<p>Mindfulness-based stress interventions are well suited to reduce the anxiety of clients living with employment uncertainty. With the advent of globalization, increased job flux, and at-will employment policies, feelings of insecurity are becoming more prevalent, contributing to work-related stress (D. L. Blustein, 2006), which in turn is associated with lowered job satisfaction, elevated turnover intentions, and increased cardiovascular risk (C. D. Spielberger, P. R. Vagg, & C. F. Wasala, 2003). Mindfulness, an intentional consciousness learned through meditation, can reduce psychological suffering by reducing the anticipation anxiety experienced by employed workers who face a high degree of employment uncertainty.</p>
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Employing data from a mailed survey of a sample of ecologically and spiritually aware respondents (N = 829), the study tests the hypothesized relationship between ecologically sustainable behavior (ESB) and subjective well-being (SWB). The proposed link between ESB and SWB is the spiritual practice of mindfulness meditation (MM). In multiple regression equations ESB and MM independently explain statistically significant amounts of variance in SWB, indicating, for at least the study's sample, that there can be a relationship between personal and planetary well-being. The inter-relationships among SWB, ESB and MM suggest that for specific segments of the general population (e.g., the spiritually inclined) there may not necessarily be an insurmountable conflict between an environmentally responsible lifestyle and personal quality of life. The research reported here also points to the potential for meditative/mindful experiences to play a prominent role in the explanation of variance in SWB, a direction in QoL studies recently highlighted by several researchers (Layard 2005, pp. 189–192; Nettle 2005, pp. 153–160; Haidt 2006).
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Employing data from a mailed survey of a sample of ecologically and spiritually aware respondents (N = 829), the study tests the hypothesized relationship between ecologically sustainable behavior (ESB) and subjective well-being (SWB). The proposed link between ESB and SWB is the spiritual practice of mindfulness meditation (MM). In multiple regression equations ESB and MM independently explain statistically significant amounts of variance in SWB, indicating, for at least the study's sample, that there can be a relationship between personal and planetary well-being. The inter-relationships among SWB, ESB and MM suggest that for specific segments of the general population (e.g., the spiritually inclined) there may not necessarily be an insurmountable conflict between an environmentally responsible lifestyle and personal quality of life. The research reported here also points to the potential for meditative/mindful experiences to play a prominent role in the explanation of variance in SWB, a direction in QoL studies recently highlighted by several researchers (Layard 2005, pp. 189–192; Nettle 2005, pp. 153–160; Haidt 2006).
Employing data from a mailed survey of a sample of ecologically and spiritually aware respondents (N = 829), the study tests the hypothesized relationship betweenecologically sustainable behavior (ESB) and subjective well-being (SWB). The proposed
link between ESB and SWB is the spiritual practice of mindfulness meditation (MM). In
multiple regression equations ESB and MM independently explain statistically significant
amounts of variance in SWB, indicating, for at least the study’s sample, that there can be a
relationship between personal and planetary well-being. The inter-relationships among
SWB, ESB and MM suggest that for specific segments of the general population (e.g., the
spiritually inclined) there may not necessarily be an insurmountable conflict between an
environmentally responsible lifestyle and personal quality of life. The research reported
here also points to the potential for meditative/mindful experiences to play a prominent
role in the explanation of variance in SWB, a direction in QoL studies recently highlighted
by several researchers (Layard 2005, pp. 189–192; Nettle 2005, pp. 153–160; Haidt 2006).
Yoga contains sub-components related to its physical postures (asana), breathing methods (pranayama), and meditation (dhyana). To test the hypothesis that specific yoga practices are associated with reduced psychological distress, 186 adults completed questionnaires assessing life stressors, symptom severity, and experience with each of these aspects of yoga. Each yoga sub-component was found to be negatively correlated with psychological distress indices. However, differing patterns of relationship to psychological distress symptoms were found for each yoga sub-component. Experience with asana was negatively correlated with global psychological distress (r = −.21, p < .01), and symptoms of anxiety (r = −.18, p = .01) and depression (r = −.17, p = .02). These relationships remained statistically significant after accounting for variance attributable to Social Readjustment Rating Scale scores (GSI: r = −.19, p = .01; BSI Anxiety: r = −.16, p = .04; BSI Depression: r = −.14, p = .05). By contrast, the correlations between other yoga sub-components and symptom subscales became non-significant after accounting for exposure to life stressors. Moreover, stressful life events moderated the predictive relationship between amount of asana experience and depressive symptoms. Asana was not related to depressive symptoms at low levels of life stressors, but became associated at mean (t[182] = −2.73, p < .01) and high levels (t[182] = −3.56, p < .001). Findings suggest asana may possess depressive symptom reduction benefits, particularly as life stressors increase. Additional research is needed to differentiate whether asana has an effect on psychological distress, and to better understand potential psychophysiological mechanisms of action.
Yoga contains sub-components related to its physical postures (asana), breathing methods (pranayama), and meditation (dhyana). To test the hypothesis that specific yoga practices are associated with reduced psychological distress, 186 adults completed questionnaires assessing life stressors, symptom severity, and experience with each of these aspects of yoga. Each yoga sub-component was found to be negatively correlated with psychological distress indices. However, differing patterns of relationship to psychological distress symptoms were found for each yoga sub-component. Experience with asana was negatively correlated with global psychological distress (r = −.21, p < .01), and symptoms of anxiety (r = −.18, p = .01) and depression (r = −.17, p = .02). These relationships remained statistically significant after accounting for variance attributable to Social Readjustment Rating Scale scores (GSI: r = −.19, p = .01; BSI Anxiety: r = −.16, p = .04; BSI Depression: r = −.14, p = .05). By contrast, the correlations between other yoga sub-components and symptom subscales became non-significant after accounting for exposure to life stressors. Moreover, stressful life events moderated the predictive relationship between amount of asana experience and depressive symptoms. Asana was not related to depressive symptoms at low levels of life stressors, but became associated at mean (t[182] = −2.73, p < .01) and high levels (t[182] = −3.56, p < .001). Findings suggest asana may possess depressive symptom reduction benefits, particularly as life stressors increase. Additional research is needed to differentiate whether asana has an effect on psychological distress, and to better understand potential psychophysiological mechanisms of action.
Yoga contains sub-components related to its physical postures (asana), breathing methods (pranayama), and meditation (dhyana). To test the hypothesis that specific yoga practices are associated with reduced psychological distress, 186 adults completed questionnaires assessing life stressors, symptom severity, and experience with each of these aspects of yoga. Each yoga sub-component was found to be negatively correlated with psychological distress indices. However, differing patterns of relationship to psychological distress symptoms were found for each yoga sub-component. Experience with asana was negatively correlated with global psychological distress (r = −.21, p < .01), and symptoms of anxiety (r = −.18, p = .01) and depression (r = −.17, p = .02). These relationships remained statistically significant after accounting for variance attributable to Social Readjustment Rating Scale scores (GSI: r = −.19, p = .01; BSI Anxiety: r = −.16, p = .04; BSI Depression: r = −.14, p = .05). By contrast, the correlations between other yoga sub-components and symptom subscales became non-significant after accounting for exposure to life stressors. Moreover, stressful life events moderated the predictive relationship between amount of asana experience and depressive symptoms. Asana was not related to depressive symptoms at low levels of life stressors, but became associated at mean (t[182] = −2.73, p < .01) and high levels (t[182] = −3.56, p < .001). Findings suggest asana may possess depressive symptom reduction benefits, particularly as life stressors increase. Additional research is needed to differentiate whether asana has an effect on psychological distress, and to better understand potential psychophysiological mechanisms of action.
Paraprofessional workforces are becoming more common and can serve the otherwise unmet needs of diverse children and families. Compared to other workforces, limited research to date has explored factors such as stress and burnout that influence the sustainability of this workforce. Mindfulness-based interventions have been studied as stress-reduction programs for other workforces, but it is currently unknown whether mindfulness is acceptable to paraprofessionals, particularly those of a diverse ethnicity living in low-income, urban environments. The current investigation is a pilot study examining whether six weeks of mindfulness-based skills training can reduce stress, burnout, and improve sleep quality among a diverse paraprofessional workforce. Twenty six paraprofessionals (ages 24–58, M = 37.04, SD = 9.65) completed measures pre-training, post-training, and at a four week follow-up. Results indicated that this paraprofessional workforce found mindfulness practices acceptable and experienced significant reductions in perceived stress and emotional exhaustion, as well as improved sleep quality (p < .05) Mindfulness-based interventions may be useful in supporting the wellbeing of paraprofessionals from diverse backgrounds working in low-income, urban environments.
Paraprofessional workforces are becoming more common and can serve the otherwise unmet needs of diverse children and families. Compared to other workforces, limited research to date has explored factors such as stress and burnout that influence the sustainability of this workforce. Mindfulness-based interventions have been studied as stress-reduction programs for other workforces, but it is currently unknown whether mindfulness is acceptable to paraprofessionals, particularly those of a diverse ethnicity living in low-income, urban environments. The current investigation is a pilot study examining whether six weeks of mindfulness-based skills training can reduce stress, burnout, and improve sleep quality among a diverse paraprofessional workforce. Twenty six paraprofessionals (ages 24–58, M = 37.04, SD = 9.65) completed measures pre-training, post-training, and at a four week follow-up. Results indicated that this paraprofessional workforce found mindfulness practices acceptable and experienced significant reductions in perceived stress and emotional exhaustion, as well as improved sleep quality (p < .05) Mindfulness-based interventions may be useful in supporting the wellbeing of paraprofessionals from diverse backgrounds working in low-income, urban environments.
CONTEXT: Although researchers have not yet examined the applicability of mindfulness for weight-gain prevention, mindfulness training has the potential to increase an individual's awareness of factors that enable an individual to avoid weight gain caused by overconsumption.OBJECTIVE: The study intended to examine the effects of 1 h of mindfulness training on state mindfulness and food consumption.
METHODS: The research team performed a pilot study.
SETTING: The study occurred at an urban, northeastern, Catholic university.
PARTICIPANTS: Participants were 26 undergraduate, English-speaking students who were at least 18 y old (77% female, 73% Caucasian). Students with food allergies, an inability to fast, or a current or past diagnosis of an eating disorder were ineligible.
INTERVENTION: Participants fasted for 4 h. Between the third and fourth hours, they attended a 1-h session of mindfulness training that integrated three experiential mindfulness exercises with group discussion. Following training, they applied the skills they learned during a silent lunch.
PRIMARY OUTCOME MEASURES: The Toronto Mindfulness Scale (TMS), the Awareness subscale of the Philadelphia Mindfulness Scale (PHLMS-AW), and a modified version of the Acting with Awareness subscale of the Five-Facet Mindfulness Questionnaire (FFMQ-AW) were used preand posttraining to assess changes in state mindfulness, present-moment awareness, and mealtime awareness, respectively. A postmeal, subjective hunger/fullness Likert scale was used to assess food consumption (healthy vs unhealthy consumption).
RESULTS: The study found a statistically significant increase in state mindfulness (P=.002). Eighty-six percent of participants engaged in healthy food consumption. No statistically significant changes occurred in either present-moment awareness (P=.617) or mealtime awareness (P=.483).
CONCLUSION: Preliminary results suggest promising benefits for use of mindfulness training on weight-gain prevention in healthy individuals. More research is needed to understand the impact that mindfulness may have on long-term, weight-gain prevention.
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Twenty‐six young participants, 18–25 years, with social phobia (SP) were randomly assigned to eight 2‐hour sessions of group mindfulness‐based cognitive therapy (MBCT) and twelve 2‐hour sessions of group cognitive‐behavioral therapy (CBT) in a crossover design with participants receiving treatments in reversed order. Outcome was assessed after treatments, and at 6‐ and 12‐month follow‐ups. MBCT achieved moderate‐high pre‐post effect sizes (d = 0.78 on a composite SP measure), not significantly different from, although numerical lower than those of CBT (d = 1.15). Participants in both groups further improved in the periods following their first and second treatment until 6‐months follow‐up (pre‐follow‐up ds = 1.42 and 1.62). Thus, MBCT might be a useful, low cost treatment for SP, although, probably, less efficacious than CBT.
There is a current push to broaden the educational agenda by integrating social and emotional learning (SEL) competencies into the academic curriculum. This article describes how physical education (PE) provides a strong platform for integrating SEL standards into the curriculum. The alignment between SEL and the affective learning objectives of PE can be leveraged to advocate for the importance of PE within the broader curriculum.
BackgroundThe investigation of treatment mechanisms in randomized controlled trials has considerable clinical and theoretical relevance. Despite the empirical support for the effect of mindfulness-based cognitive therapy (MBCT) in the treatment of recurrent major depressive disorder (MDD), the specific mechanisms by which MBCT leads to therapeutic change remain unclear.
Objective
By means of a systematic review we evaluate how the field is progressing in its empirical investigation of mechanisms of change in MBCT for recurrent MDD.
Method
To identify relevant studies, a systematic search was conducted. Studies were coded and ranked for quality.
Results
The search produced 476 articles, of which 23 were included. In line with the theoretical premise, 12 studies found that alterations in mindfulness, rumination, worry, compassion, or meta-awareness were associated with, predicted or mediated MBCT's effect on treatment outcome. In addition, preliminary studies indicated that alterations in attention, memory specificity, self-discrepancy, emotional reactivity and momentary positive and negative affect might play a role in how MBCT exerts its clinical effects.
Conclusion
The results suggest that MBCT could work through some of the MBCT model's theoretically predicted mechanisms. However, there is a need for more rigorous designs that can assess greater levels of causal specificity.
BackgroundThe investigation of treatment mechanisms in randomized controlled trials has considerable clinical and theoretical relevance. Despite the empirical support for the effect of mindfulness-based cognitive therapy (MBCT) in the treatment of recurrent major depressive disorder (MDD), the specific mechanisms by which MBCT leads to therapeutic change remain unclear.
Objective
By means of a systematic review we evaluate how the field is progressing in its empirical investigation of mechanisms of change in MBCT for recurrent MDD.
Method
To identify relevant studies, a systematic search was conducted. Studies were coded and ranked for quality.
Results
The search produced 476 articles, of which 23 were included. In line with the theoretical premise, 12 studies found that alterations in mindfulness, rumination, worry, compassion, or meta-awareness were associated with, predicted or mediated MBCT's effect on treatment outcome. In addition, preliminary studies indicated that alterations in attention, memory specificity, self-discrepancy, emotional reactivity and momentary positive and negative affect might play a role in how MBCT exerts its clinical effects.
Conclusion
The results suggest that MBCT could work through some of the MBCT model's theoretically predicted mechanisms. However, there is a need for more rigorous designs that can assess greater levels of causal specificity.
To examine the extent to which advanced meditative practices might alter body metabolism and the electroencephalogram (EEG), we investigated three Tibetan Buddhist monks living in the Rumtek monastery in Sikkim, India. In a study carried out in February 1988, we found that during the practice of several different meditative practices, resting metabolism ([Vdot]O2) could be both raised (up to 61%) and lowered (down to 64%). The reduction from rest is the largest ever reported. On the EEG, marked asymmetry in alpha and beta activity between the hemispheres and increased beta activity were present. From these three case reports, we conclude that advanced meditative practices may yield different alterations in metabolism (there are also forms of meditation that increase metabolism) and that the decreases in metabolism can be striking.
<p>Since their discovery a century ago, the Dunhuang manuscripts have revolutionized the study of Asian religions. Until recently, however, the rich materials relating to esoteric tantric Buddhism have been largely ignored. This volume provides an indispensable doorway into these materials. An introduction summarizes the discovery, worldwide dissemination and general character of these Tibetan treasures. The catalogue entries provide introductory discussions of the manuscripts' contents, in addition to reordering the often scrambled folios, linking them to their long-lost counterparts in other collections, and matching them with corresponding texts in the Tibetan canon. The catalogue includes indices to Tibetan and Sanskrit titles, names and terms, as well as all Pelliot manuscripts referenced. The result is an invaluable resource for scholars of Buddhism.</p>
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<p>BACKGROUND: Many anecdotes and several uncontrolled case series have suggested that emotionally stressful events, and more specifically, anger, immediately precede and appear to trigger the onset of acute myocardial infarction. However, controlled studies to determine the relative risk of myocardial infarction after episodes of anger have not been reported. METHODS AND RESULTS: We interviewed 1623 patients (501 women) an average of 4 days after myocardial infarction. The interview identified the time, place, and quality of myocardial infarction pain and other symptoms, the estimated usual frequency of anger during the previous year, and the intensity and timing of anger and other potentially triggering factors during the 26 hours before the onset of myocardial infarction. Anger was assessed by the onset anger scale, a single-item, seven-level, self-report scale, and the state anger subscale of the State-Trait Personality Inventory. Occurrence of anger in the 2 hours preceding the onset of myocardial infarction was compared with its expected frequency using two types of self-matched control data based on the case-crossover study design. The onset anger scale identified 39 patients with episodes of anger in the 2 hours before the onset of myocardial infarction. The relative risk of myocardial infarction in the 2 hours after an episode of anger was 2.3 (95% confidence interval, 1.7 to 3.2). The state anger subscale corroborated these findings with a relative risk of 1.9 (95% confidence interval, 1.3 to 2.7). Regular users of aspirin had a significantly lower relative risk (1.4; 95% confidence interval, 0.8 to 2.6) than nonusers (2.9; 95% confidence interval, 2.0 to 4.1) (P<.05). CONCLUSIONS: Episodes of anger are capable of triggering the onset of acute myocardial infarction, but aspirin may reduce this risk. A better understanding of the manner in which external events trigger the onset of acute cardiovascular events may lead to innovative preventive strategies aimed at severing the link between these external stressors and their pathological consequences.</p>
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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.
Mindfulness-based interventions, in particular, mindfulness-based stress reduction (MBSR) and mindfulness-based cognitive therapy (MBCT), have been implemented and disseminated globally, and their efficacy is supported by evidence from several recent meta-analyses. As MBSR and MBCT are being integrated into the mainstream of society, including the fields of medicine, health care, education and leadership, there is an increasing need to educate and train professionals to teach and deliver these approaches and interventions. However, as capacity needs increase, the central risk is that the quality and integrity of mindfulness-based interventions could be lost if prospective teachers are not adequately trained to deliver such interventions. To help minimise this risk, we argue that the education and training of future MBSR and MBCT teachers need to be carried out through structured and systematic training pathways that are founded in mindfulness practice and study and closely examined and attended to by senior teachers with many years of contemplative practice and teaching experience. Indeed, prominent people in the field argue that the ongoing formation of mindfulness-based teachers is critical to maintaining and protecting the quality and integrity of MBSR and MBCT. Committed to translating and integrating mindfulness into a twenty-first century context and lexicon—while honouring the universal essence and deep roots of mindfulness practice arising out of classical Buddhist meditation practices—modern scientific research has been conducted, education and professional training standards have been proposed and tools for assessment of mindfulness-based teaching competencies have been developed and applied, all in service of this implementation, dissemination and capacity building process.
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