine whether yoga had a positive impact upon quality of life and stress. Although based on a small sample of nurses, results indicated positive findings for both perceived stress level and muscle fatigue. This pilot study demonstrated the potential benefit of yoga in stress reduction, muscle tension, and self-care in nurses.
For survivors of childhood sexual abuse (CSA), verbal disclosure is often complex and painful. The authors examined the voluntary disclosure-nondisclosure of CSA in relation to nonverbal expressions of emotion in the face. Consistent with hypotheses derived from recent theorizing about the moral nature of emotion, CSA survivors who did not voluntarily disclose CSA showed greater facial expressions of shame, whereas CSA survivors who voluntarily disclosed CSA expressed greater disgust. Expressions of disgust also signaled sexual abuse accompanied by violence. Consistent with recent theorizing about smiling behavior, CSA nondisclosers made more polite smiles, whereas nonabused participants expressed greater genuine positive emotion. Discussion addressed the implications of these findings for the study of disclosure of traumatic events, facial expression, and the links between morality and emotion.
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One of the most important goals and outcomes of social life is to attain status in the groups to which we belong. Such face-to-face status is defined by the amount of respect, influence, and prominence each member enjoys in the eyes of the others. Three studies investigated personological determinants of status in social groups (fraternity, sorority, and dormitory), relating the Big Five personality traits and physical attractiveness to peer ratings of status. High Extraversion substantially predicted elevated status for both sexes. High Neuroticism, incompatible with male gender norms, predicted lower status in men. None of the other Big Five traits predicted status. These effects were independent of attractiveness, which predicted higher status only in men. Contrary to previous claims, women's status ordering was just as stable as men's but emerged later. Discussion focuses on personological pathways to attaining status and on potential mediators.
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Much of the literature on yoga and psychoanalysis focuses on similarities and dierences between these healing traditions (Brar, 1970; Chakraborty, 1970; Neki, 1967; Vaidyanathan & Kripal, 1999). What would happen if we used yoga and psychoanalysis to complement each other? How would such a partnership aect the progress of an analysis and what adverse consequences might ensue? If we observe that yoga facilitates psychoanalysis, how do we understand such eects in light of current neuro-psychoanalytic concepts?
Much of the literature on yoga and psychoanalysis focuses on similarities and dierences between these healing traditions (Brar, 1970; Chakraborty, 1970; Neki, 1967; Vaidyanathan & Kripal, 1999). What would happen if we used yoga and psychoanalysis to complement each other? How would such a partnership aect the progress of an analysis and what adverse consequences might ensue? If we observe that yoga facilitates psychoanalysis, how do we understand such eects in light of current neuro-psychoanalytic concepts?
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