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- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychotherapy and Buddhist Contemplation,
- Health Care and Buddhist Contemplation,
- Health Care and Contemplation,
- Emotions and Contemplation,
- Psychology and Contemplation,
- Science and Contemplation,
- Buddhist Contemplation
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Day time activities are known to influence the sleep on the following night. Cyclic meditation (CM) has recurring cycles. Previously, the low frequency (LF) power and the ratio between low frequency and high frequency (LF/HF ratio) of the heart rate variability (HRV) decreased during and after CM but not after a comparable period of supine rest (SR). In the present study, on thirty male volunteers, CM was practiced twice in the day and after this the HRV was recorded (1) while awake and (2) during 6 h of sleep (based on EEG, EMG and EGG recordings). This was similarly recorded for the night’s sleep following the day time practice of SR. Participants were randomly assigned to the two sessions and all of them practiced both CM and SR on different days. During the night following day time CM practice there were the following changes; a decrease in heart rate, LF power (n.u.), LF/HF ratio, and an increase in the number of pairs of Normal to Normal RR intervals differing by more than 50 ms divided by total number of all NN intervals (pNN50) (P < 0.05, in all cases, comparing sleep following CM compared with sleep following SR). No change was seen on the night following SR. Hence yoga practice during the day appears to shift sympatho-vagal balance in favor of parasympathetic dominance during sleep on the following night.
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Caring for someone with a chronic or terminal illness can bring out the best in us, says Stan Goldberg, but it can also reveal our sharp and judgmental qualities. For Buddhists caring for non-Buddhists, the challenge is even greater.
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<p>The mindfulness-based stress reduction (MBSR) program was designed to be long enough for participants to grasp the principles of self-regulation through mindfulness and develop skill and autonomy in mindfulness practice. It traditionally consists of 26 hours of session time including eight classes of 2-1/2 hours and an all-day class. The circumstances of some groups exclude them from participating in this standard form and a number of trials have evaluated programs with abbreviated class time. If lower program time demands can lead to similar outcomes in psychological functioning, it would support their utility in these settings and might lead to greater participation. However, the effect of variation in class hours on outcomes has not been systematically studied. To obtain preliminary information related to this question we examined effect sizes for psychological outcome variables in published studies of MBSR, some of which had adapted the standard number of class hours. The correlation between mean effect size and number of in-class hours was nonsignificant for both clinical and nonclinical samples and suggests that adaptations that include less class time may be worthwhile for populations for whom reduction of psychological distress is an important goal and for whom longer time commitment may be a barrier to their ability or willingness to participate. However, the standard MBSR format has accrued the most empirical support for its efficacy and session time may be important to the development of other kinds of program outcomes. The result points to the importance of empirical studies systematically examining this question. © 2009 Wiley Periodicals, Inc. J Clin Psychol 65: 1–12, 2009.</p>
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Objective: Health care professionals report a lack of skills in the psychosocial and spiritual aspects of caring for dying people and high levels of moral distress, grief, and burnout. To address these concerns, the “Being with Dying: Professional Training Program in Contemplative End-of-Life Care” (BWD) was created. The premise of BWD, which is based on the development of mindfulness and receptive attention through contemplative practice, is that cultivating stability of mind and emotions enables clinicians to respond to others and themselves with compassion. This article describes the impact of BWD on the participants.
Methods: Ninety-five BWD participants completed an anonymous online survey; 40 completed a confidential open-ended telephone interview.
Results: Four main themes—the power of presence, cultivating balanced compassion, recognizing grief, and the importance of self-care—emerged in the interviews and were supported in the survey data. The interviewees considered BWD's contemplative and reflective practices meaningful, useful, and valuable and reported that BWD provided skills, attitudes, behaviors, and tools to change how they worked with the dying and bereaved.
Significance of results: The quality of presence has the potential to transform the care of dying people and the caregivers themselves. Cultivating this quality within themselves and others allows clinicians to explore alternatives to exclusively intellectual, procedural, and task-oriented approaches when caring for dying people. BWD provides a rare opportunity to engage in practices and methods that cultivate the stability of mind and emotions that may facilitate compassionate care of dying patients, families, and caregivers.
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Objective Assess changes in quality of life and in sense of coherence (SOC), after an intervention involving a self-development course using mind-body medicine (MBM) activities. Design A questionnaire study using a health-related quality of life (HRQOL) instrument, the SWEDQUAL, with 13 subscales and scores ranging from 0 to 100, combined with the SOC-13 scale, healthcare utilisation, medication and sick listing data. Setting A training centre for MBM. Eligible course attendants (study group, SG, n = 83) assessed their HRQOL before and 6 months after a 1-week course. A control group (CG) of individuals who had previously attended the course (n = 69), matched for age, sex and length of course time to the SG, also made assessments. Main outcome Changes in HRQOL and SOC in SG and CG. Results Of the 13 HRQOL subscales, eight showed clinically significant improvement in the SG (> 9%, p < 0.01), namely, General health perceptions (9%), Emotional well-being [negative (45%) and positive (26%)], Cognitive functioning (24%), Sleep (15%), Pain (10%), Role limitation due to emotional health (22%) and Family functioning (16%). Sexual, marital and physical function and role in the SG as well as all CG scores were similar to average population values. The assessed SOC also improved in the SG after intervention (p < 0.01), challenging previous statements of ' the stableness of SOC'. Use of psychotropic medication was slightly reduced in the younger aged SG participants after intervention. Conclusions This group of men and women (SG), starting from a clinically significant low health assessment, had improved their HRQOL and SOC after the course intervention.
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Objective
The objective of this study was to assess patient interest in intensive meditation training for chronic symptoms.
Design and setting
This was a cross-sectional anonymous survey among six chronic disease clinics in Baltimore including Chronic Kidney Disease, Crohn's Disease, Headache, Renal Transplant Recipients, General Rheumatology, and lupus clinic.
Subjects
Subjects were 1119 consecutive patients registering for their appointments at these clinics.
Outcome measures
Outcome measures were 6-month pain, global symptomatology, four-item perceived stress scale, use of complementary and alternative medicine (CAM) therapies, and attitudes toward use of meditation for managing symptoms. We then gave a scripted description of an intensive, 10-day meditation training retreat. Patient interest in attending such a retreat was assessed.
Results
Seventy-seven percent (77%) of patients approached completed the survey. Fifty-three percent (53%) of patients reported moderate to severe pain over the past 6 months. Eighty percent (80%) reported use of some CAM therapy in the past. Thirty-five percent (35%) thought that learning meditation would improve their health, and 49% thought it would reduce stress. Overall, 39% reported interest in attending the intensive 10-day meditation retreat. Among those reporting moderate to severe pain or stress, the percentages were higher (48% and 59%). In a univariate analysis, higher education, nonworking/disabled status, female gender, higher stress, higher pain, higher symptomatology, and any CAM use were all associated with a greater odds of being moderately to very interested in an intensive 10-day meditation retreat. A multivariate model that included prior use of CAM therapies as predictors of interest in the program fit the data significantly better than a model not including CAM therapies (p = 0.0013).
Conclusions
Over 50% of patients followed in chronic disease clinics complain of moderate to severe pain. Patients with persistent pain or stress are more likely to be interested in intensive meditation.
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There is increasing evidence for the utility of mindfulness training as a clinical intervention. Most of this research has examined secular-based mindfulness instruction. The current study examined the effects of a 10-day Buddhist mindfulness meditation course on the psychological symptoms of 53 participants. A repeated-measures analysis of variance indicated reductions in overall psychological distress from the pre-course baseline to a 3-month follow-up. Correlation analyses indicated that the reported reduction in psychological distress was not influenced by social desirability bias and that the effect was not dependent on daily meditation between course completion and follow-up. Issues regarding modality of mindfulness training (secular versus Buddhist) are discussed.
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<p>The purpose of this theoretical study was to investigate the potential compatibility of existential-humanistic psychotherapy and Buddhist meditation as they are practiced in the contemporary Western world. The fundamental philosophies and practices of Buddhist meditation, drawn from Tibetan, Zen, and Vipassana sources in Western publication, were presented. The principles and practices of existential-humanistic psychotherapy, represented by the works of May, Rogers, and Maslow, were next brought forth. After these presentations, the major ideologies and techniques of each discipline were compared and contrasted, with a view toward examining their essential similarities and significant points of departure. Following this examination, contemporary practices in the synthesis of existential-humanistic psychotherapy and Buddhist meditation were discussed as they exist in current usage in therapeutic situations. The voices of persons expressing opposition to a synthesis of Buddhist meditation and existential-humanistic psychotherapy were also brought forth for consideration. It was found that a sequential approach, wherein psychotherapy precedes meditation, is of overall greater benefit to the client and to both the disciplines of psychotherapy and meditation, than a blended approach. Among the reasons cited for the favoring of a linear progression from psychotherapy to meditation is a respect for the developmental tasks of each individual. In this regard, it was noted that the existential-humanistic therapy tasks of self-identification, emotional contact and expression, ego-development, and increase in self-esteem are necessary before the individual can undertake, in a serious way, the Buddhist meditational tasks of dis-identification for emotional and egoic concerns. In this light, another advantage of the sequential approach is the opportunity provided for the individual to be sufficiently prepared and matured for the discipline of meditation, which is a journey toward higher realms of consciousness not generally obtainable in existential-humanistic psychotherapy. Additionally, it was shown that although Buddhist meditation and existential-humanistic psychotherapy perform corollary functions in the enhancement of individual well-being, the intensification of present awareness, and the lifting of repressedness, there are philosophical differences that are of such sufficient degree that a separation is deemed advisable. It was further seen that a clear distinction between the two disciplines maintains the full integrity and power of each to best accomplish its stated aims. It was noted that meditative practice offers the student specific skills that facilitate the attainment of a still mind, a state of inner harmony, and a transformation and transcendence of the concerns of the pyschotherapeutic level of development.</p>
Zotero Collections:
- Contexts of Contemplation Project,
- Buddhist Contemplation by Applied Subject,
- Contemplation by Applied Subject,
- Contemplation by Tradition,
- Psychiatry and Contemplation,
- Psychology and Buddhist Contemplation,
- Science and Buddhist Contemplation,
- Psychotherapy and Contemplation,
- Health Care and Contemplation,
- Buddhist Contemplation
<p>Recently, the psychological construct mindfulness has received a great deal of attention. The majority of research has focused on clinical studies to evaluate the efficacy of mindfulness-based interventions. This line of research has led to promising data suggesting mindfulness-based interventions are effective for treatment of both psychological and physical symptoms. However, an equally important direction for future research is to investigate questions concerning mechanisms of action underlying mindfulness-based interventions. This theoretical paper proposes a model of mindfulness, in an effort to elucidate potential mechanisms to explain how mindfulness affects positive change. Potential implications and future directions for the empirical study of mechanisms involved in mindfulness are addressed. © 2005 Wiley Periodicals, Inc. J Clin Psychol 62: 373–386, 2006.</p>
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<p>Psychological interest in the impact of mental states on biological functioning is growing rapidly, driving a need for new methods for inducing mental states that last long enough, and are sufficiently impactful, to have significant effects on physical health. The many traditions of meditative practice are one potential pathway for studying mind-body interactions. The purpose of this review is to introduce personality and social psychologists to the field of meditation research. Beginning with a brief introduction to meditation and the heterogeneity of meditative practices, we showcase research linking meditative practice to changes in immune and cardiovascular functioning and pain perception. We then discuss theoretical and empirical evidence that meditation works by inducing changes in psychological capacities such as emotion regulation and self-regulation or through repeated induction of specific mental states such as love or meta-cognitive awareness. At the frontier of the science of meditation is the need to empirically test whether meditation-driven changes in cognitive and affective processes are the cause of improvements in physical health. Emerging challenges in meditation research include a need for large studies using randomized controlled and dual-blind designs with active control groups and an increased focus on measuring mechanisms of action as well as outcomes. Meditation represents a potentially powerful tool for generating new knowledge of mind-body interactions.</p>
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A Practical Guide To Meditation and Relaxation Methods, Meditation Facts, Music, Cushions, Anapana Meditation for Your Child, Exercises and Teachings of Buddha
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Uniquely comprehensive, this one-stop resource describes thirty-?ve distinct meditation practices, detailing their historical background and contemporary use, ways to begin, and additional resources.
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NOTE: The ebook does not contain the spoken-word audio component included in the original printed edition.Have you ever thought about trying meditation, but didn t know how to get started? With Meditation for Beginners, trusted teacher Jack Kornfield shows you how simple it is to start—and stick with—a daily meditation practice. Insight or vipassana meditation is the time-honored skill of calming the spirit and clearing the mind for higher understanding. Now, in this complete course created especially for beginners, renowned teacher Jack Kornfield offers a straightforward, step-by-step method for bringing meditation into your life.
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In this article the author examines the use of meditation as an aid to conventional medicine, examines the increased research on the subject, and offers a critique of Mindfulness-Based Stress Reduction (MBSR), the therapeutic meditation method developed by molecular biologist Jon Kabat-Zinn. A number of topics are addressed including Kabat-Zinn's perception of MBSR as Buddhist meditation without a religious element, the moral framework of yoga and meditation, and the lack of interaction and community in the practice of MBSR.
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