Mindfulness-based cognitive Therapy (MBCT) has shown to be effective in the relapse prevention and treatment of several psychiatric disorders. However, MBCT has not yet been applied in OCD (Obsessive-compulsive Disorder). This article pro- poses an adaptation of the eight-session group program for patients with residual symptoms af- ter cognitive behavioural treatment (CBT) with exposure. It has proven feasible and was consider- ed helpful by patients within the framework of a pilot study [1]. Apart from an overview of the modified manual, OCD-specific elements are presented in detail and illustrated on the base of work sheets. The manual indicates that MBCT could be a useful supplement to CBT and is well applicable to the therapeutic needs of patients with OCD.
The primary taste cortex consists of the insula and operculum. Previous work has indicated that neurons in the primary taste cortex respond solely to sensory input from taste receptors and lingual somatosensory receptors. Using functional magnetic resonance imaging, we show here that expectancy modulates these neural responses in humans. When subjects were led to believe that a highly aversive bitter taste would be less distasteful than it actually was, they reported it to be less aversive than when they had accurate information about the taste and, moreover, the primary taste cortex was less strongly activated. In addition, the activation of the right insula and operculum tracked online ratings of the aversiveness for each taste. Such expectancy-driven modulation of primary sensory cortex may affect perceptions of external events.
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Biological systems are particularly prone to variation, and the authors argue that such variation must be regarded as important data in its own right. The authors describe a method in which individual differences are studied within the framework of a general theory of the population as a whole and illustrate how this method can be used to address three types of issues: the nature of the mechanisms that give rise to a specific ability, such as mental imagery; the role of psychological or biological mediators of environmental challenges, such as the biological bases for differences in dispositional mood; and the existence of processes that have nonadditive effects with behavioral and physiological variables, such as factors that modulate the response to stress and its effects on the immune response.
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Abstract: In this essay, Deborah Bird Rose takes up Val Plumwood's challenge that Western thought needs radical revitalization by pursuing the liveliness of the biosphere and human ontologies of connectivity. The first part looks at obstacles to the West's understanding of Earth as a place of lively, interactive connectivities that promote diversity, complexity, and relationality. In this context Rose offers a brief overview of Indigenous animisms. The second part explores the question of liveliness. It is taken as given that the West now seeks ontological legitimacy in science, and so this discussion focuses on what biological scientists have contributed to contemporary ontology wars. The third part examines trauma in the Garden of Eden narrative, highlighting both the disaster of the story and its continuing relevance. Drawing on the work of theologians, in particular, Rose seeks in this section to recuperate a mythic foundation for a Western animism from within that great site of loss. [ABSTRACT FROM AUTHOR]; Copyright of Educational Theory is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)
While much attention has been devoted to examining the beneficial effects of Mindfulness-Based Stress Reduction programs on patients' ability to cope with various chronic medical conditions, most studies have relied on self-report measures of improvement. Given that these measures may not accurately reflect physiological conditions, there is a need for an objective marker of improvement in research evaluating the beneficial effects of stress management programs. Cortisol is the major stress hormone in the human organism and as such is a promising candidate measure in the study of the effects of Mindfulness-Based Stress Reduction programs. In conjunction with other biological measures, the use of cortisol levels as a physiological marker of stress may be useful to validate self-reported benefits attributed to this program. In the current manuscript, we review the available literature on the role of cortisol as a physiological marker for improvement with regards to mindfulness practice, and make recommendations for future study designs.
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A student's social and emotional skills are related to how well equipped they are to address and adapt to the academic, behavioral, and functional demands of the classroom. With the increased attention on academic outcomes, the opportunities to teach social and emotional learning (SEL) are limited. However, SEL approaches have demonstrated increases in functional, behavioral, and academic outcomes for school aged youth. This chapter is designed to identify the key components of SEL, provide guidance in implementation, and describe how SEL can help reduce the social marginalization among youth with disabilities and those at-risk for disability identification.
OBJECTIVE:To investigate the effects of an 8-week meditation program on perceived stress, sleep, mood, and related outcomes in adults with cognitive impairment and their caregivers.
METHODS:
Community-dwelling adults with a diagnosis of mild cognitive impairment or early-stage Alzheimer's disease, together with their live-in caregivers, were enrolled in the study. After a brief training, participants were asked to meditate for 11 minutes, twice daily for 8 weeks. Major outcomes included measures of perceived stress (Perceived Stress Scale), sleep (General Sleep Disturbance Scale), mood (Profile of Mood States), memory functioning (Memory Functioning Questionnaire), and blood pressure. Participants were assessed pre- and post-intervention.
RESULTS:
Ten participants (5 of 6 dyads) completed the study. Treatment effects did not vary by participant status; analyses were thus pooled across participants. Adherence was good (meditation sessions completed/week: X = 11.4 ± 1.1). Participants demonstrated improvement in all major outcomes, including perceived stress (P < 0.001), mood (overall, P = 0.07; depression, P = 0.01), sleep (P < 0.04), retrospective memory function (P = 0.04), and blood pressure (systolic, P = 0.004; diastolic, P = 0.065).
CONCLUSIONS:
Findings of this exploratory trial suggest that an 8-week meditation program may offer an acceptable and effective intervention for reducing perceived stress and improving certain domains of sleep, mood, and memory in adults with cognitive impairment and their caregivers.
Background: This paper describes the experiences of 8 licensed acupuncturists in a placebo-controlled randomized clinical trial (RCT). This information is important to the design and conduct of high-quality trials. Methods: We conducted a RCT (N = 135) with a 2-week placebo run-in followed by 4 weeks of twice-weekly treatments comparing genuine to sham acupuncture (using the Streitberger placebo needle) in the treatment of arm pain caused by repetitive use. At the end of this study, we conducted written structured interviews with 8 participating acupuncturists. The acupuncturists were not aware of the study's results at the time of these interviews. The questions focused on their experiences in the study, adherence to study protocols, their thoughts about the technical and ethical issues involved in using a sham needling device, and their expectations of trial outcomes. The questions were motivated by expressions of concerns the acupuncturists raised in feedback groups during the course of the study, and our desire to improve further trials. Results: The acupuncturists differed widely in their comfort levels with the research methods used, their adherence to the study protocol, and their expectations of trial outcomes. Conclusions: We conclude that careful monitoring of acupuncturists, including observation of treatments and frequent meetings to support them throughout the trial, is necessary to maintain a high degree of quality control.
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Mindfulness-based interventions are effective as curative and preventative approaches to psychological health. However, the mechanisms by which outcomes are secured from such interventions when delivered in the workplace, and to a stressed workforce, are not well understood. The aim of the present study was to elicit and analyse accounts from past participants of a workplace mindfulness intervention in order to generate a preliminary model of how positive benefits appear to be secured. In-depth, semi-structured interviews were completed with 21 employees of a higher education institution who had completed an eight-week intervention based on Mindfulness-Based Stress Reduction, adapted for the workplace. Interviews invited participants to recount their experiences of the intervention and its impact, if any, on their work life. Aspects of the interview data that pertained to intervention experience and positive benefits were analysed using a version of grounded theory, leading to the generation of a provisional model of how positive change occurred. The model suggests that discrete, temporal experiences build on each other to generate multiple, positive benefits. As anticipated in mindfulness-based interventions, enhanced attentional capacity was important, but our provisional model also suggests that resonance, self-care, detection of stress markers, perceiving choice, recovering self-agency and upward spiralling may be central mechanisms that lead to positive outcomes. Understanding mechanisms of change may help support participant engagement and trust in work-based mindfulness programmes, and enhance participants’ ability to apply mindfulness in their work life.
Can Indigenous ecological knowledge contribute to major debates in Western science and philosophy? I argue that it offers a 'philosophical ecology' that works synergistically with Western eco-philosophy and some streams of ecological science. This paper takes up the challenge offered by Val Plumwood: that anthropology can contribute to the work of re-situating the human. It examines an ecological philosophy of mutual benefits, and shows patterns, and a broader meta-pattern, in which life is both for itself and for others, and in which connectivity and stability are achieved through densely recursive benefits. I identify these and other contexts as areas for further dialogue. [ABSTRACT FROM AUTHOR]; Copyright of Australian Journal of Anthropology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)
BACKGROUND:Obsessive-compulsive disorder (OCD) is a very disabling condition with a chronic course, if left untreated. Though cognitive behavioral treatment (CBT) with or without selective serotonin reuptake inhibitors (SSRI) is the method of choice, up to one third of individuals with obsessive-compulsive disorder (OCD) do not respond to treatment in terms of at least 35% improvement of symptoms. Mindfulness based cognitive therapy (MBCT) is an 8-week group program that could help OCD patients with no or only partial response to CBT to reduce OC symptoms and develop a helpful attitude towards obsessions and compulsive urges.
METHODS/DESIGN:
This study is a prospective, bicentric, assessor-blinded, randomized, actively-controlled clinical trial. 128 patients with primary diagnosis of OCD according to DSM-IV and no or only partial response to CBT will be recruited from in- and outpatient services as well as online forums and the media. Patients will be randomized to either an MBCT intervention group or to a psycho-educative coaching group (OCD-EP) as an active control condition. All participants will undergo eight weekly sessions with a length of 120 minutes each of a structured group program. We hypothesize that MBCT will be superior to OCD-EP in reducing obsessive-compulsive symptoms as measured by the Yale-Brown-Obsessive-Compulsive Scale (Y-BOCS) following the intervention and at 6- and 12-months-follow-up. Secondary outcome measures include depressive symptoms, quality of life, metacognitive beliefs, self-compassion, mindful awareness and approach-avoidance tendencies as measured by an approach avoidance task.
DISCUSSION:
The results of this study will elucidate the benefits of MBCT for OCD patients who did not sufficiently benefit from CBT. To our knowledge, this is the first randomized controlled study assessing the effects of MBCT on symptom severity and associated parameters in OCD.
BackgroundCognitive behavioral therapy (CBT) with exposure and response prevention (ERP) is the first-line treatment for patients with obsessive-compulsive disorder (OCD). However, not all of them achieve remission on a longterm basis. Mindfulness-based cognitive therapy (MBCT) represents a new 8-week group therapy program whose effectiveness has been demonstrated in various mental disorders, but has not yet been applied to patients with OCD.
The present pilot study aimed to qualitatively assess the subjective experiences of patients with OCD who participated in MBCT.
Method
Semi-structured interviews were conducted with 12 patients suffering from OCD directly after 8 sessions of a weekly MBCT group program. Data were analyzed using a qualitative content analysis.
Results
Participants valued the treatment as helpful in dealing with their OCD and OCD-related problems. Two thirds of the patients reported a decline in OCD symptoms. Benefits included an increased ability to let unpleasant emotions surface and to live more consciously in the present. However, participants also discussed several problems.
Conclusion
The data provide preliminary evidence that patients with OCD find aspects of the current MBCT protocol acceptable and beneficial. The authors suggest to further explore MBCT as a complementary treatment strategy for OCD.
The use of mindfulness in psychotherapy has garnered the attention of both researchers and therapists over recent years. Based on established research, use of mindfulness with clients is recommended to improve awareness during sessions, reduce ruminative thinking patterns, and increase self-compassion regardless of theoretical orientation. In this article, de-identified clinical material is used to illustrate both informal and formal mindfulness training in session. Further, we provide illustrations of presession and within-session therapist mindfulness, recommending that therapists develop their own mindfulness practice, as research has demonstrated that it is related to important clinical skills including attentiveness, nonjudgment, and improved client perceptions.
Morita Therapy, a psychological therapy for common mental health problems, is in sharp contrast to established western psychotherapeutic approaches in teaching that undesired symptoms are natural features of human emotion rather than something to control or eliminate. The approach is widely practiced in Japan, but untested and little known in the UK. A clinical trial of Morita Therapy is required to establish the effectiveness of Morita Therapy for a UK population. However, a number of methodological, procedural and clinical uncertainties associated with such a trial first require addressing.
Reviews the literature on school-based social and emotional skill development and examines the relevance of this area to the work of the school psychologist. Suggestions are made for ways in which school psychologists can improve the social and emotional climates of their schools in areas such as prevention and health promotion, professional development, and collaboration with other professionals and organizations. (Contains 28 references.) (GCP)
The experience of pain arises from both physiological and psychological factors, including one's beliefs and expectations. Thus, placebo treatments that have no intrinsic pharmacological effects may produce analgesia by altering expectations. However, controversy exists regarding whether placebos alter sensory pain transmission, pain affect, or simply produce compliance with the suggestions of investigators. In two functional magnetic resonance imaging (fMRI) experiments, we found that placebo analgesia was related to decreased brain activity in pain-sensitive brain regions, including the thalamus, insula, and anterior cingulate cortex, and was associated with increased activity during anticipation of pain in the prefrontal cortex, providing evidence that placebos alter the experience of pain.
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Radical Presence is a book about our lives as well as our work, suggesting that the "secrets" of good teaching are the same as the secrets of good living: seeing one's self without blinking, offering hospitality to the alien other, having compassion for suffering, speaking truth to power, being present and being real. These are secrets hidden in plain sight. But in an age that puts more faith in the powers of technique than in the powers of the human heart, it takes the clear sight and courage of someone like Mary Rose O'Reilley to call "secrets" of this sort to our attention. Radical Presence asks, "What might happen if we frame the central questions of our profession as spiritual issues and deal with them in light of our spiritual traditions?" The basis of O'Reilley's remarks is not religious; it is pedagogical. She does not preach; she shares. Writing of the human condition, O'Reilley places herself first in line, not as an ego or leader but as a friend and guide. Over the course of her journey, she seeks to discover what spaces we can create in the classroom that will allow students the freedom to nourish an inner life. This is an important book that will have a significant impact on the way educators view teaching and learning. O'Reilley writes, "Some pedagogical practices crush the soul; most of us have suffered their bruising force. Others allow the spirit to come home: to self, to community, and to the revelations of reality. [This book] is my own try at articulating a space in which teacher and student can practice this radical presence."
Background Comorbidity among childhood mental health symptoms is common in clinical and community samples and should be accounted for when investigating etiology. We therefore aimed to uncover latent classes of mental health symptoms in middle childhood in a community sample, and to determine the latent genetic and environmental influences on those classes. Methods The sample comprised representative cohorts of twins. A questionnaire-based assessment of mental health symptoms was used in latent class analyses. Data on 3223 twins (1578 boys and 1645 girls) with a mean age of 7.5 years were analyzed. The sample was predominantly non-Hispanic Caucasian (92.1%). Results Latent class models delineated groups of children according to symptom profiles–not necessarily clinical groups but groups representing the general population, most with scores in the normative range. The best-fitting models suggested 9 classes for both girls and boys. Eight of the classes were very similar across sexes; these classes ranged from a “Low Symptom” class to a “Moderately Internalizing & Severely Externalizing” class. In addition, a “Moderately Anxious” class was identified for girls but not boys, and a “Severely Impulsive & Inattentive” class was identified for boys but not girls. Sex-combined analyses implicated moderate genetic influences for all classes. Shared environmental influences were moderate for the “Low Symptom” and “Moderately Internalizing & Severely Externalizing” classes, and small to zero for other classes. Conclusions We conclude that symptom classes are largely similar across sexes in middle childhood. Heritability was moderate for all classes, but shared environment played a greater role for classes in which no one type of symptom predominated.
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- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Buddhist contemplation in other areas of life,
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
Objective To investigate whether a sham device (a validated sham acupuncture needle) has a greater placebo effect than an inert pill in patients with persistent arm pain.
Design A single blind randomised controlled trial created from the two week placebo run-in periods for two nested trials that compared acupuncture and amitriptyline with their respective placebo controls. Comparison of participants who remained on placebo continued beyond the run-in period to the end of the study.
Setting Academic medical centre.
Participants 270 adults with arm pain due to repetitive use that had lasted at least three months despite treatment and who scored ≥3 on a 10 point pain scale.
Interventions Acupuncture with sham device twice a week for six weeks or placebo pill once a day for eight weeks.
Main outcomemeasures Arm pain measured on a 10 point pain scale. Secondary outcomes were symptoms measured by the Levine symptom severity scale, function measured by Pransky's upper extremity function scale, and grip strength.
Results Pain decreased during the two week placebo run-in period in both the sham device and placebo pill groups, but changes were not different between the groups (−0.14, 95% confidence interval −0.52 to 0.25, P = 0.49). Changes in severity scores for arm symptoms and grip strength were similar between groups, but arm function improved more in the placebo pill group (2.0, 0.06 to 3.92, P = 0.04). Longitudinal regression analyses that followed participants throughout the treatment period showed significantly greater downward slopes per week on the 10 point arm pain scale in the sham device group than in the placebo pill group (−0.33 (−0.40 to −0.26) v −0.15 (−0.21 to −0.09), P = 0.0001) and on the symptom severity scale (−0.07 (−0.09 to −0.05) v −0.05 (−0.06 to −0.03), P = 0.02). Differences were not significant, however, on the function scale or for grip strength. Reported adverse effects were different in the two groups.
Conclusions The sham device had greater effects than the placebo pill on self reported pain and severity of symptoms over the entire course of treatment but not during the two week placebo run in. Placebo effects seem to be malleable and depend on the behaviours embedded in medical rituals.
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Five experienced practitioners of transcendental meditation spent appreciable parts of meditation sessions in sleep stages 2, 3, and 4. Time spent in each sleep stage varied both between sessions for a given subject and between subjects. In addition, we compare electroencephalogram records made during meditation with those made during naps taken at the same time of day. The range of states observed during meditation does not support the view that meditation produces a single, unique state of consciousness.
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How is spirituality, which refers to the emotional connection to the transcendent, related to compassion and to altruistic behavior towards strangers? Are the effects of spirituality different from those of religiosity, which refers to living according to the rules and rituals of religion? We hypothesized that, even though correlated, spirituality and religiosity would have different associations with compassion and altruistic behavior. The first two studies documented that more spiritual individuals experience greater compassion, and that this effect was specific to spirituality and could not be explained by religiosity. Because compassion has the capacity to motivate people to transcend selfish motives and act in altruistic fashion towards strangers, we reasoned that spirituality (but not religiosity) would predict altruistic behavior and that this link would be explained, in part, by compassion. Indeed, Studies 3, 4, and 5 found that more spiritual individuals behaved more altruistically in economic choice and decision-making tasks, and that the tendency of spiritual individuals to feel greater compassion mediated the relationship between spirituality and altruistic behavior. In contrast, more religious participants did not consistently feel more compassion nor behave more altruistically. Together, these findings help clarify why spirituality produces more prosocial behavior.
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