Type | Journal Article |
---|---|
Author | Peter J Adams |
Abstract | People attempting to communicate religious and mystical experiences tend to use the same language strategies employed in inducing hypnotic trance. Both incorporate vague language that provides receptive listeners the opportunity to insert their own content. This study examines whether people who have had mystical or religious experiences are also more likely to respond to the language of hypnosis. Eighty-one participants completed the Harvard Group Scale of Hypnotic Susceptibility, Form A and the Hood Mysticism Scale. Participants were divided into 3 equal groups based on "high," "ambiguous," and "low" mysticism scale scores. The high group scored significantly higher on hypnotizability compared to the low group. The relationship between openness to mystical and religious experience and susceptibility to hypnotic suggestion warrants further investigation. |
Publication | The International Journal of Clinical and Experimental Hypnosis |
Volume | 56 |
Issue | 1 |
Pages | 73-82 |
Date | Jan 2008 |
Journal Abbr | Int J Clin Exp Hypn |
DOI | 10.1080/00207140701673100 |
ISSN | 0020-7144 |
Short Title | Language, mysticism, and hypnotizability |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/18058488 |
Accessed | Friday, October 09, 2009 5:14:17 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18058488 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
People attempting to communicate religious and mystical experiences tend to use the same language strategies employed in inducing hypnotic trance. Both incorporate vague language that provides receptive listeners the opportunity to insert their own content. This study examines whether people who have had mystical or religious experiences are also more likely to respond to the language of hypnosis. Eighty-one participants completed the Harvard Group Scale of Hypnotic Susceptibility, Form A and the Hood Mysticism Scale. Participants were divided into 3 equal groups based on “high,” “ambiguous,” and “low” mysticism scale scores. The high group scored significantly higher on hypnotizability compared to the low group. The relationship between openness to mystical and religious experience and susceptibility to hypnotic suggestion warrants further investigation.
Type | Journal Article |
---|---|
Author | John D Agee |
Author | Sharon Danoff-Burg |
Author | Christoffer A Grant |
Abstract | This study sought to compare a five-week mindfulness meditation (MM) course to a five-week course that taught progressive muscle relaxation (PMR). Forty-three adults from the community were randomly assigned to either MM (n = 19) or PMR (n = 24) courses after responding to flyers and other advertisements for a free stress management course. Mindfulness meditation participants practiced meditation significantly more often than PMR participants practiced relaxation during the intervention period (F[1, 43] = 7.42; P < .05). Interestingly, the two conditions did not differ significantly in their posttreatment levels of relaxation or mindfulness. Although there were no differences between groups on any of the primary outcome measures, across both treatment conditions there were statistically significant reductions from pretreatment to posttreatment in general psychological distress. Thus, although MM did not emerge as clearly superior to PMR, results of this study suggest that a brief mindfulness skills course may be effective for stress management. |
Publication | Explore (New York, N.Y.) |
Volume | 5 |
Issue | 2 |
Pages | 104-109 |
Date | 2009 Mar-Apr |
Journal Abbr | Explore (NY) |
DOI | 10.1016/j.explore.2008.12.004 |
ISSN | 1550-8307 |
Short Title | Comparing brief stress management courses in a community sample |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19272581 |
Accessed | Saturday, September 26, 2009 3:22:28 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19272581 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This study sought to compare a five-week mindfulness meditation (MM) course to a five-week course that taught progressive muscle relaxation (PMR). Forty-three adults from the community were randomly assigned to either MM (n = 19) or PMR (n = 24) courses after responding to flyers and other advertisements for a free stress management course. Mindfulness meditation participants practiced meditation significantly more often than PMR participants practiced relaxation during the intervention period (F[1, 43] = 7.42; P < .05). Interestingly, the two conditions did not differ significantly in their posttreatment levels of relaxation or mindfulness. Although there were no differences between groups on any of the primary outcome measures, across both treatment conditions there were statistically significant reductions from pretreatment to posttreatment in general psychological distress. Thus, although MM did not emerge as clearly superior to PMR, results of this study suggest that a brief mindfulness skills course may be effective for stress management.
Type | Journal Article |
---|---|
Author | J Allison |
Publication | The Journal of Nervous and Mental Disease |
Volume | 145 |
Issue | 6 |
Pages | 452-463 |
Date | Dec 1967 |
Journal Abbr | J. Nerv. Ment. Dis |
ISSN | 0022-3018 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/6082138 |
Accessed | Friday, October 09, 2009 5:50:01 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 6082138 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Wilfried Apfalter |
Abstract | In this short article I argue that neurotheology should be conceived and practiced within a theological framework. Taking the case of Catholic theology as an example, five proposals are provided that offer a glimpse and, in my estimation, a realistic account of a (future) Catholic neurotheology. I identify two possible modes of how to practice Catholic neurotheology and conclude that any Catholic neurotheology that attempts to be practiced in accordance with these five proposals will be extremely challenging for Catholic theology. |
Publication | Theology and Science |
Volume | 7 |
Issue | 2 |
Pages | 163-174 |
Date | May 2009 |
DOI | 10.1080/14746700902796528 |
ISSN | 1474-6700 |
Short Title | Neurotheology |
URL | http://www.informaworld.com/10.1080/14746700902796528 |
Accessed | Saturday, September 12, 2009 7:21:13 PM |
Library Catalog | Informaworld |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
In this short article I argue that neurotheology should be conceived and practiced within a theological framework. Taking the case of Catholic theology as an example, five proposals are provided that offer a glimpse and, in my estimation, a realistic account of a (future) Catholic neurotheology. I identify two possible modes of how to practice Catholic neurotheology and conclude that any Catholic neurotheology that attempts to be practiced in accordance with these five proposals will be extremely challenging for Catholic theology.
Type | Journal Article |
---|---|
Author | Albert J Arias |
Author | Karen Steinberg |
Author | Alok Banga |
Author | Robert L Trestman |
Abstract | Meditative techniques are sought frequently by patients coping with medical and psychological problems. Because of their increasingly widespread appeal and use, and the potential for use as medical therapies, a concise and thorough review of the current state of scientific knowledge of these practices as medical interventions was conducted. PURPOSE: To systematically review the evidence supporting efficacy and safety of meditative practices in treating illnesses, and examine areas warranting further study. Studies on normal healthy populations are not included. METHODS: Searches were performed using PubMed, PsycInfo, and the Cochrane Database. Keywords were Meditation, Meditative Prayer, Yoga, Relaxation Response. Qualifying studies were reviewed and independently rated based on quality by two reviewers. Mid-to-high-quality studies (those scoring above 0.65 or 65% on a validated research quality scale) were included. RESULTS: From a total of 82 identified studies, 20 randomized controlled trials met our criteria. The studies included 958 subjects total (397 experimentally treated, 561 controls). No serious adverse events were reported in any of the included or excluded clinical trials. Serious adverse events are reported in the medical literature, though rare. The strongest evidence for efficacy was found for epilepsy, symptoms of the premenstrual syndrome and menopausal symptoms. Benefit was also demonstrated for mood and anxiety disorders, autoimmune illness, and emotional disturbance in neoplastic disease. CONCLUSIONS: The results support the safety and potential efficacy of meditative practices for treating certain illnesses, particularly in nonpsychotic mood and anxiety disorders. Clear and reproducible evidence supporting efficacy from large, methodologically sound studies is lacking. |
Publication | Journal of Alternative and Complementary Medicine (New York, N.Y.) |
Volume | 12 |
Issue | 8 |
Pages | 817-832 |
Date | Oct 2006 |
Journal Abbr | J Altern Complement Med |
DOI | 10.1089/acm.2006.12.817 |
ISSN | 1075-5535 |
URL | http://www.ncbi.nlm.nih.gov/pubmed/17034289 |
Accessed | Saturday, September 05, 2009 1:03:49 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 17034289 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Meditative techniques are sought frequently by patients coping with medical and psychological problems. Because of their increasingly widespread appeal and use, and the potential for use as medical therapies, a concise and thorough review of the current state of scientific knowledge of these practices as medical interventions was conducted. Purpose: To systematically review the evidence supporting efficacy and safety of meditative practices in treating illnesses, and examine areas warranting further study. Studies on normal healthy populations are not included. Methods: Searches were performed using PubMed, PsycInfo, and the Cochrane Database. Keywords were Meditation, Meditative Prayer, Yoga, Relaxation Response. Qualifying studies were reviewed and independently rated based on quality by two reviewers. Mid-to-high-quality studies (those scoring above 0.65 or 65% on a validated research quality scale) were included. Results: From a total of 82 identified studies, 20 randomized controlled trials met our criteria. The studies included 958 subjects total (397 experimentally treated, 561 controls). No serious adverse events were reported in any of the included or excluded clinical trials. Serious adverse events are reported in the medical literature, though rare. The strongest evidence for efficacy was found for epilepsy, symptoms of the premenstrual syndrome and menopausal symptoms. Benefit was also demonstrated for mood and anxiety disorders, autoimmune illness, and emotional disturbance in neoplastic disease. Conclusions: The results support the safety and potential efficacy of meditative practices for treating certain illnesses, particularly in nonpsychotic mood and anxiety disorders. Clear and reproducible evidence supporting efficacy from large, methodologically sound studies is lacking.
Type | Journal Article |
---|---|
Author | S Arzy |
Author | M Idel |
Author | T Landis |
Author | O Blanke |
Publication | Medical Hypotheses |
Volume | 65 |
Issue | 5 |
Pages | 841-845 |
Date | 2005 |
Journal Abbr | Medical Hypotheses |
DOI | 10.1016/j.mehy.2005.04.044 |
ISSN | 03069877 |
Short Title | Why revelations have occurred on mountains? |
URL | http://www.medical-hypotheses.com/article/S0306-9877(05)00295-1/abstract |
Accessed | Friday, October 09, 2009 5:26:55 PM |
Library Catalog | CrossRef |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Geena K Athappilly |
Author | Bruce Greyson |
Author | Ian Stevenson |
Abstract | Transcendental near-death experiences show some cross-cultural variation that suggests they may be influenced by societal beliefs. The prevailing Western model of near-death experiences was defined by Moody's description of the phenomenon in 1975. To explore the influence of this cultural model, we compared near-death experience accounts collected before and after 1975. We compared the frequency of 15 phenomenological features Moody defined as characteristic of near-death experiences in 24 accounts collected before 1975 and in 24 more recent accounts matched on relevant demographic and situational variables. Near-death experience accounts collected after 1975 differed from those collected earlier only in increased frequency of tunnel phenomena, which other research has suggested may not be integral to the experience, and not in any of the remaining 14 features defined by Moody as characteristic of near-death experiences. These data challenge the hypothesis that near-death experience accounts are substantially influenced by prevailing cultural models. |
Publication | The Journal of Nervous and Mental Disease |
Volume | 194 |
Issue | 3 |
Pages | 218-222 |
Date | Mar 2006 |
Journal Abbr | J. Nerv. Ment. Dis |
DOI | 10.1097/01.nmd.0000202513.65079.1e |
ISSN | 0022-3018 |
Short Title | Do prevailing societal models influence reports of near-death experiences? |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/16534440 |
Accessed | Friday, October 09, 2009 3:33:48 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 16534440 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Transcendental near-death experiences show some cross-cultural variation that suggests they may be influenced by societal beliefs. The prevailing Western model of near-death experiences was defined by Moody’s description of the phenomenon in 1975. To explore the influence of this cultural model, we compared near-death experience accounts collected before and after 1975. We compared the frequency of 15 phenomenological features Moody defined as characteristic of near-death experiences in 24 accounts collected before 1975 and in 24 more recent accounts matched on relevant demographic and situational variables. Near-death experience accounts collected after 1975 differed from those collected earlier only in increased frequency of tunnel phenomena, which other research has suggested may not be integral to the experience, and not in any of the remaining 14 features defined by Moody as characteristic of near-death experiences. These data challenge the hypothesis that near-death experience accounts are substantially influenced by prevailing cultural models.
Type | Book |
---|---|
Author | Scott Atran |
Series | Evolution and Cognition Series |
Publisher | Oxford University Press |
Date | 2002-11-12 |
ISBN | 0195178033 |
Short Title | In Gods We Trust |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This ambitious, interdisciplinary book seeks to explain the origins of religion using our knowledge of the evolution of cognition. A cognitive anthropologist and psychologist, Scott Atran argues that religion is a by-product of human evolution just as the cognitive intervention, cultural selection, and historical survival of religion is an accommodation of certain existential and moral elements that have evolved in the human condition.
Type | Journal Article |
---|---|
Author | N P Azari |
Author | J Nickel |
Author | G Wunderlich |
Author | M Niedeggen |
Author | H Hefter |
Author | L Tellmann |
Author | H Herzog |
Author | P Stoerig |
Author | D Birnbacher |
Author | R J Seitz |
Abstract | The commonsense view of religious experience is that it is a preconceptual, immediate affective event. Work in philosophy and psychology, however, suggest that religious experience is an attributional cognitive phenomenon. Here the neural correlates of a religious experience are investigated using functional neuroimaging. During religious recitation, self-identified religious subjects activated a frontal-parietal circuit, composed of the dorsolateral prefrontal, dorsomedial frontal and medial parietal cortex. Prior studies indicate that these areas play a profound role in sustaining reflexive evaluation of thought. Thus, religious experience may be a cognitive process which, nonetheless, feels immediate. |
Publication | The European Journal of Neuroscience |
Volume | 13 |
Issue | 8 |
Pages | 1649-1652 |
Date | Apr 2001 |
Journal Abbr | Eur. J. Neurosci |
ISSN | 0953-816X |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11328359 |
Accessed | Tuesday, November 03, 2009 7:53:53 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11328359 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The commonsense view of religious experience is that it is a preconceptual, immediate affective event. Work in philosophy and psychology, however, suggest that religious experience is an attributional cognitive phenomenon. Here the neural correlates of a religious experience are investigated using functional neuroimaging. During religious recitation, self-identified religious subjects activated a frontal-parietal circuit, composed of the dorsolateral prefrontal, dorsomedial frontal and medial parietal cortex. Prior studies indicate that these areas play a profound role in sustaining reflexive evaluation of thought. Thus, religious experience may be a cognitive process which, nonetheless, feels immediate.
Type | Journal Article |
---|---|
Author | Justin L. Barrett |
Abstract | A new cognitive approach to religion is bringing fresh insights to our understanding of how religious concepts are maintained, acquired and used to motivate and direct actions. This approach suggests that seemingly extraordinary thoughts and behaviours can be supported by quite ordinary cognition and may thus be termed [`]natural'. Simultaneously, this research is expanding the domain of concepts and causal reasoning in general. This review examines recent research into religious rituals, communication and transmission of religious knowledge, the development of god-concepts in children, and the origins and character of religious concepts in adults. Together, these studies consistently emphasize and support the notion that the cultural phenomena typically labeled as [`]religion' may be understood as the product of aggregated ordinary cognition. The new cognitive science of religion should eventually provide a fuller account of the distinctive and apparently extraordinary properties of religion. |
Publication | Trends in Cognitive Sciences |
Volume | 4 |
Issue | 1 |
Pages | 29-34 |
Date | January 1, 2000 |
DOI | 10.1016/S1364-6613(99)01419-9 |
ISSN | 1364-6613 |
URL | http://www.sciencedirect.com/science/article/B6VH9-3YF3BY5-C/2/033587de04eedbcf5e8f56fd8725df71 |
Accessed | Wednesday, November 04, 2009 9:14:45 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A new cognitive approach to religion is bringing fresh insights to our understanding of how religious concepts are maintained, acquired and used to motivate and direct actions. This approach suggests that seemingly extraordinary thoughts and behaviours can be supported by quite ordinary cognition and may thus be termed [`]natural’. Simultaneously, this research is expanding the domain of concepts and causal reasoning in general. This review examines recent research into religious rituals, communication and transmission of religious knowledge, the development of god-concepts in children, and the origins and character of religious concepts in adults. Together, these studies consistently emphasize and support the notion that the cultural phenomena typically labeled as [`]religion’ may be understood as the product of aggregated ordinary cognition. The new cognitive science of religion should eventually provide a fuller account of the distinctive and apparently extraordinary properties of religion.
Type | Book |
---|---|
Author | Justin L. Barrett |
Series | Cognitive Science of Religion Series |
Publisher | AltaMira Press |
Date | 2004-05-28 |
ISBN | 0759106673 |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Because of the design of our minds. That is Justin Barrett’s simple answer to the question of his title. With rich evidence from cognitive science but without technical language, psychologist Barrett shows that belief in God is an almost inevitable consequence of the kind of minds we have. Most of what we believe comes from mental tools working below our conscious awareness. And what we believe consciously is in large part driven by these unconscious beliefs. Barrett demonstrates that beliefs in gods match up well with these automatic assumptions; beliefs in an all-knowing, all-powerful God match up even better. Barrett goes on to explain why beliefs like religious beliefs are so widespread and why it is very difficult for our minds to think without them. Anyone who wants a concise, clear, and scientific explanation of why anyone would believe in God should pick up Barrett’s book. Visit our website for sample chapters!
Type | Journal Article |
---|---|
Author | John Belanti |
Author | Mahendra Perera |
Author | Karuppiah Jagadheesan |
Abstract | Near-death experiences (NDEs) include a set of subjective experiences encountered by people who were close to death or were faced with life-threatening situations. Reports have suggested that the phenomenology of NDE might differ across cultures. This article is aimed at providing an updated phenomenological perspective by comparing NDEs in a cross-cultural context. We compared the various descriptions of NDEs from a phenomenological perspective. There were similarities between particular cultures, which differed from typical western European experiences. This article concludes that although there are common themes, there are also reported differences in NDEs. The variability across cultures is most likely to be due to our interpretation and verbalizing of such esoteric events through the filters of language, cultural experiences, religion, education and their influence on our belief systems either shedding influence as an individual variable or more often perhaps by their rich interplay between these factors. |
Publication | Transcultural Psychiatry |
Volume | 45 |
Issue | 1 |
Pages | 121-133 |
Date | Mar 2008 |
Journal Abbr | Transcult Psychiatry |
DOI | 10.1177/1363461507088001 |
ISSN | 1363-4615 |
Short Title | Phenomenology of near-death experiences |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/18344255 |
Accessed | Friday, October 09, 2009 3:28:54 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18344255 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near-death experiences (NDEs) include a set of subjective experiences encountered by people who were close to death or were faced with life-threatening situations. Reports have suggested that the phenomenology of NDE might differ across cultures. This article is aimed at providing an updated phenomenological perspective by comparing NDEs in a cross-cultural context. We compared the various descriptions of NDEs from a phenomenological perspective. There were similarities between particular cultures, which differed from typical western European experiences. This article concludes that although there are common themes, there are also reported differences in NDEs. The variability across cultures is most likely to be due to our interpretation and verbalizing of such esoteric events through the filters of language, cultural experiences, religion, education and their influence on our belief systems either shedding influence as an individual variable or more often perhaps by their rich interplay between these factors.
Type | Journal Article |
---|---|
Author | Liora Birnbaum |
Author | Aiton Birnbaum |
Abstract | Spiritual concerns are highly relevant, but often ignored, in psychotherapy in general and in suicide in particular. This article presents Internet data and clinical case material bearing on the topic, and describes an innovative therapeutic intervention administered in a group-workshop format with suicide survivors and mental health professionals. The technique incorporates relaxation and mindfulness meditation, with the addition of guided meditation in search of inner wisdom. Results of the group intervention are described and illustrated. Many participants reported a significant positive experience including connection to knowledge that was highly relevant to them in their current state of life. Whether such insights were experienced as coming from within (a deeper part of the self) or from an external source (a guiding figure or presence), indications are that guided meditation can be a powerful resource for therapists and their clients, suicidal and otherwise. Possible applications in diverse populations and settings, as well as the need for further research, are discussed. |
Publication | TheScientificWorldJournal |
Volume | 4 |
Pages | 216-227 |
Date | Mar 18, 2004 |
Journal Abbr | ScientificWorldJournal |
DOI | 10.1100/tsw.2004.17 |
ISSN | 1537-744X |
Short Title | In search of inner wisdom |
URL | http://www.ncbi.nlm.nih.gov/pubmed/15105961 |
Accessed | Friday, November 13, 2009 12:50:37 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 15105961 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Spiritual concerns are highly relevant, but often ignored, in psychotherapy in general and in suicide in particular. This article presents Internet data and clinical case material bearing on the topic, and describes an innovative therapeutic intervention administered in a group-workshop format with suicide survivors and mental health professionals. The technique incorporates relaxation and mindfulness meditation, with the addition of guided meditation in search of inner wisdom. Results of the group intervention are described and illustrated. Many participants reported a significant positive experience including connection to knowledge that was highly relevant to them in their current state of life. Whether such insights were experienced as coming from within (a deeper part of the self) or from an external source (a guiding figure or presence), indications are that guided meditation can be a powerful resource for therapists and their clients, suicidal and otherwise. Possible applications in diverse populations and settings, as well as the need for further research, are discussed.
Type | Journal Article |
---|---|
Author | S J Blackmore |
Abstract | Reactions to claims of near-death experiences (NDE) range from the popular view that this must be evidence for life after death, to outright rejection of the experiences as, at best, drug induced hallucinations or, at worse, pure invention. Twenty years, and much research, later, it is clear that neither extreme is correct. |
Publication | Journal of the Royal Society of Medicine |
Volume | 89 |
Issue | 2 |
Pages | 73-76 |
Date | Feb 1996 |
Journal Abbr | J R Soc Med |
ISSN | 0141-0768 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8683504 |
Accessed | Friday, October 09, 2009 4:02:38 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8683504 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Reactions to claims of near-death experiences (NDE) range from the popular view that this must be evidence for life after death, to outright rejection of the experiences as, at best, drug induced hallucinations or, at worse, pure invention. Twenty years, and much research, later, it is clear that neither extreme is correct.
Type | Journal Article |
---|---|
Author | Kenneth Bond |
Author | Maria B. Ospina |
Author | Nicola Hooton |
Author | Liza Bialy |
Author | Donna M. Dryden |
Author | Nina Buscemi |
Author | David Shannahoff-Khalsa |
Author | Jeffrey Dusek |
Author | Linda E. Carlson |
Abstract | The authors used a 5-round Delphi study with a panel of 7 experts in meditation research to achieve agreement on a set of criteria for a working definition of "meditation" for use in a comprehensive systematic review of the therapeutic use of meditation. Participants agreed that essential to a meditation practice is its use of (a) a defined technique, (b) logic relaxation, and (c) a self-induced state. Participants also agreed that a meditation practice may (d) involve a state of psychophysical relaxation somewhere in the process; (e) use a self-focus skill or anchor; (f) involve an altered state/mode of consciousness, mystic experience, enlightenment or suspension of logical thought processes; (g) be embedded in a religious/spiritual/philosophical context; or (h) involve an experience of mental silence. The results of this study provide insight into the challenges faced by researchers who want to demarcate meditative practices from nonmeditative practices, and they describe an approach to this problem that may prove useful for researchers trying to operationalize meditation in the context of comparative research. |
Publication | Psychology of Religion and Spirituality |
Volume | 1 |
Issue | 2 |
Pages | 129-137 |
Date | May 2009 |
DOI | 10.1037/a0015736 |
ISSN | 1941-1022 |
Short Title | Defining a Complex Intervention |
URL | http://www.sciencedirect.com/science/article/B9846-4WKH6C3-5/2/509e26c0ce84ca65c2c2ef1f2ad57eb2 |
Accessed | Monday, March 28, 2011 7:14:39 PM |
Library Catalog | ScienceDirect |
Date Added | Thursday, September 29, 2011 9:07:00 AM |
Modified | Thursday, September 29, 2011 9:07:00 AM |
The authors used a 5-round Delphi study with a panel of 7 experts in meditation research to achieve agreement on a set of criteria for a working definition of “meditation” for use in a comprehensive systematic review of the therapeutic use of meditation. Participants agreed that essential to a meditation practice is its use of (a) a defined technique, (b) logic relaxation, and (c) a self-induced state. Participants also agreed that a meditation practice may (d) involve a state of psychophysical relaxation somewhere in the process; (e) use a self-focus skill or anchor; (f) involve an altered state/mode of consciousness, mystic experience, enlightenment or suspension of logical thought processes; (g) be embedded in a religious/spiritual/philosophical context; or (h) involve an experience of mental silence. The results of this study provide insight into the challenges faced by researchers who want to demarcate meditative practices from nonmeditative practices, and they describe an approach to this problem that may prove useful for researchers trying to operationalize meditation in the context of comparative research. (PsycINFO Database Record (c) 2009 APA, all rights reserved). (from the journal abstract)
Type | Journal Article |
---|---|
Author | Kenneth Bond |
Author | Maria B. Ospina |
Author | Nicola Hooton |
Author | Liza Bialy |
Author | Donna M. Dryden |
Author | Nina Buscemi |
Author | David Shannahoff-Khalsa |
Author | Jeffrey Dusek |
Author | Linda E. Carlson |
Abstract | The authors used a 5-round Delphi study with a panel of 7 experts in meditation research to achieve agreement on a set of criteria for a working definition of “meditation” for use in a comprehensive systematic review of the therapeutic use of meditation. Participants agreed that essential to a meditation practice is its use of (a) a defined technique, (b) logic relaxation, and (c) a self-induced state. Participants also agreed that a meditation practice may (d) involve a state of psychophysical relaxation somewhere in the process; (e) use a self-focus skill or anchor; (f) involve an altered state/mode of consciousness, mystic experience, enlightenment or suspension of logical thought processes; (g) be embedded in a religious/spiritual/philosophical context; or (h) involve an experience of mental silence. The results of this study provide insight into the challenges faced by researchers who want to demarcate meditative practices from nonmeditative practices, and they describe an approach to this problem that may prove useful for researchers trying to operationalize meditation in the context of comparative research. (PsycINFO Database Record (c) 2009 APA, all rights reserved). (from the journal abstract) |
Publication | Psychology of Religion and Spirituality |
Volume | 1 |
Issue | 2 |
Pages | 129-137 |
Date | May 2009 |
DOI | 10.1037/a0015736 |
ISSN | 1941-1022 |
Short Title | Defining a complex intervention |
URL | http://search.ebscohost.com.ezproxy.bu.edu/login.aspx? direct=true&db=pdh&AN=rel-1-2-129&… |
Accessed | Saturday, September 12, 2009 6:48:12 PM |
Library Catalog | EBSCOhost |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Jacqueline Borg |
Author | Bengt Andrée |
Author | Henrik Soderstrom |
Author | Lars Farde |
Abstract | OBJECTIVE: The serotonin system has long been of interest in biological models of human personality. The purpose of this positron emission tomography (PET) study was to search for relationships between serotonin 5-HT(1A) receptor density and personality traits. METHOD: Fifteen normal male subjects, ages 20-45 years, were examined with PET and the radioligand [(11)C]WAY100635. Personality traits were assessed with the Swedish version of the Temperament and Character Inventory self-report questionnaire. Binding potential, an index for the density of available 5-HT(1A) receptors, was calculated for the dorsal raphe nuclei, the hippocampal formation, and the neocortex. For each region, correlation coefficients between 5-HT(1A) receptor binding potential and Temperament and Character Inventory personality dimensions were calculated and analyzed in two-tailed tests for significance. RESULTS: The authors found that the binding potential correlated inversely with scores for self-transcendence, a personality trait covering religious behavior and attitudes. No correlations were found for any of the other six Temperament and Character Inventory dimensions. The self-transcendence dimension consists of three distinct subscales, and further analysis showed that the subscale for spiritual acceptance correlated significantly with binding potential but not with the other two subscales. CONCLUSIONS: This finding in normal male subjects indicated that the serotonin system may serve as a biological basis for spiritual experiences. The authors speculated that the several-fold variability in 5-HT(1A) receptor density may explain why people vary greatly in spiritual zeal. |
Publication | The American Journal of Psychiatry |
Volume | 160 |
Issue | 11 |
Pages | 1965-1969 |
Date | Nov 2003 |
Journal Abbr | Am J Psychiatry |
ISSN | 0002-953X |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/14594742 |
Accessed | Friday, October 09, 2009 5:33:31 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 14594742 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Objective: The serotonin system has long been of interest in biological models of human personality. The purpose of this positron emission tomography (PET) study was to search for relationships between serotonin 5-HT(1A) receptor density and personality traits. Method: Fifteen normal male subjects, ages 20-45 years, were examined with PET and the radioligand [(11)C]WAY100635. Personality traits were assessed with the Swedish version of the Temperament and Character Inventory self-report questionnaire. Binding potential, an index for the density of available 5-HT(1A) receptors, was calculated for the dorsal raphe nuclei, the hippocampal formation, and the neocortex. For each region, correlation coefficients between 5-HT(1A) receptor binding potential and Temperament and Character Inventory personality dimensions were calculated and analyzed in two-tailed tests for significance. Results: The authors found that the binding potential correlated inversely with scores for self-transcendence, a personality trait covering religious behavior and attitudes. No correlations were found for any of the other six Temperament and Character Inventory dimensions. The self-transcendence dimension consists of three distinct subscales, and further analysis showed that the subscale for spiritual acceptance correlated significantly with binding potential but not with the other two subscales. Conclusions: This finding in normal male subjects indicated that the serotonin system may serve as a biological basis for spiritual experiences. The authors speculated that the several-fold variability in 5-HT(1A) receptor density may explain why people vary greatly in spiritual zeal.
Type | Book |
---|---|
Author | Barry Boyce |
Author | Jon Kabat-Zinn |
Author | Daniel Siegel |
Author | Thich Nhat Hanh |
Author | Jack Kornfield |
Edition | 1 |
Publisher | Shambhala |
Date | 2011-03-08 |
ISBN | 1590308891 |
Short Title | The Mindfulness Revolution |
Library Catalog | Amazon.com |
Date Added | Thursday, September 29, 2011 8:56:31 AM |
Modified | Thursday, September 29, 2011 8:56:31 AM |
Type | Book |
---|---|
Author | Pascal Boyer |
Publisher | Basic Books |
Date | 2002-04 |
ISBN | 0465006965 |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Peter Bray |
Abstract | The literature suggests that spiritual domains of experience may be influential to an individual's growth in the aftermath of stressful life events. This paper explores the role that spiritual experience might play in the process of posttraumatic growth by examining two quite different approaches to transformational growth: Lawrence Calhoun and Richard Tedeschi's posttraumatic growth model; and Stanislav and Christina Grof's framework of psycho-spiritual transformation. Both approaches are briefly outlined, compared and discussed. Some observations are made about their shared understanding of the human potential for growth and the significance of spiritual experience in the struggle to master distressing life events. A further hypothetical model is presented that marries the two approaches and offers the opportunity for individuals in the posttraumatic process and helping professionals to examine their experiences in a broader context. [ABSTRACT FROM AUTHOR] |
Publication | Mental Health, Religion & Culture |
Volume | 13 |
Issue | 3 |
Pages | 293-308 |
Date | April 2010 |
DOI | 10.1080/13674670903367199 |
ISSN | 13674676 |
Short Title | A broader framework for exploring the influence of spiritual experience in the wake of stressful life events |
Accessed | Friday, May 07, 2010 3:27:30 PM |
Library Catalog | EBSCOhost |
Date Added | Thursday, September 29, 2011 9:04:35 AM |
Modified | Thursday, September 29, 2011 9:04:35 AM |
Type | Journal Article |
---|---|
Author | Mark J Brenner |
Abstract | The use of Zen Buddhist meditation in clinical practice has received specific attention from mental health disciplines in the West. A study was undertaken to examine the influence of a personal practice of Zen on the professional work of clinical social workers. Ten experienced clinical social workers who were long-term Zen practitioners were interviewed. Findings from this qualitative study suggest that Zen meditation has direct application to clinical social work in three areas: (1) cultivating Awareness, (2) enhancing Acceptance, and (3) nurturing Responsibility. This article reports on the findings in the area of Awareness. Awareness increases a social worker's focus on the present moment with the client, providing for a suspension of preconceived ideas about the client. Building on the view that social work is both art and science, the author proposes the use of Zen in the training of clinical social workers. |
Publication | Social Work in Health Care |
Volume | 48 |
Issue | 4 |
Pages | 462-470 |
Date | 2009 May-Jun |
Journal Abbr | Soc Work Health Care |
DOI | 10.1080/00981380802589860 |
ISSN | 0098-1389 |
Short Title | Zen practice |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19396713 |
Accessed | Saturday, September 26, 2009 3:22:12 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19396713 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The use of Zen Buddhist meditation in clinical practice has received specific attention from mental health disciplines in the West. A study was undertaken to examine the influence of a personal practice of Zen on the professional work of clinical social workers. Ten experienced clinical social workers who were long-term Zen practitioners were interviewed. Findings from this qualitative study suggest that Zen meditation has direct application to clinical social work in three areas: (1) cultivating Awareness, (2) enhancing Acceptance, and (3) nurturing Responsibility. This article reports on the findings in the area of Awareness. Awareness increases a social worker’s focus on the present moment with the client, providing for a suspension of preconceived ideas about the client. Building on the view that social work is both art and science, the author proposes the use of Zen in the training of clinical social workers.
Type | Journal Article |
---|---|
Author | Willoughby B. Britton |
Author | Richard R. Bootzin |
Abstract | Many studies in humans suggest that altered temporal lobe functioning, especially functioning in the right temporal lobe, is involved in mystical and religious experiences. We investigated temporal lobe functioning in individuals who reported having transcendental "near-death experiences" during life-threatening events. These individuals were found to have more temporal lobe epileptiform electroencephalographic activity than control subjects and also reported significantly more temporal lobe epileptic symptoms. Contrary to predictions, epileptiform activity was nearly completely lateralized to the left hemisphere. The near-death experience was not associated with dysfunctional stress reactions such as dissociation, posttraumatic stress disorder, and substance abuse, but rather was associated with positive coping styles. Additional analyses revealed that near-death experiencers had altered sleep patterns, specifically, a shorter duration of sleep and delayed REM sleep relative to the control group. These results suggest that altered temporal lobe functioning may be involved in the near-death experience and that individuals who have had such experiences are physiologically distinct from the general population. |
Publication | Psychological Science |
Volume | 15 |
Issue | 4 |
Pages | 254-258 |
Date | 04/2004 |
Journal Abbr | Psychological Science |
DOI | 10.1111/j.0956-7976.2004.00661.x |
ISSN | 0956-7976 |
URL | http://www3.interscience.wiley.com.ezproxy.bu.edu/cgi-bin/fulltext/120705572/main.html,ftx_abs |
Accessed | Friday, October 09, 2009 3:40:05 PM |
Library Catalog | CrossRef |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Many studies in humans suggest that altered temporal lobe functioning, especially functioning in the right temporal lobe, is involved in mystical and religious experiences. We investigated temporal lobe functioning in individuals who reported having transcendental “near-death experiences” during life-threatening events. These individuals were found to have more temporal lobe epileptiform electroencephalographic activity than control subjects and also reported significantly more temporal lobe epileptic symptoms. Contrary to predictions, epileptiform activity was nearly completely lateralized to the left hemisphere. The near-death experience was not associated with dysfunctional stress reactions such as dissociation, posttraumatic stress disorder, and substance abuse, but rather was associated with positive coping styles. Additional analyses revealed that near-death experiencers had altered sleep patterns, specifically, a shorter duration of sleep and delayed REM sleep relative to the control group. These results suggest that altered temporal lobe functioning may be involved in the near-death experience and that individuals who have had such experiences are physiologically distinct from the general population.
Type | Journal Article |
---|---|
Author | L Bucher |
Author | F B Wimbush |
Author | T Hardie |
Author | E R Hayes |
Abstract | A patient is successfully resuscitated after a trauma or serious illness. It is increasingly common for such a patient to report having experienced a feeling of calm and peace, a feeling of being separated from the body, and/or a sense of moving through a dark tunnel ending at a bright light. Such experiences are known as near death experiences. What are critical care nurses to make of such accounts reported to them by their patients? This article explores critical care nurses' interests in, knowledge of, and attitudes towards the near death experience, and it identifies nursing interventions that critical care nurses can use during and after the patient experiences near death. |
Publication | Dimensions of Critical Care Nursing: DCCN |
Volume | 16 |
Issue | 4 |
Pages | 194-201 |
Date | 1997 Jul-Aug |
Journal Abbr | Dimens Crit Care Nurs |
ISSN | 0730-4625 |
Short Title | Near death experiences |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/9248378 |
Accessed | Friday, October 09, 2009 4:00:20 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 9248378 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A patient is successfully resuscitated after a trauma or serious illness. It is increasingly common for such a patient to report having experienced a feeling of calm and peace, a feeling of being separated from the body, and/or a sense of moving through a dark tunnel ending at a bright light. Such experiences are known as near death experiences. What are critical care nurses to make of such accounts reported to them by their patients? This article explores critical care nurses’ interests in, knowledge of, and attitudes towards the near death experience, and it identifies nursing interventions that critical care nurses can use during and after the patient experiences near death.
Type | Book Section |
---|---|
Author | Silvia Bünning |
Author | Olaf Blanke |
Contributor | Steven Laureys |
Abstract | Out-of-body experiences (OBEs) are defined as experiences in which a person seems to be awake and sees his body and the world from a location outside his physical body. More precisely, they can be defined by the presence of the following three phenomenological characteristics: (i) disembodiment (location of the self outside one's body); (ii) the impression of seeing the world from an elevated and distanced visuo-spatial perspective (extracorporeal, but egocentric visuo-spatial perspective); and (iii) the impression of seeing one's own body (autoscopy) from this perspective. OBEs have fascinated mankind from time immemorial and are abundant in folklore, mythology, and spiritual experiences of most ancient and modern societies. Here, we review some of the classical precipitating factors of OBEs such as sleep, drug abuse, and general anesthesia as well as their neurobiology and compare them with recent findings on neurological and neurocognitive mechanisms of OBEs. The reviewed data suggest that OBEs are due to functional disintegration of lower-level multisensory processing and abnormal higher-level self-processing at the temporo-parietal junction. We argue that the experimental investigation of the interactions between these multisensory and cognitive mechanisms in OBEs and related illusions in combination with neuroimaging and behavioral techniques might further our understanding of the central mechanisms of corporal awareness and self-consciousness much as previous research about the neural bases of complex body part illusions such as phantom limbs has done. |
Book Title | The Boundaries of Consciousness: Neurobiology and Neuropathology |
Volume | Volume 150 |
Publisher | Elsevier |
Date | 2005 |
Pages | 331-350, 605-606 |
ISBN | 0079-6123 |
Short Title | The out-of body experience |
URL | http://www.sciencedirect.com/science/article/B7CV6-4H62GJY-12/2/f05e2dfbb9c7a6243ea8deb70c433f38 |
Accessed | Tuesday, November 03, 2009 8:53:47 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Out-of-body experiences (OBEs) are defined as experiences in which a person seems to be awake and sees his body and the world from a location outside his physical body. More precisely, they can be defined by the presence of the following three phenomenological characteristics: (i) disembodiment (location of the self outside one’s body); (ii) the impression of seeing the world from an elevated and distanced visuo-spatial perspective (extracorporeal, but egocentric visuo-spatial perspective); and (iii) the impression of seeing one’s own body (autoscopy) from this perspective. OBEs have fascinated mankind from time immemorial and are abundant in folklore, mythology, and spiritual experiences of most ancient and modern societies. Here, we review some of the classical precipitating factors of OBEs such as sleep, drug abuse, and general anesthesia as well as their neurobiology and compare them with recent findings on neurological and neurocognitive mechanisms of OBEs. The reviewed data suggest that OBEs are due to functional disintegration of lower-level multisensory processing and abnormal higher-level self-processing at the temporo-parietal junction. We argue that the experimental investigation of the interactions between these multisensory and cognitive mechanisms in OBEs and related illusions in combination with neuroimaging and behavioral techniques might further our understanding of the central mechanisms of corporal awareness and self-consciousness much as previous research about the neural bases of complex body part illusions such as phantom limbs has done.
Type | Journal Article |
---|---|
Author | William C Bushell |
Abstract | A "framework" is presented for understanding empirically confirmed and unconfirmed phenomena in the Indo-Tibetan meditation system, from an integrative perspective, and providing evidence that certain meditative practices enable meditators to realize the innate human potential to perceive light "at the limits imposed by quantum mechanics," on the level of individual photons. This is part of a larger Buddhist agenda to meditatitively develop perceptual/attentional capacities to achieve penetrating insight into the nature of phenomena. Such capacities may also allow advanced meditators to perceive changes in natural scenes that are "hidden" from persons with "normal" attentional capacities, according to research on "change blindness," and to enhance their visual system functioning akin to high-speed and time-lapse photography, in toto allowing for the perception, as well as sophisticated understanding, of the "moment to moment change or impermanence" universally characteristic of the phenomenal world but normally outside untrained attention and perception according to Buddhist doctrine. |
Publication | Annals of the New York Academy of Sciences |
Volume | 1172 |
Pages | 348-361 |
Date | Aug 2009 |
Journal Abbr | Ann. N. Y. Acad. Sci |
DOI | 10.1111/j.1749-6632.2009.04960.x |
ISSN | 1749-6632 |
Short Title | New beginnings |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19735255 |
Accessed | Saturday, September 26, 2009 3:11:20 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19735255 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A “framework” is presented for understanding empirically confirmed and unconfirmed phenomena in the Indo-Tibetan meditation system, from an integrative perspective, and providing evidence that certain meditative practices enable meditators to realize the innate human potential to perceive light “at the limits imposed by quantum mechanics,” on the level of individual photons. This is part of a larger Buddhist agenda to meditatitively develop perceptual/attentional capacities to achieve penetrating insight into the nature of phenomena. Such capacities may also allow advanced meditators to perceive changes in natural scenes that are “hidden” from persons with “normal” attentional capacities, according to research on “change blindness,” and to enhance their visual system functioning akin to high-speed and time-lapse photography, in toto allowing for the perception, as well as sophisticated understanding, of the “moment to moment change or impermanence” universally characteristic of the phenomenal world but normally outside untrained attention and perception according to Buddhist doctrine.
Type | Journal Article |
---|---|
Author | William C Bushell |
Abstract | This chapter briefly reviews recent psychological, physiological, molecular biological, and anthropological research which has important implications, both direct and indirect, for the recognition and understanding of the potential life span and health span enhancing effects of the basic yoga meditational regimen. This regimen consists of meditation, yogic breath control practices, physical exercises (of both a postural- and movement-based, including aerobic nature), and dietary practices. While each of these component categories exhibit variations in different schools, lineages, traditions, and cultures, the focus of this chapter is primarily on basic forms of relaxation meditation and breath control, as well as postural and aerobic physical exercises (e.g., yogic prostration regimens, see below), and a standard form of yogic or ascetic diet, all of which constitute a basic form of regimen found in many if not most cultures, though with variations. |
Publication | Annals of the New York Academy of Sciences |
Volume | 1172 |
Pages | 20-27 |
Date | Aug 2009 |
Journal Abbr | Ann. N. Y. Acad. Sci |
DOI | 10.1111/j.1749-6632.2009.04538.x |
ISSN | 1749-6632 |
Short Title | Longevity |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19735236 |
Accessed | Saturday, September 26, 2009 3:42:38 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19735236 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This chapter briefly reviews recent psychological, physiological, molecular biological, and anthropological research which has important implications, both direct and indirect, for the recognition and understanding of the potential life span and health span enhancing effects of the basic yoga meditational regimen. This regimen consists of meditation, yogic breath control practices, physical exercises (of both a postural- and movement-based, including aerobic nature), and dietary practices. While each of these component categories exhibit variations in different schools, lineages, traditions, and cultures, the focus of this chapter is primarily on basic forms of relaxation meditation and breath control, as well as postural and aerobic physical exercises (e.g., yogic prostration regimens, see below), and a standard form of yogic or ascetic diet, all of which constitute a basic form of regimen found in many if not most cultures, though with variations.
Type | Journal Article |
---|---|
Author | B Rael Cahn |
Author | John Polich |
Abstract | A three-stimulus auditory oddball series was presented to experienced Vipassana meditators during meditation and a control thought period to elicit event-related brain potentials (ERPs) in the two different mental states. The stimuli consisted of a frequent standard tone (500 Hz), an infrequent oddball tone (1000 Hz), and an infrequent distracter (white noise), with all stimuli passively presented through headphones and no task imposed. The strongest meditation compared to control state effects occurred for the distracter stimuli: N1 amplitude from the distracter was reduced frontally during meditation; P2 amplitude from both the distracter and oddball stimuli were somewhat reduced during meditation; P3a amplitude from the distracter was reduced during meditation. The meditation-induced reduction in P3a amplitude was strongest in participants reporting more hours of daily meditation practice and was not evident in participants reporting drowsiness during their experimental meditative session. The findings suggest that meditation state can decrease the amplitude of neurophysiologic processes that subserve attentional engagement elicited by unexpected and distracting stimuli. Consistent with the aim of Vipassana meditation to reduce cognitive and emotional reactivity, the state effect of reduced P3a amplitude to distracting stimuli reflects decreased automated reactivity and evaluative processing of task irrelevant attention-demanding stimuli. |
Publication | International Journal of Psychophysiology: Official Journal of the International Organization of Psychophysiology |
Volume | 72 |
Issue | 1 |
Pages | 51-60 |
Date | Apr 2009 |
Journal Abbr | Int J Psychophysiol |
DOI | 10.1016/j.ijpsycho.2008.03.013 |
ISSN | 1872-7697 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/18845193 |
Accessed | Saturday, September 26, 2009 3:22:17 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18845193 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A three-stimulus auditory oddball series was presented to experienced Vipassana meditators during meditation and a control thought period to elicit event-related brain potentials (ERPs) in the two different mental states. The stimuli consisted of a frequent standard tone (500 Hz), an infrequent oddball tone (1000 Hz), and an infrequent distracter (white noise), with all stimuli passively presented through headphones and no task imposed. The strongest meditation compared to control state effects occurred for the distracter stimuli: N1 amplitude from the distracter was reduced frontally during meditation; P2 amplitude from both the distracter and oddball stimuli were somewhat reduced during meditation; P3a amplitude from the distracter was reduced during meditation. The meditation-induced reduction in P3a amplitude was strongest in participants reporting more hours of daily meditation practice and was not evident in participants reporting drowsiness during their experimental meditative session. The findings suggest that meditation state can decrease the amplitude of neurophysiologic processes that subserve attentional engagement elicited by unexpected and distracting stimuli. Consistent with the aim of Vipassana meditation to reduce cognitive and emotional reactivity, the state effect of reduced P3a amplitude to distracting stimuli reflects decreased automated reactivity and evaluative processing of task irrelevant attention-demanding stimuli.
Type | Journal Article |
---|---|
Author | Roberto Cardoso |
Author | Eduardo de Souza |
Author | Luiz Camano |
Author | José Roberto Leite |
Abstract | Despite its evergrowing use in health-related areas, procedures characterized as meditation have been little or not at all defined operationally, which hinders its use in a standardized manner. In the present study, the authors present a possible operational definition of meditation, which has been used in social and academic projects, developed in Universidade Federal de São Paulo. In this proposal, it is emphasized that, in order to be characterized as meditation, the procedure should encompass the following requirements: (1) the use of a specific technique (clearly defined), (2) muscle relaxation in some moment of the process and (3) "logic relaxation"; (4) it must necessarily be a self-induced state, and (5) use of "self-focus" skill (coined "anchor"). |
Publication | Brain Research Protocols |
Volume | 14 |
Issue | 1 |
Pages | 58-60 |
Date | November 2004 |
Journal Abbr | Brain Res Protoc |
DOI | 10.1016/j.brainresprot.2004.09.002 |
ISSN | 1385-299X |
Short Title | Meditation in health |
URL | http://www.sciencedirect.com/science/article/B6T3N-4DKD49T-1/2/572fd518abb03915019c37a5a1ab20a8 |
Accessed | Tuesday, September 01, 2009 9:50:59 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Despite its evergrowing use in health-related areas, procedures characterized as meditation have been little or not at all defined operationally, which hinders its use in a standardized manner. In the present study, the authors present a possible operational definition of meditation, which has been used in social and academic projects, developed in Universidade Federal de São Paulo. In this proposal, it is emphasized that, in order to be characterized as meditation, the procedure should encompass the following requirements: (1) the use of a specific technique (clearly defined), (2) muscle relaxation in some moment of the process and (3) “logic relaxation”; (4) it must necessarily be a self-induced state, and (5) use of “self-focus” skill (coined “anchor”).
Type | Journal Article |
---|---|
Author | James Carmody |
Author | Ruth A Baer |
Author | Emily L B Lykins |
Author | Nicholas Olendzki |
Abstract | S. L. Shapiro and colleagues (2006) have described a testable theory of the mechanisms of mindfulness and how it affects positive change. They describe a model in which mindfulness training leads to a fundamental change in relationship to experience (reperceiving), which leads to changes in self-regulation, values clarification, cognitive and behavioral flexibility, and exposure. These four variables, in turn, result in salutogenic outcomes. Analyses of responses from participants in a mindfulness-based stress-reduction program did not support the mediating effect of changes in reperceiving on the relationship of mindfulness with those four variables. However, when mindfulness and reperceiving scores were combined, partial support was found for the mediating effect of the four variables on measures of psychological distress. Issues arising in attempts to test the proposed theory are discussed, including the description of the model variables and the challenges to their assessment. |
Publication | Journal of Clinical Psychology |
Volume | 65 |
Issue | 6 |
Pages | 613-626 |
Date | Jun 2009 |
Journal Abbr | J Clin Psychol |
DOI | 10.1002/jclp.20579 |
ISSN | 1097-4679 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19267330 |
Accessed | Saturday, September 26, 2009 3:17:34 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19267330 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
S. L. Shapiro and colleagues (2006) have described a testable theory of the mechanisms of mindfulness and how it affects positive change. They describe a model in which mindfulness training leads to a fundamental change in relationship to experience (reperceiving), which leads to changes in self-regulation, values clarification, cognitive and behavioral flexibility, and exposure. These four variables, in turn, result in salutogenic outcomes. Analyses of responses from participants in a mindfulness-based stress-reduction program did not support the mediating effect of changes in reperceiving on the relationship of mindfulness with those four variables. However, when mindfulness and reperceiving scores were combined, partial support was found for the mediating effect of the four variables on measures of psychological distress. Issues arising in attempts to test the proposed theory are discussed, including the description of the model variables and the challenges to their assessment.
Type | Journal Article |
---|---|
Author | E Carrazana |
Author | J DeToledo |
Author | W Tatum |
Author | R Rivas-Vasquez |
Author | G Rey |
Author | S Wheeler |
Abstract | Epileptic seizures have a historical association with religion, primarily through the concept of spirit possession. Five cases where epileptic seizures were initially attributed to Voodoo spirit possession are presented. The attribution is discussed within the context of the Voodoo belief system. |
Publication | Epilepsia |
Volume | 40 |
Issue | 2 |
Pages | 239-241 |
Date | Feb 1999 |
Journal Abbr | Epilepsia |
ISSN | 0013-9580 |
Short Title | Epilepsy and religious experiences |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/9952273 |
Accessed | Friday, October 09, 2009 5:40:49 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 9952273 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Epileptic seizures have a historical association with religion, primarily through the concept of spirit possession. Five cases where epileptic seizures were initially attributed to Voodoo spirit possession are presented. The attribution is discussed within the context of the Voodoo belief system.
Type | Journal Article |
---|---|
Author | James W Carson |
Author | Francis J Keefe |
Author | Thomas R Lynch |
Author | Kimberly M Carson |
Author | Veeraindar Goli |
Author | Anne Marie Fras |
Author | Steven R Thorp |
Abstract | PURPOSE: Loving-kindness meditation has been used for centuries in the Buddhist tradition to develop love and transform anger into compassion. This pilot study tested an 8-week loving-kindness program for chronic low back pain patients. METHOD: Patients (N = 43) were randomly assigned to the intervention or standard care. Standardized measures assessed patients' pain, anger, and psychological distress. FINDINGS: Post and follow-up analyses showed significant improvements in pain and psychological distress in the loving-kindness group, but no changes in the usual care group. Multilevel analyses of daily data showed that more loving-kindness practice on a given day was related to lower pain that day and lower anger the next day. CONCLUSIONS: Preliminary results suggest that the loving-kindness program can be beneficial in reducing pain, anger, and psychological distress in patients with persistent low back pain. IMPLICATIONS: Clinicians may find loving-kindness meditation helpful in the treatment of patients with persistent pain. |
Publication | Journal of Holistic Nursing: Official Journal of the American Holistic Nurses' Association |
Volume | 23 |
Issue | 3 |
Pages | 287-304 |
Date | Sep 2005 |
Journal Abbr | J Holist Nurs |
DOI | 10.1177/0898010105277651 |
ISSN | 0898-0101 |
Short Title | Loving-kindness meditation for chronic low back pain |
URL | http://www.ncbi.nlm.nih.gov/pubmed/16049118 |
Accessed | Friday, November 13, 2009 3:19:40 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 16049118 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Purpose: Loving-kindness meditation has been used for centuries in the Buddhist tradition to develop love and transform anger into compassion. This pilot study tested an 8-week loving-kindness program for chronic low back pain patients. Method: Patients (N = 43) were randomly assigned to the intervention or standard care. Standardized measures assessed patients’ pain, anger, and psychological distress. Findings: Post and follow-up analyses showed significant improvements in pain and psychological distress in the loving-kindness group, but no changes in the usual care group. Multilevel analyses of daily data showed that more loving-kindness practice on a given day was related to lower pain that day and lower anger the next day. Conclusions: Preliminary results suggest that the loving-kindness program can be beneficial in reducing pain, anger, and psychological distress in patients with persistent low back pain. Implications: Clinicians may find loving-kindness meditation helpful in the treatment of patients with persistent pain.
Type | Journal Article |
---|---|
Author | Richard J Castillo |
Abstract | This paper discusses the hypothesis that the symptoms of functional psychoses can be caused by culturally structured spontaneous trances that may be reactions to environmental stress and psychological trauma. Findings are reviewed of anthropological studies of meditative trance experiences in Indian yogis characterized by divided consciousness (dissociation), religious auditory and visual hallucinations, and beliefs in their own spiritual powers. An explanation of the psychological mechanisms of meditative trance is also provided, highlighting trance-related alteration of consciousness within an Indian cultural context. It is suggested that the psychological mechanisms of meditative trance are similar in structure to spontaneous trances underlying the symptoms of some functional psychoses. Findings from cross-cultural studies are also reviewed, highlighting the effects of culture on the symptoms, indigenous diagnoses, treatments, and outcomes of functional psychoses. In non-Western cultures, transient functional psychoses with complete recovery are 10 times more common than in Western cultures. It is suggested that egocentrism and a loss of spiritual explanations for psychosis in Western cultures constructs a clinical situation in which persons with functional psychoses are treated for a biogenetic (incurable) brain disease rather than a curable spiritual illness. This difference in cultural belief systems leads to poorer outcomes for Western patients compared to non-Western patients. Recognizing cultural differences in symptoms, indigenous diagnoses, and treatment for functional psychoses can help explain the dramatic cross-cultural differences in outcome. |
Publication | Psychiatry |
Volume | 66 |
Issue | 1 |
Pages | 9-21 |
Date | 2003 |
Journal Abbr | Psychiatry |
ISSN | 0033-2747 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/12710226 |
Accessed | Friday, October 09, 2009 5:34:42 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 12710226 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This paper discusses the hypothesis that the symptoms of functional psychoses can be caused by culturally structured spontaneous trances that may be reactions to environmental stress and psychological trauma. Findings are reviewed of anthropological studies of meditative trance experiences in Indian yogis characterized by divided consciousness (dissociation), religious auditory and visual hallucinations, and beliefs in their own spiritual powers. An explanation of the psychological mechanisms of meditative trance is also provided, highlighting trance-related alteration of consciousness within an Indian cultural context. It is suggested that the psychological mechanisms of meditative trance are similar in structure to spontaneous trances underlying the symptoms of some functional psychoses. Findings from cross-cultural studies are also reviewed, highlighting the effects of culture on the symptoms, indigenous diagnoses, treatments, and outcomes of functional psychoses. In non-Western cultures, transient functional psychoses with complete recovery are 10 times more common than in Western cultures. It is suggested that egocentrism and a loss of spiritual explanations for psychosis in Western cultures constructs a clinical situation in which persons with functional psychoses are treated for a biogenetic (incurable) brain disease rather than a curable spiritual illness. This difference in cultural belief systems leads to poorer outcomes for Western patients compared to non-Western patients. Recognizing cultural differences in symptoms, indigenous diagnoses, and treatment for functional psychoses can help explain the dramatic cross-cultural differences in outcome.
Type | Journal Article |
---|---|
Author | Alberto Chiesa |
Abstract | OBJECTIVE: Despite the growing interest in the neurobiological and clinical correlates of many meditative practices, in particular mindfulness meditations, no review has specifically focused on current evidence on electroencephalographic, neuroimaging, biological, and clinical evidence about an important traditional practice, Zen meditation. METHODS: A literature search was conducted using MEDLINE, the ISI Web of Knowledge, the Cochrane collaboration database, and references of selected articles. Randomized controlled and cross-sectional studies with controls published in English prior to May 2008 were included. RESULTS: Electroencephalographic studies on Zen meditation found increased alpha and theta activity, generally related to relaxation, in many brain regions, including the frontal cortex. Theta activity in particular seemed to be related to the degree of experience, being greater in expert practitioners and advanced masters. Moreover, Zen meditation practice could protect from cognitive decline usually associated with age and enhance antioxidant activity. From a clinical point of view, Zen meditation was found to reduce stress and blood pressure, and be efficacious for a variety of conditions, as suggested by positive findings in therapists and musicians. CONCLUSION: To date, actual evidence about Zen meditation is scarce and highlights the necessity of further investigations. Comparison with further active treatments, explanation of possible mechanisms of action, and the limitations of current evidence are discussed. |
Publication | Journal of Alternative and Complementary Medicine (New York, N.Y.) |
Volume | 15 |
Issue | 5 |
Pages | 585-592 |
Date | May 2009 |
Journal Abbr | J Altern Complement Med |
DOI | 10.1089/acm.2008.0416 |
ISSN | 1557-7708 |
Short Title | Zen meditation |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19422285 |
Accessed | Saturday, September 26, 2009 3:22:04 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19422285 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Objective: Despite the growing interest in the neurobiological and clinical correlates of many meditative practices, in particular mindfulness meditations, no review has specifically focused on current evidence on electroencephalographic, neuroimaging, biological, and clinical evidence about an important traditional practice, Zen meditation. Methods: A literature search was conducted using MEDLINE, the ISI Web of Knowledge, the Cochrane collaboration database, and references of selected articles. Randomized controlled and cross-sectional studies with controls published in English prior to May 2008 were included. Results: Electroencephalographic studies on Zen meditation found increased alpha and theta activity, generally related to relaxation, in many brain regions, including the frontal cortex. Theta activity in particular seemed to be related to the degree of experience, being greater in expert practitioners and advanced masters. Moreover, Zen meditation practice could protect from cognitive decline usually associated with age and enhance antioxidant activity. From a clinical point of view, Zen meditation was found to reduce stress and blood pressure, and be efficacious for a variety of conditions, as suggested by positive findings in therapists and musicians. Conclusion: To date, actual evidence about Zen meditation is scarce and highlights the necessity of further investigations. Comparison with further active treatments, explanation of possible mechanisms of action, and the limitations of current evidence are discussed.
Type | Journal Article |
---|---|
Author | Debbie L Cohen |
Author | Nancy Wintering |
Author | Victoria Tolles |
Author | Raymond R Townsend |
Author | John T Farrar |
Author | Mary Lou Galantino |
Author | Andrew B Newberg |
Abstract | OBJECTIVES: Experienced practitioners of yoga have been shown to alter brain function, but this case series measured cerebral blood flow before and after a 12-week training program in Iyengar yoga (IY) for naïve subjects. METHODS: On the first day, each of the 4 subjects listened to the teacher speaking on the history and background of the yoga program while they were injected with 250 MBq of (99m)Tc-bicisate and received a single photon emission computed tomography scan (pre-program baseline). Subjects then had their first IY training and were injected and scanned with 925 MBq bicisate while they did their first meditation (pre-program meditation). Subjects then underwent a 12-week training program in IY and then underwent the same imaging protocol with a postprogram baseline and postprogram meditation scan. Baseline and meditation scans, before and after training, were compared using paired t tests. RESULTS: There were significant decreases (p < 0.05) between the pre- and postprogram baseline scans in the right amygdala, dorsal medial cortex, and sensorimotor area. There was a significant difference (p < 0.05) in the pre- and postprogram percentage change (i.e., activation) in the right dorsal medial frontal lobe, prefrontal cortex, and right sensorimotor cortex. CONCLUSIONS: These initial findings suggest the brain experiences a "training effect" after 12 weeks of IY training. |
Publication | Journal of Alternative and Complementary Medicine (New York, N.Y.) |
Volume | 15 |
Issue | 1 |
Pages | 9-14 |
Date | Jan 2009 |
Journal Abbr | J Altern Complement Med |
DOI | 10.1089/acm.2008.0008 |
ISSN | 1557-7708 |
Short Title | Cerebral blood flow effects of yoga training |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19769471 |
Accessed | Saturday, September 26, 2009 4:27:26 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19769471 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Objectives Experienced practitioners of yoga have been shown to alter brain function, but this case series measured cerebral blood flow before and after a 12-week training program in Iyengar yoga (IY) for naïve subjects. Methods: On the first day, each of the 4 subjects listened to the teacher speaking on the history and background of the yoga program while they were injected with 250 MBq of (99m)Tc-bicisate and received a single photon emission computed tomography scan (pre-program baseline). Subjects then had their first IY training and were injected and scanned with 925 MBq bicisate while they did their first meditation (pre-program meditation). Subjects then underwent a 12-week training program in IY and then underwent the same imaging protocol with a postprogram baseline and postprogram meditation scan. Baseline and meditation scans, before and after training, were compared using paired t tests. Results: There were significant decreases (p < 0.05) between the pre- and postprogram baseline scans in the right amygdala, dorsal medial cortex, and sensorimotor area. There was a significant difference (p < 0.05) in the pre- and postprogram percentage change (i.e., activation) in the right dorsal medial frontal lobe, prefrontal cortex, and right sensorimotor cortex. Conclusions: These initial findings suggest the brain experiences a “training effect” after 12 weeks of IY training.
Type | Journal Article |
---|---|
Author | D K Corcoran |
Publication | Nursing |
Volume | 18 |
Issue | 11 |
Pages | 34-39 |
Date | Nov 1988 |
Journal Abbr | Nursing |
ISSN | 0360-4039 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/3211414 |
Accessed | Friday, October 09, 2009 4:21:32 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 3211414 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | G Michael Cordner |
Abstract | Fantasy experiences, as described by Carl Jung, Ira Progoff and others, and as used by the author in pastoral counseling, are essentially spiritual experiences. They share basic similarities with revelatory religious experiences particularly in terms of the process of surrender to the experience, and incorporation of the completed experience. Revelatory experiences described in scripture, for example, may be viewed as experiences of a fantasy process. Through fantasy, the essential experiential dimension of spirituality is recaptured. |
Publication | Journal of Pastoral Care |
Volume | 35 |
Issue | 1 |
Pages | 42-51 |
Date | March 1981 |
ISSN | 0022-3409 |
URL | http://search.ebscohost.com/login.aspx? direct=true&db=rfh&… |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Fantasy experiences, as described by Carl Jung, Ira Progoff and others, and as used by the author in pastoral counseling, are essentially spiritual experiences. They share basic similarities with revelatory religious experiences particularly in terms of the process of surrender to the experience, and incorporation of the completed experience. Revelatory experiences described in scripture, for example, may be viewed as experiences of a fantasy process. Through fantasy, the essential experiential dimension of spirituality is recaptured.
Type | Journal Article |
---|---|
Author | John H. Court |
Abstract | The use of altered states of consciousness has a long history in religious settings, providing a vehicle for enhanced spirituality at a personal and collective level. These states have also provided the means of healing both within religious settings and more recently in secular health settings. Biblical sources affirm their value in providing wisdom and insight. Tensions exist among those who question whether altered states are safe, and these exist especially among some Christians who demonize hypnosis. Links between these spiritual and secular phenomena are explored with the help of examples, to argue that these two areas are complementary and not in conflict with one another. |
Publication | Pastoral Psychology |
Volume | 59 |
Issue | 4 |
Pages | 411-422 |
Date | August 2010 |
Journal Abbr | Pastoral Psychol |
DOI | 10.1007/s11089-009-0206-x |
ISSN | 0031-2789 |
URL | http://www.springerlink.com/index/10.1007/s11089-009-0206-x |
Date Added | Thursday, September 29, 2011 9:03:07 AM |
Modified | Thursday, September 29, 2011 9:03:07 AM |
Type | Journal Article |
---|---|
Author | Raymond Currie |
Abstract | Rodney Stark proposed a taxonomy of religious experiences based on the degree of intimacy between the human actor and the divine. Those who report higher order experiences on the dimension of intimacy should also report lower order experiences. A logical extension of the taxonomy would suggest that the higher order, more intimate experiences should also be more salient to the individuals. A test of these two hypotheses was conducted on a city-wide random sample of young adults, 15 to 24 years of age. There is support for the taxonomy, although not all experiences fit the model. The saliency of the experiences follows a different pattern. It is not determined by the higher order of the experience but rather by the cumulative effect of having more experiences. |
Publication | Review of Religious Research |
Volume | 24 |
Issue | 1 |
Pages | 19-32 |
Date | April 1982 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Rodney Stark proposed a taxonomy of religious experiences based on the degree of intimacy between the human actor and the divine. Those who report higher order experiences on the dimension of intimacy should also report lower order experiences. A logical extension of the taxonomy would suggest that the higher order, more intimate experiences should also be more salient to the individuals. A test of these two hypotheses was conducted on a city-wide random sample of young adults, 15 to 24 years of age. There is support for the taxonomy, although not all experiences fit the model. The saliency of the experiences follows a different pattern. It is not determined by the higher order of the experience but rather by the cumulative effect of having more experiences.
Type | Journal Article |
---|---|
Author | Don E. Davis |
Author | Joshua N. Hook |
Author | Everett L. Worthington |
Author | Daryl R. Van Tongeren |
Author | Aubrey L. Gartner |
Author | David J. Jennings |
Author | Lucy Norton |
Abstract | In the study of spirituality and forgiveness, researchers have begun to look at how dynamic spiritual experiences influence forgiveness. In three studies, we develop the Relational Engagement of the Sacred for a Transgression (REST) Scale, which assesses the extent to which victims actively engage a relationship with the Sacred to deal with a specific transgression. In Study 1, exploratory factor analysis was used to determine the factor structure of the REST. In Study 2, the factor structure was replicated using confirmatory factory analysis. The REST was correlated with religious commitment and negatively related to avoidant attachment to God. In Study 3, evidence supporting the scale's construct validity was adduced. REST scores were correlated with other appraisals of relational spirituality. Structural equation modeling was used to compare theoretical models. REST scores were related to dedication to the Sacred and viewing the transgression as a desecration. In addition, REST scores were positively related to empathy, which was positively related to forgiveness. Furthermore, REST scores predicted forgiveness above and beyond other appraisals of relational spirituality. [ABSTRACT FROM AUTHOR] |
Publication | International Journal for the Psychology of Religion |
Volume | 20 |
Issue | 4 |
Pages | 288-302 |
Date | Oct-Dec2010 October 2010 |
DOI | 10.1080/10508619.2010.507699 |
ISSN | 10508619 |
Date Added | Thursday, September 29, 2011 8:59:59 AM |
Modified | Thursday, September 29, 2011 8:59:59 AM |
Type | Journal Article |
---|---|
Author | Don E. Davis |
Author | Everett L. Worthington |
Author | Joshua N. Hook |
Author | Daryl R. Van Tongeren |
Author | Jeffrey D. Green |
Author | David J. II Jennings |
Abstract | We present a model of relational spirituality and forgiveness that considers how a victim’s spirituality affects his or her experience of and response to a transgression. In 2 studies, we investigate the psychometric properties of the Similarity of the Offender’s Spirituality Scale (SOS), which assesses the extent to which the victim sees the offender as spiritually similar. Results suggest the SOS has 2 factors that assess the offender’s spiritual and human similarity. The SOS showed initial evidence of construct validity, being related to other measures of spirituality and to measures of the victim’s response to a transgression. The overall model was found to offer incremental validity beyond known predictors of forgiveness. We suggest directions for future research. (PsycINFO Database Record (c) 2009 APA, all rights reserved). (from the journal abstract) |
Publication | Psychology of Religion and Spirituality |
Volume | 1 |
Issue | 4 |
Pages | 249-262 |
Date | November 2009 |
DOI | 10.1037/a0017581 |
ISSN | 1941-1022 |
URL | http://search.ebscohost.com.ezproxy.bu.edu/login.aspx? direct=true&db=pdh&AN=rel-1-4-249&… |
Accessed | Monday, November 30, 2009 7:53:30 PM |
Library Catalog | EBSCOhost |
Date Added | Thursday, September 29, 2011 9:05:21 AM |
Modified | Thursday, September 29, 2011 9:05:21 AM |
Type | Journal Article |
---|---|
Author | Carlo C. DiClemente |
Abstract | In this article, the author discusses the study which examines the effectiveness of transcendental meditation mindfulness training to treat patients with behavioral and emotional problems. It states that rumination and stress management are the key factors that help depression people and substance abuse disorders to respond brain activation using generic self-regulatory operations. Moreover, neurologists explained that approach would lower pain sensitivity in the brain. |
Publication | Addiction |
Volume | 105 |
Issue | 10 |
Pages | 1707-1708 |
Date | October 2010 |
DOI | 10.1111/j.1360-0443.2010.03013.x |
ISSN | 09652140 |
Date Added | Thursday, September 29, 2011 8:59:59 AM |
Modified | Thursday, September 29, 2011 8:59:59 AM |
Type | Journal Article |
---|---|
Author | Otto Doerr |
Author | Oscar Velásquez |
Abstract | BACKGROUND: It is well known how often psychiatric patients report religious experiences. These are especially frequent in schizophrenic and epileptic patients as the subject of their delusions. The question we pose is: are there differences between this kind of religious experiences and those we find in religious texts or in the mythological tradition? RESULTS: An overview on famous mythological narratives, such as The Aeneid, allows us to establish that the divinities become recognizable to the human being at the moment of their departure. Thus, Aeneas does not recognise his mother, Venus, when she appears to him in the middle of the forest at the coast of Africa. A dialogue between the two takes place, and only at the end of the encounter, when she is going away and already with her back to Aeneas, she shows her son the signs of her divinity: the rose-flush emanating from her neck, her hair perfume and the majesty of her gait. Something analogous can be observed in the encounter of Moses with Yahweh on Mount Sinai. Moses asks God: "Show me your glory, I beg you". And God replies, among other things: "you shall see the back of me, but my face is not to be seen". In the same sense, the Emmaus disciples do not recognise Jesus till the moment of his disappearance ("but he had vanished from their sight"), and Saul of Tars falls off his horse just in the moment when he feels the divine presence. In short, the direct encounter with the divinity seems not to occur in the realm of myth or in religious tradition. The realm of madness is exactly the opposite. Our research on religious experiences in schizophrenic and epileptic patients leads us to conclude that God appears to them face to face, and the patient describes God the father, Jesus or the Virgin Mary in intimate detail, always in an everyday setting. So, the divinity is seen in the garden, or in the bedroom, or maybe above the wardrobe, without any of its majesty. The nearness to God also tends to be so extreme that even an identification of patient and God can occur. That light emanating from the world of the divine ceases to be perceived by them. CONCLUSION: While in mythological narratives God appears to the human being at the moment of His departure or showing His back, psychiatric patients with religious delusions experience the divinity in a direct way, face to face. Given the deformation of the divine occurring on the edge of madness we can better understand the mysterious words from Yahweh to Moses in Exodus: "for man cannot see me and live". |
Publication | Philosophy, Ethics, and Humanities in Medicine: PEHM |
Volume | 2 |
Pages | 12 |
Date | 2007 |
Journal Abbr | Philos Ethics Humanit Med |
DOI | 10.1186/1747-5341-2-12 |
ISSN | 1747-5341 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/17608933 |
Accessed | Friday, October 09, 2009 5:15:49 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 17608933 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Background: It is well known how often psychiatric patients report religious experiences. These are especially frequent in schizophrenic and epileptic patients as the subject of their delusions. The question we pose is: are there differences between this kind of religious experiences and those we find in religious texts or in the mythological tradition? Results: An overview on famous mythological narratives, such as The Aeneid, allows us to establish that the divinities become recognizable to the human being at the moment of their departure. Thus, Aeneas does not recognise his mother, Venus, when she appears to him in the middle of the forest at the coast of Africa. A dialogue between the two takes place, and only at the end of the encounter, when she is going away and already with her back to Aeneas, she shows her son the signs of her divinity: the rose-flush emanating from her neck, her hair perfume and the majesty of her gait. Something analogous can be observed in the encounter of Moses with Yahweh on Mount Sinai. Moses asks God: “Show me your glory, I beg you”. And God replies, among other things: “you shall see the back of me, but my face is not to be seen”. In the same sense, the Emmaus disciples do not recognise Jesus till the moment of his disappearance (“but he had vanished from their sight”), and Saul of Tars falls off his horse just in the moment when he feels the divine presence. In short, the direct encounter with the divinity seems not to occur in the realm of myth or in religious tradition. The realm of madness is exactly the opposite. Our research on religious experiences in schizophrenic and epileptic patients leads us to conclude that God appears to them face to face, and the patient describes God the father, Jesus or the Virgin Mary in intimate detail, always in an everyday setting. So, the divinity is seen in the garden, or in the bedroom, or maybe above the wardrobe, without any of its majesty. The nearness to God also tends to be so extreme that even an identification of patient and God can occur. That light emanating from the world of the divine ceases to be perceived by them. Conclusion: While in mythological narratives God appears to the human being at the moment of His departure or showing His back, psychiatric patients with religious delusions experience the divinity in a direct way, face to face. Given the deformation of the divine occurring on the edge of madness we can better understand the mysterious words from Yahweh to Moses in Exodus: “for man cannot see me and live”.
Type | Journal Article |
---|---|
Author | Elissa Epel |
Author | Jennifer Daubenmier |
Author | Judith Tedlie Moskowitz |
Author | Susan Folkman |
Author | Elizabeth Blackburn |
Abstract | Understanding the malleable determinants of cellular aging is critical to understanding human longevity. Telomeres may provide a pathway for exploring this question. Telomeres are the protective caps at the ends of chromosomes. The length of telomeres offers insight into mitotic cell and possibly organismal longevity. Telomere length has now been linked to chronic stress exposure and depression. This raises the question of mechanism: How might cellular aging be modulated by psychological functioning? We consider two psychological processes or states that are in opposition to one another-threat cognition and mindfulness-and their effects on cellular aging. Psychological stress cognitions, particularly appraisals of threat and ruminative thoughts, can lead to prolonged states of reactivity. In contrast, mindfulness meditation techniques appear to shift cognitive appraisals from threat to challenge, decrease ruminative thought, and reduce stress arousal. Mindfulness may also directly increase positive arousal states. We review data linking telomere length to cognitive stress and stress arousal and present new data linking cognitive appraisal to telomere length. Given the pattern of associations revealed so far, we propose that some forms of meditation may have salutary effects on telomere length by reducing cognitive stress and stress arousal and increasing positive states of mind and hormonal factors that may promote telomere maintenance. Aspects of this model are currently being tested in ongoing trials of mindfulness meditation. |
Publication | Annals of the New York Academy of Sciences |
Volume | 1172 |
Pages | 34-53 |
Date | Aug 2009 |
Journal Abbr | Ann. N. Y. Acad. Sci |
DOI | 10.1111/j.1749-6632.2009.04414.x |
ISSN | 1749-6632 |
Short Title | Can meditation slow rate of cellular aging? |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19735238 |
Accessed | Saturday, September 26, 2009 3:11:55 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19735238 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Understanding the malleable determinants of cellular aging is critical to understanding human longevity. Telomeres may provide a pathway for exploring this question. Telomeres are the protective caps at the ends of chromosomes. The length of telomeres offers insight into mitotic cell and possibly organismal longevity. Telomere length has now been linked to chronic stress exposure and depression. This raises the question of mechanism: How might cellular aging be modulated by psychological functioning? We consider two psychological processes or states that are in opposition to one another-threat cognition and mindfulness-and their effects on cellular aging. Psychological stress cognitions, particularly appraisals of threat and ruminative thoughts, can lead to prolonged states of reactivity. In contrast, mindfulness meditation techniques appear to shift cognitive appraisals from threat to challenge, decrease ruminative thought, and reduce stress arousal. Mindfulness may also directly increase positive arousal states. We review data linking telomere length to cognitive stress and stress arousal and present new data linking cognitive appraisal to telomere length. Given the pattern of associations revealed so far, we propose that some forms of meditation may have salutary effects on telomere length by reducing cognitive stress and stress arousal and increasing positive states of mind and hormonal factors that may promote telomere maintenance. Aspects of this model are currently being tested in ongoing trials of mindfulness meditation.
Type | Journal Article |
---|---|
Author | Angela M Ethier |
Abstract | A death-related sensory experience (DRSE) is a spiritually transforming experience occurring with the appearance of a messenger beyond the visible observable universe to guide a dying person through the dying process. DRSEs have been reported to occur among those who are dying, most commonly individuals with terminal illness. Known dead family members are most commonly seen, followed by religious beings. Communication takes place between the dying individual and the apparition. Feelings of peace and comfort are reported by the majority of individuals experiencing DRSEs. DRSEs can occur over a period of hours to months before death. They have been referred to as veridical hallucinations, visions of the dying, deathbed visions, and predeath visions. Reported throughout time, among people of all cultures, religions, races, ages, genders, socioeconomic status, and educational levels, DRSEs are intense spiritual experiences. Validating a child's DRSE provides a way to start a dialogue regarding death. Research is needed to more fully understand DRSEs from the perspective of the dying child. |
Publication | Journal of Pediatric Oncology Nursing: Official Journal of the Association of Pediatric Oncology Nurses |
Volume | 22 |
Issue | 2 |
Pages | 104-111 |
Date | 2005 Mar-Apr |
Journal Abbr | J Pediatr Oncol Nurs |
DOI | 10.1177/1043454204273735 |
ISSN | 1043-4542 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/15695352 |
Accessed | Friday, October 09, 2009 5:31:21 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 15695352 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A death-related sensory experience (DRSE) is a spiritually transforming experience occurring with the appearance of a messenger beyond the visible observable universe to guide a dying person through the dying process. DRSEs have been reported to occur among those who are dying, most commonly individuals with terminal illness. Known dead family members are most commonly seen, followed by religious beings. Communication takes place between the dying individual and the apparition. Feelings of peace and comfort are reported by the majority of individuals experiencing DRSEs. DRSEs can occur over a period of hours to months before death. They have been referred to as veridical hallucinations, visions of the dying, deathbed visions, and predeath visions. Reported throughout time, among people of all cultures, religions, races, ages, genders, socioeconomic status, and educational levels, DRSEs are intense spiritual experiences. Validating a child’s DRSE provides a way to start a dialogue regarding death. Research is needed to more fully understand DRSEs from the perspective of the dying child.
Type | Book |
---|---|
Author | Michael Eysenck |
Author | James Walsh |
Author | Jaroslav Gera |
Edition | 1 |
Publisher | Routledge |
Date | 2011-03-15 |
ISBN | 0415414326 |
Short Title | The Psychology Of Mindfulness |
Library Catalog | Amazon.com |
Date Added | Thursday, September 29, 2011 8:56:31 AM |
Modified | Thursday, September 29, 2011 8:56:31 AM |
Type | Journal Article |
---|---|
Author | Kevin Fauteux |
Abstract | This work examines the regressive nature of religious experience and suggests that some people's experience repairs the underlying wounds that in part motivated the regression while others remained fixated in the blissful absence of those wounds. It also investigates what takes place in those experiences that become reparative as opposed to what might happen in those that lead to permanent escape. Finally it examines how the author's clinical intervention-including the pertinent countertransference issues-affected the potential of three people's religious experiences to be reparative/transformative or escapist. |
Publication | The Journal of the American Academy of Psychoanalysis and Dynamic Psychiatry |
Volume | 37 |
Issue | 1 |
Pages | 45-57 |
Date | 2009 |
Journal Abbr | J Am Acad Psychoanal Dyn Psychiatry |
DOI | 10.1521/jaap.2009.37.1.45 |
ISSN | 1546-0371 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19364258 |
Accessed | Friday, October 09, 2009 5:08:36 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19364258 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This work examines the regressive nature of religious experience and suggests that some people’s experience repairs the underlying wounds that in part motivated the regression while others remained fixated in the blissful absence of those wounds. It also investigates what takes place in those experiences that become reparative as opposed to what might happen in those that lead to permanent escape. Finally it examines how the author’s clinical intervention-including the pertinent countertransference issues-affected the potential of three people’s religious experiences to be reparative/transformative or escapist.
Type | Journal Article |
---|---|
Author | Kevin Fauteux |
Publication | Journal of Aesthetic Education |
Volume | 29 |
Issue | 2 |
Pages | 93-101 |
Date | Summer, 1995 |
ISSN | 00218510 |
Short Title | Beyond Unity |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/3333457 |
Accessed | Friday, October 09, 2009 4:49:47 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Summer, 1995 / Copyright © 1995 University of Illinois Press |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Peter Fenwick |
Author | Sue Brayne |
Abstract | A recent study shows that the greatest fear for many Britons is to die alone. More than half the complaints received by the UK National Health Service (NHS) concern end-of-life care, with an emphasis on spiritual matters. Much has been written on the spiritual needs of the dying, but many doctors and nurses still find this a difficult area to approach. They lack the confidence and/or training to recognize or discuss spiritual aspects of death and dying or to affirm the spiritual needs of the dying person. Our end-of-life experience (ELE) research suggests that deathbed visions (DVs) and deathbed coincidences (DCs) are not uncommon, and that the dying process appears to involve an instinctive need for spiritual connection and meaning, requiring compassionate understanding and respect from those who provide end-of-life care. |
Publication | The American Journal of Hospice & Palliative Care |
Volume | 28 |
Issue | 1 |
Pages | 7-15 |
Date | Feb 2011 |
Journal Abbr | Am J Hosp Palliat Care |
DOI | 10.1177/1049909110374301 |
ISSN | 1938-2715 |
Short Title | End-of-life experiences |
Accessed | Tuesday, March 15, 2011 2:21:38 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 20801918 |
Date Added | Thursday, September 29, 2011 8:57:14 AM |
Modified | Thursday, September 29, 2011 8:57:14 AM |
Type | Journal Article |
---|---|
Author | George Fitchett |
Author | Lynda H Powell |
Abstract | BACKGROUND: There is reasonable evidence that religious beliefs and activities are associated with lower blood pressure and less hypertension. It is not known if daily spiritual experiences have similar effects. PURPOSE: We examined the relationship between an eight-item version of the Daily Spiritual Experiences Scale (DSES) and systolic blood pressure (SBP) and hypertension. METHODS: With data from 1,060 Caucasian and 598 African-American midlife women participating in Study of Women's Health Across the Nation, in race-stratified models, we used regression equations, logistic regression, and mixed effects regression to estimate the relationship between DSES group and SBP and hypertensive status. RESULTS: We found little difference across DSES groups in adjusted mean SBP for either Caucasian or African-American women. Nor did DSES protect against 3-year increases in SBP, hypertensive status, or incident hypertension. CONCLUSIONS: Daily spiritual experiences do not appear protective for SBP or hypertension in midlife women. Further research should examine factors that condition the religion-BP relationship. |
Publication | Annals of Behavioral Medicine: A Publication of the Society of Behavioral Medicine |
Volume | 37 |
Issue | 3 |
Pages | 257-267 |
Date | Jun 2009 |
Journal Abbr | Ann Behav Med |
DOI | 10.1007/s12160-009-9110-y |
ISSN | 1532-4796 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19662465 |
Accessed | Friday, October 09, 2009 5:07:36 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19662465 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Background: There is reasonable evidence that religious beliefs and activities are associated with lower blood pressure and less hypertension. It is not known if daily spiritual experiences have similar effects. Purpose: We examined the relationship between an eight-item version of the Daily Spiritual Experiences Scale (DSES) and systolic blood pressure (SBP) and hypertension. Methods: With data from 1,060 Caucasian and 598 African-American midlife women participating in Study of Women’s Health Across the Nation, in race-stratified models, we used regression equations, logistic regression, and mixed effects regression to estimate the relationship between DSES group and SBP and hypertensive status. Results: We found little difference across DSES groups in adjusted mean SBP for either Caucasian or African-American women. Nor did DSES protect against 3-year increases in SBP, hypertensive status, or incident hypertension. Conclusions: Daily spiritual experiences do not appear protective for SBP or hypertension in midlife women. Further research should examine factors that condition the religion-BP relationship.
Type | Journal Article |
---|---|
Author | Ede Frecska |
Author | Luis Eduardo Luna |
Abstract | The prevailing neuroscientific paradigm considers information processing within the central nervous system as occurring through hierarchically organized and interconnected neural networks. The hierarchy of neural networks doesn't end at the neuroaxonal level; it incorporates subcellular mechanisms as well. When the size of the hierarchical components reaches the nanometer range and the number of elements exceeds that of the neuroaxonal system, an interface emerges for a possible transition between neurochemical and quantum physical events. "Signal nonlocality", accessed by means of quantum entanglement is an essential feature of the quantum physical domain. The presented interface may imply that some manifestations of altered states of consciousness, unconscious/conscious shifts have quantum origin with significant psychosomatic implications. Healing methods based on altered states of consciousness and common in spiritual or shamanic traditions escape neuroscientific explanations based on classical cognition denoted here as "perceptual-cognitive-symbolic" (characteristic of ordinary states of consciousness). Another channel of information processing, called "direct-intuitive-nonlocal" (characteristic of non-ordinary states of consciousness) is required to be introduced for interpretation. The first one is capable of modeling via symbolism and is more culturally bound due to its psycholinguistic features. The second channel lacks the symbolic mediation, therefore it has more transcultural similarity and practically ineffable for the first one, though culture specific transliteration may occur. Different traditional healing rituals pursue the same end: to destroy "profane" sensibility. The ritual use of hallucinogens, the monotonous drumming, the repeated refrains, the fatigue, the fasting, the dancing and so forth, create a sensory condition which is wide open to the so-called "supernatural". According to contemporary anthropological views, the breakdown of ordinary sensibility/cognition is not the ultimate goal, but the way to accomplish healing, that is psychointegration in the widest sense. From the perspective of system theory, integration needs information to be brought into the system. According to the presented model, when the coping capability of the "perceptual-cognitive-symbolic" processing is exhausted in a stressful, unmanageable situation, or its influence is eliminated by the use of hallucinogens or in case of transcendental meditation, a frame shift occurs, and the "spiritual universe" opens up through the "direct-intuitive-nonlocal" channel. There is little chance either for a psychointegrative effect, or for a meaningful "opening" without ritual context, and with the recreational use of mind altering strategies. . |
Publication | Neuropsychopharmacologia Hungarica: A Magyar Pszichofarmakológiai Egyesület Lapja = Official Journal of the Hungarian Association of Psychopharmacology |
Volume | 8 |
Issue | 3 |
Pages | 143-153 |
Date | Oct 2006 |
Journal Abbr | Neuropsychopharmacol Hung |
ISSN | 1419-8711 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/17211049 |
Accessed | Monday, September 28, 2009 11:56:29 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 17211049 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The prevailing neuroscientific paradigm considers information processing within the central nervous system as occurring through hierarchically organized and interconnected neural networks. The hierarchy of neural networks doesn’t end at the neuroaxonal level; it incorporates subcellular mechanisms as well. When the size of the hierarchical components reaches the nanometer range and the number of elements exceeds that of the neuroaxonal system, an interface emerges for a possible transition between neurochemical and quantum physical events. “Signal nonlocality”, accessed by means of quantum entanglement is an essential feature of the quantum physical domain. The presented interface may imply that some manifestations of altered states of consciousness, unconscious/conscious shifts have quantum origin with significant psychosomatic implications. Healing methods based on altered states of consciousness and common in spiritual or shamanic traditions escape neuroscientific explanations based on classical cognition denoted here as “perceptual-cognitive-symbolic” (characteristic of ordinary states of consciousness). Another channel of information processing, called “direct-intuitive-nonlocal” (characteristic of non-ordinary states of consciousness) is required to be introduced for interpretation. The first one is capable of modeling via symbolism and is more culturally bound due to its psycholinguistic features. The second channel lacks the symbolic mediation, therefore it has more transcultural similarity and practically ineffable for the first one, though culture specific transliteration may occur. Different traditional healing rituals pursue the same end: to destroy “profane” sensibility. The ritual use of hallucinogens, the monotonous drumming, the repeated refrains, the fatigue, the fasting, the dancing and so forth, create a sensory condition which is wide open to the so-called “supernatural”. According to contemporary anthropological views, the breakdown of ordinary sensibility/cognition is not the ultimate goal, but the way to accomplish healing, that is psychointegration in the widest sense. From the perspective of system theory, integration needs information to be brought into the system. According to the presented model, when the coping capability of the “perceptual-cognitive-symbolic” processing is exhausted in a stressful, unmanageable situation, or its influence is eliminated by the use of hallucinogens or in case of transcendental meditation, a frame shift occurs, and the “spiritual universe” opens up through the “direct-intuitive-nonlocal” channel. There is little chance either for a psychointegrative effect, or for a meaningful “opening” without ritual context, and with the recreational use of mind altering strategies. .
Type | Journal Article |
---|---|
Author | Christopher C French |
Abstract | Near-death experiences (NDEs) have become the focus of much interest in the last 30 years or so. Such experiences can occur both when individuals are objectively near to death and also when they simply believe themselves to be. The experience typically involves a number of different components including a feeling of peace and well-being, out-of-body experiences (OBEs), entering a region of darkness, seeing a brilliant light, and entering another realm. NDEs are known to have long-lasting transformational effects upon those who experience them. An overview is presented of the various theoretical approaches that have been adopted in attempts to account for the NDE. Spiritual theories assume that consciousness can become detached from the neural substrate of the brain and that the NDE may provide a glimpse of an afterlife. Psychological theories include the proposal that the NDE is a dissociative defense mechanism that occurs in times of extreme danger or, less plausibly, that the NDE reflects memories of being born. Finally, a wide range of organic theories of the NDE has been put forward including those based upon cerebral hypoxia, anoxia, and hypercarbia; endorphins and other neurotransmitters; and abnormal activity in the temporal lobes. Finally, the results of studies of NDEs in cardiac arrest survivors are reviewed and the implications of these results for our understanding of mind-brain relationships are discussed. |
Publication | Progress in Brain Research |
Volume | 150 |
Pages | 351-367 |
Date | 2005 |
Journal Abbr | Prog. Brain Res |
DOI | 10.1016/S0079-6123(05)50025-6 |
ISSN | 0079-6123 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/16186035 |
Accessed | Friday, October 09, 2009 3:34:58 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 16186035 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near-death experiences (NDEs) have become the focus of much interest in the last 30 years or so. Such experiences can occur both when individuals are objectively near to death and also when they simply believe themselves to be. The experience typically involves a number of different components including a feeling of peace and well-being, out-of-body experiences (OBEs), entering a region of darkness, seeing a brilliant light, and entering another realm. NDEs are known to have long-lasting transformational effects upon those who experience them. An overview is presented of the various theoretical approaches that have been adopted in attempts to account for the NDE. Spiritual theories assume that consciousness can become detached from the neural substrate of the brain and that the NDE may provide a glimpse of an afterlife. Psychological theories include the proposal that the NDE is a dissociative defense mechanism that occurs in times of extreme danger or, less plausibly, that the NDE reflects memories of being born. Finally, a wide range of organic theories of the NDE has been put forward including those based upon cerebral hypoxia, anoxia, and hypercarbia; endorphins and other neurotransmitters; and abnormal activity in the temporal lobes. Finally, the results of studies of NDEs in cardiac arrest survivors are reviewed and the implications of these results for our understanding of mind-brain relationships are discussed.
Type | Journal Article |
---|---|
Author | Eric Garland |
Author | Susan Gaylord |
Abstract | Mindfulness is an ancient spiritual practice as well as a unique behavioral technique involving the cultivation of non-judgmental, non-reactive, metacognitive awareness of present-moment experience. Given the growing interest in mindfulness across numerous academic and clinical disciplines, an agenda is needed to guide the next wave of research. Here, we suggest four areas that, in our view, are important for a future contemplative science of mindfulness: performance-based measures of mindfulness, scientific evaluation of Buddhist claims, neurophenomenology of mindfulness, and measuring changes in mindfulness-induced gene expression. By exploring these domains, the wisdom of the meditative traditions may be complemented by leading-edge empirical research methodologies. |
Publication | Complementary Health Practice Review |
Volume | 14 |
Issue | 1 |
Pages | 3-9 |
Date | Jan 2009 |
Journal Abbr | Complement Health Pract Rev |
DOI | 10.1177/1533210109333718 |
ISSN | 1533-2101 |
Short Title | Envisioning a Future Contemplative Science of Mindfulness |
URL | http://www.ncbi.nlm.nih.gov/pubmed/20671798 |
Accessed | Monday, March 28, 2011 6:13:46 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 20671798 |
Date Added | Thursday, September 29, 2011 9:07:00 AM |
Modified | Thursday, September 29, 2011 9:07:00 AM |
Type | Journal Article |
---|---|
Author | Eric Garland |
Author | Susan Gaylord |
Author | Jongbae Park |
Abstract | Mindfulness meditation is increasingly well known for therapeutic efficacy in a variety of illnesses and conditions, but its mechanism of action is still under debate in scientific circles. In this paper, we propose a hypothetical causal model that argues for the role of mindfulness in positive reappraisal coping. Positive reappraisal is a critical component of meaning-based coping that enables individuals to adapt successfully to stressful life events. Mindfulness, as a metacognitive form of awareness, involves the process of decentering, a shifting of cognitive sets that enables alternate appraisals of life events. We review the concept of positive reappraisal in transactional stress and coping theory, then describe research and traditional literature related to mindfulness and positive reappraisal, and detail the central role of mindfulness in the reappraisal process. With this understanding, we present a causal model explicating the proposed mechanism. The discussion has implications for clinical practice, suggesting how mindfulness-based integrative medicine interventions can be designed to support adaptive coping processes. |
Publication | Explore (New York, N.Y.) |
Volume | 5 |
Issue | 1 |
Pages | 37-44 |
Date | 2009 Jan-Feb |
Journal Abbr | Explore (NY) |
DOI | 10.1016/j.explore.2008.10.001 |
ISSN | 1550-8307 |
URL | http://www.ncbi.nlm.nih.gov/pubmed/19114262 |
Accessed | Monday, March 28, 2011 6:18:24 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19114262 |
Date Added | Thursday, September 29, 2011 9:07:00 AM |
Modified | Thursday, September 29, 2011 9:07:00 AM |
Type | Journal Article |
---|---|
Author | James Giordano |
Author | Joan Engebretson |
Abstract | The role of patient spirituality and spiritual/liminal experience(s; SE) in the clinical setting has generated considerable equivocality within the medical community. Spiritual experience(s), characterized by circumstance, manifestation, and interpretation, reflect patients' explanatory models. We seek to demonstrate the importance of SE to clinical medicine by illustrating biological, cognitive, and psychosocial domains of effect. Specifically, we address where in the brain these events are processed and what types of neural events may be occurring. We posit that existing evidence suggests that SE can induce both intermediate level processing (ILP) to generate attentional awareness (ie, "consciousness of") effects and perhaps nonintermediate level processing to generate nonattentive, subliminal (ie, "state of") consciousness effects. Recognition of neural and cognitive mechanisms is important to clinicians' understanding of the biological basis of noetic, salutogenic, and putative physiologic effects. We posit that neurocognitive mechanisms, fortified by anthropologic and social contexts, led to the incorporation of SE-evoked behaviors into health-based ritual(s) and religious practice(s). Thus, these experiences not only exert biological effects but may provide important means for enhancing patients' locus of control. By recognizing these variables, we advocate clinicians to act within an ethical scope of practice as therapeutic and moral agents to afford patients resources to accommodate their specific desire(s) and/or need(s) for spiritual experiences, in acknowledgement of the underlying mechanisms and potential outcomes that may be health promotional. |
Publication | Explore (New York, N.Y.) |
Volume | 2 |
Issue | 3 |
Pages | 216-225 |
Date | May 2006 |
Journal Abbr | Explore (NY) |
DOI | 10.1016/j.explore.2006.02.002 |
ISSN | 1550-8307 |
Short Title | Neural and cognitive basis of spiritual experience |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/16781644 |
Accessed | Monday, September 28, 2009 11:56:34 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 16781644 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The role of patient spirituality and spiritual/liminal experience(s; SE) in the clinical setting has generated considerable equivocality within the medical community. Spiritual experience(s), characterized by circumstance, manifestation, and interpretation, reflect patients’ explanatory models. We seek to demonstrate the importance of SE to clinical medicine by illustrating biological, cognitive, and psychosocial domains of effect. Specifically, we address where in the brain these events are processed and what types of neural events may be occurring. We posit that existing evidence suggests that SE can induce both intermediate level processing (ILP) to generate attentional awareness (ie, “consciousness of”) effects and perhaps nonintermediate level processing to generate nonattentive, subliminal (ie, “state of”) consciousness effects. Recognition of neural and cognitive mechanisms is important to clinicians’ understanding of the biological basis of noetic, salutogenic, and putative physiologic effects. We posit that neurocognitive mechanisms, fortified by anthropologic and social contexts, led to the incorporation of SE-evoked behaviors into health-based ritual(s) and religious practice(s). Thus, these experiences not only exert biological effects but may provide important means for enhancing patients’ locus of control. By recognizing these variables, we advocate clinicians to act within an ethical scope of practice as therapeutic and moral agents to afford patients resources to accommodate their specific desire(s) and/or need(s) for spiritual experiences, in acknowledgement of the underlying mechanisms and potential outcomes that may be health promotional.
Type | Journal Article |
---|---|
Author | Nurper Gökhan |
Author | Edward F. Meehan |
Author | Kevin Peters |
Publication | Psychological Reports |
Volume | 106 |
Issue | 2 |
Pages | 455-466 |
Date | 2010 |
Journal Abbr | PR |
DOI | 10.2466/PR0.106.2.455-466 |
ISSN | 0033-2941 |
URL | http://asp.ammonsscientific.com/find.php? resource=PR0.106.2.455 |
Date Added | Thursday, September 29, 2011 9:04:35 AM |
Modified | Thursday, September 29, 2011 9:04:35 AM |
Type | Journal Article |
---|---|
Author | Neil Goodman |
Abstract | This article aims to explore, through established scientific research and documented accounts of personal experience, the similarities between religious mystical experiences and some effects of D-lysergic diethylamide or LSD. LSD predominantly works upon the serotonergic (serotonin-using neurons) diffuse neuromodulatory system, which projects its axons to virtually all areas of the brain including the neocortex. By its normal action it modulates awareness of the environmental surroundings and filters a high proportion of this information before it can be processed, thereby only allowing the amount of information that is necessary for survival. LSD works to open this filter, and so an increased amount of somatosensory data is processed with a corresponding increase in what is deemed important. This article describes the effects and actions of LSD, and due to the similarities with the nondrug-induced mystical experience the author proposes that the two could have common modes of action upon the brain. This could lead to avenues of research into mysticism and a wealth of knowledge on consciousness and how we perceive the universe. |
Publication | Journal of Psychoactive Drugs |
Volume | 34 |
Issue | 3 |
Pages | 263-272 |
Date | 2002 Jul-Sep |
Journal Abbr | J Psychoactive Drugs |
ISSN | 0279-1072 |
Short Title | The serotonergic system and mysticism |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/12422936 |
Accessed | Friday, October 09, 2009 5:36:03 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 12422936 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This article aims to explore, through established scientific research and documented accounts of personal experience, the similarities between religious mystical experiences and some effects of D-lysergic diethylamide or LSD. LSD predominantly works upon the serotonergic (serotonin-using neurons) diffuse neuromodulatory system, which projects its axons to virtually all areas of the brain including the neocortex. By its normal action it modulates awareness of the environmental surroundings and filters a high proportion of this information before it can be processed, thereby only allowing the amount of information that is necessary for survival. LSD works to open this filter, and so an increased amount of somatosensory data is processed with a corresponding increase in what is deemed important. This article describes the effects and actions of LSD, and due to the similarities with the nondrug-induced mystical experience the author proposes that the two could have common modes of action upon the brain. This could lead to avenues of research into mysticism and a wealth of knowledge on consciousness and how we perceive the universe.
Type | Journal Article |
---|---|
Author | Pehr Granqvist |
Author | Marcus Larsson |
Abstract | M. A. Persinger (2002) claimed that transcranial magnetic stimulation with weak, complex magnetic fields evokes mystical experiences. However, in a double-blind experiment, P. Granqvist, M. Fredrikson, P. Unge, A. Hagenfeldt, S. Valind., et al. (2005) found no effects of field exposure on mystical experiences (N = 89), though a minority of participants reported spontaneous mystical experiences. Following the conclusion of null effects from magnetic field exposure, the setup of this experiment, including pre-experimental assessments of religiousness and sensory deprivation, can be viewed as a prime/setting for such experiences. The authors analyzed subsets of experimental data from P. Granqvist and colleagues with emphasis on the contribution of religiousness in the prediction and interpretation of mystical experiences. They found that a higher degree of religiousness predicted a higher occurrence of mystical experiences with a religious quality, but not of mystical experiences without such a quality. The authors discuss findings in terms of the experimental setup serving as a prime/setting activating the religious schemas of religious participants. |
Publication | The Journal of Psychology |
Volume | 140 |
Issue | 4 |
Pages | 319-327 |
Date | Jul 2006 |
Journal Abbr | J Psychol |
ISSN | 0022-3980 |
Short Title | Contribution of religiousness in the prediction and interpretation of mystical experiences in a sensory deprivation context |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/16967739 |
Accessed | Friday, October 09, 2009 5:19:06 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 16967739 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
M. A. Persinger (2002) claimed that transcranial magnetic stimulation with weak, complex magnetic fields evokes mystical experiences. However, in a double-blind experiment, P. Granqvist, M. Fredrikson, P. Unge, A. Hagenfeldt, S. Valind., et al. (2005) found no effects of field exposure on mystical experiences (N = 89), though a minority of participants reported spontaneous mystical experiences. Following the conclusion of null effects from magnetic field exposure, the setup of this experiment, including pre-experimental assessments of religiousness and sensory deprivation, can be viewed as a prime/setting for such experiences. The authors analyzed subsets of experimental data from P. Granqvist and colleagues with emphasis on the contribution of religiousness in the prediction and interpretation of mystical experiences. They found that a higher degree of religiousness predicted a higher occurrence of mystical experiences with a religious quality, but not of mystical experiences without such a quality. The authors discuss findings in terms of the experimental setup serving as a prime/setting activating the religious schemas of religious participants.
Type | Journal Article |
---|---|
Author | Bruce Greyson |
Publication | Resuscitation |
Volume | 73 |
Issue | 3 |
Pages | 407-411 |
Date | 06/2007 |
Journal Abbr | Resuscitation |
DOI | 10.1016/j.resuscitation.2006.10.013 |
ISSN | 03009572 |
Short Title | Consistency of near-death experience accounts over two decades |
URL | http://www.resuscitationjournal.com/article/S0300-9572(06)00669-1/abstract |
Accessed | Friday, October 09, 2009 3:32:40 PM |
Library Catalog | CrossRef |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Bruce Greyson |
Abstract | Near-death experiences, or mystical experiences during encounters with death, are reported to have beneficial effects despite their phenomenologic similarity to pathological states. This study explored the prevalence of near-death experiences and associated psychological distress by using a cross-sectional survey of 832 psychiatric outpatients. Standardized measures of near-death experiences and psychological distress were administered via questionnaire at clinic intake. A total of 272 patients (33 percent) reported encounters with death, and these patients were found to have greater psychological distress than other patients. Sixty-one of the patients who had been close to death (22 percent) reported having near-death experiences, and these patients were found to have less psychological distress than patients who did not have near-death experiences after brushes with death. |
Publication | Psychiatric Services |
Volume | 54 |
Issue | 12 |
Pages | 1649-1651 |
Date | December 1, 2003 |
DOI | 10.1176/appi.ps.54.12.1649 |
URL | http://ps.psychiatryonline.org.ezproxy.bu.edu/cgi/content/abstract/54/12/1649 |
Accessed | Friday, October 09, 2009 3:44:45 PM |
Library Catalog | HighWire |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near-death experiences, or mystical experiences during encounters with death, are reported to have beneficial effects despite their phenomenologic similarity to pathological states. This study explored the prevalence of near-death experiences and associated psychological distress by using a cross-sectional survey of 832 psychiatric outpatients. Standardized measures of near-death experiences and psychological distress were administered via questionnaire at clinic intake. A total of 272 patients (33 percent) reported encounters with death, and these patients were found to have greater psychological distress than other patients. Sixty-one of the patients who had been close to death (22 percent) reported having near-death experiences, and these patients were found to have less psychological distress than patients who did not have near-death experiences after brushes with death.
Type | Journal Article |
---|---|
Author | B Greyson |
Abstract | BACKGROUND: Some people who come close to death report having experiences in which they transcend the boundaries of the ego and the confines of time and space. Such near-death experiences (NDEs) share some features with the phenomenon of dissociation, in which a person's self identity becomes detached from bodily sensation. This study explored the frequency of dissociative symptoms in people who had come close to death. METHODS: 96 individuals who had had self-reported NDEs, and 38 individuals who had come close to death but who had not had NDEs completed a mailed questionnaire that included a measure of "depth" of near-death experience (the NDE scale) and a measure of dissociative symptoms (the Dissociative Experiences Scale). Median scores in the two groups were compared with Mann-Whitney U tests. The association between depth of NDE and dissociative symptoms was tested by Spearman's rank-order correlation between scores on the NDE scale and the dissociative experiences scale. FINDINGS: People who reported NDEs also reported significantly more dissociative symptoms than did the comparison group. Among those who reported NDEs, the depth of the experience was positively correlated with dissociative symptoms, although the level of symptoms was substantially lower than that of patients with pathological dissociative disorders. INTERPRETATION: The pattern of dissociative symptoms reported by people who have had NDEs is consistent with a non-pathological dissociative response to stress, and not with a psychiatric disorder. A greater understanding of the mechanism of dissociation may shed further light on near-death and other mystical or transcendental experiences. |
Publication | Lancet |
Volume | 355 |
Issue | 9202 |
Pages | 460-463 |
Date | Feb 5, 2000 |
Journal Abbr | Lancet |
DOI | 10.1016/S0140-6736(00)82013-9 |
ISSN | 0140-6736 |
Short Title | Dissociation in people who have near-death experiences |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/10841127 |
Accessed | Friday, October 09, 2009 3:57:02 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 10841127 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Background: Some people who come close to death report having experiences in which they transcend the boundaries of the ego and the confines of time and space. Such near-death experiences (NDEs) share some features with the phenomenon of dissociation, in which a person’s self identity becomes detached from bodily sensation. This study explored the frequency of dissociative symptoms in people who had come close to death. Methods: 96 individuals who had had self-reported NDEs, and 38 individuals who had come close to death but who had not had NDEs completed a mailed questionnaire that included a measure of “depth” of near-death experience (the NDE scale) and a measure of dissociative symptoms (the Dissociative Experiences Scale). Median scores in the two groups were compared with Mann-Whitney U tests. The association between depth of NDE and dissociative symptoms was tested by Spearman’s rank-order correlation between scores on the NDE scale and the dissociative experiences scale. Findings: People who reported NDEs also reported significantly more dissociative symptoms than did the comparison group. Among those who reported NDEs, the depth of the experience was positively correlated with dissociative symptoms, although the level of symptoms was substantially lower than that of patients with pathological dissociative disorders. INTERPRETATION: The pattern of dissociative symptoms reported by people who have had NDEs is consistent with a non-pathological dissociative response to stress, and not with a psychiatric disorder. A greater understanding of the mechanism of dissociation may shed further light on near-death and other mystical or transcendental experiences.
Type | Journal Article |
---|---|
Author | B Greyson |
Abstract | Near-death experiences are profound subjective events frequently reported by individuals who have come close to death. They are of importance to mental health professionals, not only because they often happen to patients under our care, but because they have been reported to produce widespread and long-lasting changes in values, beliefs, and behavior that dramatically affect the experiencers' attitudes toward living and dying (Bates and Stanley 1985; Bauer 1985; Flynn 1982; Greyson 1983b; Noyes 1980; Ring 1984). Several studies, including surveys of recently resuscitated hospitalized patients (Ring 1980; Sabom 1982) and a nationwide poll of the general population (Gallup and Proctor 1982) have estimated that near-death experiences are reported by 30%-40% of individuals who come close to death, or about 5% of the adult American population. |
Publication | Psychiatry |
Volume | 56 |
Issue | 4 |
Pages | 390-399 |
Date | Nov 1993 |
Journal Abbr | Psychiatry |
ISSN | 0033-2747 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8295976 |
Accessed | Friday, October 09, 2009 4:13:29 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8295976 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near-death experiences are profound subjective events frequently reported by individuals who have come close to death. They are of importance to mental health professionals, not only because they often happen to patients under our care, but because they have been reported to produce widespread and long-lasting changes in values, beliefs, and behavior that dramatically affect the experiencers’ attitudes toward living and dying (Bates and Stanley 1985; Bauer 1985; Flynn 1982; Greyson 1983b; Noyes 1980; Ring 1984). Several studies, including surveys of recently resuscitated hospitalized patients (Ring 1980; Sabom 1982) and a nationwide poll of the general population (Gallup and Proctor 1982) have estimated that near-death experiences are reported by 30%-40% of individuals who come close to death, or about 5% of the adult American population.
Type | Journal Article |
---|---|
Author | B Greyson |
Abstract | Persons who report "near-death experiences" (NDEs) acknowledge more intrusive symptoms of posttraumatic stress disorder (PTSD) than those who came close to death without NDEs, but not more avoidance symptoms, suggesting a nonspecific stress response. Although dissociation generally increases vulnerability to PTSD, the positive affect that distinguishes NDEs from other dissociative experiences may mitigate subsequent PTSD symptoms. |
Publication | The American Journal of Orthopsychiatry |
Volume | 71 |
Issue | 3 |
Pages | 368-373 |
Date | Jul 2001 |
Journal Abbr | Am J Orthopsychiatry |
ISSN | 0002-9432 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11495339 |
Accessed | Friday, October 09, 2009 3:54:13 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11495339 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Persons who report “near-death experiences” (NDEs) acknowledge more intrusive symptoms of posttraumatic stress disorder (PTSD) than those who came close to death without NDEs, but not more avoidance symptoms, suggesting a nonspecific stress response. Although dissociation generally increases vulnerability to PTSD, the positive affect that distinguishes NDEs from other dissociative experiences may mitigate subsequent PTSD symptoms.
Type | Journal Article |
---|---|
Author | Bruce Greyson |
Abstract | Near-death experiences, unusual experiences during a close brush with death, may precipitate pervasive attitudinal and behavior changes. The incidence and psychological correlates of such experiences, and their association with proximity to death, are unclear. We conducted a 30-month survey to identify near-death experiences in a tertiary care center cardiac inpatient service. In a consecutive sample of 1595 patients admitted to the cardiac inpatient service (mean age 63 years, 61% male), of whom 7% were admitted with cardiac arrest, patients who described near-death experiences were matched with comparison patients on diagnosis, gender, and age. Near-death experiences were reported by 10% of patients with cardiac arrest and 1% of other cardiac patients (P<.001). Near-death experiencers were younger than other patients (P=.001), were more likely to have lost consciousness (P<.001) and to report prior purportedly paranormal experiences (P=.009), and had greater approach-oriented death acceptance (P=.01). Near-death experiencers and comparison patients did not differ in sociodemographic variables, social support, quality of life, acceptance of their illness, cognitive function, capacity for physical activities, degree of cardiac dysfunction, objective proximity to death, or coronary prognosis. |
Publication | General Hospital Psychiatry |
Volume | 25 |
Issue | 4 |
Pages | 269-276 |
Date | 2003 Jul-Aug |
Journal Abbr | Gen Hosp Psychiatry |
DOI | 10.1016/S0163-8343(03)00042-2 |
ISSN | 0163-8343 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/12850659 |
Accessed | Friday, October 09, 2009 3:45:31 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 12850659 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near-death experiences, unusual experiences during a close brush with death, may precipitate pervasive attitudinal and behavior changes. The incidence and psychological correlates of such experiences, and their association with proximity to death, are unclear. We conducted a 30-month survey to identify near-death experiences in a tertiary care center cardiac inpatient service. In a consecutive sample of 1595 patients admitted to the cardiac inpatient service (mean age 63 years, 61% male), of whom 7% were admitted with cardiac arrest, patients who described near-death experiences were matched with comparison patients on diagnosis, gender, and age. Near-death experiences were reported by 10% of patients with cardiac arrest and 1% of other cardiac patients (P<.001). Near-death experiencers were younger than other patients (P=.001), were more likely to have lost consciousness (P<.001) and to report prior purportedly paranormal experiences (P=.009), and had greater approach-oriented death acceptance (P=.01). Near-death experiencers and comparison patients did not differ in sociodemographic variables, social support, quality of life, acceptance of their illness, cognitive function, capacity for physical activities, degree of cardiac dysfunction, objective proximity to death, or coronary prognosis.
Type | Journal Article |
---|---|
Author | Bruce Greyson |
Abstract | Some persons who claim to have had near-death experiences (NDEs) fail research criteria for having had NDEs ("false positives"); others who deny having had NDEs do meet research criteria for having had NDEs ("false negatives"). The author evaluated false positive claims and false negative denials in an organization that promotes near-death research and in psychiatric outpatients. The frequency of false positives and negatives varied in samples that differed in prevalence of, and knowledge about, NDEs. The influence of participants' knowledge about NDEs on the findings of near-death research makes it critically important to use standardized criteria for identifying NDEs. |
Publication | Death Studies |
Volume | 29 |
Issue | 2 |
Pages | 145-155 |
Date | 2005 Feb-Mar |
Journal Abbr | Death Stud |
ISSN | 0748-1187 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/15822242 |
Accessed | Friday, October 09, 2009 3:37:39 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 15822242 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Some persons who claim to have had near-death experiences (NDEs) fail research criteria for having had NDEs (“false positives”); others who deny having had NDEs do meet research criteria for having had NDEs (“false negatives”). The author evaluated false positive claims and false negative denials in an organization that promotes near-death research and in psychiatric outpatients. The frequency of false positives and negatives varied in samples that differed in prevalence of, and knowledge about, NDEs. The influence of participants’ knowledge about NDEs on the findings of near-death research makes it critically important to use standardized criteria for identifying NDEs.
Type | Journal Article |
---|---|
Author | B Greyson |
Publication | Perspectives in Biology and Medicine |
Volume | 42 |
Issue | 1 |
Pages | 14-32 |
Date | 1998 |
Journal Abbr | Perspect. Biol. Med |
ISSN | 0031-5982 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/9894355 |
Accessed | Friday, October 09, 2009 3:59:40 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 9894355 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | B Greyson |
Abstract | Near-death experiences (NDEs) often produce profound changes in attitudes and behavior that can lead to psychosocial and psychospiritual problems. The diagnostic label of religious or spiritual problem, included in DSM-IV under the category of other conditions that may be a focus of clinical attention, was originally proposed to encompass NDEs and their aftereffects. Four cases are discussed in which patients presented with NDE-related problems, and differential diagnosis and current treatment strategies are reviewed. The inclusion of this new diagnostic category in the DSM-IV permits differentiation of NDEs and similar experiences from mental disorders and may lead to research into more effective treatment strategies. |
Publication | The Journal of Nervous and Mental Disease |
Volume | 185 |
Issue | 5 |
Pages | 327-334 |
Date | May 1997 |
Journal Abbr | J. Nerv. Ment. Dis |
ISSN | 0022-3018 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/9171810 |
Accessed | Friday, October 09, 2009 4:01:43 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 9171810 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near-death experiences (NDEs) often produce profound changes in attitudes and behavior that can lead to psychosocial and psychospiritual problems. The diagnostic label of religious or spiritual problem, included in DSM-IV under the category of other conditions that may be a focus of clinical attention, was originally proposed to encompass NDEs and their aftereffects. Four cases are discussed in which patients presented with NDE-related problems, and differential diagnosis and current treatment strategies are reviewed. The inclusion of this new diagnostic category in the DSM-IV permits differentiation of NDEs and similar experiences from mental disorders and may lead to research into more effective treatment strategies.
Type | Journal Article |
---|---|
Author | B Greyson |
Author | N E Bush |
Abstract | Most reported near-death experiences include profound feelings of peace, joy, and cosmic unity. Less familiar are the reports following close brushes with death of experiences that are partially or entirely unpleasant, frightening, or frankly hellish. While little is known about the antecedents or aftereffects of these distressing experiences, there appear to be three distinct types, involving (1) phenomenology similar to peaceful near-death experiences but interpreted as unpleasant, (2) a sense of nonexistence or eternal void, or (3) graphic hellish landscapes and entities. While the first type may eventually convert to a typical peaceful experience, the relationship of all three types to prototypical near-death experiences merits further study. The effect of the distressing experience in the lives of individuals deserves exploration, as the psychological impact may be profound and long-lasting. |
Publication | Psychiatry |
Volume | 55 |
Issue | 1 |
Pages | 95-110 |
Date | Feb 1992 |
Journal Abbr | Psychiatry |
ISSN | 0033-2747 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/1557473 |
Accessed | Friday, October 09, 2009 4:18:17 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 1557473 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Most reported near-death experiences include profound feelings of peace, joy, and cosmic unity. Less familiar are the reports following close brushes with death of experiences that are partially or entirely unpleasant, frightening, or frankly hellish. While little is known about the antecedents or aftereffects of these distressing experiences, there appear to be three distinct types, involving (1) phenomenology similar to peaceful near-death experiences but interpreted as unpleasant, (2) a sense of nonexistence or eternal void, or (3) graphic hellish landscapes and entities. While the first type may eventually convert to a typical peaceful experience, the relationship of all three types to prototypical near-death experiences merits further study. The effect of the distressing experience in the lives of individuals deserves exploration, as the psychological impact may be profound and long-lasting.
Type | Journal Article |
---|---|
Author | Rr Griffiths |
Author | Wa Richards |
Author | Mw Johnson |
Author | Ud McCann |
Author | R Jesse |
Abstract | Psilocybin has been used for centuries for religious purposes; however, little is known scientifically about its long-term effects. We previously reported the effects of a double-blind study evaluating the psychological effects of a high psilocybin dose. This report presents the 14-month follow-up and examines the relationship of the follow-up results to data obtained at screening and on drug session days. Participants were 36 hallucinogen-naïve adults reporting regular participation in religious/ spiritual activities. Oral psilocybin (30 mg/70 kg) was administered on one of two or three sessions, with methylphenidate (40 mg/70 kg) administered on the other session(s). During sessions, volunteers were encouraged to close their eyes and direct their attention inward. At the 14-month follow-up, 58% and 67%, respectively, of volunteers rated the psilocybin-occasioned experience as being among the five most personally meaningful and among the five most spiritually significant experiences of their lives; 64% indicated that the experience increased well-being or life satisfaction; 58% met criteria for having had a 'complete' mystical experience. Correlation and regression analyses indicated a central role of the mystical experience assessed on the session day in the high ratings of personal meaning and spiritual significance at follow-up. Of the measures of personality, affect, quality of life and spirituality assessed across the study, only a scale measuring mystical experience showed a difference from screening. When administered under supportive conditions, psilocybin occasioned experiences similar to spontaneously occurring mystical experiences that, at 14-month follow-up, were considered by volunteers to be among the most personally meaningful and spiritually significant of their lives. |
Publication | Journal of Psychopharmacology (Oxford, England) |
Volume | 22 |
Issue | 6 |
Pages | 621-632 |
Date | Aug 2008 |
Journal Abbr | J. Psychopharmacol. (Oxford) |
DOI | 10.1177/0269881108094300 |
ISSN | 0269-8811 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/18593735 |
Accessed | Friday, October 09, 2009 5:12:02 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18593735 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Psilocybin has been used for centuries for religious purposes; however, little is known scientifically about its long-term effects. We previously reported the effects of a double-blind study evaluating the psychological effects of a high psilocybin dose. This report presents the 14-month follow-up and examines the relationship of the follow-up results to data obtained at screening and on drug session days. Participants were 36 hallucinogen-naïve adults reporting regular participation in religious/ spiritual activities. Oral psilocybin (30 mg/70 kg) was administered on one of two or three sessions, with methylphenidate (40 mg/70 kg) administered on the other session(s). During sessions, volunteers were encouraged to close their eyes and direct their attention inward. At the 14-month follow-up, 58% and 67%, respectively, of volunteers rated the psilocybin-occasioned experience as being among the five most personally meaningful and among the five most spiritually significant experiences of their lives; 64% indicated that the experience increased well-being or life satisfaction; 58% met criteria for having had a ‘complete’ mystical experience. Correlation and regression analyses indicated a central role of the mystical experience assessed on the session day in the high ratings of personal meaning and spiritual significance at follow-up. Of the measures of personality, affect, quality of life and spirituality assessed across the study, only a scale measuring mystical experience showed a difference from screening. When administered under supportive conditions, psilocybin occasioned experiences similar to spontaneously occurring mystical experiences that, at 14-month follow-up, were considered by volunteers to be among the most personally meaningful and spiritually significant of their lives.
Type | Journal Article |
---|---|
Author | Daniel H Grossoehme |
Author | Sian Cotton |
Author | Anthony Leonard |
Abstract | One hundred twenty-two adolescent psychiatric inpatients with depressive disorders and 80 healthy peers were administered the INSPIRIT, a measure of core spiritual experiences. Healthy adolescents reported a greater frequency of spiritual experiences and a more positive impact of such experiences on their belief in God than did their inpatient peers. Adolescent inpatients reported higher frequencies of experiencing angels, demons, God or guiding spirits; feeling unity with the earth and other living things; and with near death or life after death as compared to healthy peers. Overall, females reported higher frequency of spiritual experiences and higher impact of the experience on their belief in God than did males. It was concluded that the INSPIRIT is a feasible spiritual assessment tool for adolescent populations and may be used by chaplains as a means for guiding clinical conversations with adolescents. |
Publication | The Journal of Pastoral Care & Counseling: JPCC |
Volume | 61 |
Issue | 3 |
Pages | 197-204 |
Date | 2007 |
Journal Abbr | J Pastoral Care Counsel |
ISSN | 1542-3050 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/17958084 |
Accessed | Friday, October 09, 2009 5:14:54 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 17958084 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
One hundred twenty-two adolescent psychiatric inpatients with depressive disorders and 80 healthy peers were administered the INSPIRIT, a measure of core spiritual experiences. Healthy adolescents reported a greater frequency of spiritual experiences and a more positive impact of such experiences on their belief in God than did their inpatient peers. Adolescent inpatients reported higher frequencies of experiencing angels, demons, God or guiding spirits; feeling unity with the earth and other living things; and with near death or life after death as compared to healthy peers. Overall, females reported higher frequency of spiritual experiences and higher impact of the experience on their belief in God than did males. It was concluded that the INSPIRIT is a feasible spiritual assessment tool for adolescent populations and may be used by chaplains as a means for guiding clinical conversations with adolescents.
Type | Journal Article |
---|---|
Author | Pamela D. Hall |
Publication | Journal of Black Studies |
Volume | 29 |
Issue | 3 |
Pages | 408-415 |
Date | Jan., 1999 |
ISSN | 00219347 |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/2668066 |
Accessed | Tuesday, October 20, 2009 9:51:58 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Jan., 1999 / Copyright © 1999 Sage Publications, Inc. |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Shihui Han |
Author | Lihua Mao |
Author | Xiaosi Gu |
Author | Ying Zhu |
Author | Jianqiao Ge |
Author | Yina Ma |
Abstract | Christianity strongly encourages its believers to surrender to God and to judge the self from God's perspective. We used functional MRI to assess whether this religious belief is associated with neural correlates of self-referential processing distinct from that of non-religious people. Non-religious and Christian participants were scanned while performing tasks of personal-trait judgments regarding the self or public persons. We found that, while self-judgment was linked to better memory of traits related to the self than to others, self-referential processing induced increased activity in the ventral medial prefrontal cortex (MPFC) for non-religious participants but in the dorsal MPFC for Christian participants. In addition, the dorsal MPFC activity was positively correlated with the rating scores of the importance of Jesus' judgment in subjective evaluation of a person's personality. Because the ventral and dorsal MPFC are respectively engaged in representation of stimulus self-relevance and evaluation of self-referential stimuli, our findings suggest that Christian beliefs result in weakened neural coding of stimulus self-relatedness but enhanced neural activity underlying evaluative processes applied to self-referential stimuli. |
Publication | Social Neuroscience |
Volume | 3 |
Issue | 1 |
Pages | 1-15 |
Date | 2008 |
Journal Abbr | Soc Neurosci |
DOI | 10.1080/17470910701469681 |
ISSN | 1747-0927 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/18633851 |
Accessed | Tuesday, November 03, 2009 7:52:24 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18633851 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Christianity strongly encourages its believers to surrender to God and to judge the self from God’s perspective. We used functional MRI to assess whether this religious belief is associated with neural correlates of self-referential processing distinct from that of non-religious people. Non-religious and Christian participants were scanned while performing tasks of personal-trait judgments regarding the self or public persons. We found that, while self-judgment was linked to better memory of traits related to the self than to others, self-referential processing induced increased activity in the ventral medial prefrontal cortex (MPFC) for non-religious participants but in the dorsal MPFC for Christian participants. In addition, the dorsal MPFC activity was positively correlated with the rating scores of the importance of Jesus’ judgment in subjective evaluation of a person’s personality. Because the ventral and dorsal MPFC are respectively engaged in representation of stimulus self-relevance and evaluation of self-referential stimuli, our findings suggest that Christian beliefs result in weakened neural coding of stimulus self-relatedness but enhanced neural activity underlying evaluative processes applied to self-referential stimuli.
Type | Journal Article |
---|---|
Author | Sam Harris |
Author | Jonas T Kaplan |
Author | Ashley Curiel |
Author | Susan Y Bookheimer |
Author | Marco Iacoboni |
Author | Mark S Cohen |
Abstract | BACKGROUND: While religious faith remains one of the most significant features of human life, little is known about its relationship to ordinary belief at the level of the brain. Nor is it known whether religious believers and nonbelievers differ in how they evaluate statements of fact. Our lab previously has used functional neuroimaging to study belief as a general mode of cognition [1], and others have looked specifically at religious belief [2]. However, no research has compared these two states of mind directly. METHODOLOGY/PRINCIPAL FINDINGS: We used functional magnetic resonance imaging (fMRI) to measure signal changes in the brains of thirty subjects-fifteen committed Christians and fifteen nonbelievers-as they evaluated the truth and falsity of religious and nonreligious propositions. For both groups, and in both categories of stimuli, belief (judgments of "true" vs judgments of "false") was associated with greater signal in the ventromedial prefrontal cortex, an area important for self-representation [3], [4], [5], [6], emotional associations [7], reward [8], [9], [10], and goal-driven behavior [11]. This region showed greater signal whether subjects believed statements about God, the Virgin Birth, etc. or statements about ordinary facts. A comparison of both stimulus categories suggests that religious thinking is more associated with brain regions that govern emotion, self-representation, and cognitive conflict, while thinking about ordinary facts is more reliant upon memory retrieval networks. CONCLUSIONS/SIGNIFICANCE: While religious and nonreligious thinking differentially engage broad regions of the frontal, parietal, and medial temporal lobes, the difference between belief and disbelief appears to be content-independent. Our study compares religious thinking with ordinary cognition and, as such, constitutes a step toward developing a neuropsychology of religion. However, these findings may also further our understanding of how the brain accepts statements of all kinds to be valid descriptions of the world. |
Publication | PloS One |
Volume | 4 |
Issue | 10 |
Pages | e0007272 |
Date | 2009 |
Journal Abbr | PLoS ONE |
DOI | 10.1371/journal.pone.0007272 |
ISSN | 1932-6203 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19794914 |
Accessed | Tuesday, November 03, 2009 7:51:43 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19794914 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Background: While religious faith remains one of the most significant features of human life, little is known about its relationship to ordinary belief at the level of the brain. Nor is it known whether religious believers and nonbelievers differ in how they evaluate statements of fact. Our lab previously has used functional neuroimaging to study belief as a general mode of cognition [1], and others have looked specifically at religious belief [2]. However, no research has compared these two states of mind directly. METHODOLOGY/PRINCIPAL Findings: We used functional magnetic resonance imaging (fMRI) to measure signal changes in the brains of thirty subjects-fifteen committed Christians and fifteen nonbelievers-as they evaluated the truth and falsity of religious and nonreligious propositions. For both groups, and in both categories of stimuli, belief (judgments of “true” vs judgments of “false”) was associated with greater signal in the ventromedial prefrontal cortex, an area important for self-representation [3], [4], [5], [6], emotional associations [7], reward [8], [9], [10], and goal-driven behavior [11]. This region showed greater signal whether subjects believed statements about God, the Virgin Birth, etc. or statements about ordinary facts. A comparison of both stimulus categories suggests that religious thinking is more associated with brain regions that govern emotion, self-representation, and cognitive conflict, while thinking about ordinary facts is more reliant upon memory retrieval networks. CONCLUSIONS/SIGNIFICANCE: While religious and nonreligious thinking differentially engage broad regions of the frontal, parietal, and medial temporal lobes, the difference between belief and disbelief appears to be content-independent. Our study compares religious thinking with ordinary cognition and, as such, constitutes a step toward developing a neuropsychology of religion. However, these findings may also further our understanding of how the brain accepts statements of all kinds to be valid descriptions of the world.
Type | Journal Article |
---|---|
Author | Sam Harris |
Author | Sameer A Sheth |
Author | Mark S Cohen |
Abstract | OBJECTIVE: The difference between believing and disbelieving a proposition is one of the most potent regulators of human behavior and emotion. When one accepts a statement as true, it becomes the basis for further thought and action; rejected as false, it remains a string of words. The purpose of this study was to differentiate belief, disbelief, and uncertainty at the level of the brain. METHODS: We used functional magnetic resonance imaging (fMRI) to study the brains of 14 adults while they judged written statements to be "true" (belief), "false" (disbelief), or "undecidable" (uncertainty). To characterize belief, disbelief, and uncertainty in a content-independent manner, we included statements from a wide range of categories: autobiographical, mathematical, geographical, religious, ethical, semantic, and factual. RESULTS: The states of belief, disbelief, and uncertainty differentially activated distinct regions of the prefrontal and parietal cortices, as well as the basal ganglia. INTERPRETATION: Belief and disbelief differ from uncertainty in that both provide information that can subsequently inform behavior and emotion. The mechanism underlying this difference appears to involve the anterior cingulate cortex and the caudate. Although many areas of higher cognition are likely involved in assessing the truth-value of linguistic propositions, the final acceptance of a statement as "true" or its rejection as "false" appears to rely on more primitive, hedonic processing in the medial prefrontal cortex and the anterior insula. Truth may be beauty, and beauty truth, in more than a metaphorical sense, and false propositions may actually disgust us. |
Publication | Annals of Neurology |
Volume | 63 |
Issue | 2 |
Pages | 141-147 |
Date | Feb 2008 |
Journal Abbr | Ann. Neurol |
DOI | 10.1002/ana.21301 |
ISSN | 1531-8249 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/18072236 |
Accessed | Tuesday, November 03, 2009 7:52:03 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18072236 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Objective: The difference between believing and disbelieving a proposition is one of the most potent regulators of human behavior and emotion. When one accepts a statement as true, it becomes the basis for further thought and action; rejected as false, it remains a string of words. The purpose of this study was to differentiate belief, disbelief, and uncertainty at the level of the brain. Methods: We used functional magnetic resonance imaging (fMRI) to study the brains of 14 adults while they judged written statements to be “true” (belief), “false” (disbelief), or “undecidable” (uncertainty). To characterize belief, disbelief, and uncertainty in a content-independent manner, we included statements from a wide range of categories: autobiographical, mathematical, geographical, religious, ethical, semantic, and factual. Results: The states of belief, disbelief, and uncertainty differentially activated distinct regions of the prefrontal and parietal cortices, as well as the basal ganglia. INTERPRETATION: Belief and disbelief differ from uncertainty in that both provide information that can subsequently inform behavior and emotion. The mechanism underlying this difference appears to involve the anterior cingulate cortex and the caudate. Although many areas of higher cognition are likely involved in assessing the truth-value of linguistic propositions, the final acceptance of a statement as “true” or its rejection as “false” appears to rely on more primitive, hedonic processing in the medial prefrontal cortex and the anterior insula. Truth may be beauty, and beauty truth, in more than a metaphorical sense, and false propositions may actually disgust us.
Type | Journal Article |
---|---|
Author | William Hathaway |
Author | Erica Tan |
Abstract | The interface of religiously accommodative and oriented treatments and the cognitive–behavioral tradition is explored. In terms of Hayes' characterization of the evolution of the cognitive–behavioral tradition through three waves, considerable theoretical, clinical, and empirical work emerged to support a religiously accommodative cognitive–behavioral therapy (CBT) during the second-generation CBTs. Rather than including religion and spirituality, the third-wave CBT traditions have engaged in spiritual themes inspired heavily from Eastern religious traditions. The authors discuss the application of a religiously congruent third-wave cognitive therapy with a depressed conservatively Christian client. Some conceptual challenges and rationales for adopting such treatments with Christian or other theist clients are described. © 2009 Wiley Periodicals, Inc. J Clin Psychol: In Session 65:158–171, 2009. [ABSTRACT FROM AUTHOR] |
Publication | Journal of Clinical Psychology |
Volume | 65 |
Issue | 2 |
Pages | 158-171 |
Date | February 2009 |
ISSN | 00219762 |
Library Catalog | EBSCOhost |
Date Added | Thursday, September 29, 2011 9:07:00 AM |
Modified | Thursday, September 29, 2011 9:07:00 AM |
Type | Journal Article |
---|---|
Author | Daniel A. Helminiak |
Abstract | Temporal lobe epilepsy and certain personality disorders often result in experiences described as "religious". TLE research suggests a possible neurological basis for such experiences. Immediately the question arises about the authenticity of these experiences as religious. An experience is authentic if it furthers the authentic growth of the subject, regardless of what triggered it. So pathology may occasion authentic religious experiences, even as history exemplifies. For practical purposes, the further question about God in religious experience is secondary. The exception, miraculous occurrences, should not be granted without sufficient reason. This approach dissolves all conflict between science and faith. [j]. |
Publication | Journal of Religion and Health |
Volume | 23 |
Issue | 1 |
Pages | 33-46 |
Date | Spr 1984 |
ISSN | 0022-4197 |
URL | http://search.ebscohost.com.ezproxy.bu.edu/login.aspx? direct=true&db=rfh&AN=ATLA0000956108&… |
Accessed | Friday, October 09, 2009 4:24:15 PM |
Library Catalog | EBSCOhost |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Temporal lobe epilepsy and certain personality disorders often result in experiences described as “religious”. TLE research suggests a possible neurological basis for such experiences. Immediately the question arises about the authenticity of these experiences as religious. An experience is authentic if it furthers the authentic growth of the subject, regardless of what triggered it. So pathology may occasion authentic religious experiences, even as history exemplifies. For practical purposes, the further question about God in religious experience is secondary. The exception, miraculous occurrences, should not be granted without sufficient reason. This approach dissolves all conflict between science and faith. [j].
Type | Journal Article |
---|---|
Author | Dean R. Hoge |
Author | Ella I. Smith |
Abstract | A sample of 451 Catholic, Baptist, and Methodist tenth-grade youth were asked about definite religious experiences in their lives, and 58 percent reported them. Most took place in church services or at a retreat or camp. The authors categorized the experiences using the Elkind-Elkind and Stark typologies and found that with one additional category the Elkind-Elkind typology was apt. The "salvation or inspiration" type is the most common, especially among the Baptists and Methodists. This type is normative in those denominations, and church life encourages it. The analysis of factors encouraging the experiences showed the necessity of distinguishing normative from non-normative religious experiences, since their determinants are different. The former are encouraged in certain denominations, and their occurrence is patterned. The latter are idiosyncratic and unpatterned. |
Publication | Sociological Analysis |
Volume | 43 |
Issue | 2 |
Pages | 69-81 |
Date | April 1982 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A sample of 451 Catholic, Baptist, and Methodist tenth-grade youth were asked about definite religious experiences in their lives, and 58 percent reported them. Most took place in church services or at a retreat or camp. The authors categorized the experiences using the Elkind-Elkind and Stark typologies and found that with one additional category the Elkind-Elkind typology was apt. The “salvation or inspiration” type is the most common, especially among the Baptists and Methodists. This type is normative in those denominations, and church life encourages it. The analysis of factors encouraging the experiences showed the necessity of distinguishing normative from non-normative religious experiences, since their determinants are different. The former are encouraged in certain denominations, and their occurrence is patterned. The latter are idiosyncratic and unpatterned.
Type | Journal Article |
---|---|
Author | J M Holden |
Author | F MacHovec |
Abstract | A substantial number of people facing physical and/or psychological crisis report having a near-death experience (NDE) involving a subjectively real experience of an alternate reality. Where NDE content is associated with positive emotions, benefit might be gained by hypnotic recall of the NDE, yet such recall might involve possible risk in the form of reactivation of the original crisis. In this article we describe a study involving hypnotic recall of positive NDEs by one male and five female subjects. We describe in detail some procedures to minimize risk, including a hypnosis protocol. |
Publication | The American Journal of Clinical Hypnosis |
Volume | 36 |
Issue | 1 |
Pages | 38-46 |
Date | Jul 1993 |
Journal Abbr | Am J Clin Hypn |
ISSN | 0002-9157 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8368195 |
Accessed | Friday, October 09, 2009 4:14:13 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8368195 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A substantial number of people facing physical and/or psychological crisis report having a near-death experience (NDE) involving a subjectively real experience of an alternate reality. Where NDE content is associated with positive emotions, benefit might be gained by hypnotic recall of the NDE, yet such recall might involve possible risk in the form of reactivation of the original crisis. In this article we describe a study involving hypnotic recall of positive NDEs by one male and five female subjects. We describe in detail some procedures to minimize risk, including a hypnosis protocol.
Type | Journal Article |
---|---|
Author | Ralph W. Hood |
Abstract | An operationalized measure of religious experience, the Religious Experience Episodes Measure (REEM), was constructed and demonstrated to differentiate persons reliably according to degree of reported religious experience. Further research was concerned with the empirical relationship between the REEM and religious orientation as measured by Allport's Religious Orientation Scale. It was demonstrated that intrinsically religious oriented persons were more likely to report having had a religious experience than were extrinsically religious oriented persons. The lack of a significant difference in reported religious experiences between intrinsically religious oriented persons and indiscriminately pro-religious oriented persons is discussed from a methodological perspective as is the lack of significant difference between extrinsically oriented persons and indiscriminately anti-religious oriented persons in reported religious experiences. The possibility of empirically interrelating measures of religious experience, religious orientation, and secular activities is briefly discussed. |
Publication | Journal for the Scientific Study of Religion |
Volume | 9 |
Issue | 4 |
Pages | 285-291 |
Date | Winter, 1970 |
ISSN | 00218294 |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/1384573 |
Accessed | Friday, October 09, 2009 4:48:05 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Winter, 1970 / Copyright © 1970 Society for the Scientific Study of Religion |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
An operationalized measure of religious experience, the Religious Experience Episodes Measure (REEM), was constructed and demonstrated to differentiate persons reliably according to degree of reported religious experience. Further research was concerned with the empirical relationship between the REEM and religious orientation as measured by Allport’s Religious Orientation Scale. It was demonstrated that intrinsically religious oriented persons were more likely to report having had a religious experience than were extrinsically religious oriented persons. The lack of a significant difference in reported religious experiences between intrinsically religious oriented persons and indiscriminately pro-religious oriented persons is discussed from a methodological perspective as is the lack of significant difference between extrinsically oriented persons and indiscriminately anti-religious oriented persons in reported religious experiences. The possibility of empirically interrelating measures of religious experience, religious orientation, and secular activities is briefly discussed.
Type | Journal Article |
---|---|
Author | Ralph W. Hood |
Abstract | A measure of intense religious experience was related to measures of psychological strength in two studies. In the first study a significant negative correlation was found between intense religious experience and Barron's (1953) measure of ego-strength. However, this correlation was reduced to insignificance when the religion subscale was removed from Barron's total Ego-Strength Scale. In the second study intense religious experience was more frequent among persons classified as low on Stark's (1971) Index of Psychic Inadequacy than among persons classified as high. The importance of assessing the relationship between intense religious experiences and psychological health by independently operationalized measures is stressed. Also, the possibility of nonpathological evaluations of intense religious experiences commonly labeled "mystical," "peak," or "ecstatic" is discussed. |
Publication | Journal for the Scientific Study of Religion |
Volume | 13 |
Issue | 1 |
Pages | 65-71 |
Date | Mar., 1974 |
ISSN | 00218294 |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/1384801 |
Accessed | Friday, October 09, 2009 4:48:07 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Mar., 1974 / Copyright © 1974 Society for the Scientific Study of Religion |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A measure of intense religious experience was related to measures of psychological strength in two studies. In the first study a significant negative correlation was found between intense religious experience and Barron’s (1953) measure of ego-strength. However, this correlation was reduced to insignificance when the religion subscale was removed from Barron’s total Ego-Strength Scale. In the second study intense religious experience was more frequent among persons classified as low on Stark’s (1971) Index of Psychic Inadequacy than among persons classified as high. The importance of assessing the relationship between intense religious experiences and psychological health by independently operationalized measures is stressed. Also, the possibility of nonpathological evaluations of intense religious experiences commonly labeled “mystical,” “peak,” or “ecstatic” is discussed.
Type | Journal Article |
---|---|
Author | Ralph W. Hood |
Abstract | A sample of 54 equally religiously committed subjects was divided into a primarily personally religiously committed group (N=25), a primarily institutionally religiously committed group (N=14) and an equally personally and institutionally religiously committed group (N=15). Ss in each group were then individually interviewed regarding their most significant personal experience. All interviews were taped and subsequently rated for the presence of mystical qualities based upon operational criteria derived from Stace (1960). It was found that the primarily personally religiously committed group was more likely to report experiences codifiable as mystical than was the equally personally and institutionally religiously committed group, which in turn was more likely to report experiences codifiable as mystical than was the primarily institutionally religiously committed group. The relevance of these data for the possible antithetical nature of institutional religious commitment and the intense personal religious experience of mysticism is discussed. |
Publication | Review of Religious Research |
Volume | 15 |
Issue | 1 |
Pages | 29-36 |
Date | Autumn, 1973 |
ISSN | 0034673X |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/3510294 |
Accessed | Friday, October 09, 2009 4:48:09 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Issue Title: Religious Values and Viewpoints / Full publication date: Autumn, 1973 / Copyright © 1973 Religious Research Association, Inc. |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A sample of 54 equally religiously committed subjects was divided into a primarily personally religiously committed group (N=25), a primarily institutionally religiously committed group (N=14) and an equally personally and institutionally religiously committed group (N=15). Ss in each group were then individually interviewed regarding their most significant personal experience. All interviews were taped and subsequently rated for the presence of mystical qualities based upon operational criteria derived from Stace (1960). It was found that the primarily personally religiously committed group was more likely to report experiences codifiable as mystical than was the equally personally and institutionally religiously committed group, which in turn was more likely to report experiences codifiable as mystical than was the primarily institutionally religiously committed group. The relevance of these data for the possible antithetical nature of institutional religious commitment and the intense personal religious experience of mysticism is discussed.
Type | Journal Article |
---|---|
Author | Ralph W. Hood |
Abstract | A measure of reported mystical experience is presented. This "Mysticism Scale, Research Form D (M scale)," has 32 items, four for each of 8 categories of mysticism initially conceptualized by Stace (1960). Items on this scale are both positively and negatively expressed to avoid problems of response set. A factor analysis of the M Scale indicated two major factors, a general mystical experience factor (20 items) and a religious interpretation factor (12 items). Preliminary evidence indicates that those high on the M Scale have more intrinsic religious motivation as defined by Hoge's (1972) scale, are more open to experience as defined by Taft's (1970) ego permissiveness scale, have more intense religious experience as defined by Hood's (1970) scale, and have moderately higher scores on the L, Hs, and Hy scales of the MMPI. |
Publication | Journal for the Scientific Study of Religion |
Volume | 14 |
Issue | 1 |
Pages | 29-41 |
Date | Mar., 1975 |
ISSN | 00218294 |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/1384454 |
Accessed | Friday, October 09, 2009 4:56:47 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Mar., 1975 / Copyright © 1975 Society for the Scientific Study of Religion |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A measure of reported mystical experience is presented. This “Mysticism Scale, Research Form D (M scale),” has 32 items, four for each of 8 categories of mysticism initially conceptualized by Stace (1960). Items on this scale are both positively and negatively expressed to avoid problems of response set. A factor analysis of the M Scale indicated two major factors, a general mystical experience factor (20 items) and a religious interpretation factor (12 items). Preliminary evidence indicates that those high on the M Scale have more intrinsic religious motivation as defined by Hoge’s (1972) scale, are more open to experience as defined by Taft’s (1970) ego permissiveness scale, have more intense religious experience as defined by Hood’s (1970) scale, and have moderately higher scores on the L, Hs, and Hy scales of the MMPI.
Type | Journal Article |
---|---|
Author | C.H. Hsieh |
Author | C.H. Liou |
Author | C.W. Hsieh |
Author | C.H. Wang |
Author | L.K. Ho |
Author | J.H. Chen |
Abstract | Introduction Although the meditation mechanism underlie remain uncertain for these effects on body and mind for the past decades, many scientists worked on the researches of brain mappings for various meditation styles. Since different meditation methods may activate different regions in brain. Lazar et al. [1] studied a form of meditation with fMRI. We also had a previous study by using fMRI [2]. In this study, we would like to compare positive and negative activation areas of the brain during the meditation with nine-word phrase, and one is just practiced the breath with the phrase that contained nine words. The first word was matched with inhaling and following the next with exhaling alternately during the meditation period. Blood-oxygenation-level-dependent (BOLD) based fMRI were used to examine the brain functions. Methods There are four subjects scanned three times, one is 36-year-old, right-handed female, had practiced meditation for twelve years, and others are 36-year-old, right-handed male, had practiced meditation from fifteen to seventeen years. The paradigm is proceeded as below: two periods of meditation state, each with 3 minutes, and three control states with 3 minutes put before, between and after those two meditation epoch. Total scan time is 15 minutes. Experiments were performed on a Bruker MEDSPEC 3T system (Bruker, Ettlingen, Germany). Images were acquired using gradient-echo echo planar image (EPI) with matrix size of 128×128, TE of 35 ms, and TR of 6 sec. The raw data were analyzed with SPM2 [3], and the preprocessing were realignment, coregistration, normalization of Talairach space, smoothness with FWHM of 8 mm, and were applied FFX statistics (FWE corrected, p<0.05). Results The results showed as below: positive activation brain areas of right hemisphere were anterior cingulate cortex of limbic lobe, supramarginal gyrus (BA 40) of parietal lobe, superior temporal (BA 22) of temporal lobe, precuneus (BA 7) of parietal lobe, superior occipital gyrus (BA 19) of occipital lobe, medial frontal gyrus (BA 6) of frontal lobe, culmen and thalamus (fig. 1). In the left cerebellum, the activation areas were precentral gyrus (BA 4) of frontal lobe and paracentral lobule (BA 31) of frontal lobe; Negative ones of right hemisphere: middle frontal gyrus (BA 10) of frontal lobe, tuber of posterior lobe; for left hemisphere, superior temporal gyrus (BA 10) of frontal lobe, superior frontal gyrus (BA8) of frontal lobe, middle frontal gyrus (BA 9) of frontal lobe. (fig. 2). Conclusions We found that positive activation areas of the meditation with nine-word phrase were shown mainly on right hemisphere, and negative ones were just appeared mostly on left hemisphere. It displayed that meditation practice induced positive and negative activation areas concerned with various cognitive functions. However, maybe we could screen the same activation regions during different meditation forms, and construct the roles of each area for the mechanism step by step. |
Publication | NeuroImage |
Volume | 47 |
Issue | Supplement 1 |
Pages | S133 |
Date | July 2009 |
DOI | 10.1016/S1053-8119(09)71300-X |
ISSN | 1053-8119 |
URL | http://www.sciencedirect.com.ezproxy.bu.edu/science/article/B6WNP-4X3PHYG-1MD/2/f27aab0a75417c6b11d63cbb144a748f |
Accessed | Saturday, September 26, 2009 6:32:22 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Although the meditation mechanism underlie remain uncertain for these effects on body and mind for the past decades, many scientists worked on the researches of brain mappings for various meditation styles. Since different meditation methods may activate different regions in brain. Lazar et al. [1] studied a form of meditation with fMRI. We also had a previous study by using fMRI [2]. In this study, we would like to compare positive and negative activation areas of the brain during the meditation with nine-word phrase, and one is just practiced the breath with the phrase that contained nine words. The first word was matched with inhaling and following the next with exhaling alternately during the meditation period. Blood-oxygenation-level-dependent (BOLD) based fMRI were used to examine the brain functions.
There are four subjects scanned three times, one is 36-year-old, right-handed female, had practiced meditation for twelve years, and others are 36-year-old, right-handed male, had practiced meditation from fifteen to seventeen years. The paradigm is proceeded as below: two periods of meditation state, each with 3 minutes, and three control states with 3 minutes put before, between and after those two meditation epoch. Total scan time is 15 minutes. Experiments were performed on a Bruker MEDSPEC 3T system (Bruker, Ettlingen, Germany). Images were acquired using gradient-echo echo planar image (EPI) with matrix size of 128×128, TE of 35 ms, and TR of 6 sec. The raw data were analyzed with SPM2 [3], and the preprocessing were realignment, coregistration, normalization of Talairach space, smoothness with FWHM of 8 mm, and were applied FFX statistics (FWE corrected, p<0.05).
The results showed as below: positive activation brain areas of right hemisphere were anterior cingulate cortex of limbic lobe, supramarginal gyrus (BA 40) of parietal lobe, superior temporal (BA 22) of temporal lobe, precuneus (BA 7) of parietal lobe, superior occipital gyrus (BA 19) of occipital lobe, medial frontal gyrus (BA 6) of frontal lobe, culmen and thalamus (fig. 1). In the left cerebellum, the activation areas were precentral gyrus (BA 4) of frontal lobe and paracentral lobule (BA 31) of frontal lobe; Negative ones of right hemisphere: middle frontal gyrus (BA 10) of frontal lobe, tuber of posterior lobe; for left hemisphere, superior temporal gyrus (BA 10) of frontal lobe, superior frontal gyrus (BA8) of frontal lobe, middle frontal gyrus (BA 9) of frontal lobe. (fig. 2).
We found that positive activation areas of the meditation with nine-word phrase were shown mainly on right hemisphere, and negative ones were just appeared mostly on left hemisphere. It displayed that meditation practice induced positive and negative activation areas concerned with various cognitive functions. However, maybe we could screen the same activation regions during different meditation forms, and construct the roles of each area for the mechanism step by step.
Type | Journal Article |
---|---|
Author | David J Hufford |
Abstract | This article presents an overview of the sleep paralysis experience from both a cultural and a historical perspective. The robust, complex phenomenological pattern that represents the subjective experience of sleep paralysis is documented and illustrated. Examples are given showing that, for a majority of subjects, sleep paralysis is taken to be a kind of spiritual experience. This is, in part, because of the very common perception of a non-physical 'threatening presence' that is part of the event. Examples from various cultures, including mainstream contemporary America which has no widely known tradition about sleep paralysis, are used to show that the complex pattern and spiritual interpretation are not dependent on cultural models or prior learning. This is dramatically contrary to conventional explanations of apparently 'direct' spiritual experiences, explanations that are summed up as the 'Cultural Source Hypothesis.' This aspect of sleep paralysis was not recognized through most of the twentieth century. The article examines the way that conventional modern views of spiritual experience, combined with medical ideas that labeled 'direct' spiritual experiences as psychopathological, and mainstream religious views of such experiences as heretical if not pathological, suppressed the report and discussion of these experiences in modern society. These views have resulted in confusion in the scientific literature on sleep paralysis with regard to its prevalence and core features. The article also places sleep paralysis in the context of other 'direct' spiritual experiences and offers an 'Experiential Theory' of cross-culturally distributed spiritual experiences. |
Publication | Transcultural Psychiatry |
Volume | 42 |
Issue | 1 |
Pages | 11-45 |
Date | Mar 2005 |
Journal Abbr | Transcult Psychiatry |
ISSN | 1363-4615 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/15881267 |
Accessed | Friday, October 09, 2009 5:30:11 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 15881267 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This article presents an overview of the sleep paralysis experience from both a cultural and a historical perspective. The robust, complex phenomenological pattern that represents the subjective experience of sleep paralysis is documented and illustrated. Examples are given showing that, for a majority of subjects, sleep paralysis is taken to be a kind of spiritual experience. This is, in part, because of the very common perception of a non-physical ‘threatening presence’ that is part of the event. Examples from various cultures, including mainstream contemporary America which has no widely known tradition about sleep paralysis, are used to show that the complex pattern and spiritual interpretation are not dependent on cultural models or prior learning. This is dramatically contrary to conventional explanations of apparently ‘direct’ spiritual experiences, explanations that are summed up as the ‘Cultural Source Hypothesis.’ This aspect of sleep paralysis was not recognized through most of the twentieth century. The article examines the way that conventional modern views of spiritual experience, combined with medical ideas that labeled ‘direct’ spiritual experiences as psychopathological, and mainstream religious views of such experiences as heretical if not pathological, suppressed the report and discussion of these experiences in modern society. These views have resulted in confusion in the scientific literature on sleep paralysis with regard to its prevalence and core features. The article also places sleep paralysis in the context of other ‘direct’ spiritual experiences and offers an ‘Experiential Theory’ of cross-culturally distributed spiritual experiences.
Type | Journal Article |
---|---|
Author | Michael Inzlicht |
Author | Ian McGregor |
Author | Jacob B Hirsh |
Author | Kyle Nash |
Abstract | Many people derive peace of mind and purpose in life from their belief in God. For others, however, religion provides unsatisfying answers. Are there brain differences between believers and nonbelievers? Here we show that religious conviction is marked by reduced reactivity in the anterior cingulate cortex (ACC), a cortical system that is involved in the experience of anxiety and is important for self-regulation. In two studies, we recorded electroencephalographic neural reactivity in the ACC as participants completed a Stroop task. Results showed that stronger religious zeal and greater belief in God were associated with less firing of the ACC in response to error and with commission of fewer errors. These correlations remained strong even after we controlled for personality and cognitive ability. These results suggest that religious conviction provides a framework for understanding and acting within one's environment, thereby acting as a buffer against anxiety and minimizing the experience of error. |
Publication | Psychological Science: A Journal of the American Psychological Society / APS |
Volume | 20 |
Issue | 3 |
Pages | 385-392 |
Date | Mar 2009 |
Journal Abbr | Psychol Sci |
DOI | 10.1111/j.1467-9280.2009.02305.x |
ISSN | 1467-9280 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19291205 |
Accessed | Tuesday, November 03, 2009 7:53:01 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19291205 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Many people derive peace of mind and purpose in life from their belief in God. For others, however, religion provides unsatisfying answers. Are there brain differences between believers and nonbelievers? Here we show that religious conviction is marked by reduced reactivity in the anterior cingulate cortex (ACC), a cortical system that is involved in the experience of anxiety and is important for self-regulation. In two studies, we recorded electroencephalographic neural reactivity in the ACC as participants completed a Stroop task. Results showed that stronger religious zeal and greater belief in God were associated with less firing of the ACC in response to error and with commission of fewer errors. These correlations remained strong even after we controlled for personality and cognitive ability. These results suggest that religious conviction provides a framework for understanding and acting within one’s environment, thereby acting as a buffer against anxiety and minimizing the experience of error.
Type | Journal Article |
---|---|
Author | Tonya L. Jacobs |
Author | Elissa S. Epel |
Author | Jue Lin |
Author | Elizabeth H. Blackburn |
Author | Owen M. Wolkowitz |
Author | David A. Bridwell |
Author | Anthony P. Zanesco |
Author | Stephen R. Aichele |
Author | Baljinder K. Sahdra |
Author | Katherine A. MacLean |
Author | Brandon G. King |
Author | Phillip R. Shaver |
Author | Erika L. Rosenberg |
Author | Emilio Ferrer |
Author | B. Alan Wallace |
Author | Clifford D. Saron |
Abstract | Background: Telomerase activity is a predictor of long-term cellular viability, which decreases with chronic psychological distress (Epel et al., 2004). Buddhist traditions claim that meditation decreases psychological distress and promotes well-being (e.g., Dalai Lama and Cutler, 2009). Therefore, we investigated the effects of a 3-month meditation retreat on telomerase activity and two major contributors to the experience of stress: Perceived Control (associated with decreased stress) and Neuroticism (associated with increased subjective distress). We used mediation models to test whether changes in Perceived Control and Neuroticism explained meditation retreat effects on telomerase activity. In addition, we investigated whether two qualities developed by meditative practice, increased Mindfulness and Purpose in Life, accounted for retreat-related changes in the two stress-related variables and in telomerase activity. Methods: Retreat participants (n = 30) meditated for ∼6h daily for 3 months and were compared with a wait-list control group (n = 30) matched for age, sex, body mass index, and prior meditation experience. Retreat participants received instruction in concentrative meditation techniques and complementary practices used to cultivate benevolent states of mind (Wallace, 2006). Psychological measures were assessed pre- and post-retreat. Peripheral blood mononuclear cell samples were collected post-retreat for telomerase activity. Because there were clear, a priori hypotheses, 1-tailed significance criteria were used throughout. Results: Telomerase activity was significantly greater in retreat participants than in controls at the end of the retreat (p < 0.05). Increases in Perceived Control, decreases in Neuroticism, and increases in both Mindfulness and Purpose in Life were greater in the retreat group (p < 0.01). Mediation analyses indicated that the effect of the retreat on telomerase was mediated by increased Perceived Control and decreased Neuroticism. In turn, changes in Perceived Control and Neuroticism were both partially mediated by increased Mindfulness and Purpose in Life. Additionally, increases in Purpose in Life directly mediated the telomerase group difference, whereas increases in Mindfulness did not. Conclusions: This is the first study to link meditation and positive psychological change with telomerase activity. Although we did not measure baseline telomerase activity, the data suggest that increases in perceived control and decreases in negative affectivity contributed to an increase in telomerase activity, with implications for telomere length and immune cell longevity. Further, Purpose in Life is influenced by meditative practice and directly affects both perceived control and negative emotionality, affecting telomerase activity directly as well as indirectly. (PsycINFO Database Record (c) 2011 APA, all rights reserved) (journal abstract) |
Publication | Psychoneuroendocrinology |
Volume | 36 |
Issue | 5 |
Pages | 664-681 |
Date | June 2011 |
DOI | 10.1016/j.psyneuen.2010.09.010 |
ISSN | 0306-4530 |
Library Catalog | EBSCOhost |
Date Added | Thursday, September 29, 2011 8:54:25 AM |
Modified | Thursday, September 29, 2011 8:54:25 AM |
Type | Journal Article |
---|---|
Author | Peter J. Jankowski |
Author | Steven J. Sandage |
Abstract | The present study tested a theoretical model of the relationship between meditative prayer and interpersonal forgiveness with hope and adult attachment as mediator variables. Results supported the proposed multiple mediation model as determined by multiple measures of model fit with the data. Significant direct effects were observed between meditative prayer and hope, hope and adult attachment, and adult attachment and forgiveness. A significant total indirect effect was found between meditative prayer and forgiveness. A significant specific indirect effect was also observed between meditative prayer and adult attachment with hope as the mediator, and between hope and forgiveness with adult attachment as a mediator. The concept of affect regulation is proposed as a possible unifying mechanism of the variables in the proposed model and implications are discussed in terms of existing literature and promoting interpersonal forgiveness in counseling. (PsycINFO Database Record (c) 2011 APA, all rights reserved). (from the journal abstract) |
Publication | Psychology of Religion and Spirituality |
Volume | 3 |
Issue | 2 |
Pages | 115-131 |
Date | May 2011 |
DOI | 10.1037/a0021601 |
ISSN | 1941-1022 |
Short Title | Meditative prayer, hope, adult attachment, and forgiveness |
Library Catalog | EBSCOhost |
Date Added | Thursday, September 29, 2011 8:55:16 AM |
Modified | Thursday, September 29, 2011 8:55:16 AM |
Type | Journal Article |
---|---|
Author | Harinder Jaseja |
Abstract | Meditation is a mental exercise practiced widely as an antistress measure and in the belief that it possesses remedial efficacy for a number of medical ailments, especially neurological disorders. Further, there is a general belief that meditation is an absolutely safe practice devoid of any harmful effects. However, with the advent of neuroimaging techniques, the possibility of adverse effects has been raised in recent times. One such issue that has been debated is the potential epileptogenic versus antiepileptic influence exerted by meditation. This brief article attempts to study the potential role of meditation-induced EEG fast oscillations in the predisposition to seizures in meditation practitioners with epilepsy. |
Publication | Epilepsy & Behavior |
Volume | 17 |
Issue | 1 |
Pages | 124-125 |
Date | January 2010 |
DOI | 10.1016/j.yebeh.2009.10.022 |
ISSN | 1525-5050 |
Accessed | Friday, January 29, 2010 12:39:37 PM |
Library Catalog | ScienceDirect |
Date Added | Thursday, September 29, 2011 9:04:02 AM |
Modified | Thursday, September 29, 2011 9:04:02 AM |
Type | Thesis |
---|---|
Author | A. A Joshi |
University | University of Oregon |
Date | 2007 |
Short Title | Effects of Meditation Training on Attentional Networks |
Library Catalog | Google Scholar |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Zoran Josipovic |
Abstract | The great variety of meditation techniques found in different contemplative traditions presents a challenge when attempting to create taxonomies based on the constructs of contemporary cognitive sciences. In the current issue of Consciousness and Cognition, Travis and Shear add 'automatic self-transcending' to the previously proposed categories of 'focused attention' and 'open monitoring', and suggest characteristic EEG bands as the defining criteria for each of the three categories. Accuracy of current taxonomies and potential limitations of EEG measurements as classifying criteria are discussed. |
Publication | Consciousness and Cognition |
Volume | 19 |
Issue | 4 |
Pages | 1119-1121; discussion 1122-1123 |
Date | 2010 December |
Journal Abbr | Conscious Cogn |
DOI | 10.1016/j.concog.2010.03.016 |
ISSN | 1090-2376 |
Accessed | Tuesday, January 18, 2011 6:58:39 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 20385506 |
Date Added | Thursday, September 29, 2011 8:58:46 AM |
Modified | Thursday, September 29, 2011 8:58:46 AM |
Type | Journal Article |
---|---|
Author | John Jouper |
Author | Peter Hassmén |
Author | Mattias Johansson |
Abstract | Regular physical activity has many positive health effects. Despite this, approximately 50% of all adults are not exercising enough to enjoy better health and may, therefore, need an alternative to vigorous physical exercise. Qigong offers a gentle way to exercise the body. A questionnaire sample of 253 participants was collected and correlations with the variable health-now were analyzed. Results showed that health-now was positively correlated with number of completed qigong courses (p < 0.05), with level of concentration (p < 0.01), session-time (p < 0.01), and years of practice (p < 0.05). Among these variables, concentration predicts an increased feeling of health (R(2) = 0.092). Qigong exercise thereby seems to offer a viable alternative to other more vigorous physical activities when wellness is the primary goal. When interpreted using self-determination theory, qigong seems to satisfy needs related to autonomy, competence and relatedness, thereby, primarily attracting individuals who are intrinsically motivated. |
Publication | The American Journal of Chinese Medicine |
Volume | 34 |
Issue | 6 |
Pages | 949-957 |
Date | 2006 |
Journal Abbr | Am. J. Chin. Med |
ISSN | 0192-415X |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/17163584 |
Accessed | Monday, November 02, 2009 1:09:22 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 17163584 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Regular physical activity has many positive health effects. Despite this, approximately 50% of all adults are not exercising enough to enjoy better health and may, therefore, need an alternative to vigorous physical exercise. Qigong offers a gentle way to exercise the body. A questionnaire sample of 253 participants was collected and correlations with the variable health-now were analyzed. Results showed that health-now was positively correlated with number of completed qigong courses (p < 0.05), with level of concentration (p < 0.01), session-time (p < 0.01), and years of practice (p < 0.05). Among these variables, concentration predicts an increased feeling of health (R(2) = 0.092). Qigong exercise thereby seems to offer a viable alternative to other more vigorous physical activities when wellness is the primary goal. When interpreted using self-determination theory, qigong seems to satisfy needs related to autonomy, competence and relatedness, thereby, primarily attracting individuals who are intrinsically motivated.
Type | Journal Article |
---|---|
Author | Dimitrios Kapogiannis |
Author | Aron K Barbey |
Author | Michael Su |
Author | Giovanna Zamboni |
Author | Frank Krueger |
Author | Jordan Grafman |
Abstract | We propose an integrative cognitive neuroscience framework for understanding the cognitive and neural foundations of religious belief. Our analysis reveals 3 psychological dimensions of religious belief (God's perceived level of involvement, God's perceived emotion, and doctrinal/experiential religious knowledge), which functional MRI localizes within networks processing Theory of Mind regarding intent and emotion, abstract semantics, and imagery. Our results are unique in demonstrating that specific components of religious belief are mediated by well-known brain networks, and support contemporary psychological theories that ground religious belief within evolutionary adaptive cognitive functions. |
Publication | Proceedings of the National Academy of Sciences of the United States of America |
Volume | 106 |
Issue | 12 |
Pages | 4876-4881 |
Date | Mar 24, 2009 |
Journal Abbr | Proc. Natl. Acad. Sci. U.S.A |
DOI | 10.1073/pnas.0811717106 |
ISSN | 1091-6490 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19273839 |
Accessed | Tuesday, November 03, 2009 7:47:42 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19273839 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
We propose an integrative cognitive neuroscience framework for understanding the cognitive and neural foundations of religious belief. Our analysis reveals 3 psychological dimensions of religious belief (God’s perceived level of involvement, God’s perceived emotion, and doctrinal/experiential religious knowledge), which functional MRI localizes within networks processing Theory of Mind regarding intent and emotion, abstract semantics, and imagery. Our results are unique in demonstrating that specific components of religious belief are mediated by well-known brain networks, and support contemporary psychological theories that ground religious belief within evolutionary adaptive cognitive functions.
Type | Journal Article |
---|---|
Author | Jared D. Kass |
Author | Richard Friedman |
Author | Jane Leserman |
Author | Patricia C. Zuttermeister |
Author | Herbert Benson |
Publication | Journal for the Scientific Study of Religion |
Volume | 30 |
Issue | 2 |
Pages | 203-211 |
Date | Jun., 1991 |
ISSN | 00218294 |
URL | http://www.jstor.org/stable/1387214 |
Extra | ArticleType: primary_article / Full publication date: Jun., 1991 / Copyright © 1991 Society for the Scientific Study of Religion |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | A Kellehear |
Abstract | Near-death experiences are identity transitions with many of the major social features of status passage as these were originally formulated by Glaser and Strauss (Status Passage, Routledge & Kegan Paul, London 1971). These features are described and then compared with the similar experience of being a castaway after shipwreck. In this way, the clinical near-death experience can be analysed as one of a number of social near-death experiences. Viewed as status passage many of the psychological reactions can be usefully seen as context dependent processes rather than simply defence mechanisms or products of neurophysiology. |
Publication | Social Science & Medicine (1982) |
Volume | 31 |
Issue | 8 |
Pages | 933-939 |
Date | 1990 |
Journal Abbr | Soc Sci Med |
ISSN | 0277-9536 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/2259966 |
Accessed | Friday, October 09, 2009 4:19:43 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 2259966 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near-death experiences are identity transitions with many of the major social features of status passage as these were originally formulated by Glaser and Strauss (Status Passage, Routledge & Kegan Paul, London 1971). These features are described and then compared with the similar experience of being a castaway after shipwreck. In this way, the clinical near-death experience can be analysed as one of a number of social near-death experiences. Viewed as status passage many of the psychological reactions can be usefully seen as context dependent processes rather than simply defence mechanisms or products of neurophysiology.
Type | Journal Article |
---|---|
Author | A Kellehear |
Abstract | Life review and tunnel sensation in near-death experiences appear to be culture-bound phenomena, confined largely to societies where historic religions are dominant. The clinical literature postulating biological theories for life review and tunnel sensations, therefore, may have been developed somewhat prematurely. The present review argues that social and historical explanations are more persuasive in the context of the available evidence presented here. |
Publication | The Journal of Nervous and Mental Disease |
Volume | 181 |
Issue | 3 |
Pages | 148-156 |
Date | Mar 1993 |
Journal Abbr | J. Nerv. Ment. Dis |
ISSN | 0022-3018 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8445373 |
Accessed | Friday, October 09, 2009 4:16:15 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8445373 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Life review and tunnel sensation in near-death experiences appear to be culture-bound phenomena, confined largely to societies where historic religions are dominant. The clinical literature postulating biological theories for life review and tunnel sensations, therefore, may have been developed somewhat prematurely. The present review argues that social and historical explanations are more persuasive in the context of the available evidence presented here.
Type | Journal Article |
---|---|
Author | E W Kelly |
Abstract | Few scientists have taken seriously the interpretation of near-death experiences (NDEs) as evidence for survival after death, even though most people having such an experience have become convinced that they will survive death and several features of NDEs are at least suggestive of survival. This article compares survival and some nonsurvival interpretations of NDEs in light of one feature suggestive of survival, that of reports of having seen deceased persons during the NDE. Several features of 74 NDEs involving such reports were compared with those of 200 NDEs not involving such reports. Although some of the findings could support either a survival or a nonsurvival interpretation, several other findings may weaken the primary nonsurvival hypothesis, that of expectation. Additionally, the convergence of several features suggesting survival and the convergence of features that require multiple kinds of alternative explanations, in individual cases as well as in large groups of cases, warrant our considering the survival hypothesis of NDEs more seriously than most scientists currently do. |
Publication | Death Studies |
Volume | 25 |
Issue | 3 |
Pages | 229-249 |
Date | 2001 Apr-May |
Journal Abbr | Death Stud |
ISSN | 0748-1187 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11785541 |
Accessed | Friday, October 09, 2009 3:51:06 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11785541 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Catherine E Kerr |
Author | Krishnapriya Josyula |
Author | Ronnie Littenberg |
Abstract | Mindfulness-based stress reduction (MBSR) is an 8-week training that is designed to teach participants mindful awareness of the present moment. In randomized clinical trials (RCTs), MBSR has demonstrated efficacy in various conditions including reducing chronic pain-related distress and improving quality of life in healthy individuals. There have, however, been no qualitative studies investigating participants' descriptions of changes experienced over multiple time points during the course of the programme. This qualitative study of an MBSR cohort (N = 8 healthy individuals) in a larger RCT examined participants' daily diary descriptions of their home-practice experiences. The study used a two-part method, combining grounded theory with a close-ended coding approach. The grounded theory analysis revealed that during the trial, all participants, to varying degrees, described moments of distress related to practice; at the end of the course, all participants who completed the training demonstrated greater detail and clarity in their descriptions, improved affect, and the emergence of an observing self. The closed-ended coding schema, carried out to shed light on the development of an observing self, revealed that the emergence of an observing self was not related to the valence of participants' experiential descriptions: even participants whose diaries contained predominantly negative characterizations of their experience throughout the trial were able, by the end of the trial, to demonstrate an observing, witnessing attitude towards their own distress. Progress in MBSR may rely less on the valence of participants' experiences and more on the way participants describe and relate to their own inner experience. |
Publication | Clinical Psychology & Psychotherapy |
Volume | 18 |
Issue | 1 |
Pages | 80-93 |
Date | Jan 2011 |
Journal Abbr | Clin Psychol Psychother |
DOI | 10.1002/cpp.700 |
ISSN | 1099-0879 |
Short Title | Developing an observing attitude |
Accessed | Sunday, February 13, 2011 10:34:23 AM |
Library Catalog | NCBI PubMed |
Extra | PMID: 21226129 |
Date Added | Thursday, September 29, 2011 8:57:52 AM |
Modified | Thursday, September 29, 2011 8:57:52 AM |
Type | Journal Article |
---|---|
Author | LA Kilpatrick |
Author | BY Suyenobu |
Author | SR Smith |
Author | JA Bueller |
Author | EA Mayer |
Author | BD Naliboff |
Abstract | Introduction The practice of meditation has been shown to have a beneficial effect on physical and psychological health, as well as positive regulatory effects on physiological processes. Presumably these effects result from changes in underlying brain processes. Although there are many types of meditation, Mindfulness-Based Stress Reduction (MBSR) training is of particular research interest because it utilizes a traditional practice applied in a well-documented, standardized contemporary format. As part of a larger study of mindfulness meditation and pain processing, we investigated how mindfulness meditation impacts default mode network (DMN) activity. The default network is a set of brain regions that are metabolically active in the absence of goal-directed activity, and are disrupted in a number of mental disorders (Raichle et al 2001; Broyd et al 2008). We hypothesized that the DMN of MBSR-trained subjects, relative to wait list controls, would demonstrate greater coherence with regions previously associated with a present moment, experiential self-focus and less coherence with regions associated with a narrative self-focus (Farb et al, 2007). Methods 12 healthy, meditation naive female subjects were scanned following an MBSR course and compared to 8 wait list controls. Subjects were asked to close their eyes and be mindfully aware of their surroundings during a 5 minute baseline functional magnetic resonance imaging (fMRI; 1.5 T) scan. Group independent component analysis was performed to investigate training-related changes among DMN brain regions during mindful rest. Results MBSR-trained subjects and wait list controls had significant differences in the default mode network. Most notably, MBSR-trained subjects, compared to wait list controls, showed significantly increased DMN connectivity with the left dorsal and inferior lateral prefrontal cortex (BA10), left angular gyrus (BA39), left inferior parietal lobule (BA40), and bilateral precuneus (BA7) and decreased DMN connectivity with the bilateral hippocampal formation, right dorsolateral prefrontal cortex (BA46) and bilateral posterior cingulate cortex (BA23). Conclusions MBSR students learn to generate a state of focused awareness on the present moment with curiosity and equanimity. Default mode network differences between MBSR-trained subjects and wait list controls suggest a training-induced shift from a greater coherence with regions supporting ruminative, narrative-based processing (hippocampal formation, posterior cingulate) to a greater coherence with regions supporting present moment, experiential processing (BA10, BA39, BA40). Greater coherence with dorsolateral prefrontal cortex in wait list controls may reflect greater effort to resist narrative mind wandering (Farb et al, 2007). In summary, MBSR-training appears to induce changes in the nature of self-referential thought processes occurring in the absence of goal-directed behavior, facilitating present-centered self-awareness and reducing ruminative type thinking. |
Publication | NeuroImage |
Volume | 47 |
Issue | Supplement 1 |
Pages | S156 |
Date | July 2009 |
DOI | 10.1016/S1053-8119(09)71639-8 |
ISSN | 1053-8119 |
URL | http://www.sciencedirect.com.ezproxy.bu.edu/science/article/B6WNP-4X3PHYG-22H/2/1511991dafc0113eb94892cf4bbda722 |
Accessed | Saturday, September 26, 2009 6:30:25 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
MBSR students learn to generate a state of focused awareness on the present moment with curiosity and equanimity. Default mode network differences between MBSR-trained subjects and wait list controls suggest a training-induced shift from a greater coherence with regions supporting ruminative, narrative-based processing (hippocampal formation, posterior cingulate) to a greater coherence with regions supporting present moment, experiential processing (BA10, BA39, BA40). Greater coherence with dorsolateral prefrontal cortex in wait list controls may reflect greater effort to resist narrative mind wandering (Farb et al, 2007). In summary, MBSR-training appears to induce changes in the nature of self-referential thought processes occurring in the absence of goal-directed behavior, facilitating present-centered self-awareness and reducing ruminative type thinking.
Type | Journal Article |
---|---|
Author | Maryanna D Klatt |
Author | Janet Buckworth |
Author | William B Malarkey |
Abstract | Mindfulness-based stress reduction (MBSR) has produced behavioral, psychological, and physiological benefits, but these programs typically require a substantial time commitment from the participants. This study assessed the effects of a shortened (low-dose [ld]) work-site MBSR intervention (MBSR-ld) on indicators of stress in healthy working adults to determine if results similar to those obtained in traditional MBSR could be demonstrated. Participants were randomized into MBSR-ld and wait-list control groups. Self-reported perceived stress, sleep quality, and mindfulness were measured at the beginning and end of the 6-week intervention. Salivary cortisol was assessed weekly. Significant reductions in perceived stress (p = .0025) and increases in mindfulness (p = .0149) were obtained for only the MBSR-ld group (n = 22). Scores on the global measure of sleep improved for the MBSR-ld group (p = .0018) as well as for the control group (p = .0072; n = 20). Implications and future research are discussed. |
Publication | Health Education & Behavior: The Official Publication of the Society for Public Health Education |
Volume | 36 |
Issue | 3 |
Pages | 601-614 |
Date | Jun 2009 |
Journal Abbr | Health Educ Behav |
DOI | 10.1177/1090198108317627 |
ISSN | 1090-1981 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/18469160 |
Accessed | Saturday, September 26, 2009 3:16:42 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18469160 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Mindfulness-based stress reduction (MBSR) has produced behavioral, psychological, and physiological benefits, but these programs typically require a substantial time commitment from the participants. This study assessed the effects of a shortened (low-dose [ld]) work-site MBSR intervention (MBSR-ld) on indicators of stress in healthy working adults to determine if results similar to those obtained in traditional MBSR could be demonstrated. Participants were randomized into MBSR-ld and wait-list control groups. Self-reported perceived stress, sleep quality, and mindfulness were measured at the beginning and end of the 6-week intervention. Salivary cortisol was assessed weekly. Significant reductions in perceived stress (p = .0025) and increases in mindfulness (p = .0149) were obtained for only the MBSR-ld group (n = 22). Scores on the global measure of sleep improved for the MBSR-ld group (p = .0018) as well as for the control group (p = .0072; n = 20). Implications and future research are discussed.
Type | Journal Article |
---|---|
Author | Maria Kozhevnikov |
Author | Olga Louchakova |
Author | Zoran Josipovic |
Author | Michael A Motes |
Abstract | This study examined the effects of meditation on mental imagery, evaluating Buddhist monks' reports concerning their extraordinary imagery skills. Practitioners of Buddhist meditation were divided into two groups according to their preferred meditation style: Deity Yoga (focused attention on an internal visual image) or Open Presence (evenly distributed attention, not directed to any particular object). Both groups of meditators completed computerized mental-imagery tasks before and after meditation. Their performance was compared with that of control groups, who either rested or performed other visuospatial tasks between testing sessions. The results indicate that all the groups performed at the same baseline level, but after meditation, Deity Yoga practitioners demonstrated a dramatic increase in performance on imagery tasks compared with the other groups. The results suggest that Deity meditation specifically trains one's capacity to access heightened visuospatial processing resources, rather than generally improving visuospatial imagery abilities. |
Publication | Psychological Science: A Journal of the American Psychological Society / APS |
Volume | 20 |
Issue | 5 |
Pages | 645-653 |
Date | May 2009 |
Journal Abbr | Psychol Sci |
DOI | 10.1111/j.1467-9280.2009.02345.x |
ISSN | 1467-9280 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19476594 |
Accessed | Saturday, September 26, 2009 3:22:08 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19476594 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This study examined the effects of meditation on mental imagery, evaluating Buddhist monks’ reports concerning their extraordinary imagery skills. Practitioners of Buddhist meditation were divided into two groups according to their preferred meditation style: Deity Yoga (focused attention on an internal visual image) or Open Presence (evenly distributed attention, not directed to any particular object). Both groups of meditators completed computerized mental-imagery tasks before and after meditation. Their performance was compared with that of control groups, who either rested or performed other visuospatial tasks between testing sessions. The results indicate that all the groups performed at the same baseline level, but after meditation, Deity Yoga practitioners demonstrated a dramatic increase in performance on imagery tasks compared with the other groups. The results suggest that Deity meditation specifically trains one’s capacity to access heightened visuospatial processing resources, rather than generally improving visuospatial imagery abilities.
Type | Journal Article |
---|---|
Author | Gregg Lahood |
Abstract | Some contemporary women can experience non-ordinary states of consciousness when childbearing. The purpose of this paper is to bring a 'transpersonal' frame to these non-ordinary states of consciousness (hereafter: NOSC). Transpersonal psychology is an interdisciplinary movement in Western science that studies 'religious', 'peak' or 'healing' experiences in different cultures and social contexts. Between 2001 and 2006 in Auckland, New Zealand, while engaged in anthropological fieldwork, I collected stories from mothers, fathers, and midwives who had participated in transpersonal events during childbirth. I will compare the local women's NOSC with ethnographic accounts of spirit-possession and its relationship to indigenous midwifery then revisit and reconstruct the witch-hunts of Medieval Europe from this perspective. Midwives are encouraged to learn to identify and support women's NOSC during labour and birth as many women find strength and wisdom by passing through these states in labour. The subject is also critical to men, whether they are present with women and birth as fathers or health professionals. The hoped for result of this inquiry is to revalorise NOSC among birth-giving mothers, and to educate birth attendants in this field. |
Publication | Women and Birth: Journal of the Australian College of Midwives |
Volume | 20 |
Issue | 1 |
Pages | 3-10 |
Date | Mar 2007 |
Journal Abbr | Women Birth |
DOI | 10.1016/j.wombi.2006.10.002 |
ISSN | 1871-5192 |
Short Title | Rumour of angels and heavenly midwives |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/17127114 |
Accessed | Friday, October 09, 2009 5:18:17 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 17127114 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Some contemporary women can experience non-ordinary states of consciousness when childbearing. The purpose of this paper is to bring a ‘transpersonal’ frame to these non-ordinary states of consciousness (hereafter: NOSC). Transpersonal psychology is an interdisciplinary movement in Western science that studies ‘religious’, ‘peak’ or ‘healing’ experiences in different cultures and social contexts. Between 2001 and 2006 in Auckland, New Zealand, while engaged in anthropological fieldwork, I collected stories from mothers, fathers, and midwives who had participated in transpersonal events during childbirth. I will compare the local women’s NOSC with ethnographic accounts of spirit-possession and its relationship to indigenous midwifery then revisit and reconstruct the witch-hunts of Medieval Europe from this perspective. Midwives are encouraged to learn to identify and support women’s NOSC during labour and birth as many women find strength and wisdom by passing through these states in labour. The subject is also critical to men, whether they are present with women and birth as fathers or health professionals. The hoped for result of this inquiry is to revalorise NOSC among birth-giving mothers, and to educate birth attendants in this field.
Type | Journal Article |
---|---|
Author | Anne-Marie Landtblom |
Abstract | "Sensed presence," a religious emotion, has been the focus of recent neurotheological research because it has been claimed that weak transcranial magnetic stimulation can evoke such experiences. Some researchers have recently questioned this claim. However, religion and epilepsy have been linked through history, clinical observations, and research. This article describes the "sensed presence" as an aura in one patient who did not interpret his experience in a religious way. He had bilateral hypoperfusion of the temporal lobes when investigated by SPECT, and hypoplasia of the dorsal part of the left hippocampus when examined by magnetic resonance imaging. This case report illustrates that "sensed presence" can occur as an epileptic aura with or without religious interpretation. |
Publication | Epilepsy & Behavior: E&B |
Volume | 9 |
Issue | 1 |
Pages | 186-188 |
Date | Aug 2006 |
Journal Abbr | Epilepsy Behav |
DOI | 10.1016/j.yebeh.2006.04.023 |
ISSN | 1525-5050 |
Short Title | The "sensed presence" |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/16753347 |
Accessed | Friday, October 09, 2009 5:20:17 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 16753347 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
“Sensed presence,” a religious emotion, has been the focus of recent neurotheological research because it has been claimed that weak transcranial magnetic stimulation can evoke such experiences. Some researchers have recently questioned this claim. However, religion and epilepsy have been linked through history, clinical observations, and research. This article describes the “sensed presence” as an aura in one patient who did not interpret his experience in a religious way. He had bilateral hypoperfusion of the temporal lobes when investigated by SPECT, and hypoplasia of the dorsal part of the left hippocampus when examined by magnetic resonance imaging. This case report illustrates that “sensed presence” can occur as an epileptic aura with or without religious interpretation.
Type | Journal Article |
---|---|
Author | James D. Lane |
Author | Jon E. Seskevich |
Author | Carl F. Pieper |
Abstract | OBJECTIVES: To test a brief, non-sectarian program of meditation training for effects on perceived stress and negative emotion, and to determine effects of practice frequency and test the moderating effects of neuroticism (emotional lability) on treatment outcome. DESIGN AND SETTING: The study used a single-group, open-label, pre-test post-test design conducted in the setting of a university medical center. PARTICIPANTS: Healthy adults (N=200) interested in learning meditation for stress-reduction were enrolled. One hundred thirty-three (76% females) completed at least 1 follow-up visit and were included in data analyses. INTERVENTION: Participants learned a simple mantra-based meditation technique in 4, 1-hour small-group meetings, with instructions to practice for 15-20 minutes twice daily. Instruction was based on a psychophysiological model of meditation practice and its expected effects on stress. OUTCOME MEASURES: Baseline and monthly follow-up measures of Profile of Mood States; Perceived Stress Scale; State-Trait Anxiety Inventory (STAI); and Brief Symptom Inventory (BSI). Practice frequency was indexed by monthly retrospective ratings. Neuroticism was evaluated as a potential moderator of treatment effects. RESULTS: All 4 outcome measures improved significantly after instruction, with reductions from baseline that ranged from 14% (STAI) to 36% (BSI). More frequent practice was associated with better outcome. Higher baseline neuroticism scores were associated with greater improvement. CONCLUSIONS: Preliminary evidence suggests that even brief instruction in a simple meditation technique can improve negative mood and perceived stress in healthy adults, which could yield long-term health benefits. Frequency of practice does affect outcome. Those most likely to experience negative emotions may benefit the most from the intervention. |
Publication | Alternative Therapies in Health and Medicine |
Volume | 13 |
Issue | 1 |
Pages | 38-44 |
Date | 2007-01 |
ISSN | 1078-6791 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Objectives To test a brief, non-sectarian program of meditation training for effects on perceived stress and negative emotion, and to determine effects of practice frequency and test the moderating effects of neuroticism (emotional lability) on treatment outcome. DESIGN AND Setting: The study used a single-group, open-label, pre-test post-test design conducted in the setting of a university medical center. Patricipants: Healthy adults (N=200) interested in learning meditation for stress-reduction were enrolled. One hundred thirty-three (76% females) completed at least 1 follow-up visit and were included in data analyses. INTERVENTION: Participants learned a simple mantra-based meditation technique in 4, 1-hour small-group meetings, with instructions to practice for 15-20 minutes twice daily. Instruction was based on a psychophysiological model of meditation practice and its expected effects on stress. Outcome measures: Baseline and monthly follow-up measures of Profile of Mood States; Perceived Stress Scale; State-Trait Anxiety Inventory (STAI); and Brief Symptom Inventory (BSI). Practice frequency was indexed by monthly retrospective ratings. Neuroticism was evaluated as a potential moderator of treatment effects. Results: All 4 outcome measures improved significantly after instruction, with reductions from baseline that ranged from 14% (STAI) to 36% (BSI). More frequent practice was associated with better outcome. Higher baseline neuroticism scores were associated with greater improvement. Conclusions: Preliminary evidence suggests that even brief instruction in a simple meditation technique can improve negative mood and perceived stress in healthy adults, which could yield long-term health benefits. Frequency of practice does affect outcome. Those most likely to experience negative emotions may benefit the most from the intervention.
Type | Journal Article |
---|---|
Author | Rense Lange |
Author | Bruce Greyson |
Author | James Houran |
Abstract | For those with true near-death experiences (NDEs), Greyson's (1983, 1990) NDE Scale satisfactorily fits the Rasch rating scale model, thus yielding a unidimensional measure with interval-level scaling properties. With increasing intensity, NDEs reflect peace, joy and harmony, followed by insight and mystical or religious experiences, while the most intense NDEs involve an awareness of things occurring in a different place or time. The semantics of this variable are invariant across True-NDErs' gender, current age, age at time of NDE, and latency and intensity of the NDE, thus identifying NDEs as 'core' experiences whose meaning is unaffected by external variables, regardless of variations in NDEs' intensity. Significant qualitative and quantitative differences were observed between True-NDErs and other respondent groups, mostly revolving around the differential emphasis on paranormal/mystical/religious experiences vs. standard reactions to threat. The findings further suggest that False-Positive respondents reinterpret other profound psychological states as NDEs. Accordingly, the Rasch validation of the typology proposed by Greyson (1983) also provides new insights into previous research, including the possibility of embellishment over time (as indicated by the finding of positive, as well as negative, latency effects) and the potential roles of religious affiliation and religiosity (as indicated by the qualitative differences surrounding paranormal/mystical/religious issues). |
Publication | British Journal of Psychology |
Volume | 95 |
Issue | Pt 2 |
Pages | 161-177 |
Date | May 2004 |
Journal Abbr | Br J Psychol |
DOI | 10.1348/000712604773952403 |
ISSN | 0007-1269 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/15142300 |
Accessed | Friday, October 09, 2009 3:39:26 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 15142300 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
For those with true near-death experiences (NDEs), Greyson’s (1983, 1990) NDE Scale satisfactorily fits the Rasch rating scale model, thus yielding a unidimensional measure with interval-level scaling properties. With increasing intensity, NDEs reflect peace, joy and harmony, followed by insight and mystical or religious experiences, while the most intense NDEs involve an awareness of things occurring in a different place or time. The semantics of this variable are invariant across True-NDErs’ gender, current age, age at time of NDE, and latency and intensity of the NDE, thus identifying NDEs as ‘core’ experiences whose meaning is unaffected by external variables, regardless of variations in NDEs’ intensity. Significant qualitative and quantitative differences were observed between True-NDErs and other respondent groups, mostly revolving around the differential emphasis on paranormal/mystical/religious experiences vs. standard reactions to threat. The findings further suggest that False-Positive respondents reinterpret other profound psychological states as NDEs. Accordingly, the Rasch validation of the typology proposed by Greyson (1983) also provides new insights into previous research, including the possibility of embellishment over time (as indicated by the finding of positive, as well as negative, latency effects) and the potential roles of religious affiliation and religiosity (as indicated by the qualitative differences surrounding paranormal/mystical/religious issues).
Type | Journal Article |
---|---|
Author | Linda Larkey |
Author | Roger Jahnke |
Author | Jennifer Etnier |
Author | Julie Gonzalez |
Abstract | INTRODUCTION: Meditative Movement (MM) is proposed as a new category of exercise defined by (a) some form of movement or body positioning, (b) a focus on breathing, and (c) a cleared or calm state of mind with a goal of (d) deep states of relaxation. REVIEW: Two forms of exercise meeting this definition, Qigong and Tai Chi, are reviewed to examine health benefits found in the research literature, recap elements that should be assessed in MM research, and suggest where aspects of MM intersect with, and are distinguished from, conventional forms of exercise. RESULTS: Relevant dimensions of the key elements of MM, such as frequency, duration, type of movement, degree of exertion, description of breathing, and achievement of relaxed state are recommended to be clearly described and measured to consistently define the category across studies and clarify how MM may affect health outcomes in similar, and perhaps different, ways than conventional exercise. CONCLUSIONS: If these suggested standards are used, we will gain a better understanding of which elements are necessary for achieving targeted outcomes. Over time, as MM is studied as a category of exercise, research may progress more efficiently to define the domains of physiological and psychological benefit. |
Publication | Journal of Physical Activity & Health |
Volume | 6 |
Issue | 2 |
Pages | 230-238 |
Date | Mar 2009 |
Journal Abbr | J Phys Act Health |
ISSN | 1543-3080 |
Short Title | Meditative movement as a category of exercise |
Accessed | Tuesday, February 22, 2011 7:12:08 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19420401 |
Date Added | Thursday, September 29, 2011 9:07:00 AM |
Modified | Thursday, September 29, 2011 9:07:00 AM |
Type | Journal Article |
---|---|
Author | John A. Larsen |
Abstract | This study investigated the relationship of frequency, range, and pattern of religious experience to self-actualization. The Religious Experience Measure (REM), a paper and pencil instrument, was constructed to provide measures of Stark's confirming, responsive, ecstatic, and revelational experiences. Validity and reliability studies yielded favorable results. In a classroom setting, the 401 undergraduates who comprised the sample were administered the Personal Data Sheet (PDS), the Personal Orientation Inventory (POI), and the REM. Results showed that high and low self-actualizers alike have religious experiences and that such experiences cannot inherently be viewed as either symptoms of pathology or evidence of positive mental health. However, frequency, range, and pattern are dimensional aspects of religious experience which are differentially related to self-actualization. |
Publication | Journal of Psychology & Theology |
Volume | 7 |
Issue | 1 |
Pages | 39-47 |
Date | April 1979 |
ISSN | 0091-6471 |
URL | http://search.ebscohost.com.ezproxy.bu.edu/login.aspx? direct=true&db=rfh&AN=ATLA0000771247&… |
Accessed | Friday, October 09, 2009 4:28:15 PM |
Library Catalog | EBSCOhost |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This study investigated the relationship of frequency, range, and pattern of religious experience to self-actualization. The Religious Experience Measure (REM), a paper and pencil instrument, was constructed to provide measures of Stark’s confirming, responsive, ecstatic, and revelational experiences. Validity and reliability studies yielded favorable results. In a classroom setting, the 401 undergraduates who comprised the sample were administered the Personal Data Sheet (PDS), the Personal Orientation Inventory (POI), and the REM. Results showed that high and low self-actualizers alike have religious experiences and that such experiences cannot inherently be viewed as either symptoms of pathology or evidence of positive mental health. However, frequency, range, and pattern are dimensional aspects of religious experience which are differentially related to self-actualization.
Type | Journal Article |
---|---|
Author | Christina F Lavallee |
Author | Stanley A Koren |
Author | Michael A Persinger |
Abstract | Abstract Objectives: The study objective was to determine the quantitative electroencephalographic correlates of meditation, as well as the effects of hindering (15 Hz) and facilitative (7 Hz) binaural beats on the meditative process. Design: The study was a mixed design, with experience of the subject as the primary between-subject measure and power of the six classic frequency bands (δ, θ, low α, high α, β, γ), neocortical lobe (frontal, temporal, parietal, occipital), hemisphere (left, right), and condition (meditation only, meditation with 7-Hz beats, meditation with 15-Hz beats) as the within-subject measures. Location: The study was conducted at Laurentian University in Sudbury, Ontario, Canada. Subjects: The subjects comprised novice (mean of 8 months experience) and experienced (mean of 18 years experience) meditators recruited from local meditation groups. Intervention: Experimental manipulation included application of hindering and facilitative binaural beats to the meditative process. Results: Experienced meditators displayed increased left temporal lobe δ power when the facilitative binaural beats were applied, whereas the effect was not observed for the novice subjects in this condition. When the hindering binaural beats were introduced, the novice subjects consistently displayed more γ power than the experienced subjects over the course of their meditation, relative to baseline. Conclusions: Based on the results of this study, novice meditators were not able to maintain certain levels of θ power in the occipital regions when hindering binaural beats were presented, whereas when the facilitative binaural beats were presented, the experienced meditators displayed increased θ power in the left temporal lobe. These results suggest that the experienced meditators have developed techniques over the course of their meditation practice to counter hindering environmental stimuli, whereas the novice meditators have not yet developed those techniques. |
Publication | Journal of Alternative and Complementary Medicine (New York, N.Y.) |
Volume | 17 |
Issue | 4 |
Pages | 351-355 |
Date | Apr 2011 |
Journal Abbr | J Altern Complement Med |
DOI | 10.1089/acm.2009.0691 |
ISSN | 1557-7708 |
URL | http://www.ncbi.nlm.nih.gov/pubmed/21480784 |
Accessed | Monday, May 09, 2011 7:02:13 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 21480784 |
Date Added | Thursday, September 29, 2011 8:55:31 AM |
Modified | Thursday, September 29, 2011 8:55:31 AM |
Type | Journal Article |
---|---|
Author | Stanley A. Leavy |
Abstract | Reviews the books, Crucified with christ: Meditation on the passion, mystical death, and the medieval invention of psychotherapy by Dan Merkur (2007); Centers of power: The convergence of psychoanalysis and kabalah by Joseph H. Berke and Stanley Schneider (2008); and Into the mountain Stream: Psychotherapy and buddhist experience by Paul C. Cooper (see record 2007-05046-000). Of the three volumes under discussion in this essay, one, by Dan Merkur, a veteran in these studies, concerns a shift in the fourteenth century within Christian mystical theology, when the traditional concern for spiritual access to supernatural beings and locations gave way to concern for the effects of divine grace as mediated inwardly. The change was not limited to the small groups of ascetics with whom it originated earlier, grandly exemplified by Francis of Assisi, but was part of a general inward turn in Christian devotion. (PsycINFO Database Record (c) 2010 APA, all rights reserved) |
Publication | Journal of the American Psychoanalytic Association |
Volume | 57 |
Issue | 2 |
Pages | 477-489 |
Date | April 2009 |
DOI | 10.1177/0003065109336186 |
ISSN | 0003-0651 |
Library Catalog | EBSCOhost |
Date Added | Thursday, September 29, 2011 9:07:00 AM |
Modified | Thursday, September 29, 2011 9:07:00 AM |
Type | Journal Article |
---|---|
Author | David Lester |
Abstract | In a sample of 51 near-death experiences, the depth of the reported experience was not related to the years since the experience. |
Publication | Perceptual and Motor Skills |
Volume | 96 |
Issue | 1 |
Pages | 18 |
Date | Feb 2003 |
Journal Abbr | Percept Mot Skills |
ISSN | 0031-5125 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/12705503 |
Accessed | Friday, October 09, 2009 3:46:28 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 12705503 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
In a sample of 51 near-death experiences, the depth of the reported experience was not related to the years since the experience.
Type | Journal Article |
---|---|
Author | D Lester |
Abstract | Data from 71 near-death experiences indicated that there were four independent clusters of elements to the experience and that personal and circumstance-related variables were associated with some of these clusters. |
Publication | Psychological Reports |
Volume | 87 |
Issue | 3 Pt 1 |
Pages | 835-836 |
Date | Dec 2000 |
Journal Abbr | Psychol Rep |
ISSN | 0033-2941 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11191398 |
Accessed | Friday, October 09, 2009 3:56:33 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11191398 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Data from 71 near-death experiences indicated that there were four independent clusters of elements to the experience and that personal and circumstance-related variables were associated with some of these clusters.
Type | Journal Article |
---|---|
Author | Jin Li |
Author | Jing Hu |
Author | Yinhong Zhang |
Author | Xiaofeng Zhang |
Abstract | Detection of dynamical complexity changes in natural and man-made systems has deep scientific and practical meaning. We use the base-scale entropy method to analyze dynamical complexity changes for heart rate variability (HRV) series during specific traditional forms of Chinese Chi and Kundalini previous termYoga meditationnext term techniques in healthy young adults. The results show that dynamical complexity decreases in previous termmeditationnext term states for two forms of previous termmeditation.next term Meanwhile, we detected changes in probability distribution of m-words during previous termmeditationnext term and explained this changes using probability distribution of sine function. The base-scale entropy method may be used on a wider range of physiologic signals. |
Publication | Physica A: Statistical Mechanics and its Applications |
Volume | 390 |
Issue | 12 |
Pages | 2381-2387 |
Date | 6/2011 |
Journal Abbr | Physica A: Statistical Mechanics and its Applications |
DOI | 10.1016/j.physa.2011.02.003 |
ISSN | 03784371 |
URL | http://linkinghub.elsevier.com/retrieve/pii/S0378437111001117 |
Accessed | Wednesday, July 13, 2011 6:28:05 PM |
Library Catalog | CrossRef |
Date Added | Thursday, September 29, 2011 8:54:25 AM |
Modified | Thursday, September 29, 2011 8:54:25 AM |
Type | Journal Article |
---|---|
Author | Shuei-Liong Lin |
Author | Chee-Jen Chang |
Author | Pei-Yuan Chen |
Author | Kwan-Dun Wu |
Author | Tun-Jun Tsai |
Author | Wang-Yu Chen |
Author | Chun-Fu Lai |
Author | Tze-Wah Kao |
Author | Ming-Shiou Wu |
Author | Shou-Shang Chiang |
Author | Chung-Hsin Chang |
Author | Chia-Sheng Lu |
Author | Chwei-Shiun Yang |
Author | Chih-Ching Yang |
Author | Hong-Wei Chang |
Abstract | BACKGROUND: People who have come close to death may report an unusual experience known as a near-death experience (NDE). This study aims to investigate NDEs and their aftereffects in dialysis patients. STUDY DESIGN: Cross-sectional study. SETTING & PARTICIPANTS: 710 dialysis patients at 7 centers in Taipei, Taiwan. PREDICTOR: Demographic characteristics, life-threatening experience, depression, and religiosity. OUTCOMES: NDE and self-perceived changes in attitudes or behaviors. MEASUREMENTS: Greyson's NDE scale, Royal Free Questionnaire, 10-Question Survey, Ring's Weighted Core Experience Index, and Beck Depression Inventory. RESULTS: 45 patients had 51 NDEs. Mean NDE score was 11.9 (95% confidence interval, 11.0 to 12.9). Out-of-body experience was found in 51.0% of NDEs. Purported precognitive visions, awareness of being dead, and "tunnel experience" were uncommon (<10%). Compared with the no-NDE group, subjects in the NDE group were more likely to be women and younger at life-threatening events. Both frequency of participation in religious ceremonies and pious religious activity correlated significantly with NDE score in patients with NDEs (P < 0.01 and P = 0.01, respectively). The NDE group reported being kinder to others (P = 0.04) and more motivated (P = 0.02) after their life-threatening events than the no-NDE group. LIMITATIONS: Determining the incidence of NDEs is dependent on self-reporting. Many NDEs occurred before the patient began long-term dialysis therapy. Causality between NDE and aftereffects cannot be inferred. CONCLUSIONS: NDE is not uncommon in the dialysis population and is associated with positive aftereffects. Nephrology care providers should be aware of the occurrence and aftereffects of NDEs. The high occurrence of life-threatening events, availability of medical records, and accessibility and cooperativeness of patients make the dialysis population very suitable for NDE research. |
Publication | American Journal of Kidney Diseases: The Official Journal of the National Kidney Foundation |
Volume | 50 |
Issue | 1 |
Pages | 124-132, 132.e1-2 |
Date | Jul 2007 |
Journal Abbr | Am. J. Kidney Dis |
DOI | 10.1053/j.ajkd.2007.04.021 |
ISSN | 1523-6838 |
Short Title | Impact of near-death experiences on dialysis patients |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/17591532 |
Accessed | Friday, October 09, 2009 3:30:11 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 17591532 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Background: People who have come close to death may report an unusual experience known as a near-death experience (NDE). This study aims to investigate NDEs and their aftereffects in dialysis patients. Study Design: Cross-sectional study. SETTING & Patricipants: 710 dialysis patients at 7 centers in Taipei, Taiwan. PREDICTOR: Demographic characteristics, life-threatening experience, depression, and religiosity. OUTCOMES: NDE and self-perceived changes in attitudes or behaviors. Measurements: Greyson’s NDE scale, Royal Free Questionnaire, 10-Question Survey, Ring’s Weighted Core Experience Index, and Beck Depression Inventory. Results: 45 patients had 51 NDEs. Mean NDE score was 11.9 (95% confidence interval, 11.0 to 12.9). Out-of-body experience was found in 51.0% of NDEs. Purported precognitive visions, awareness of being dead, and “tunnel experience” were uncommon (<10%). Compared with the no-NDE group, subjects in the NDE group were more likely to be women and younger at life-threatening events. Both frequency of participation in religious ceremonies and pious religious activity correlated significantly with NDE score in patients with NDEs (P < 0.01 and P = 0.01, respectively). The NDE group reported being kinder to others (P = 0.04) and more motivated (P = 0.02) after their life-threatening events than the no-NDE group. LIMITATIONS: Determining the incidence of NDEs is dependent on self-reporting. Many NDEs occurred before the patient began long-term dialysis therapy. Causality between NDE and aftereffects cannot be inferred. Conclusions: NDE is not uncommon in the dialysis population and is associated with positive aftereffects. Nephrology care providers should be aware of the occurrence and aftereffects of NDEs. The high occurrence of life-threatening events, availability of medical records, and accessibility and cooperativeness of patients make the dialysis population very suitable for NDE research.
Type | Journal Article |
---|---|
Author | C-H Liou |
Author | C-H Hsieh |
Author | C-W Hsieh |
Author | C-H Wang |
Author | S-C Lee |
Author | J-H Chen |
Abstract | Introduction The mechanism why meditation improves people's health remains unclear. Since different meditations may activate different regions in brain, we can use fMRI to investigate it. Chinese original quiet sitting (COQS) is mainly one kind of traditional Chinese meditation. It is composed of two different parts: a short period of keeping phrase and receiving cosmic Qi energy (named “Invitation of Primordial Qi”: IPQ), and a long period of relaxation with no further action (named “Allow its Natural Workings”: ANW). Chen had studied it by EEG [1]. We also had a previous study by fMRI [2-3]. In this paper, we want to study the brain activation area during the ANW state. Methods One special kind of paradigm was designed to find the BOLD signals during the ANW periods. It consisted of three parts: 3-minutes of control state, followed by 3-minutes of IPQ state, and then 9-minutes of ANW state. Total scan time was 15-minutes. Seventeen well-trained subjects with seven females and ten males participated in this fMRI study. Their mean age was 47.5 ± 2.9 (Mean ± SEM, 32not, vert, similar70) with meditation experience 12.4 ± 1.4 (4not, vert, similar21) years. Their regularly mean practice times every day was about 1.3 ± 0.1 (1not, vert, similar3) with mean practice duration 53.8 ± 5.5 (30not, vert, similar120) minutes each time. Experiments were performed on Bruker MEDSPEC 3T system (Bruker, Ettlingen, Germany). Images were acquired using gradient-echo EPI with matrix size 128×128, TE 35ms, and TR 6000ms. All experiments had 12 continuous slices (slice thickness=7mm), FOV 30×30cm2. Data were analyzed by random effect analysis in SPM. Results Our results showed that (with p<0.05, T>1.75, degree of freedom=16, and number of clusters>25), during the ANW period, certain brain regions showed negative activation, such as (showed in Talairach pick and T-value): dACC (dorsal anterior cingulate cortex, 4,42,12, T= −5.89), superior frontal gyrus (−22,44,22, T= −4.83), caudate body (−6,12,14, T= −2.60), amygdala (26,-12,-28, T= −5.07, −30,-8,-30, T= −4.69), superior temporal gyrus (68,-24,6, T= −4.10, −50,-42,6, T= −4.53) and cuneus (−22,-96,-2, T= −4.51). Other regions showed positive activation, such as: vACC (ventral anterior cingulate cortex, -6,22,-4, T=4.51), declive (−6,-56,-16, T=2.89), culmen (−6,-54,-16, T=2.74), thalamus (4,-8,10, T=2.57) and hypothalamus (−4,6,-24, T=2.38). Conclusions During the COQS-ANW state, the activity of cognition, self-awareness, sensation and the memory system of the body seemed all “calming down”. Lacking of the emotional event and the physical activity, amygdala might show negative activation. The more profound signification of all these negative activation regions still need further study. The positive activation regions showed special physiological meanings. Hypothalamus is a collecting center for information concerned with the internal well-being of the body. Much of this information is used to control secretions of the many globally important pituitary hormones [4]. VACC may involve in the regulation of mental and emotional activities. Thalamus may regulate the autonomic and visceral functions, motor systems and sensory systems. The activation of declive and culmen in cerebellum may be involved in the subtle regulation of motor functions. |
Publication | NeuroImage |
Volume | 47 |
Issue | Supplement 1 |
Pages | S156 |
Date | July 2009 |
DOI | 10.1016/S1053-8119(09)71628-3 |
ISSN | 1053-8119 |
URL | http://www.sciencedirect.com.ezproxy.bu.edu/science/article/B6WNP-4X3PHYG-224/2/25a156de836269f31795d1ce23d6c055 |
Accessed | Saturday, September 26, 2009 6:36:58 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Introduction: The mechanism why meditation improves people’s health remains unclear. Since different meditations may activate different regions in brain, we can use fMRI to investigate it. Chinese original quiet sitting (COQS) is mainly one kind of traditional Chinese meditation. It is composed of two different parts: a short period of keeping phrase and receiving cosmic Qi energy (named “Invitation of Primordial Qi”: IPQ), and a long period of relaxation with no further action (named “Allow its Natural Workings”: ANW). Chen had studied it by EEG [1]. We also had a previous study by fMRI [2-3]. In this paper, we want to study the brain activation area during the ANW state. Methods: One special kind of paradigm was designed to find the BOLD signals during the ANW periods. It consisted of three parts: 3-minutes of control state, followed by 3-minutes of IPQ state, and then 9-minutes of ANW state. Total scan time was 15-minutes. Seventeen well-trained subjects with seven females and ten males participated in this fMRI study. Their mean age was 47.5 ± 2.9 (Mean ± SEM, 32not, vert, similar70) with meditation experience 12.4 ± 1.4 (4not, vert, similar21) years. Their regularly mean practice times every day was about 1.3 ± 0.1 (1not, vert, similar3) with mean practice duration 53.8 ± 5.5 (30not, vert, similar120) minutes each time. Experiments were performed on Bruker MEDSPEC 3T system (Bruker, Ettlingen, Germany). Images were acquired using gradient-echo EPI with matrix size 128×128, TE 35ms, and TR 6000ms. All experiments had 12 continuous slices (slice thickness=7mm), FOV 30×30cm2. Data were analyzed by random effect analysis in SPM. Results: Our results showed that (with p<0.05, T>1.75, degree of freedom=16, and number of clusters>25), during the ANW period, certain brain regions showed negative activation, such as (showed in Talairach pick and T-value): dACC (dorsal anterior cingulate cortex, 4,42,12, T= −5.89), superior frontal gyrus (−22,44,22, T= −4.83), caudate body (−6,12,14, T= −2.60), amygdala (26,-12,-28, T= −5.07, −30,-8,-30, T= −4.69), superior temporal gyrus (68,-24,6, T= −4.10, −50,-42,6, T= −4.53) and cuneus (−22,-96,-2, T= −4.51). Other regions showed positive activation, such as: vACC (ventral anterior cingulate cortex, -6,22,-4, T=4.51), declive (−6,-56,-16, T=2.89), culmen (−6,-54,-16, T=2.74), thalamus (4,-8,10, T=2.57) and hypothalamus (−4,6,-24, T=2.38). Conclusions: During the COQS-ANW state, the activity of cognition, self-awareness, sensation and the memory system of the body seemed all “calming down”. Lacking of the emotional event and the physical activity, amygdala might show negative activation. The more profound signification of all these negative activation regions still need further study. The positive activation regions showed special physiological meanings. Hypothalamus is a collecting center for information concerned with the internal well-being of the body. Much of this information is used to control secretions of the many globally important pituitary hormones [4]. VACC may involve in the regulation of mental and emotional activities. Thalamus may regulate the autonomic and visceral functions, motor systems and sensory systems. The activation of declive and culmen in cerebellum may be involved in the subtle regulation of motor functions.
Type | Journal Article |
---|---|
Author | S Loader |
Abstract | People who have been resuscitated often describe phenomena which have a profound effect on them. Do these experiences have a physiological origin? |
Publication | Professional Nurse (London, England) |
Volume | 5 |
Issue | 9 |
Pages | 458-463 |
Date | Jun 1990 |
Journal Abbr | Prof Nurse |
ISSN | 0266-8130 |
Short Title | Heaven can wait |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/2367539 |
Accessed | Friday, October 09, 2009 4:19:31 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 2367539 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
People who have been resuscitated often describe phenomena which have a profound effect on them. Do these experiences have a physiological origin?
Type | Book Section |
---|---|
Author | Hans C. Lou |
Author | Markus Nowak |
Author | Troels W. Kjaer |
Contributor | Steven Laureys |
Abstract | In meditation both the quality and the contents of consciousness may be voluntarily changed, making it an obvious target in the quest for the neural correlate of consciousness. Here we present the results of a positron emission tomography study of yoga nidra relaxation meditation when compared with the normal resting conscious state. Meditation is accompanied by a relatively increased perfusion in the sensory imagery system: hippocampus and sensory and higher order association regions, with decreased perfusion in the executive system: dorsolateral prefrontal cortex, anterior cingulate gyrus, striatum, thalamus, pons, and cerebellum. To identify regions active in both systems we performed a principal component analysis of the results. This separated the blood flow data into two groups of regions, explaining 25 and 18% of their variance: One group corresponded to the executive system, and the other to the systems supporting sensory imagery. A small group of regions contributed considerably to both networks: medial parietal and medial prefrontal cortices, together with the striatum. The inclusion of the striatum and our subsequent finding of increased striatal dopamine binding to D2 receptors during meditation suggested dopaminergic regulation of this circuit. We then investigated the neural networks supporting episodic retrieval of judgments of individuals with different degrees of self-relevance, in the decreasing order: self, best friend, and the Danish queen. We found that all conditions activated a medial prefrontal -- precuneus/posterior cingulate cortex, thalamus, and cerebellum. This activation occurred together with the activation of the left lateral prefrontal/temporal cortex. The latter was dependent on the requirement of retrieval of semantic information, being most pronounced in the "queen" condition. Transcranial magnetic stimulation, targeting precuneus, was then applied to the medial parietal region to transiently disrupt the normal function of the circuitry. We found a decreased efficiency of retrieval of self-judgment compared to the judgment of best friend. This shows that the integrity of the function of precuneus is essential for self-reference, but not for reference to others. |
Book Title | The Boundaries of Consciousness: Neurobiology and Neuropathology |
Volume | Volume 150 |
Publisher | Elsevier |
Date | 2005 |
Pages | 197-204, 594 |
ISBN | 0079-6123 |
URL | http://www.sciencedirect.com/science/article/B7CV6-4H62GJY-P/2/5e96e377a6a4a212776dee0e64a7721b |
Accessed | Tuesday, September 01, 2009 9:55:35 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
In meditation both the quality and the contents of consciousness may be voluntarily changed, making it an obvious target in the quest for the neural correlate of consciousness. Here we present the results of a positron emission tomography study of yoga nidra relaxation meditation when compared with the normal resting conscious state. Meditation is accompanied by a relatively increased perfusion in the sensory imagery system: hippocampus and sensory and higher order association regions, with decreased perfusion in the executive system: dorsolateral prefrontal cortex, anterior cingulate gyrus, striatum, thalamus, pons, and cerebellum. To identify regions active in both systems we performed a principal component analysis of the results. This separated the blood flow data into two groups of regions, explaining 25 and 18% of their variance: One group corresponded to the executive system, and the other to the systems supporting sensory imagery. A small group of regions contributed considerably to both networks: medial parietal and medial prefrontal cortices, together with the striatum. The inclusion of the striatum and our subsequent finding of increased striatal dopamine binding to D2 receptors during meditation suggested dopaminergic regulation of this circuit. We then investigated the neural networks supporting episodic retrieval of judgments of individuals with different degrees of self-relevance, in the decreasing order: self, best friend, and the Danish queen. We found that all conditions activated a medial prefrontal -- precuneus/posterior cingulate cortex, thalamus, and cerebellum. This activation occurred together with the activation of the left lateral prefrontal/temporal cortex. The latter was dependent on the requirement of retrieval of semantic information, being most pronounced in the “queen” condition. Transcranial magnetic stimulation, targeting precuneus, was then applied to the medial parietal region to transiently disrupt the normal function of the circuitry. We found a decreased efficiency of retrieval of self-judgment compared to the judgment of best friend. This shows that the integrity of the function of precuneus is essential for self-reference, but not for reference to others.
Type | Journal Article |
---|---|
Author | M Kathleen B Lustyk |
Author | Neharika Chawla |
Author | Roger S Nolan |
Author | G Alan Marlatt |
Abstract | Increasing interest in mindfulness meditation (MM) warrants discussion of research safety. Side effects of meditation with possible adverse reactions are reported in the literature. Yet participant screening procedures, research safety guidelines, and standards for researcher training have not been developed and disseminated in the MM field of study. The goal of this paper is to summarize safety concerns of MM practice and offer scholars some practical tools to use in their research. For example, we offer screener schematics aimed at determining the contraindication status of potential research participants. Moreover, we provide information on numerous MM training options. Ours is the first presentation of this type aimed at helping researchers think through the safety and training issues presented herein. Support for our recommendations comes from consulting 17 primary publications and 5 secondary reports/literature reviews of meditation side effects. Mental health consequences were the most frequently reported side effects, followed by physical health then spiritual health consequences. For each of these categories of potential adverse effects, we offer MM researchers methods to assess the relative risks of each as it pertains to their particular research programs. |
Publication | Advances in Mind-Body Medicine |
Volume | 24 |
Issue | 1 |
Pages | 20-30 |
Date | 2009 |
Journal Abbr | Adv Mind Body Med |
ISSN | 1532-1843 |
Short Title | Mindfulness meditation research |
Accessed | Tuesday, February 22, 2011 7:29:57 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 20671334 |
Date Added | Thursday, September 29, 2011 9:07:00 AM |
Modified | Thursday, September 29, 2011 9:07:00 AM |
Type | Journal Article |
---|---|
Author | Antoine Lutz |
Author | Lawrence L Greischar |
Author | David M Perlman |
Author | Richard J Davidson |
Abstract | The brain and the cardiovascular system influence each other during the processing of emotion. The study of the interactions of these systems during emotion regulation has been limited in human functional neuroimaging, despite its potential importance for physical health. We have previously reported that mental expertise in cultivation of compassion alters the activation of circuits linked with empathy and theory of mind in response to emotional stimuli. Guided by the finding that heart rate increases more during blocks of compassion meditation than neutral states, especially for experts, we examined the interaction between state (compassion vs. neutral) and group (novice, expert) on the relation between heart rate and BOLD signal during presentation of emotional sounds presented during each state. Our findings revealed that BOLD signal in the right middle insula showed a significant association with heart rate (HR) across state and group. This association was stronger in the left middle/posterior insula when experts were compared to novices. The positive coupling of HR and BOLD was higher within the compassion state than within the neutral state in the dorsal anterior cingulate cortex for both groups, underlining the role of this region in the modulation of bodily arousal states. This state effect was stronger for experts than novices in somatosensory cortices and the right inferior parietal lobule (group by state interaction). These data confirm that compassion enhances the emotional and somatosensory brain representations of others' emotions, and that this effect is modulated by expertise. Future studies are needed to further investigate the impact of compassion training on these circuits. |
Publication | NeuroImage |
Volume | 47 |
Issue | 3 |
Pages | 1038-1046 |
Date | Sep 2009 |
Journal Abbr | Neuroimage |
DOI | 10.1016/j.neuroimage.2009.04.081 |
ISSN | 1095-9572 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19426817 |
Accessed | Saturday, September 26, 2009 3:33:31 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19426817 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The brain and the cardiovascular system influence each other during the processing of emotion. The study of the interactions of these systems during emotion regulation has been limited in human functional neuroimaging, despite its potential importance for physical health. We have previously reported that mental expertise in cultivation of compassion alters the activation of circuits linked with empathy and theory of mind in response to emotional stimuli. Guided by the finding that heart rate increases more during blocks of compassion meditation than neutral states, especially for experts, we examined the interaction between state (compassion vs. neutral) and group (novice, expert) on the relation between heart rate and BOLD signal during presentation of emotional sounds presented during each state. Our findings revealed that BOLD signal in the right middle insula showed a significant association with heart rate (HR) across state and group. This association was stronger in the left middle/posterior insula when experts were compared to novices. The positive coupling of HR and BOLD was higher within the compassion state than within the neutral state in the dorsal anterior cingulate cortex for both groups, underlining the role of this region in the modulation of bodily arousal states. This state effect was stronger for experts than novices in somatosensory cortices and the right inferior parietal lobule (group by state interaction). These data confirm that compassion enhances the emotional and somatosensory brain representations of others’ emotions, and that this effect is modulated by expertise. Future studies are needed to further investigate the impact of compassion training on these circuits.
Type | Journal Article |
---|---|
Author | M Ly |
Author | ML Spezio |
Abstract | Introduction Meditation practices are often purported to have beneficial consequences on one's attentional performance or on one's capacity for positive behaviors in social interactions. Meditation is defined as a self-directed practice with a goal of suspending discursive and evaluative thought. Previous research on meditation, mainly within Eastern traditions such as Buddhism, have been shown to have an effect on systems of attention (Lutz et al., 2008; Slagter et al., 2007); thus, consequently, meditation has been adopted as a significant form of mind-body intervention within clinical healthcare with promising results including decreased levels of stress, chronic pain and anxiety. However, it is not known whether these practices may influence social decision-making. Using functional magnetic resonance imaging (fMRI), we investigated whether neural areas that were differentially activated by meditation continued to be recruited during simple judgments involving making trustworthiness attributions from just visual facial images. Methods Using a within subjects experimental design, experienced practitioners either meditated or focused attention on an audio narrative and signaled via button press when mind wandering occurred. Subsequently, participants made trustworthiness judgments based on facial images presented for 50 milliseconds, preceded by 10 minutes of either meditating or focusing on the narrative. Results During meditation, mindfulness in contrast to mind wandering recruited a greater activation in the bilateral insula and paracingulate [Figure 1]. Mindfulness during meditation in contrast to focused listening was associated with greater activation in the anterior cingulate cortex (ACC), dorsomedial prefrontal cortex and right precuneus [Figure 2]. Meditation prior to making trustworthiness judgments elicited increased activation in the left lateralized insula, inferofrontal gyrus and ventral anterior cingulate cortex (vACC) [Figure 3]. In contrast to focused listening, meditation was associated with a larger recruitment of the left insula, ACC, and right parietal cortex [Figure 4]. Conclusions We have shown that mindfulness during meditation recruits networks associated with attention and affective processing and in a differentially increased manner in contrast to focused listening. When compared to focused listening, meditation prior to social decision making was associated with greater recruitment of areas implicated in processing attention, emotion and interoception. These findings suggest that meditation may influence neural circuits in an enduring manner in which they may be easily recruited during social cognition. In a recent review, Craig (2009) proposed that the insula and ACC be regarded as limbic sensory and motor cortices that produce the feeling and motivation that compose an emotion. This theory is based on the dual lamina I spinothalamocortical projection to both the insula and the ACC, recruitment of both of these areas in numerous studies investigating emotion and their respective descending projections to sensory and motor brainstem regions. It is also suggested that the co-activation of the ACC and insula are associated with greater emotional and self-conscious awareness (Seeley et al., 2007; Craig, 2009). Further analyses on the functional connectivity between the insula and ACC will be conducted to further extend these findings. |
Publication | NeuroImage |
Volume | 47 |
Issue | Supplement 1 |
Pages | S194 |
Date | July 2009 |
DOI | 10.1016/S1053-8119(09)72190-1 |
ISSN | 1053-8119 |
URL | http://www.sciencedirect.com.ezproxy.bu.edu/science/article/B6WNP-4X3PHYG-2S6/2/c29afb2ec44a0cbec39a769a5cfb1689 |
Accessed | Saturday, September 26, 2009 6:25:24 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Introduction Meditation practices are often purported to have beneficial consequences on one’s attentional performance or on one’s capacity for positive behaviors in social interactions. Meditation is defined as a self-directed practice with a goal of suspending discursive and evaluative thought. Previous research on meditation, mainly within Eastern traditions such as Buddhism, have been shown to have an effect on systems of attention (Lutz et al., 2008; Slagter et al., 2007); thus, consequently, meditation has been adopted as a significant form of mind-body intervention within clinical healthcare with promising results including decreased levels of stress, chronic pain and anxiety. However, it is not known whether these practices may influence social decision-making. Using functional magnetic resonance imaging (fMRI), we investigated whether neural areas that were differentially activated by meditation continued to be recruited during simple judgments involving making trustworthiness attributions from just visual facial images. Methods: Using a within subjects experimental design, experienced practitioners either meditated or focused attention on an audio narrative and signaled via button press when mind wandering occurred. Subsequently, participants made trustworthiness judgments based on facial images presented for 50 milliseconds, preceded by 10 minutes of either meditating or focusing on the narrative. Results: During meditation, mindfulness in contrast to mind wandering recruited a greater activation in the bilateral insula and paracingulate [Figure 1]. Mindfulness during meditation in contrast to focused listening was associated with greater activation in the anterior cingulate cortex (ACC), dorsomedial prefrontal cortex and right precuneus [Figure 2]. Meditation prior to making trustworthiness judgments elicited increased activation in the left lateralized insula, inferofrontal gyrus and ventral anterior cingulate cortex (vACC) [Figure 3]. In contrast to focused listening, meditation was associated with a larger recruitment of the left insula, ACC, and right parietal cortex [Figure 4]. Conclusions: We have shown that mindfulness during meditation recruits networks associated with attention and affective processing and in a differentially increased manner in contrast to focused listening. When compared to focused listening, meditation prior to social decision making was associated with greater recruitment of areas implicated in processing attention, emotion and interoception. These findings suggest that meditation may influence neural circuits in an enduring manner in which they may be easily recruited during social cognition. In a recent review, Craig (2009) proposed that the insula and ACC be regarded as limbic sensory and motor cortices that produce the feeling and motivation that compose an emotion. This theory is based on the dual lamina I spinothalamocortical projection to both the insula and the ACC, recruitment of both of these areas in numerous studies investigating emotion and their respective descending projections to sensory and motor brainstem regions. It is also suggested that the co-activation of the ACC and insula are associated with greater emotional and self-conscious awareness (Seeley et al., 2007; Craig, 2009). Further analyses on the functional connectivity between the insula and ACC will be conducted to further extend these findings.
Type | Journal Article |
---|---|
Author | Taruna Mallick |
Author | Ravi Kulkarni |
Abstract | OBJECTIVES: The study objective was to study the change in the critical flicker fusion (CFF) after a yogic visual concentration practice (trataka). DESIGN: Thirty (30) subjects participated in a study where they were evaluated for the CFF immediately before and after the practice. The subjects also participated in a comparable control session. SUBJECTS: The subjects were 30 volunteers in the age range 25-40. Fifteen (15) of the volunteers were male. The mean age was 31.33 ± 4.67. RESULTS: The CFF showed a statistically significant increase from 37.35 ± 2.84 to 38.66 ± 2.91 after the yoga practice of trataka. The control session did not produce a statistically significant change in the CFF. CONCLUSIONS: An increase in the CFF is seen immediately after the yogic concentration practice called trataka. |
Publication | Journal of Alternative and Complementary Medicine (New York, N.Y.) |
Volume | 16 |
Issue | 12 |
Pages | 1265-1267 |
Date | Dec 2010 |
Journal Abbr | J Altern Complement Med |
DOI | 10.1089/acm.2010.0012 |
ISSN | 1557-7708 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/21091294 |
Accessed | Tuesday, January 18, 2011 6:59:57 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 21091294 |
Date Added | Thursday, September 29, 2011 8:58:27 AM |
Modified | Thursday, September 29, 2011 8:58:27 AM |
Type | Journal Article |
---|---|
Author | L K Manley |
Publication | Journal of Emergency Nursing: JEN: Official Publication of the Emergency Department Nurses Association |
Volume | 22 |
Issue | 4 |
Pages | 311-316 |
Date | Aug 1996 |
Journal Abbr | J Emerg Nurs |
ISSN | 0099-1767 |
Short Title | Enchanted journeys |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8936142 |
Accessed | Friday, October 09, 2009 4:02:07 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8936142 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Robert D. Margolis |
Author | Kirk W. Elifson |
Abstract | A typology of religious experience was validated and an empirical determination of the similarities between the religious and psychotic experiences was made. Expert and non-expert raters (n=16) were asked to differentiate religious experiences (n=12), fabricated religious experiences (n=12), and psychotic experiences (n=12) using the typology of religious experience. A split plot, repeated measures analysis of variance yielded three significant findings: a) Expert raters performed significantly better than non-expert raters at identifying the three types of experiences. B) Non-expert raters with the typology performed as well as expert raters and significantly better than non-expert raters without the typology. C) Psychotic experiences were more easily identified than were religious or fabricated experiences. [j]. |
Publication | Journal of Psychology & Theology |
Volume | 11 |
Issue | 2 |
Pages | 135-141 |
Date | Sum 1983 |
ISSN | 0091-6471 |
URL | http://search.ebscohost.com.ezproxy.bu.edu/login.aspx? direct=true&db=rfh&AN=ATLA0000932670&… |
Accessed | Friday, October 09, 2009 4:24:44 PM |
Library Catalog | EBSCOhost |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A typology of religious experience was validated and an empirical determination of the similarities between the religious and psychotic experiences was made. Expert and non-expert raters (n=16) were asked to differentiate religious experiences (n=12), fabricated religious experiences (n=12), and psychotic experiences (n=12) using the typology of religious experience. A split plot, repeated measures analysis of variance yielded three significant findings: a) Expert raters performed significantly better than non-expert raters at identifying the three types of experiences. B) Non-expert raters with the typology performed as well as expert raters and significantly better than non-expert raters without the typology. C) Psychotic experiences were more easily identified than were religious or fabricated experiences.
Type | Journal Article |
---|---|
Author | Robert D. Margolis |
Author | Kirk W. Elifson |
Publication | Journal for the Scientific Study of Religion |
Volume | 18 |
Issue | 1 |
Pages | 61-67 |
Date | Mar., 1979 |
ISSN | 00218294 |
URL | http://www.jstor.org/stable/1385379 |
Extra | ArticleType: primary_article / Full publication date: Mar., 1979 / Copyright © 1979 Society for the Scientific Study of Religion |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | P R Martens |
Abstract | Frequent criticism concerning the investigation of near-death-experiences (NDEs) has been the lack of uniform nomenclature and the failure to control the studied population with an elimination of interfering factors such as administration of sedatives and nonspecific stress responses. Greyson's NDE Scale is a 16-item questionnaire developed to standardize further research into mechanisms and effects of NDEs. Using this scale, we interviewed good out-of-hospital cardiac arrest survivors, with documented time-intervals between call for help and restoration of spontaneous circulation, yet without obvious brain damage or known, psychiatric history. The incidence of such experiences appeared to be extremely low among survivors of genuine cardiac arrest events. Alteration of information processing under the influence of hypoxia and hypercarbia only occurs after several minutes of brain ischaemia. International multicentric data collection within the framework for standardized reporting of cardiac arrest events will be the only satisfying method to address this fascinating and intriguing issue. |
Publication | Resuscitation |
Volume | 27 |
Issue | 2 |
Pages | 171-175 |
Date | Mar 1994 |
Journal Abbr | Resuscitation |
ISSN | 0300-9572 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8029538 |
Accessed | Friday, October 09, 2009 4:08:48 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8029538 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Frequent criticism concerning the investigation of near-death-experiences (NDEs) has been the lack of uniform nomenclature and the failure to control the studied population with an elimination of interfering factors such as administration of sedatives and nonspecific stress responses. Greyson’s NDE Scale is a 16-item questionnaire developed to standardize further research into mechanisms and effects of NDEs. Using this scale, we interviewed good out-of-hospital cardiac arrest survivors, with documented time-intervals between call for help and restoration of spontaneous circulation, yet without obvious brain damage or known, psychiatric history. The incidence of such experiences appeared to be extremely low among survivors of genuine cardiac arrest events. Alteration of information processing under the influence of hypoxia and hypercarbia only occurs after several minutes of brain ischaemia. International multicentric data collection within the framework for standardized reporting of cardiac arrest events will be the only satisfying method to address this fascinating and intriguing issue.
Type | Journal Article |
---|---|
Author | Rose H. Matousek |
Author | Patricia L. Dobkin |
Author | Jens Pruessner |
Abstract | 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. |
Publication | Complementary Therapies in Clinical Practice |
Volume | 16 |
Issue | 1 |
Pages | 13-19 |
Date | February 2010 |
DOI | 10.1016/j.ctcp.2009.06.004 |
ISSN | 1744-3881 |
Accessed | Saturday, March 06, 2010 10:03:23 AM |
Library Catalog | ScienceDirect |
Date Added | Thursday, September 29, 2011 9:04:35 AM |
Modified | Thursday, September 29, 2011 9:04:35 AM |
Type | Journal Article |
---|---|
Author | Eric E McCollum |
Author | Diane R Gehart |
Abstract | Some of the more difficult to define aspects of the therapeutic process (empathy, compassion, presence) remain some of the most important. Teaching them presents a challenge for therapist trainees and educators alike. In this study, we examine our beginning practicum students' experience of learning mindfulness meditation as a way to help them develop therapeutic presence. Through thematic analysis of their journal entries a variety of themes emerged, including the effects of meditation practice, the ability to be present, balancing being and doing modes in therapy, and the development of acceptance and compassion for themselves and for their clients. Our findings suggest that mindfulness meditation may be a useful addition to clinical training. |
Publication | Journal of Marital and Family Therapy |
Volume | 36 |
Issue | 3 |
Pages | 347-360 |
Date | Jul 1, 2010 |
Journal Abbr | J Marital Fam Ther |
DOI | 10.1111/j.1752-0606.2010.00214.x |
ISSN | 1752-0606 |
Short Title | Using mindfulness meditation to teach beginning therapists therapeutic presence |
Accessed | Tuesday, July 27, 2010 11:57:18 AM |
Library Catalog | NCBI PubMed |
Extra | PMID: 20618581 |
Date Added | Thursday, September 29, 2011 9:03:48 AM |
Modified | Thursday, September 29, 2011 9:03:48 AM |
Type | Book |
---|---|
Author | Donald McCown |
Author | Diane Reibel |
Author | Marc S. Micozzi |
Place | New York |
Publisher | Springer |
Date | 2009-12-15 |
ISBN | 0387094830 |
Short Title | Teaching Mindfulness |
Library Catalog | Amazon.com |
Date Added | Thursday, September 29, 2011 9:05:21 AM |
Modified | Thursday, September 29, 2011 9:05:21 AM |
Type | Book |
---|---|
Author | Patrick McNamara |
Publisher | Cambridge University Press |
Date | 2009-11-30 |
ISBN | 0521889588 |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Recent technical advances in the life and medical sciences have revolutionized our understanding of the brain, while the emerging disciplines of social, cognitive, and affective neuroscience continue to reveal the connections of the higher cognitive functions and emotional states associated with religious experience to underlying brain states. At the same time, a host of developing theories in psychology and anthropology posit evolutionary explanations for the ubiquity and persistence of religious beliefs and the reports of religious experiences across human cultures, while gesturing toward physical bases for these behaviors. What is missing from this literature is a strong voice speaking to these behavioral and social scientists - as well as to the intellectually curious in the religious studies community - from the perspective of a brain scientist.
Type | Book |
---|---|
Author | Patrick McNamara |
Publisher | Praeger Publishers |
Date | 2006-09-30 |
ISBN | 0275987884 |
Short Title | Where God and Science Meet [Three Volumes] |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Spiritual practices, or awakenings, have an impact on brain, mind and personality. These changes are being scientifically predicted and proven. For example, studies show Buddhist priests and Franciscan nuns at the peak of religious feelings show a functional change in the lobes of their brain. Similar processes have been found in people with epilepsy, which Hippocrates called “the sacred disease.” New research is showing that not only does a person’s brain activity change in particular areas while that person is experiencing religious epiphany, but such events can be created for some people, even self-professed atheists, by stimulating various parts of the brain. In this far-reaching and novel set, experts from across the nation and around the world present evolutionary, neuroscientific, and psychological approaches to explaining and exploring religion, including the newest findings and evidence that have spurred the fledgling field of neurotheology. It is not the goal of neurotheology to prove or disprove the existence of God, but to understand the biology of spiritual experiences. Such experiences seem to exist outside time and space - caused by the brain for some reason losing its perception of a boundary between physical body and outside world - and could help explain other intangible events, such as altered states of consciousness, possessions, alien visitations, near-death experiences and out-of-body events. Understanding them - as well as how and why these abilities evolved in the brain - could also help us understand how religion contributes to survival of the human race. Eminent contributors to this set help us answer questions including: How does religion better our brain function? What is the difference between a religious person and a terrorist who kills in the name of religion? Is there one site or function in the brain necessary for religious experience?
Type | Journal Article |
---|---|
Author | Debra Moehle McCallum |
Abstract | Multidimensional scaling and regression techniques were used to identify and interpret dimensions in the domain of religious experiences. Descriptions of personal religious experiences were collected from college students and adult members of major western religions. Experimental participants judged the similarities among the descriptions and rated them on a number of attribute scales. Analyses indicated that student experiences could be described by four dimensions: spiritual-temporal, aesthetic response, social-individual, and discrete-continual. Three dimensions defined the adult experiences: level of personal control, spiritual-temporal, and social-individual. Points of correspondence and noncorrespondence with previous taxonomies of religious experiences are discussed. |
Publication | Journal of Experimental Social Psychology |
Volume | 19 |
Pages | 122-145 |
Date | 1983 |
ISSN | 0022-1031 |
URL | http://search.ebscohost.com.ezproxy.bu.edu/login.aspx? direct=true&db=rfh&AN=ATLA0000928063&… |
Accessed | Friday, October 09, 2009 4:25:12 PM |
Library Catalog | EBSCOhost |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Multidimensional scaling and regression techniques were used to identify and interpret dimensions in the domain of religious experiences. Descriptions of personal religious experiences were collected from college students and adult members of major western religions. Experimental participants judged the similarities among the descriptions and rated them on a number of attribute scales. Analyses indicated that student experiences could be described by four dimensions: spiritual-temporal, aesthetic response, social-individual, and discrete-continual. Three dimensions defined the adult experiences: level of personal control, spiritual-temporal, and social-individual. Points of correspondence and noncorrespondence with previous taxonomies of religious experiences are discussed.
Type | Journal Article |
---|---|
Author | E Mohandas |
Abstract | Spiritual practices have been proposed to have many beneficial effects as far as mental health is concerned. The exact neural basis of these effects is slowly coming to light and different imaging techniques have elucidated the neural basis of meditative practices. The evidence though preliminary and based on studies replete with methodological constraints, points toward the involvement of the prefrontal and parietal cortices. The available data on meditation focus on activated frontal attentional network. Neuroimaging studies have shown that meditation results in an activation of the prefrontal cortex, activation of the thalamus and the inhibitory thalamic reticular nucleus and a resultant functional deafferentation of the parietal lobe. The neurochemical change as a result of meditative practices involves all the major neurotransmitter systems. The neurotransmitter changes contribute to the amelioration of anxiety and depressive symptomatology and in part explain the psychotogenic property of meditation. This overview highlights the involvement of multiple neural structures, the neurophysiological and neurochemical alterations observed in meditative practices. |
Publication | Mens Sana Monographs |
Volume | 6 |
Issue | 1 |
Pages | 63 |
Date | Jan 2008 |
Journal Abbr | Mens Sana Monogr |
DOI | 10.4103/0973-1229.33001 |
ISSN | 0973-1229 |
URL | http://www.msmonographs.org/article.asp? issn=0973-1229;year=2008;volume=6;issue=1;spage=63;epage=80;aulast=Mohandas |
Accessed | Tuesday, September 29, 2009 9:44:46 AM |
Library Catalog | CrossRef |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Spiritual practices have been proposed to have many beneficial effects as far as mental health is concerned. The exact neural basis of these effects is slowly coming to light and different imaging techniques have elucidated the neural basis of meditative practices. The evidence though preliminary and based on studies replete with methodological constraints, points toward the involvement of the prefrontal and parietal cortices. The available data on meditation focus on activated frontal attentional network. Neuroimaging studies have shown that meditation results in an activation of the prefrontal cortex, activation of the thalamus and the inhibitory thalamic reticular nucleus and a resultant functional deafferentation of the parietal lobe. The neurochemical change as a result of meditative practices involves all the major neurotransmitter systems. The neurotransmitter changes contribute to the amelioration of anxiety and depressive symptomatology and in part explain the psychotogenic property of meditation. This overview highlights the involvement of multiple neural structures, the neurophysiological and neurochemical alterations observed in meditative practices.
Type | Journal Article |
---|---|
Author | Adam Moore |
Author | Peter Malinowski |
Abstract | This study investigated the link between meditation, self-reported mindfulness and cognitive flexibility as well as other attentional functions. It compared a group of meditators experienced in mindfulness meditation with a meditation-naïve control group on measures of Stroop interference and the "d2-concentration and endurance test". Overall the results suggest that attentional performance and cognitive flexibility are positively related to meditation practice and levels of mindfulness. Meditators performed significantly better than non-meditators on all measures of attention. Furthermore, self-reported mindfulness was higher in meditators than non-meditators and correlations with all attention measures were of moderate to high strength. This pattern of results suggests that mindfulness is intimately linked to improvements of attentional functions and cognitive flexibility. The relevance of these findings for mental balance and well-being are discussed. |
Publication | Consciousness and Cognition |
Volume | 18 |
Issue | 1 |
Pages | 176-186 |
Date | Mar 2009 |
Journal Abbr | Conscious Cogn |
DOI | 10.1016/j.concog.2008.12.008 |
ISSN | 1090-2376 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19181542 |
Accessed | Saturday, September 26, 2009 3:22:22 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19181542 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This study investigated the link between meditation, self-reported mindfulness and cognitive flexibility as well as other attentional functions. It compared a group of meditators experienced in mindfulness meditation with a meditation-naïve control group on measures of Stroop interference and the “d2-concentration and endurance test”. Overall the results suggest that attentional performance and cognitive flexibility are positively related to meditation practice and levels of mindfulness. Meditators performed significantly better than non-meditators on all measures of attention. Furthermore, self-reported mindfulness was higher in meditators than non-meditators and correlations with all attention measures were of moderate to high strength. This pattern of results suggests that mindfulness is intimately linked to improvements of attentional functions and cognitive flexibility. The relevance of these findings for mental balance and well-being are discussed.
Type | Journal Article |
---|---|
Author | M Morse |
Abstract | Near-death experiences occurring to persons who have survived near-terminal events, such as cardiac arrests or profound comas, have been widely reported in the lay literature; however, there is little documentation of such events in the medical literature. These experiences generally have a consistent core of euphoric affect, an out-of-the-body state, encountering a being of light, meeting others (especially dead relatives), and going from a dark tunnel to a world of light. This core remains consistently present despite wide variations in the religious or cultural background of the person. Such an event occurred to a 7-year-old near-drowning victim. Pediatricians should be alerted to the potential need for counseling in children who have survived near-fatal events. |
Publication | American Journal of Diseases of Children (1960) |
Volume | 137 |
Issue | 10 |
Pages | 959-961 |
Date | Oct 1983 |
Journal Abbr | Am. J. Dis. Child |
ISSN | 0002-922X |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/6613940 |
Accessed | Friday, October 09, 2009 5:48:23 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 6613940 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near-death experiences occurring to persons who have survived near-terminal events, such as cardiac arrests or profound comas, have been widely reported in the lay literature; however, there is little documentation of such events in the medical literature. These experiences generally have a consistent core of euphoric affect, an out-of-the-body state, encountering a being of light, meeting others (especially dead relatives), and going from a dark tunnel to a world of light. This core remains consistently present despite wide variations in the religious or cultural background of the person. Such an event occurred to a 7-year-old near-drowning victim. Pediatricians should be alerted to the potential need for counseling in children who have survived near-fatal events.
Type | Journal Article |
---|---|
Author | M L Morse |
Abstract | Near death experiences (NDEs) have been reported throughout human history in a wide variety of cultures. In the past 20 years an explosion of accounts of such experiences occurring to those surviving coma, cardiac arrest, and noninjurious near fatal brushes with death has been reported. Such events occur to a broad cross section of society, including children, and are variously estimated to occur in between 10% and 90% of near-death situations. A number of similar elements are common to NDEs, including out-of-body experiences (OBEs), hearing buzzing or rushing sounds, entering into a void or a tunnel, seeing or entering into a bright spiritual light, encountering a border or limit, and the subjective perception of making a conscious choice or being forced to return to the body. Anecdotal cases exist in which the reality of the out-of-body perceptions can be independently verified by external conditions, situations, people, and objects. Childhood experiences are often compelling because children have a different perception of death than adults. Their experiences are simple and reveal a core NDE that is universal to the human dying experience. |
Publication | Current Problems in Pediatrics |
Volume | 24 |
Issue | 2 |
Pages | 55-83 |
Date | Feb 1994 |
Journal Abbr | Curr Probl Pediatr |
ISSN | 0045-9380 |
Short Title | Near death experiences and death-related visions in children |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8026218 |
Accessed | Friday, October 09, 2009 4:11:12 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8026218 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Near death experiences (NDEs) have been reported throughout human history in a wide variety of cultures. In the past 20 years an explosion of accounts of such experiences occurring to those surviving coma, cardiac arrest, and noninjurious near fatal brushes with death has been reported. Such events occur to a broad cross section of society, including children, and are variously estimated to occur in between 10% and 90% of near-death situations. A number of similar elements are common to NDEs, including out-of-body experiences (OBEs), hearing buzzing or rushing sounds, entering into a void or a tunnel, seeing or entering into a bright spiritual light, encountering a border or limit, and the subjective perception of making a conscious choice or being forced to return to the body. Anecdotal cases exist in which the reality of the out-of-body perceptions can be independently verified by external conditions, situations, people, and objects. Childhood experiences are often compelling because children have a different perception of death than adults. Their experiences are simple and reveal a core NDE that is universal to the human dying experience.
Type | Journal Article |
---|---|
Author | M Morse |
Author | P Castillo |
Author | D Venecia |
Author | J Milstein |
Author | D C Tyler |
Abstract | We nonselectively interviewed 11 patients aged 3 through 16 years who had survived critical illnesses, including cardiac arrests and profound comas. Any memory of a time they were unconscious was considered to be a near-death experience (NDE) and was recorded. Seven of these children had memories that included being out of the physical body (six patients), entering darkness (five patients), being in a tunnel (four patients), and deciding to return to the body (three patients). We also interviewed 29 age-matched survivors of illnesses that required intubation, narcotics, benzodiazepines, and admission to an intensive care unit. None of them had any memories of the time they were unconscious. In our study population, NDEs were clearly associated with surviving a critical illness. The elements of NDEs reported are similar to those previously described in adults. No children described elements of depersonalization as part of their NDEs. A core NDE, triggered by the process of dying or resuscitation efforts, may be a natural developmental experience. We present a neurophysiologic hypothesis as to the cause of NDEs. |
Publication | American Journal of Diseases of Children |
Volume | 140 |
Issue | 11 |
Pages | 1110-1114 |
Date | Nov 1986 |
Journal Abbr | Am. J. Dis. Child |
ISSN | 0002-922X |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/3020964 |
Accessed | Friday, October 09, 2009 4:20:32 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 3020964 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
We nonselectively interviewed 11 patients aged 3 through 16 years who had survived critical illnesses, including cardiac arrests and profound comas. Any memory of a time they were unconscious was considered to be a near-death experience (NDE) and was recorded. Seven of these children had memories that included being out of the physical body (six patients), entering darkness (five patients), being in a tunnel (four patients), and deciding to return to the body (three patients). We also interviewed 29 age-matched survivors of illnesses that required intubation, narcotics, benzodiazepines, and admission to an intensive care unit. None of them had any memories of the time they were unconscious. In our study population, NDEs were clearly associated with surviving a critical illness. The elements of NDEs reported are similar to those previously described in adults. No children described elements of depersonalization as part of their NDEs. A core NDE, triggered by the process of dying or resuscitation efforts, may be a natural developmental experience. We present a neurophysiologic hypothesis as to the cause of NDEs.
Type | Journal Article |
---|---|
Author | Timothy J. Nelson |
Abstract | Sociologists have expended little effort to examine the experiential dimension of religion. When social scientists have turned their attention to religious experience, they have used a definition of the concept which has overly restricted its scope. This paper is based upon an ethnographic study of an African Methodist Episcopal congregation made up primarily of the working poor and near-poor. I use the data to study the reported experiences of congregational members concerning the action of spiritual beings in their everyday lives, and I discuss the role of social ties and the cultural devices of metaphor and narrative in shaping these experiences. Finally, I demonstrate the influence of social location -- primarily race and class -- on attributions to supernatural agency. |
Publication | Review of Religious Research |
Volume | 39 |
Issue | 1 |
Pages | 5-26 |
Date | Sep., 1997 |
ISSN | 0034673X |
Short Title | He Made a Way out of No Way |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/3512476 |
Accessed | Friday, October 09, 2009 4:49:19 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Sep., 1997 / Copyright © 1997 Religious Research Association, Inc. |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Sociologists have expended little effort to examine the experiential dimension of religion. When social scientists have turned their attention to religious experience, they have used a definition of the concept which has overly restricted its scope. This paper is based upon an ethnographic study of an African Methodist Episcopal congregation made up primarily of the working poor and near-poor. I use the data to study the reported experiences of congregational members concerning the action of spiritual beings in their everyday lives, and I discuss the role of social ties and the cultural devices of metaphor and narrative in shaping these experiences. Finally, I demonstrate the influence of social location -- primarily race and class -- on attributions to supernatural agency.
Type | Journal Article |
---|---|
Author | Andrew B. Newberg |
Author | Bruce Y. Lee |
Abstract | With the rapidly expanding field of neuroscience research exploring religious and spiritual phenomena, there have been many perspectives as to the validity, importance, relevance, and need for such research. In this essay we review the studies that have contributed to our current understanding of the neuropsychology of religious phenomena. We focus on methodological issues to determine which areas have been weaknesses and strengths in the current studies. This area of research also poses important theological and epistemological questions that require careful consideration if both the religious and scientific elements are to be appropriately respected. The best way to evaluate this field is to determine the methodological issues that currently affect the field and explore how best to address such issues so that future investigations can be as robust as possible and can become more mainstream in both the religious and the scientific arenas. |
Publication | Zygon |
Volume | 40 |
Issue | 2 |
Pages | 469-490 |
Date | 2005 |
DOI | 10.1111/j.1467-9744.2005.00675.x |
Short Title | The neuroscientific study of religious and spiritual phenomena |
URL | http://dx.doi.org/10.1111/j.1467-9744.2005.00675.x |
Accessed | Tuesday, November 10, 2009 7:27:06 PM |
Library Catalog | Wiley InterScience |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Book |
---|---|
Author | Andrew Newberg |
Author | Mark Robert Waldman |
Publisher | Ballantine Books |
Date | 2009-03-24 |
ISBN | 0345503414 |
Short Title | How God Changes Your Brain |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Book |
---|---|
Author | Andrew Newberg |
Author | Mark Robert Waldman |
Publisher | Free Press |
Date | 2006-09-12 |
ISBN | 0743274970 |
Short Title | Why We Believe What We Believe |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Sanford I Nidich |
Author | Maxwell V Rainforth |
Author | David A F Haaga |
Author | John Hagelin |
Author | John W Salerno |
Author | Fred Travis |
Author | Melissa Tanner |
Author | Carolyn Gaylord-King |
Author | Sarina Grosswald |
Author | Robert H Schneider |
Abstract | BACKGROUND: Psychological distress contributes to the development of hypertension in young adults. This trial assessed the effects of a mind-body intervention on blood pressure (BP), psychological distress, and coping in college students. METHODS: This was a randomized controlled trial (RCT) of 298 university students randomly allocated to either the Transcendental Meditation (TM) program or wait-list control. At baseline and after 3 months, BP, psychological distress, and coping ability were assessed. A subgroup of 159 subjects at risk for hypertension was analyzed similarly. RESULTS: Changes in systolic BP (SBP)/diastolic BP (DBP) for the overall sample were -2.0/-1.2 mm Hg for the TM group compared to +0.4/+0.5 mm Hg for controls (P = 0.15, P = 0.15, respectively). Changes in SBP/DBP for the hypertension risk subgroup were -5.0/-2.8 mm Hg for the TM group compared to +1.3/+1.2 mm Hg for controls (P = 0.014, P = 0.028, respectively). Significant improvements were found in total psychological distress, anxiety, depression, anger/hostility, and coping (P values < 0.05). Changes in psychological distress and coping correlated with changes in SBP (P values < 0.05) and DBP (P values < 0.08). CONCLUSIONS: This is the first RCT to demonstrate that a selected mind-body intervention, the TM program, decreased BP in association with decreased psychological distress, and increased coping in young adults at risk for hypertension. This mind-body program may reduce the risk for future development of hypertension in young adults. |
Publication | American Journal of Hypertension |
Volume | 22 |
Issue | 12 |
Pages | 1326-1331 |
Date | Dec 2009 |
Journal Abbr | Am. J. Hypertens |
DOI | 10.1038/ajh.2009.184 |
ISSN | 1879-1905 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19798037 |
Accessed | Monday, December 28, 2009 11:55:05 AM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19798037 |
Date Added | Thursday, September 29, 2011 9:04:55 AM |
Modified | Thursday, September 29, 2011 9:04:55 AM |
Type | Journal Article |
---|---|
Author | M E Nielsen |
Abstract | 66 adults rated the relevance of adjectives representing dimensions of affect and personality for describing how they felt during religious experiences. Adjectives, representing positive affect (enthusiastic, at ease), low neuroticism (calm, relaxed), and high agreeableness (soft-hearted, sympathetic), conscientiousness (conscientious, reliable), and extraversion (sociable, talkative), were rated to be descriptive of religious experiences. The failure of openness to discriminate religious experiences is consistent with Block's criticism (1995) of the five-factor model of personality. |
Publication | Psychological Reports |
Volume | 86 |
Issue | 1 |
Pages | 308-310 |
Date | Feb 2000 |
Journal Abbr | Psychol Rep |
ISSN | 0033-2941 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/10778285 |
Accessed | Friday, October 09, 2009 5:39:15 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 10778285 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
66 adults rated the relevance of adjectives representing dimensions of affect and personality for describing how they felt during religious experiences. Adjectives, representing positive affect (enthusiastic, at ease), low neuroticism (calm, relaxed), and high agreeableness (soft-hearted, sympathetic), conscientiousness (conscientious, reliable), and extraversion (sociable, talkative), were rated to be descriptive of religious experiences. The failure of openness to discriminate religious experiences is consistent with Block’s criticism (1995) of the five-factor model of personality.
Type | Journal Article |
---|---|
Author | Erin L Olivo |
Abstract | The Indo-Tibetan tradition claims that proficiency in the suggested longevity practices of meditation, diet, and physical exercise (yoga), will result in profound anti-aging, stress-mediating and health enhancing effects. Western biomedical research has begun to demonstrate that the psychobiological states induced and cultivated by cognitive behavioral practices which are emblematic of those contained within the Indo-Tibetan tradition (hypnosis, meditation, visualization, systematic relaxation), indeed do have a profound impact on the body's protective and regulatory systems. Although continued study is necessary, much of the early research illuminating the mechanisms responsible for the life-span extending and health-enhancing effects of these cognitive behavioral practices points to the importance of their anti-inflammatory, anti-stress, and antioxidant effects as well as their impact in enhancing the production of endogenous substances that possess general longevity-enhancing, regenerative properties. |
Publication | Annals of the New York Academy of Sciences |
Volume | 1172 |
Pages | 163-171 |
Date | Aug 2009 |
Journal Abbr | Ann. N. Y. Acad. Sci |
DOI | 10.1111/j.1749-6632.2009.04415.x |
ISSN | 1749-6632 |
Short Title | Protection throughout the life span |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19735248 |
Accessed | Friday, February 04, 2011 11:16:20 AM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19735248 |
Date Added | Thursday, September 29, 2011 9:05:38 AM |
Modified | Thursday, September 29, 2011 9:05:38 AM |
Type | Journal Article |
---|---|
Author | Erin L Olivo |
Abstract | The Indo-Tibetan tradition claims that proficiency in the suggested longevity practices of meditation, diet, and physical exercise (yoga), will result in profound anti-aging, stress-mediating and health enhancing effects. Western biomedical research has begun to demonstrate that the psychobiological states induced and cultivated by cognitive behavioral practices which are emblematic of those contained within the Indo-Tibetan tradition (hypnosis, meditation, visualization, systematic relaxation), indeed do have a profound impact on the body's protective and regulatory systems. Although continued study is necessary, much of the early research illuminating the mechanisms responsible for the life-span extending and health-enhancing effects of these cognitive behavioral practices points to the importance of their anti-inflammatory, anti-stress, and antioxidant effects as well as their impact in enhancing the production of endogenous substances that possess general longevity-enhancing, regenerative properties. |
Publication | Annals of the New York Academy of Sciences |
Volume | 1172 |
Pages | 163-171 |
Date | Aug 2009 |
Journal Abbr | Ann. N. Y. Acad. Sci |
DOI | 10.1111/j.1749-6632.2009.04415.x |
ISSN | 1749-6632 |
Short Title | Protection throughout the life span |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19735248 |
Accessed | Saturday, September 26, 2009 3:41:29 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19735248 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The Indo-Tibetan tradition claims that proficiency in the suggested longevity practices of meditation, diet, and physical exercise (yoga), will result in profound anti-aging, stress-mediating and health enhancing effects. Western biomedical research has begun to demonstrate that the psychobiological states induced and cultivated by cognitive behavioral practices which are emblematic of those contained within the Indo-Tibetan tradition (hypnosis, meditation, visualization, systematic relaxation), indeed do have a profound impact on the body’s protective and regulatory systems. Although continued study is necessary, much of the early research illuminating the mechanisms responsible for the life-span extending and health-enhancing effects of these cognitive behavioral practices points to the importance of their anti-inflammatory, anti-stress, and antioxidant effects as well as their impact in enhancing the production of endogenous substances that possess general longevity-enhancing, regenerative properties.
Type | Journal Article |
---|---|
Author | M Olson |
Publication | Holistic Nursing Practice |
Volume | 7 |
Issue | 1 |
Pages | 16-21 |
Date | Oct 1992 |
Journal Abbr | Holist Nurs Pract |
ISSN | 0887-9311 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/1447326 |
Accessed | Friday, October 09, 2009 4:17:58 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 1447326 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | M Olson |
Author | P Dulaney |
Abstract | When 145 senior citizens living independently in the community were surveyed for incidence of near-death experiences (NDEs), 46 of the seniors believed they had had a "close call" with death. Twelve of those reported that they had had an unusual experience during their close call and were subsequently interviewed. Their stories were evaluated using research criteria to document sufficient number of characteristics of an NDE for inclusion in research data and if that set of characteristics of the NDE included a life review component. They were also compared to a non-NDE group on the Life Satisfaction Index, to determine if life review in the context of an NDE helped older people feel more satisfied with life. There was no correlation, because surprisingly, although older people do have NDEs at least as often as other groups, the life review does not seem to be a part of it. So the reasons for scores on the LSI-A are not attributable to the life review. Reasons for this finding are discussed. |
Publication | Journal of Holistic Nursing: Official Journal of the American Holistic Nurses' Association |
Volume | 11 |
Issue | 4 |
Pages | 368-382 |
Date | Dec 1993 |
Journal Abbr | J Holist Nurs |
ISSN | 0898-0101 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8228140 |
Accessed | Friday, October 09, 2009 4:12:43 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8228140 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
When 145 senior citizens living independently in the community were surveyed for incidence of near-death experiences (NDEs), 46 of the seniors believed they had had a “close call” with death. Twelve of those reported that they had had an unusual experience during their close call and were subsequently interviewed. Their stories were evaluated using research criteria to document sufficient number of characteristics of an NDE for inclusion in research data and if that set of characteristics of the NDE included a life review component. They were also compared to a non-NDE group on the Life Satisfaction Index, to determine if life review in the context of an NDE helped older people feel more satisfied with life. There was no correlation, because surprisingly, although older people do have NDEs at least as often as other groups, the life review does not seem to be a part of it. So the reasons for scores on the LSI-A are not attributable to the life review. Reasons for this finding are discussed.
Type | Journal Article |
---|---|
Author | Doug Oman |
Author | John Hedberg |
Author | Carl E Thoresen |
Abstract | The authors evaluated an 8-week, 2-hr per week training for physicians, nurses, chaplains, and other health professionals using nonsectarian, spiritually based self-management tools based on passage meditation (E. Easwaran, 1978/1991). Participants were randomized to intervention (n = 27) or waiting list (n = 31). Pretest, posttest, and 8- and 19-week follow-up data were gathered on 8 measures, including perceived stress, burnout, mental health, and psychological well-being. Aggregated across examinations, beneficial treatment effects were observed on stress (p = .0013) and mental health (p = .03). Treatment effects on stress were mediated by adherence to practices (p = .05). Stress reductions remained large at 19 weeks (84% of the pretest standard deviation, p = .006). Evidence suggests this program reduces stress and may enhance mental health. |
Publication | Journal of Consulting and Clinical Psychology |
Volume | 74 |
Issue | 4 |
Pages | 714-719 |
Date | Aug 2006 |
Journal Abbr | J Consult Clin Psychol |
DOI | 10.1037/0022-006X.74.4.714 |
ISSN | 0022-006X |
Short Title | Passage meditation reduces perceived stress in health professionals |
URL | http://www.ncbi.nlm.nih.gov/pubmed/16881779 |
Accessed | Friday, November 13, 2009 4:47:42 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 16881779 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The authors evaluated an 8-week, 2-hr per week training for physicians, nurses, chaplains, and other health professionals using nonsectarian, spiritually based self-management tools based on passage meditation (E. Easwaran, 1978/1991). Participants were randomized to intervention (n = 27) or waiting list (n = 31). Pretest, posttest, and 8- and 19-week follow-up data were gathered on 8 measures, including perceived stress, burnout, mental health, and psychological well-being. Aggregated across examinations, beneficial treatment effects were observed on stress (p = .0013) and mental health (p = .03). Treatment effects on stress were mediated by adherence to practices (p = .05). Stress reductions remained large at 19 weeks (84% of the pretest standard deviation, p = .006). Evidence suggests this program reduces stress and may enhance mental health.
Type | Journal Article |
---|---|
Author | R M Orne |
Abstract | An estimated 9 million adults in this country may have had a near-death experience (NDE), yet little research has been focused on the early aftermath of this extraordinary phenomenon. The purpose of this interpretive study was to appropriate and make visible how patients who had an NDE during a cardiac or respiratory arrest understood and experienced this early period of survival. Gadamerian hermeneutics (1975/1990) informed and guided the study. This interpretation demonstrates that NDEs and their early aftermath can be the positive, life-enhancing experiences that the common lore and most research tend to depict, yet they can also be unpleasant and distressing experiences fraught with emotional pain and angst. |
Publication | Research in Nursing & Health |
Volume | 18 |
Issue | 3 |
Pages | 239-247 |
Date | Jun 1995 |
Journal Abbr | Res Nurs Health |
ISSN | 0160-6891 |
Short Title | The meaning of survival |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/7754094 |
Accessed | Friday, October 09, 2009 4:04:39 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 7754094 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
An estimated 9 million adults in this country may have had a near-death experience (NDE), yet little research has been focused on the early aftermath of this extraordinary phenomenon. The purpose of this interpretive study was to appropriate and make visible how patients who had an NDE during a cardiac or respiratory arrest understood and experienced this early period of survival. Gadamerian hermeneutics (1975/1990) informed and guided the study. This interpretation demonstrates that NDEs and their early aftermath can be the positive, life-enhancing experiences that the common lore and most research tend to depict, yet they can also be unpleasant and distressing experiences fraught with emotional pain and angst.
Type | Journal Article |
---|---|
Author | Maria B Ospina |
Author | Kenneth Bond |
Author | Mohammad Karkhaneh |
Author | Nina Buscemi |
Author | Donna M Dryden |
Author | Vernon Barnes |
Author | Linda E Carlson |
Author | Jeffery A Dusek |
Author | David Shannahoff-Khalsa |
Abstract | OBJECTIVE: To provide a descriptive overview of the clinical trials assessing meditation practices for health care. DESIGN: Systematic review of the literature. Comprehensive searches were conducted in 17 electronic bibliographic databases through September 2005. Other sources of potentially relevant studies included hand searches, reference tracking, contacting experts, and gray literature searches. Included studies were clinical trials with 10 or more adult participants using any meditation practice, providing quantitative data on health-related outcomes, and published in English. Two independent reviewers assessed study relevance, extracted the data, and assessed the methodological quality of the studies. RESULTS: Four hundred clinical trials on meditation (72% described as randomized) were included in the review (publication years 1956-2005). Five broad categories of meditation practices were identified: mantra meditation, mindfulness meditation, yoga, t'ai chi, and qigong. The three most studied clinical conditions were hypertension, miscellaneous cardiovascular diseases, and substance abuse. Psychosocial measures were the most frequently reported outcomes. Outcome measures of psychiatric and psychological symptoms dominate the outcomes of interest. Overall, the methodological quality of clinical trials is poor, but has significantly improved over time by 0.014 points every year (95% CI, 0.005, 0.023). CONCLUSIONS: Most clinical trials on meditation practices are generally characterized by poor methodological quality with significant threats to validity in every major quality domain assessed. Despite a statistically significant improvement in the methodological quality over time, it is imperative that future trials on meditation be rigorous in design, execution, analysis, and the reporting of results. |
Publication | Journal of Alternative and Complementary Medicine (New York, N.Y.) |
Volume | 14 |
Issue | 10 |
Pages | 1199-1213 |
Date | Dec 2008 |
Journal Abbr | J Altern Complement Med |
DOI | 10.1089/acm.2008.0307 |
ISSN | 1557-7708 |
Short Title | Clinical trials of meditation practices in health care |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19123875 |
Accessed | Monday, November 02, 2009 1:03:56 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19123875 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Objective: To provide a descriptive overview of the clinical trials assessing meditation practices for health care. Design: Systematic review of the literature. Comprehensive searches were conducted in 17 electronic bibliographic databases through September 2005. Other sources of potentially relevant studies included hand searches, reference tracking, contacting experts, and gray literature searches. Included studies were clinical trials with 10 or more adult participants using any meditation practice, providing quantitative data on health-related outcomes, and published in English. Two independent reviewers assessed study relevance, extracted the data, and assessed the methodological quality of the studies. Results: Four hundred clinical trials on meditation (72% described as randomized) were included in the review (publication years 1956-2005). Five broad categories of meditation practices were identified: mantra meditation, mindfulness meditation, yoga, t’ai chi, and qigong. The three most studied clinical conditions were hypertension, miscellaneous cardiovascular diseases, and substance abuse. Psychosocial measures were the most frequently reported outcomes. Outcome measures of psychiatric and psychological symptoms dominate the outcomes of interest. Overall, the methodological quality of clinical trials is poor, but has significantly improved over time by 0.014 points every year (95% CI, 0.005, 0.023). Conclusions: Most clinical trials on meditation practices are generally characterized by poor methodological quality with significant threats to validity in every major quality domain assessed. Despite a statistically significant improvement in the methodological quality over time, it is imperative that future trials on meditation be rigorous in design, execution, analysis, and the reporting of results.
Type | Journal Article |
---|---|
Author | J E Owens |
Author | E W Cook |
Author | I Stevenson |
Abstract | The medical records of 58 patients, most of whom believed they were near death during an illness or after an injury and all of whom later remembered unusual experiences occurring at the time, were examined. 28 patients were judged to have been so close to death that they would have died without medical intervention; the other 30 patients were not in danger of dying although most of them thought they were. Patients of both groups reported closely similar experiences but patients who really were close to death were more likely than those who were not to report an enhanced perception of light and enhanced cognitive powers. The claim of enhancement of cognitive functions despite the likelihood that brain function had probably become disturbed and possibly diminished, deserves further investigation. |
Publication | Lancet |
Volume | 336 |
Issue | 8724 |
Pages | 1175-1177 |
Date | Nov 10, 1990 |
Journal Abbr | Lancet |
ISSN | 0140-6736 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/1978037 |
Accessed | Friday, October 09, 2009 4:19:14 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 1978037 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The medical records of 58 patients, most of whom believed they were near death during an illness or after an injury and all of whom later remembered unusual experiences occurring at the time, were examined. 28 patients were judged to have been so close to death that they would have died without medical intervention; the other 30 patients were not in danger of dying although most of them thought they were. Patients of both groups reported closely similar experiences but patients who really were close to death were more likely than those who were not to report an enhanced perception of light and enhanced cognitive powers. The claim of enhancement of cognitive functions despite the likelihood that brain function had probably become disturbed and possibly diminished, deserves further investigation.
Type | Journal Article |
---|---|
Author | Thaddeus W.W. Pace |
Author | Lobsang Tenzin Negi |
Author | Teresa I. Sivilli |
Author | Michael J. Issa |
Author | Steven P. Cole |
Author | Daniel D. Adame |
Author | Charles L. Raison |
Abstract | Summary Increasing data suggest that meditation impacts stress-related physiological processes relevant to health and disease. For example, our group recently reported that the practice of compassion meditation was associated with reduced innate immune (plasma interleukin [IL]-6) and subjective distress responses to a standardized laboratory psychosocial stressor (Trier Social Stress Test [TSST]). However, because we administered a TSST after, but not prior to, meditation training in our initial study, it remained possible that associations between practice time and TSST outcomes reflected the fact that participants with reduced stress responses prior to training were more able to practice compassion meditation, rather than that meditation practice reduced stress responses. To help resolve this ambiguity, we conducted the current study to evaluate whether innate immune, neuroendocrine and behavioral responses to a TSST conducted prior to compassion meditation training in an independent sample of 32 medically health young adults would predict subsequent amount of meditation practice time during a compassion meditation training protocol identical to the one used in our first study. No associations were found between responses to a TSST administered prior to compassion meditation training and subsequent amount of meditation practice, whether practice time was considered as a continuous variable or whether meditators were divided into high and low practice time groups based on a median split of mean number of practice sessions per week. These findings contrast strikingly with our original study, in which high and low practice time meditators demonstrated marked differences in IL-6 and distress responses to a TSST administered after meditation training. In addition to providing the first published data regarding stress responsivity as a potential predictor of subsequent ability/willingness to practice meditation, the current study strengthens findings from our initial work by supporting the conclusion that in individuals who actively engage in practicing the technique, compassion meditation may represent a viable strategy for reducing potentially deleterious physiological and behavioral responses to psychosocial stress. |
Publication | Psychoneuroendocrinology |
Volume | 35 |
Issue | 2 |
Pages | 310-315 |
Date | February 2010 |
DOI | 10.1016/j.psyneuen.2009.06.008 |
ISSN | 0306-4530 |
Accessed | Saturday, March 06, 2010 10:10:15 AM |
Library Catalog | ScienceDirect |
Date Added | Thursday, September 29, 2011 9:04:02 AM |
Modified | Thursday, September 29, 2011 9:04:02 AM |
Type | Journal Article |
---|---|
Author | Sam Parnia |
Author | Peter Fenwick |
Abstract | Very little is known about the dying process and in particular the state of the human mind at the end of life. Cardiac arrest is the final step in the dying process irrespective of cause, and is also the closest physiological model of the dying process. Recent studies in cardiac arrest survivors have indicated that although the majority of cardiac arrest survivors have no memory recall from the event, nevertheless approximately 10% develop memories that are consistent with typical near death experiences. These include an ability to 'see' and recall specific detailed descriptions of the resuscitation, as verified by resuscitation staff. Many studies in humans and animals have indicated that brain function ceases during cardiac arrest, thus raising the question of how such lucid, well-structured thought processes with reasoning and memory formation can occur at such a time. This has led to much interest as regards the potential implications for the study of consciousness and its relationship with the brain, which still remains an enigma. In this article, we will review published research examining brain physiology and function during cardiac arrest as well as its potential relationship with near death experiences during this time. Finally, we will explore the contribution that near death experiences during cardiac arrest may make to the wider understanding of human consciousness. |
Publication | Resuscitation |
Volume | 52 |
Issue | 1 |
Pages | 5-11 |
Date | Jan 2002 |
Journal Abbr | Resuscitation |
DOI | 10.1016/S0300-9572(01)00469-5 |
ISSN | 0300-9572 |
Short Title | Near death experiences in cardiac arrest |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11801343 |
Accessed | Friday, October 09, 2009 3:49:45 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11801343 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Very little is known about the dying process and in particular the state of the human mind at the end of life. Cardiac arrest is the final step in the dying process irrespective of cause, and is also the closest physiological model of the dying process. Recent studies in cardiac arrest survivors have indicated that although the majority of cardiac arrest survivors have no memory recall from the event, nevertheless approximately 10% develop memories that are consistent with typical near death experiences. These include an ability to ‘see’ and recall specific detailed descriptions of the resuscitation, as verified by resuscitation staff. Many studies in humans and animals have indicated that brain function ceases during cardiac arrest, thus raising the question of how such lucid, well-structured thought processes with reasoning and memory formation can occur at such a time. This has led to much interest as regards the potential implications for the study of consciousness and its relationship with the brain, which still remains an enigma. In this article, we will review published research examining brain physiology and function during cardiac arrest as well as its potential relationship with near death experiences during this time. Finally, we will explore the contribution that near death experiences during cardiac arrest may make to the wider understanding of human consciousness.
Type | Journal Article |
---|---|
Author | S. Parnia |
Author | K. Spearpoint |
Author | P.B. Fenwick |
Abstract | Summary Cardiac arrest is associated with a number of cognitive processes as well as long term psychological outcomes. Recent studies have indicated that approximately 10-20% of cardiac arrest survivors report cognitive processes, including the ability to recall specific details of their resuscitation from the period of cardiac arrest. In addition it has been demonstrated that these cognitive processes are consistent with the previously described near death experience and that those who have these experiences are left with long term positive life enhancing effects. There have also been numerous studies that have indicated that although the quality of life for cardiac arrest survivors is generally good, some are left with long term cognitive impairments as well as psychological sequelae such as post-traumatic stress disorder. This paper will review near death experiences, cognitive function and psychological outcomes in survivors of cardiac arrest. |
Publication | Resuscitation |
Volume | 74 |
Issue | 2 |
Pages | 215-221 |
Date | August 2007 |
DOI | 10.1016/j.resuscitation.2007.01.020 |
ISSN | 0300-9572 |
URL | http://www.sciencedirect.com.ezproxy.bu.edu/science/article/B6T19-4NFR5RB-1/2/2cfafc2dc822e4b3ec62b07171643dbf |
Accessed | Friday, October 09, 2009 3:30:49 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Cardiac arrest is associated with a number of cognitive processes as well as long term psychological outcomes. Recent studies have indicated that approximately 10-20% of cardiac arrest survivors report cognitive processes, including the ability to recall specific details of their resuscitation from the period of cardiac arrest. In addition it has been demonstrated that these cognitive processes are consistent with the previously described near death experience and that those who have these experiences are left with long term positive life enhancing effects. There have also been numerous studies that have indicated that although the quality of life for cardiac arrest survivors is generally good, some are left with long term cognitive impairments as well as psychological sequelae such as post-traumatic stress disorder. This paper will review near death experiences, cognitive function and psychological outcomes in survivors of cardiac arrest.
Type | Journal Article |
---|---|
Author | S Parnia |
Author | D G Waller |
Author | R Yeates |
Author | P Fenwick |
Abstract | AIM: To carry out a prospective study of cardiac arrest survivors to understand the qualitative features as well as incidence, and possible aetiology of near death experiences (NDEs) in this group of patients. METHOD: All survivors of cardiac arrests during a 1 year period were interviewed within a week of their arrest, regarding memories of their unconscious period. Reported memories were assessed by the Greyson NDE Scale. The postulated role of physiological, psychological and transcendental factors were studied. Physiological parameters such as oxygen status were extracted from the medical notes. Patients' religious convictions were documented in the interviews and hidden targets were used to test the transcendental theories on potential out of body claims. Those with memories were compared to those without memories. RESULTS: 11.1% of 63 survivors reported memories. The majority had NDE features. There appeared to be no differences on all physiological measured parameters apart from partial pressure of oxygen during the arrest which was higher in the NDE group. CONCLUSIONS: Memories are rare after resuscitation from cardiac arrest. The majority of those that are reported have features of NDE and are pleasant. The occurrence of NDE during cardiac arrest raises questions about the possible relationship between the mind and the brain. Further large-scale studies are needed to understand the aetiology and true significance of NDE. |
Publication | Resuscitation |
Volume | 48 |
Issue | 2 |
Pages | 149-156 |
Date | Feb 2001 |
Journal Abbr | Resuscitation |
DOI | 10.1016/S0300-9572(00)00328-2 |
ISSN | 0300-9572 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11426476 |
Accessed | Friday, October 09, 2009 3:54:20 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11426476 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
AIM: To carry out a prospective study of cardiac arrest survivors to understand the qualitative features as well as incidence, and possible aetiology of near death experiences (NDEs) in this group of patients. Method: All survivors of cardiac arrests during a 1 year period were interviewed within a week of their arrest, regarding memories of their unconscious period. Reported memories were assessed by the Greyson NDE Scale. The postulated role of physiological, psychological and transcendental factors were studied. Physiological parameters such as oxygen status were extracted from the medical notes. Patients’ religious convictions were documented in the interviews and hidden targets were used to test the transcendental theories on potential out of body claims. Those with memories were compared to those without memories. Results: 11.1% of 63 survivors reported memories. The majority had NDE features. There appeared to be no differences on all physiological measured parameters apart from partial pressure of oxygen during the arrest which was higher in the NDE group. Conclusions: Memories are rare after resuscitation from cardiac arrest. The majority of those that are reported have features of NDE and are pleasant. The occurrence of NDE during cardiac arrest raises questions about the possible relationship between the mind and the brain. Further large-scale studies are needed to understand the aetiology and true significance of NDE.
Type | Journal Article |
---|---|
Author | Sanjib Patra |
Author | Shirley Telles |
Abstract | Cyclic meditation (CM) is a technique that combines yoga postures interspersed with supine rest. This combination is based on ancient texts and is considered easier for beginners to practice< Whole-night polysomnographic measures and the self-rating of sleep were studied on the night following a day in which 30 male participants practiced CM twice (ca. 23 minutes each time). This was compared with another night when they had had two sessions of supine rest (SR) of equal duration on the preceding day. The sessions were one day apart and the order of the sessions was randomized. Recordings were from the F4, C4, and O2 electrode sites referenced to linked earlobes and bipolar electroculography and electromyography sites In the night following CM, the percentage of slow-wave sleep (SWS) was significantly higher than in the night following SR, whereas the percentage of rapid-eye-movement (REM) sleep and the number of awakenings per hour were less. Following CM the self-rating of sleep based on visual analog scales showed an increase in the feeling that the sleep was refreshing, an increase in feeling "good" in the morning, an overall increase in sleep duration, and decreases in the degree to which sleep was influenced by being in a laboratory as well as any associated discomfort. Practicing cyclic meditation twice a day appeared to improve the objective and subjective quality of sleep on the following night. |
Publication | Medical Science Monitor: International Medical Journal of Experimental and Clinical Research |
Volume | 15 |
Issue | 7 |
Pages | CR375-381 |
Date | Jul 2009 |
Journal Abbr | Med. Sci. Monit |
ISSN | 1643-3750 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19564829 |
Accessed | Friday, February 04, 2011 11:17:04 AM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19564829 |
Date Added | Thursday, September 29, 2011 9:05:38 AM |
Modified | Thursday, September 29, 2011 9:05:38 AM |
Type | Journal Article |
---|---|
Author | S. Patra |
Author | S. Telles |
Abstract | 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. |
Publication | Applied Psychophysiology and Biofeedback |
Volume | 35 |
Issue | 2 |
Pages | 135-140 |
Date | JUN 2010 |
DOI | 10.1007/s10484-009-9114-1 |
ISSN | 1090-0586 |
Accessed | Tuesday, June 15, 2010 10:50:56 AM |
Library Catalog | ISI Web of Knowledge |
Date Added | Thursday, September 29, 2011 9:04:02 AM |
Modified | Thursday, September 29, 2011 9:04:02 AM |
Type | Journal Article |
---|---|
Author | Caroline Peressutti |
Author | Juan M. Martín-González |
Author | Juan García-Manso |
Author | Denkô Mesa |
Abstract | The dynamic interactions among physiological rhythms imbedded in the heart rate signal can give valuable insights into autonomic modulation in conditions of reduced outward attention. Therefore, in this study we analyzed the heart rate variability (HRV) in different levels of practice in Zen meditation (Zazen). Nineteen subjects with variable experience took part in this study. In four special cases we collected both HRV and respiration data. The time series were analyzed in frequency domain and also using the Continuous Wavelet Transform, which detects changes in the time domain and in the frequency domain simultaneously. The shifts in the respiratory modulation of heart rate, or respiratory sinus arrhythmia (RSA), reflect the different levels of practice among practitioners with variable experience in Zazen; in turn the modulation of the RSA may reflect changes in the breathing pattern as in the parasympathetic outflow related to the quality and focus of attention in each stage. |
Publication | International Journal of Cardiology |
Volume | 145 |
Issue | 1 |
Pages | 142-146 |
Date | November 5, 2010 |
DOI | 10.1016/j.ijcard.2009.06.058 |
ISSN | 0167-5273 |
URL | http://www.sciencedirect.com/science/article/B6T16-4WV5BC4-4/2/ffd196b6a045356405d9333b82d524d3 |
Accessed | Monday, December 13, 2010 8:29:00 PM |
Date Added | Thursday, September 29, 2011 8:59:00 AM |
Modified | Thursday, September 29, 2011 8:59:00 AM |
Type | Journal Article |
---|---|
Author | Todd LeRoy Perreira |
Abstract | The author reports on the demand of the transformation of the self as a living subject and moral agent at the time of death in Islam and Buddhism. These two call for the acquisition of a certain knowledge of the self, of understanding the spiritual necessity and urgency of “dying” before dying, and the realization that such a “death” must be achieved while one is still very much alive here. |
Publication | The Muslim World |
Volume | 100 |
Issue | 2-3 |
Pages | 247-267 |
Date | 04/2010 |
DOI | 10.1111/j.1478-1913.2010.01319.x |
ISSN | 00274909 |
URL | http://blackwell-synergy.com/doi/abs/10.1111/j.1478-1913.2010.01319.x |
Date Added | Thursday, September 29, 2011 9:03:48 AM |
Modified | Thursday, September 29, 2011 9:03:48 AM |
Type | Journal Article |
---|---|
Author | M A Persinger |
Abstract | Religious and god-related experiences have been hypothesized to be a portion of the continuum of phenomena that are generated by endogenous, transient electrical stimulation within deep structures of the temporal lobe. According to this hypothesis, normal people, without psychiatric history, who report intense religious experiences should also demonstrate a wide range of temporal lobe-related private behaviors. To test this prediction, a self-report inventory that contained 140 temporal-lobe-relevant information, opinion-belief, and sampled MMPI statements was administered to two separate groups (n = 108; n = 41) of male and female first-year university students. In Study I, subjects who had reported religious experiences, particularly those who did not attend church regularly, scored significantly higher on a variety of statement clusters (n = 7 to 14 items) that contained temporal-lobe symptomology relative to groups who did not report religious experiences and did not attend church regularly. In Study II subjects, regardless of church attendance, who reported religious experiences scored significantly higher on the temporal-lobe clusters. People who reported religious experiences were more likely to have kept a dairy and to enjoy poetry reading or writing. However, religious experiments and churchgoers did not score higher (in either experiment) on clusters that contained mundane psychological or proprioceptive statements, descriptions of odd sensations, or modified portions of the Lie scale from the MMPI. |
Publication | Perceptual and Motor Skills |
Volume | 58 |
Issue | 3 |
Pages | 963-975 |
Date | Jun 1984 |
Journal Abbr | Percept Mot Skills |
ISSN | 0031-5125 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/6473043 |
Accessed | Friday, October 09, 2009 5:46:55 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 6473043 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Religious and god-related experiences have been hypothesized to be a portion of the continuum of phenomena that are generated by endogenous, transient electrical stimulation within deep structures of the temporal lobe. According to this hypothesis, normal people, without psychiatric history, who report intense religious experiences should also demonstrate a wide range of temporal lobe-related private behaviors. To test this prediction, a self-report inventory that contained 140 temporal-lobe-relevant information, opinion-belief, and sampled MMPI statements was administered to two separate groups (n = 108; n = 41) of male and female first-year university students. In Study I, subjects who had reported religious experiences, particularly those who did not attend church regularly, scored significantly higher on a variety of statement clusters (n = 7 to 14 items) that contained temporal-lobe symptomology relative to groups who did not report religious experiences and did not attend church regularly. In Study II subjects, regardless of church attendance, who reported religious experiences scored significantly higher on the temporal-lobe clusters. People who reported religious experiences were more likely to have kept a dairy and to enjoy poetry reading or writing. However, religious experiments and churchgoers did not score higher (in either experiment) on clusters that contained mundane psychological or proprioceptive statements, descriptions of odd sensations, or modified portions of the Lie scale from the MMPI.
Type | Journal Article |
---|---|
Author | M A Persinger |
Abstract | Mystical and religious experiences are hypothesized to be evoked by transient, electrical microseizures within deep structures of the temporal lobe. Although experiential details are affected by context and reinforcement history, basic themes reflect the inclusion of different amygdaloid-hippocampal structures and adjacent cortices. Whereas the unusual electrical coherence allows access to infantile memories of parents, a source of good expectations, specific stimulation evokes out-of-body experiences, space-time distortions, intense meaningfulness, and dreamy scenes. The species-specific similarities in temporal lobe properties enhance the homogeneity of cross-cultural experiences. They exist along a continuum that ranges from "early morning highs" to recurrent bouts of conversion and dominating religiosity. Predisposing factors include any biochemical or genetic factors that produce temporal lobe lability. A variety of precipitating stimuli provoke these experiences, but personal (life) crises and death bed conditions are optimal. These temporal lobe microseizures can be learned as responses to existential trauma because stimulation is of powerful intrinsic reward regions and reduction of death anxiety occurs. The implications of these transients as potent modifiers of human behavior are considered. |
Publication | Perceptual and Motor Skills |
Volume | 57 |
Issue | 3 Pt 2 |
Pages | 1255-1262 |
Date | Dec 1983 |
Journal Abbr | Percept Mot Skills |
ISSN | 0031-5125 |
Short Title | Religious and mystical experiences as artifacts of temporal lobe function |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/6664802 |
Accessed | Friday, October 09, 2009 5:47:51 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 6664802 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Mystical and religious experiences are hypothesized to be evoked by transient, electrical microseizures within deep structures of the temporal lobe. Although experiential details are affected by context and reinforcement history, basic themes reflect the inclusion of different amygdaloid-hippocampal structures and adjacent cortices. Whereas the unusual electrical coherence allows access to infantile memories of parents, a source of good expectations, specific stimulation evokes out-of-body experiences, space-time distortions, intense meaningfulness, and dreamy scenes. The species-specific similarities in temporal lobe properties enhance the homogeneity of cross-cultural experiences. They exist along a continuum that ranges from “early morning highs” to recurrent bouts of conversion and dominating religiosity. Predisposing factors include any biochemical or genetic factors that produce temporal lobe lability. A variety of precipitating stimuli provoke these experiences, but personal (life) crises and death bed conditions are optimal. These temporal lobe microseizures can be learned as responses to existential trauma because stimulation is of powerful intrinsic reward regions and reduction of death anxiety occurs. The implications of these transients as potent modifiers of human behavior are considered.
Type | Journal Article |
---|---|
Author | M A Persinger |
Abstract | Transient, focal, epileptic-like electrical changes in the temporal lobe, without convulsions, have been hypothesized to be primary correlates of religious experiences. Given these properties, direct measurement of these phenomena within the laboratory should be rare. However, two illustrated instances have been recorded. The first case involved the occurrence of a delta-wave-dominant electrical seizure for about 10 sec. from the temporal lobe only of a Transcendental Meditation teacher during a peak experience within a routine TM episode. The second case involved the occurrence of spikes within the temporal lobe only during protracted intermittent episodes of glossolalia by a member of a pentecostal sect . Neither subject had any psychiatric history. These observations are commensurate with the hypothesis that religious experiences are natural correlates of temporal lobe transients that can be detected by routine EEG measures. |
Publication | Perceptual and Motor Skills |
Volume | 58 |
Issue | 1 |
Pages | 127-133 |
Date | Feb 1984 |
Journal Abbr | Percept Mot Skills |
ISSN | 0031-5125 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/6371700 |
Accessed | Friday, October 09, 2009 5:47:25 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 6371700 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Transient, focal, epileptic-like electrical changes in the temporal lobe, without convulsions, have been hypothesized to be primary correlates of religious experiences. Given these properties, direct measurement of these phenomena within the laboratory should be rare. However, two illustrated instances have been recorded. The first case involved the occurrence of a delta-wave-dominant electrical seizure for about 10 sec. from the temporal lobe only of a Transcendental Meditation teacher during a peak experience within a routine TM episode. The second case involved the occurrence of spikes within the temporal lobe only during protracted intermittent episodes of glossolalia by a member of a pentecostal sect . Neither subject had any psychiatric history. These observations are commensurate with the hypothesis that religious experiences are natural correlates of temporal lobe transients that can be detected by routine EEG measures.
Type | Journal Article |
---|---|
Author | Paul Posadzki |
Author | Samantha Jacques |
Abstract | The aim of this article is to review the literature on Tai Chi and meditation. A coherent construct is developed that includes a comparative analysis and conceptual synthesis of existing theories. The authors discuss a set of assumptions that justify this synthesis; they also argue that this construct would facilitate greater understanding of Tai Chi from the perspective of meditation. Such synthesis may bring "additional" benefits to Tai Chi practitioners as they could recognize that this mind-body technique holds the essence of meditation. Within the scope of this article, the evidence shows a majority of common features when concerning Tai Chi and meditation. These mutual similarities should be taken into account when performing this type of mind-body medicine by patients and/or therapists. Finally, the authors suggest that this inspiring compilation of movements and mindfulness can be used for practical purposes. |
Publication | Journal of Holistic Nursing: Official Journal of the American Holistic Nurses' Association |
Volume | 27 |
Issue | 2 |
Pages | 103-114 |
Date | Jun 2009 |
Journal Abbr | J Holist Nurs |
DOI | 10.1177/0898010108330807 |
ISSN | 0898-0101 |
Short Title | Tai chi and meditation |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19443697 |
Accessed | Saturday, September 26, 2009 3:19:50 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19443697 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The aim of this article is to review the literature on Tai Chi and meditation. A coherent construct is developed that includes a comparative analysis and conceptual synthesis of existing theories. The authors discuss a set of assumptions that justify this synthesis; they also argue that this construct would facilitate greater understanding of Tai Chi from the perspective of meditation. Such synthesis may bring “additional” benefits to Tai Chi practitioners as they could recognize that this mind-body technique holds the essence of meditation. Within the scope of this article, the evidence shows a majority of common features when concerning Tai Chi and meditation. These mutual similarities should be taken into account when performing this type of mind-body medicine by patients and/or therapists. Finally, the authors suggest that this inspiring compilation of movements and mindfulness can be used for practical purposes.
Type | Journal Article |
---|---|
Author | Zhen Qin |
Author | Yi Jin |
Author | Shin Lin |
Author | Neal S Hermanowicz |
Abstract | A follow-up EEG study was conducted on a subject with 50 years of experiences in Qigong. Resting EEG at present showed frontally dominant alpha-1 as compared to occipitally dominant alpha-2 described in 1962. During the Qigong practice alph-1 enhanced quickly and became far more prominent than 50 years ago. Compared with baseline, these activities remained to be higher at rest after the Qigong practice. These results suggest that extended practice in meditation may change the EEG pattern and its underlying neurophysiology. It remains to be explored as to what biological significance and clinical relevance do these physiological changes might mean. |
Publication | The International Journal of Neuroscience |
Volume | 119 |
Issue | 4 |
Pages | 538-552 |
Date | 2009 |
Journal Abbr | Int. J. Neurosci |
DOI | 10.1080/00207450802325520 |
ISSN | 1563-5279 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19229721 |
Accessed | Monday, November 02, 2009 1:01:56 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19229721 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
A follow-up EEG study was conducted on a subject with 50 years of experiences in Qigong. Resting EEG at present showed frontally dominant alpha-1 as compared to occipitally dominant alpha-2 described in 1962. During the Qigong practice alph-1 enhanced quickly and became far more prominent than 50 years ago. Compared with baseline, these activities remained to be higher at rest after the Qigong practice. These results suggest that extended practice in meditation may change the EEG pattern and its underlying neurophysiology. It remains to be explored as to what biological significance and clinical relevance do these physiological changes might mean.
Type | Journal Article |
---|---|
Author | Maxwell V Rainforth |
Author | Robert H Schneider |
Author | Sanford I Nidich |
Author | Carolyn Gaylord-King |
Author | John W Salerno |
Author | James W Anderson |
Abstract | Substantial evidence indicates that psychosocial stress contributes to hypertension and cardiovascular disease (CVD). Previous meta-analyses of stress reduction and high blood pressure (BP) were outdated and/or methodologically limited. Therefore, we conducted an updated systematic review of the published literature and identified 107 studies on stress reduction and BP. Seventeen trials with 23 treatment comparisons and 960 participants with elevated BP met criteria for well-designed randomized controlled trials and were replicated within intervention categories. Meta-analysis was used to calculate BP changes for biofeedback, -0.8/-2.0 mm Hg (P = NS); relaxation-assisted biofeedback, +4.3/+2.4 mm Hg (P = NS); progressive muscle relaxation, -1.9/-1.4 mm Hg (P = NS); stress management training, -2.3/-1.3 mm (P = NS); and the Transcendental Meditation program, -5.0/-2.8 mm Hg (P = 0.002/0.02). Available evidence indicates that among stress reduction approaches, the Transcendental Meditation program is associated with significant reductions in BP. Related data suggest improvements in other CVD risk factors and clinical outcomes. |
Publication | Current Hypertension Reports |
Volume | 9 |
Issue | 6 |
Pages | 520-528 |
Date | Dec 2007 |
Journal Abbr | Curr. Hypertens. Rep |
ISSN | 1522-6417 |
Short Title | Stress reduction programs in patients with elevated blood pressure |
URL | http://www.ncbi.nlm.nih.gov/pubmed/18350109 |
Accessed | Thursday, September 03, 2009 12:55:23 AM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18350109 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Substantial evidence indicates that psychosocial stress contributes to hypertension and cardiovascular disease (CVD). Previous meta-analyses of stress reduction and high blood pressure (BP) were outdated and/or methodologically limited. Therefore, we conducted an updated systematic review of the published literature and identified 107 studies on stress reduction and BP. Seventeen trials with 23 treatment comparisons and 960 participants with elevated BP met criteria for well-designed randomized controlled trials and were replicated within intervention categories. Meta-analysis was used to calculate BP changes for biofeedback, -0.8/-2.0 mm Hg (P = NS); relaxation-assisted biofeedback, +4.3/+2.4 mm Hg (P = NS); progressive muscle relaxation, -1.9/-1.4 mm Hg (P = NS); stress management training, -2.3/-1.3 mm (P = NS); and the Transcendental Meditation program, -5.0/-2.8 mm Hg (P = 0.002/0.02). Available evidence indicates that among stress reduction approaches, the Transcendental Meditation program is associated with significant reductions in BP. Related data suggest improvements in other CVD risk factors and clinical outcomes.
Type | Journal Article |
---|---|
Author | Matthew J. Ratcliffe |
Abstract | In this paper, I consider V. S. Ramachandran's in-principle agnosticism concerning whether neurological studies of religious experience can be taken as support for the claim that God really does communicate with people during religious experiences. Contra Ramachandran, I argue that it is by no means obvious that agnosticism is the proper scientific attitude to adopt in relation to this claim. I go on to show how the questions of whether it is (1) a scientifically testable claim and (2) a plausible hypothesis, serve to open up some important philosophical issues concerning interpretive backgrounds that are presupposed in the assessment of scientific hypotheses. More specifically, I argue that naturalism or scientific objectivism in its various forms is not simply a neutral or default methodological backdrop for empirical inquiry but involves acceptance of a specific ontology, which functions as an implicit and unargued constitutive commitment. Hence, these neurological studies can be employed as a lever with which to disclose something of the ways in which different frameworks of interpretation, both theistic and atheistic, serve differently to structure and give meaning to empirical findings. |
Publication | Religious Studies |
Volume | 39 |
Issue | 3 |
Pages | 323-345 |
Date | 2003 |
ISSN | 0034-4125 |
URL | http://search.ebscohost.com.ezproxy.bu.edu/login.aspx? direct=true&db=rfh&AN=ATLA0001526321&… |
Accessed | Sunday, October 11, 2009 2:12:36 PM |
Library Catalog | EBSCOhost |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
In this paper, I consider V. S. Ramachandran’s in-principle agnosticism concerning whether neurological studies of religious experience can be taken as support for the claim that God really does communicate with people during religious experiences. Contra Ramachandran, I argue that it is by no means obvious that agnosticism is the proper scientific attitude to adopt in relation to this claim. I go on to show how the questions of whether it is (1) a scientifically testable claim and (2) a plausible hypothesis, serve to open up some important philosophical issues concerning interpretive backgrounds that are presupposed in the assessment of scientific hypotheses. More specifically, I argue that naturalism or scientific objectivism in its various forms is not simply a neutral or default methodological backdrop for empirical inquiry but involves acceptance of a specific ontology, which functions as an implicit and unargued constitutive commitment. Hence, these neurological studies can be employed as a lever with which to disclose something of the ways in which different frameworks of interpretation, both theistic and atheistic, serve differently to structure and give meaning to empirical findings.
Type | Book |
---|---|
Author | Matthieu Ricard |
Place | New York |
Publisher | Atlantic Books |
Date | 2010-01-01 |
ISBN | 1848870752 |
Library Catalog | Amazon.com |
Date Added | Thursday, September 29, 2011 9:04:35 AM |
Modified | Thursday, September 29, 2011 9:04:35 AM |
Type | Journal Article |
---|---|
Author | John W. Richmond |
Publication | Journal of Aesthetic Education |
Volume | 33 |
Issue | 4 |
Pages | 29-49 |
Date | Winter, 1999 |
ISSN | 00218510 |
URL | http://www.jstor.org/stable/3333720 |
Extra | ArticleType: primary_article / Issue Title: Special Issue: Musings: Essays in Honor of Bennett Reimer / Full publication date: Winter, 1999 / Copyright © 1999 University of Illinois Press |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Martha Robbins |
Abstract | This article shows the importance of negotiating elemental or primordial images that arise in inner religious experiences in order to consciously appropriate the knowledge and energy that they offer to the person who experiences them. The author uses a case study to illustrate the above process by applying sound psychological principles as tools for interpreting the case study psychologically. She interprets the religious dimension of the case study in terms of biblical images and events, especially the Christ-event. In the light of the insights offered by both of these perspectives, she re-interprets the elemental symbolism described in the case study in a constructive manner. |
Publication | Journal of Pastoral Care |
Volume | 35 |
Issue | 1 |
Pages | 18-35 |
Date | March 1981 |
ISSN | 0022-3409 |
URL | http://search.ebscohost.com/login.aspx? direct=true&db=rfh&… |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This article shows the importance of negotiating elemental or primordial images that arise in inner religious experiences in order to consciously appropriate the knowledge and energy that they offer to the person who experiences them. The author uses a case study to illustrate the above process by applying sound psychological principles as tools for interpreting the case study psychologically. She interprets the religious dimension of the case study in terms of biblical images and events, especially the Christ-event. In the light of the insights offered by both of these perspectives, she re-interprets the elemental symbolism described in the case study in a constructive manner.
Type | Journal Article |
---|---|
Author | T B Roberts |
Abstract | Daily events that boost the immune system (as indicated by levels of salivary immunoglobulin A), some instances of spontaneous remission, and mystical experiences seem to share a similar cluster of thoughts, feelings, moods, perceptions, and behaviors. Entheogens--psychedelic drugs used in a religious context--can also produce mystical experiences (peak experiences, states of unitive consciousness, intense primary religious experiences) with the same cluster of effects. When this happens, is it also possible that such entheogen-induced mystical experiences strengthen the immune system? Might spontaneous remissions occur more frequently under such conditions? This article advances the so called "Emxis hypothesis"--that entheogen-induced mystical experiences influence the immune system. |
Publication | Advances in Mind-Body Medicine |
Volume | 15 |
Issue | 2 |
Pages | 139-147 |
Date | 1999 |
Journal Abbr | Adv Mind Body Med |
DOI | 10.1054/ambm.1999.0069 |
ISSN | 1470-3556 |
Short Title | Do entheogen-induced mystical experiences boost the immune system? |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/10367499 |
Accessed | Friday, October 09, 2009 5:40:17 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 10367499 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Daily events that boost the immune system (as indicated by levels of salivary immunoglobulin A), some instances of spontaneous remission, and mystical experiences seem to share a similar cluster of thoughts, feelings, moods, perceptions, and behaviors. Entheogens--psychedelic drugs used in a religious context--can also produce mystical experiences (peak experiences, states of unitive consciousness, intense primary religious experiences) with the same cluster of effects. When this happens, is it also possible that such entheogen-induced mystical experiences strengthen the immune system? Might spontaneous remissions occur more frequently under such conditions? This article advances the so called “Emxis hypothesis”--that entheogen-induced mystical experiences influence the immune system.
Type | Journal Article |
---|---|
Author | E A Rodin |
Abstract | In recent years, there has been a marked increase in reports of the subjective experience of individuals in severe life-threatening circumstances. These have been used to suggest that scientific facts are now in agreement with religious beliefs as to the survival of the personality after physical death. This paper presents a personal death experience viewed by the author as a "subjective reality". This is contrasted with "shared subjective reality," i.e., commonly held beliefs among groups of individuals which do not necessarily lend themselves to scientific verification and scientifically derived objective reality. Subjectively real death experiences are regarded as corollary to a toxic psychosis. The content of the psychosis, which is not under voluntary control, determines the subjective experience of having entered either heaven or hell. |
Publication | The Journal of Nervous and Mental Disease |
Volume | 168 |
Issue | 5 |
Pages | 259-263 |
Date | May 1980 |
Journal Abbr | J. Nerv. Ment. Dis |
ISSN | 0022-3018 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/7365486 |
Accessed | Friday, October 09, 2009 5:49:15 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 7365486 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
In recent years, there has been a marked increase in reports of the subjective experience of individuals in severe life-threatening circumstances. These have been used to suggest that scientific facts are now in agreement with religious beliefs as to the survival of the personality after physical death. This paper presents a personal death experience viewed by the author as a “subjective reality”. This is contrasted with “shared subjective reality,” i.e., commonly held beliefs among groups of individuals which do not necessarily lend themselves to scientific verification and scientifically derived objective reality. Subjectively real death experiences are regarded as corollary to a toxic psychosis. The content of the psychosis, which is not under voluntary control, determines the subjective experience of having entered either heaven or hell.
Type | Journal Article |
---|---|
Author | J L Saver |
Author | J Rabin |
Abstract | Religious experience is brain-based, like all human experience. Clues to the neural substrates of religious-numinous experience may be gleaned from temporolimbic epilepsy, near-death experiences, and hallucinogen ingestion. These brain disorders and conditions may produce depersonalization, derealization, ecstasy, a sense of timelessness and spacelessness, and other experiences that foster religious-numinous interpretation. Religious delusions are an important subtype of delusional experience in schizophrenia, and mood-congruent religious delusions are a feature of mania and depression. The authors suggest a limbic marker hypothesis for religious-mystical experience. The temporolimbic system tags certain encounters with external or internal stimuli as depersonalized, derealized, crucially important, harmonious, and/or joyous, prompting comprehension of these experiences within a religious framework. |
Publication | The Journal of Neuropsychiatry and Clinical Neurosciences |
Volume | 9 |
Issue | 3 |
Pages | 498-510 |
Date | 1997 |
Journal Abbr | J Neuropsychiatry Clin Neurosci |
ISSN | 0895-0172 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/9276850 |
Accessed | Friday, October 09, 2009 3:53:21 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 9276850 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Religious experience is brain-based, like all human experience. Clues to the neural substrates of religious-numinous experience may be gleaned from temporolimbic epilepsy, near-death experiences, and hallucinogen ingestion. These brain disorders and conditions may produce depersonalization, derealization, ecstasy, a sense of timelessness and spacelessness, and other experiences that foster religious-numinous interpretation. Religious delusions are an important subtype of delusional experience in schizophrenia, and mood-congruent religious delusions are a feature of mania and depression. The authors suggest a limbic marker hypothesis for religious-mystical experience. The temporolimbic system tags certain encounters with external or internal stimuli as depersonalized, derealized, crucially important, harmonious, and/or joyous, prompting comprehension of these experiences within a religious framework.
Type | Journal Article |
---|---|
Author | P W Schenk |
Abstract | The literature on near-death experiences is consistent in describing how such events are typically transformative. Utilizing standard hypnotic techniques, therapists can approximate many of the therapeutic aspects of such experiences, without the life-or-death crisis, to facilitate both first and second order change in psychotherapy. This article explores the use of hypnotically facilitated waking dreams as an interactive projective technique. The focus is on the varied ways that the dream components that correlate with near-death experiences can evoke durable change. |
Publication | The American Journal of Clinical Hypnosis |
Volume | 42 |
Issue | 1 |
Pages | 36-49 |
Date | Jul 1999 |
Journal Abbr | Am J Clin Hypn |
ISSN | 0002-9157 |
Short Title | The benefits of working with a "dead" patient |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/10570851 |
Accessed | Friday, October 09, 2009 3:57:45 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 10570851 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The literature on near-death experiences is consistent in describing how such events are typically transformative. Utilizing standard hypnotic techniques, therapists can approximate many of the therapeutic aspects of such experiences, without the life-or-death crisis, to facilitate both first and second order change in psychotherapy. This article explores the use of hypnotically facilitated waking dreams as an interactive projective technique. The focus is on the varied ways that the dream components that correlate with near-death experiences can evoke durable change.
Type | Book |
---|---|
Author | Bettina Schmidt |
Author | Lucy Huskinson |
Series | Continuum Advances in Religious Studies |
Place | London; New York |
Publisher | Continuum |
Date | 2010 |
ISBN | 9780826435743 |
Date Added | Thursday, September 29, 2011 9:04:35 AM |
Modified | Thursday, September 29, 2011 9:04:35 AM |
Type | Journal Article |
---|---|
Author | S B Schoenbeck |
Publication | The American Journal of Nursing |
Volume | 93 |
Issue | 5 |
Pages | 42-46 |
Date | May 1993 |
Journal Abbr | Am J Nurs |
ISSN | 0002-936X |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/8488901 |
Accessed | Friday, October 09, 2009 4:15:57 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 8488901 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | W. Widick Schroeder |
Abstract | Foundational problems inherent in the collection, analysis and interpretation of interview and questionnaire data used in the social scientific study of human religious experience are discussed. These foundational problems include: the ambiguity of linguistic symbols, the relation of the causal past to the emerging present, the relation of a whole to its constituent parts, the role of creative minorities in human societies, and the use of a method of difference in data analysis and interpretation. These problematic issues are interpreted from the point of view of process philosophy. An appeal is made to common sense to act as a restraint on specialists who circumscribe too narrowly their grounds for model building and/or overanalyze inherently vague linguistic data. Interpretations of survey research data denying the authenticity of religious experience or ignoring a consideration of the question by appealing implicity or explicitly to a factvalue disjunction in human experience are challenged. |
Publication | Review of Religious Research |
Volume | 18 |
Issue | 2 |
Pages | 148-162 |
Date | Winter, 1977 |
ISSN | 0034673X |
Short Title | Measuring the Muse |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/3509649 |
Accessed | Friday, October 09, 2009 4:55:39 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Winter, 1977 / Copyright © 1977 Religious Research Association, Inc. |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Foundational problems inherent in the collection, analysis and interpretation of interview and questionnaire data used in the social scientific study of human religious experience are discussed. These foundational problems include: the ambiguity of linguistic symbols, the relation of the causal past to the emerging present, the relation of a whole to its constituent parts, the role of creative minorities in human societies, and the use of a method of difference in data analysis and interpretation. These problematic issues are interpreted from the point of view of process philosophy. An appeal is made to common sense to act as a restraint on specialists who circumscribe too narrowly their grounds for model building and/or overanalyze inherently vague linguistic data. Interpretations of survey research data denying the authenticity of religious experience or ignoring a consideration of the question by appealing implicity or explicitly to a factvalue disjunction in human experience are challenged.
Type | Journal Article |
---|---|
Author | Stephan A Schwartz |
Abstract | Two hundred years of reductive materialism has failed to explain the extraordinary experiences we know as moments of genius, religious epiphany, and psychic insight. This paper proposes that these three experiences are in essence the same experience, differentiated only by intention and context. It reaches this conclusion based on well-conducted experimental research across the continuum of science--work that proposes a new interdependent model of consciousness that takes into consideration a nonlocal linkage or entanglement, as an aspect of consciousness not limited by space and time. The paper surveys some of the most important relevant research from quantum biology, physics, psychology, medicine, anthropology, and parapsychology. It proposes that more attention should be paid to the autobiographies, correspondence, and journals of men and women to whom history unequivocally accords the designation of genius, saint, or psychic, offering examples from these sources. And it presents comparisons between ethnohistorical material and spiritual traditions, suggesting they arrive at a similar worldview. Finally, it proposes that meditation research, some examples of which are cited, be seen in the context of psychophysical self-regulation, and that it offers one powerful avenue for producing these exceptional experiences. |
Publication | Explore |
Volume | 6 |
Issue | 4 |
Pages | 227-236 |
Date | 2010 Jul-Aug |
Journal Abbr | Explore (NY) |
DOI | 10.1016/j.explore.2010.04.008 |
ISSN | 1878-7541 |
Short Title | Nonlocality and exceptional experiences |
Accessed | Tuesday, July 27, 2010 11:49:57 AM |
Library Catalog | NCBI PubMed |
Extra | PMID: 20633837 |
Date Added | Thursday, September 29, 2011 9:03:48 AM |
Modified | Thursday, September 29, 2011 9:03:48 AM |
Type | Journal Article |
---|---|
Author | Jon A Shaw |
Abstract | The phenomenology of mystical experiences has been described throughout all the ages and in all religions. All mystical traditions identify some sense of union with the absolute as the ultimate spiritual goal. I assume that the pathway to both theistic and secular spirituality and our readiness to seek a solution in a psychological merger with something beyond the self evolves out of our human experience. Spirituality is one of man's strategies for dealing with the limitations of the life cycle, separation and loss, biological fragility, transience, and non-existence. Spirituality may serve as the affective component to a belief system or myth that is not rooted in scientific evidence but is lived as if it is true. Spirituality may take many forms, but I will suggest that in some instances it may serve as a reparative process in which one creates in the external world, through symbolic form, a nuance or facet of an internalized mental representation which has become lost or is no longer available to the self; or it may represent the continuity of the self-representation after death through a self-object merger. Lastly I will illustrate from the writings of two of our greatest poets, Dante Alighieri and William Wordsworth, how their poetry became interwoven with a profound spirituality. In Dante we will see the elaboration of a religious spirituality, while in the writings of Wordsworth a secular spirituality emerges interwoven with nature and belatedly his identification with "tragic man" as his mythos. |
Publication | Psychiatry |
Volume | 68 |
Issue | 4 |
Pages | 350-362 |
Date | 2005 |
Journal Abbr | Psychiatry |
ISSN | 0033-2747 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/16599401 |
Accessed | Friday, October 09, 2009 5:20:59 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 16599401 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The phenomenology of mystical experiences has been described throughout all the ages and in all religions. All mystical traditions identify some sense of union with the absolute as the ultimate spiritual goal. I assume that the pathway to both theistic and secular spirituality and our readiness to seek a solution in a psychological merger with something beyond the self evolves out of our human experience. Spirituality is one of man’s strategies for dealing with the limitations of the life cycle, separation and loss, biological fragility, transience, and non-existence. Spirituality may serve as the affective component to a belief system or myth that is not rooted in scientific evidence but is lived as if it is true. Spirituality may take many forms, but I will suggest that in some instances it may serve as a reparative process in which one creates in the external world, through symbolic form, a nuance or facet of an internalized mental representation which has become lost or is no longer available to the self; or it may represent the continuity of the self-representation after death through a self-object merger. Lastly I will illustrate from the writings of two of our greatest poets, Dante Alighieri and William Wordsworth, how their poetry became interwoven with a profound spirituality. In Dante we will see the elaboration of a religious spirituality, while in the writings of Wordsworth a secular spirituality emerges interwoven with nature and belatedly his identification with “tragic man” as his mythos.
Type | Journal Article |
---|---|
Author | S M Simpson |
Abstract | BACKGROUND: A concept is a thought or complicated mental illustration of a phenomenon. Concepts are essential in research development as they are described as the building blocks of theory. The occurrence of near death experiences (NDEs) is not an innovative subject. Parallels have existed as early as the Bible and Plato's Republic. The NDE was given further consideration in 1975 by Dr Raymond Moody who initiated an interest from the general public and researchers alike, with his book Life after Life. METHOD: This paper will use the strategy of concept analysis to find a working definition for the concept of the NDE and the implications it has for nursing. CONCLUSION: This paper will attest that the number of people who have claimed to have a NDE is phenomenal and overwhelming. In addition, it claims that the numbers of those who have experienced this phenomenon may be underestimated because of the persons' feeling of insecurity in talking with others about their paranormal incident. Therefore, it is vital that nurses become aware of the NDE and how to support the client who has had the experience. The following paper will summarize the different stages of a NDE, the consequences that one experiences, both positive and negative, and nursing implications. |
Publication | Journal of Advanced Nursing |
Volume | 36 |
Issue | 4 |
Pages | 520-526 |
Date | Nov 2001 |
Journal Abbr | J Adv Nurs |
ISSN | 0309-2402 |
Short Title | Near death experience |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11703546 |
Accessed | Friday, October 09, 2009 3:52:09 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11703546 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Background: A concept is a thought or complicated mental illustration of a phenomenon. Concepts are essential in research development as they are described as the building blocks of theory. The occurrence of near death experiences (NDEs) is not an innovative subject. Parallels have existed as early as the Bible and Plato’s Republic. The NDE was given further consideration in 1975 by Dr Raymond Moody who initiated an interest from the general public and researchers alike, with his book Life after Life. Method: This paper will use the strategy of concept analysis to find a working definition for the concept of the NDE and the implications it has for nursing. Conclusion: This paper will attest that the number of people who have claimed to have a NDE is phenomenal and overwhelming. In addition, it claims that the numbers of those who have experienced this phenomenon may be underestimated because of the persons’ feeling of insecurity in talking with others about their paranormal incident. Therefore, it is vital that nurses become aware of the NDE and how to support the client who has had the experience. The following paper will summarize the different stages of a NDE, the consequences that one experiences, both positive and negative, and nursing implications.
Type | Journal Article |
---|---|
Author | Heleen A Slagter |
Author | Antoine Lutz |
Author | Lawrence L Greischar |
Author | Sander Nieuwenhuis |
Author | Richard J Davidson |
Abstract | The information processing capacity of the human mind is limited, as is evidenced by the attentional blink-a deficit in identifying the second of two targets (T1 and T2) presented in close succession. This deficit is thought to result from an overinvestment of limited resources in T1 processing. We previously reported that intensive mental training in a style of meditation aimed at reducing elaborate object processing, reduced brain resource allocation to T1, and improved T2 accuracy [Slagter, H. A., Lutz, A., Greischar, L. L., Francis, A. D., Nieuwenhuis, S., Davis, J., et al. Mental training affects distribution of limited brain resources. PloS Biology, 5, e138, 2007]. Here we report EEG spectral analyses to examine the possibility that this reduction in elaborate T1 processing rendered the system more available to process new target information, as indexed by T2-locked phase variability. Intensive mental training was associated with decreased cross-trial variability in the phase of oscillatory theta activity after successfully detected T2s, in particular, for those individuals who showed the greatest reduction in brain resource allocation to T1. These data implicate theta phase locking in conscious target perception, and suggest that after mental training the cognitive system is more rapidly available to process new target information. Mental training was not associated with changes in the amplitude of T2-induced responses or oscillatory activity before task onset. In combination, these findings illustrate the usefulness of systematic mental training in the study of the human mind by revealing the neural mechanisms that enable the brain to successfully represent target information. |
Publication | Journal of Cognitive Neuroscience |
Volume | 21 |
Issue | 8 |
Pages | 1536-1549 |
Date | Aug 2009 |
Journal Abbr | J Cogn Neurosci |
DOI | 10.1162/jocn.2009.21125 |
ISSN | 0898-929X |
Short Title | Theta phase synchrony and conscious target perception |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/18823234 |
Accessed | Saturday, September 26, 2009 3:43:27 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18823234 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
The information processing capacity of the human mind is limited, as is evidenced by the attentional blink-a deficit in identifying the second of two targets (T1 and T2) presented in close succession. This deficit is thought to result from an overinvestment of limited resources in T1 processing. We previously reported that intensive mental training in a style of meditation aimed at reducing elaborate object processing, reduced brain resource allocation to T1, and improved T2 accuracy [Slagter, H. A., Lutz, A., Greischar, L. L., Francis, A. D., Nieuwenhuis, S., Davis, J., et al. Mental training affects distribution of limited brain resources. PloS Biology, 5, e138, 2007]. Here we report EEG spectral analyses to examine the possibility that this reduction in elaborate T1 processing rendered the system more available to process new target information, as indexed by T2-locked phase variability. Intensive mental training was associated with decreased cross-trial variability in the phase of oscillatory theta activity after successfully detected T2s, in particular, for those individuals who showed the greatest reduction in brain resource allocation to T1. These data implicate theta phase locking in conscious target perception, and suggest that after mental training the cognitive system is more rapidly available to process new target information. Mental training was not associated with changes in the amplitude of T2-induced responses or oscillatory activity before task onset. In combination, these findings illustrate the usefulness of systematic mental training in the study of the human mind by revealing the neural mechanisms that enable the brain to successfully represent target information.
Type | Book |
---|---|
Author | Susan Smalley |
Place | Cambridge Mass. |
Publisher | Da Capo Lifelong |
Date | 2010 |
ISBN | 9780738213248 |
Date Added | Thursday, September 29, 2011 9:03:48 AM |
Modified | Thursday, September 29, 2011 9:03:48 AM |
Type | Journal Article |
---|---|
Author | J C Smith |
Publication | Journal of Consulting and Clinical Psychology |
Volume | 44 |
Issue | 4 |
Pages | 630-637 |
Date | Aug 1976 |
Journal Abbr | J Consult Clin Psychol |
ISSN | 0022-006X |
URL | http://www.ncbi.nlm.nih.gov/pubmed/939847 |
Accessed | Saturday, September 05, 2009 2:15:04 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 939847 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Edith Steffen |
Author | Adrian Coyle |
Abstract | This article explores the possibility of conceptualising the frequently occurring experience of “sensing the presence of the deceased” in bereavement as a spiritual phenomenon and examines how such a conceptualisation can be related to two recent perspectives in the field of bereavement research, “continuing bonds” and “meaning-making.” It is argued that “sense of presence” experiences are expressions of the continuing relationship with the deceased that can be spiritually understood but that pose various challenges for their meaningful integration into the bereaved person's worldview or meaning structures-something that may need to be more explicitly incorporated into current theoretical frameworks. It is suggested that these experiences can be the catalyst for “post-traumatic growth” through a socially mediated and interactive narrative exploration and that this has important implications for bereavement counselling and therapy. [ABSTRACT FROM AUTHOR] |
Publication | Mental Health, Religion & Culture |
Volume | 13 |
Issue | 3 |
Pages | 273-291 |
Date | April 2010 |
DOI | 10.1080/13674670903357844 |
ISSN | 13674676 |
Accessed | Friday, May 07, 2010 3:27:24 PM |
Library Catalog | EBSCOhost |
Date Added | Thursday, September 29, 2011 9:04:35 AM |
Modified | Thursday, September 29, 2011 9:04:35 AM |
Type | Journal Article |
---|---|
Author | Roger A. Straus |
Abstract | Religious experiences present a seeming paradox: they are felt to be direct, unmediated experiences of the Absolute, yet substantive religious experiences differ from one another in details and imagery in a way that clearly relates to their sociocultural, biographical and situational contexts. A naturalistic "sociological" social psychological approach is described in which this problem is resolved by differentiating conceptual interpretation from perceptual analogizing and then examining the emergence of expectation, perceptual and intellectual metaphors, and the definition of the situation as a subject moves through his/her biographical experience toward the episode of triggering and having the actual ecstatic peak experience. |
Publication | Sociological Analysis |
Volume | 42 |
Issue | 2 |
Pages | 57-67 |
Date | April 1981 |
URL | http://web.ebscohost.com.ezproxy.bu.edu/ehost/resultsadvanced? vid=5&hid=3&… |
Accessed | Friday, October 09, 2009 4:32:44 PM |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Religious experiences present a seeming paradox: they are felt to be direct, unmediated experiences of the Absolute, yet substantive religious experiences differ from one another in details and imagery in a way that clearly relates to their sociocultural, biographical and situational contexts. A naturalistic “sociological” social psychological approach is described in which this problem is resolved by differentiating conceptual interpretation from perceptual analogizing and then examining the emergence of expectation, perceptual and intellectual metaphors, and the definition of the situation as a subject moves through his/her biographical experience toward the episode of triggering and having the actual ecstatic peak experience.
Type | Journal Article |
---|---|
Author | Pailoor Subramanya |
Author | Shirley Telles |
Abstract | ABSTRACT: BACKGROUND: A yoga practice involving cycles of yoga postures and supine rest (called cyclic meditation) was previously shown to improve performance in attention tasks more than relaxation in the corpse posture (shavasana). This was ascribed to reduced anxiety, though this was not assessed. METHODS: In fifty-seven male volunteers (group average age +/- S.D., 26.6 +/- 4.5 years) the immediate effect of two yoga relaxation techniques was studied on memory and state anxiety. All participants were assessed before and after (i) Cyclic meditation (CM) practiced for 22:30 minutes on one day and (ii) an equal duration of Supine rest (SR) or the corpse posture (shavasana), on another day. Sections of the Wechsler memory scale (WMS) were used to assess; (i) attention and concentration (digit span forward and backward), and (ii) associate learning. State anxiety was assessed using Spielberger's State-Trait Anxiety Inventory (STAI). RESULTS: There was a significant improvement in the scores of all sections of the WMS studied after both CM and SR, but, the magnitude of change was more after CM compared to after SR. The state anxiety scores decreased after both CM and SR, with a greater magnitude of decrease after CM. There was no correlation between percentage change in memory scores and state anxiety for either session. CONCLUSION: A cyclical combination of yoga postures and supine rest in CM improved memory scores immediately after the practice and decreased state anxiety more than rest in a classical yoga relaxation posture (shavasana). |
Publication | BioPsychoSocial Medicine |
Volume | 3 |
Pages | 8 |
Date | Aug 2009 |
Journal Abbr | Biopsychosoc Med |
DOI | 10.1186/1751-0759-3-8 |
ISSN | 1751-0759 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19674483 |
Accessed | Saturday, September 26, 2009 3:07:04 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19674483 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Background: A yoga practice involving cycles of yoga postures and supine rest (called cyclic meditation) was previously shown to improve performance in attention tasks more than relaxation in the corpse posture (shavasana). This was ascribed to reduced anxiety, though this was not assessed. Methods: In fifty-seven male volunteers (group average age +/- S.D., 26.6 +/- 4.5 years) the immediate effect of two yoga relaxation techniques was studied on memory and state anxiety. All participants were assessed before and after (i) Cyclic meditation (CM) practiced for 22:30 minutes on one day and (ii) an equal duration of Supine rest (SR) or the corpse posture (shavasana), on another day. Sections of the Wechsler memory scale (WMS) were used to assess; (i) attention and concentration (digit span forward and backward), and (ii) associate learning. State anxiety was assessed using Spielberger’s State-Trait Anxiety Inventory (STAI). Results: There was a significant improvement in the scores of all sections of the WMS studied after both CM and SR, but, the magnitude of change was more after CM compared to after SR. The state anxiety scores decreased after both CM and SR, with a greater magnitude of decrease after CM. There was no correlation between percentage change in memory scores and state anxiety for either session. Conclusion: A cyclical combination of yoga postures and supine rest in CM improved memory scores immediately after the practice and decreased state anxiety more than rest in a classical yoga relaxation posture (shavasana).
Type | Journal Article |
---|---|
Author | Pailoor Subramanya |
Author | Shirley Telles |
Abstract | Practicing meditation while focusing on a sound or a symbol influenced midlatency auditory evoked potentials (MLAEPs). Cyclic meditation (CM) is a technique combining yoga postures with meditation while supine, which has influenced the P300 event-related potential. The effects of CM on MLAEPs have not been previously studied. The MLAEPs were studied before and after the practice of CM compared to an equal duration of supine rest (SR) in 47 male volunteers (group mean age 26.5 +/- 4.4 years), recorded from the vertex referenced to linked earlobes. The sessions were one day apart and subjects were randomly assigned to each session. The Pa wave peak latency and Nb wave peak latency significantly increased following CM compared to before CM (repeated measures ANOVA, post-hoc analysis with least significant difference, p<0.05). There was a significant increase in the peak amplitude of the Nb wave (p<0.05) compared to before CM. Post SR there was a significant increase in the peak latency of the Na wave (p<0.05) compared to before SR. In conclusion following CM the latencies of neural generators corresponding to cortical areas is prolonged, whereas following SR a similar change occurs at mesencephalic-diencephalic levels. |
Publication | Clinical EEG and Neuroscience: Official Journal of the EEG and Clinical Neuroscience Society (ENCS) |
Volume | 40 |
Issue | 3 |
Pages | 190-195 |
Date | Jul 2009 |
Journal Abbr | Clin EEG Neurosci |
ISSN | 1550-0594 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19715182 |
Accessed | Saturday, September 26, 2009 3:45:39 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19715182 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Practicing meditation while focusing on a sound or a symbol influenced midlatency auditory evoked potentials (MLAEPs). Cyclic meditation (CM) is a technique combining yoga postures with meditation while supine, which has influenced the P300 event-related potential. The effects of CM on MLAEPs have not been previously studied. The MLAEPs were studied before and after the practice of CM compared to an equal duration of supine rest (SR) in 47 male volunteers (group mean age 26.5 +/- 4.4 years), recorded from the vertex referenced to linked earlobes. The sessions were one day apart and subjects were randomly assigned to each session. The Pa wave peak latency and Nb wave peak latency significantly increased following CM compared to before CM (repeated measures ANOVA, post-hoc analysis with least significant difference, p<0.05). There was a significant increase in the peak amplitude of the Nb wave (p<0.05) compared to before CM. Post SR there was a significant increase in the peak latency of the Na wave (p<0.05) compared to before SR. In conclusion following CM the latencies of neural generators corresponding to cortical areas is prolonged, whereas following SR a similar change occurs at mesencephalic-diencephalic levels.
Type | Journal Article |
---|---|
Author | L A Suess |
Author | M A Persinger |
Abstract | Since the year 1992 individuals and groups of people have reported religious experiences near Marmora, Ontario, Canada. The experiences, attributed to Christ or Mary, have occurred near the top of a hill adjacent to an open pit magnetite mine that has been accumulating about 15 million gallons of water per month for more than a decade. During the period between 1992 and 1997 epicentres for local seismic events moved significantly closer to this site. Most of the messages attributed to spiritual beings by "sensitive" individuals occurred one or two days after increased global geomagnetic activity. We suggest that conditions produced by local geophysical and geological properties created the odd lights and induced physiological changes within the thousands of people who visited the area. Direct measurements indicated that weak (0.1 microTesla to 1 microTesla) complex magnetic fields, the temporal patterns of which were similar to the experimental fields we have employed to evoke the sensed presence and altered states within the laboratory, may have been generated within the area. |
Publication | Perceptual and Motor Skills |
Volume | 93 |
Issue | 2 |
Pages | 435-450 |
Date | Oct 2001 |
Journal Abbr | Percept Mot Skills |
ISSN | 0031-5125 |
Short Title | Geophysical variables and behavior |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11769900 |
Accessed | Friday, October 09, 2009 5:37:39 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11769900 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Since the year 1992 individuals and groups of people have reported religious experiences near Marmora, Ontario, Canada. The experiences, attributed to Christ or Mary, have occurred near the top of a hill adjacent to an open pit magnetite mine that has been accumulating about 15 million gallons of water per month for more than a decade. During the period between 1992 and 1997 epicentres for local seismic events moved significantly closer to this site. Most of the messages attributed to spiritual beings by “sensitive” individuals occurred one or two days after increased global geomagnetic activity. We suggest that conditions produced by local geophysical and geological properties created the odd lights and induced physiological changes within the thousands of people who visited the area. Direct measurements indicated that weak (0.1 microTesla to 1 microTesla) complex magnetic fields, the temporal patterns of which were similar to the experimental fields we have employed to evoke the sensed presence and altered states within the laboratory, may have been generated within the area.
Type | Journal Article |
---|---|
Author | Bruce M. Sullivan |
Author | Bill Wiist |
Author | Heidi Wayment |
Abstract | In an effort to contribute to the understanding of contemporary Western Buddhism, an interdisciplinary team of researchers at Northern Arizona University wrote a set of questions to elicit data from Buddhist practitioners. In addition to demographic questions, we included questions on health and health-related practices, and psychological characteristics, drawing from previously used measures (see Wiist et al. 2010). For the Buddhist practices segment of the survey, all the questions were written by the researchers. With the religious practices segment of the survey, we sought (among other things) to test four hypotheses concerning contemporary Western Buddhist practitioners: * 1 Contemporary Western Buddhist practitioners are more likely to identify themselves as Buddhist than as members of other religious traditions and to have marked that identity in a formal way such as pronouncing the Three Refuges formula. * 2 Contemporary Western Buddhist practitioners are more likely to engage in meditation than to attend Buddhist religious services supervised by clergy. * 3 Contemporary Western Buddhist practitioners who engage in meditation are more likely to engage in a variety of meditative practices, practices that they regard as identifiably distinct, than to engage in a single meditative technique. * 4 Buddhist practitioners today engage in conscious efforts to increase loving-kindness and compassion through meditation practices. |
Publication | CrossCurrents |
Volume | 60 |
Issue | 2 |
Pages | 185-207 |
Date | 06/2010 |
DOI | 10.1111/j.1939-3881.2010.00119.x |
ISSN | 00111953 |
URL | http://blackwell-synergy.com/doi/abs/10.1111/j.1939-3881.2010.00119.x |
Date Added | Thursday, September 29, 2011 9:03:23 AM |
Modified | Thursday, September 29, 2011 9:03:23 AM |
Type | Journal Article |
---|---|
Author | Yi-Yuan Tang |
Author | Yinghua Ma |
Author | Yaxin Fan |
Author | Hongbo Feng |
Author | Junhong Wang |
Author | Shigang Feng |
Author | Qilin Lu |
Author | Bing Hu |
Author | Yao Lin |
Author | Jian Li |
Author | Ye Zhang |
Author | Yan Wang |
Author | Li Zhou |
Author | Ming Fan |
Abstract | Five days of integrative body-mind training (IBMT) improves attention and self-regulation in comparison with the same amount of relaxation training. This paper explores the underlying mechanisms of this finding. We measured the physiological and brain changes at rest before, during, and after 5 days of IBMT and relaxation training. During and after training, the IBMT group showed significantly better physiological reactions in heart rate, respiratory amplitude and rate, and skin conductance response (SCR) than the relaxation control. Differences in heart rate variability (HRV) and EEG power suggested greater involvement of the autonomic nervous system (ANS) in the IBMT group during and after training. Imaging data demonstrated stronger subgenual and adjacent ventral anterior cingulate cortex (ACC) activity in the IBMT group. Frontal midline ACC theta was correlated with high-frequency HRV, suggesting control by the ACC over parasympathetic activity. These results indicate that after 5 days of training, the IBMT group shows better regulation of the ANS by a ventral midfrontal brain system than does the relaxation group. This changed state probably reflects training in the coordination of body and mind given in the IBMT but not in the control group. These results could be useful in the design of further specific interventions. |
Publication | Proceedings of the National Academy of Sciences of the United States of America |
Volume | 106 |
Issue | 22 |
Pages | 8865-8870 |
Date | Jun 2, 2009 |
Journal Abbr | Proc. Natl. Acad. Sci. U.S.A |
DOI | 10.1073/pnas.0904031106 |
ISSN | 1091-6490 |
Accessed | Tuesday, February 22, 2011 7:07:23 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19451642 |
Date Added | Thursday, September 29, 2011 9:06:18 AM |
Modified | Thursday, September 29, 2011 9:06:18 AM |
Type | Journal Article |
---|---|
Author | Yi-Yuan Tang |
Author | Yinghua Ma |
Author | Junhong Wang |
Author | Yaxin Fan |
Author | Shigang Feng |
Author | Qilin Lu |
Author | Qingbao Yu |
Author | Danni Sui |
Author | Mary K Rothbart |
Author | Ming Fan |
Author | Michael I Posner |
Abstract | Recent studies suggest that months to years of intensive and systematic meditation training can improve attention. However, the lengthy training required has made it difficult to use random assignment of participants to conditions to confirm these findings. This article shows that a group randomly assigned to 5 days of meditation practice with the integrative body-mind training method shows significantly better attention and control of stress than a similarly chosen control group given relaxation training. The training method comes from traditional Chinese medicine and incorporates aspects of other meditation and mindfulness training. Compared with the control group, the experimental group of 40 undergraduate Chinese students given 5 days of 20-min integrative training showed greater improvement in conflict scores on the Attention Network Test, lower anxiety, depression, anger, and fatigue, and higher vigor on the Profile of Mood States scale, a significant decrease in stress-related cortisol, and an increase in immunoreactivity. These results provide a convenient method for studying the influence of meditation training by using experimental and control methods similar to those used to test drugs or other interventions. |
Publication | Proceedings of the National Academy of Sciences of the United States of America |
Volume | 104 |
Issue | 43 |
Pages | 17152-17156 |
Date | Oct 23, 2007 |
Journal Abbr | Proc. Natl. Acad. Sci. U.S.A |
DOI | 10.1073/pnas.0707678104 |
ISSN | 0027-8424 |
URL | http://www.ncbi.nlm.nih.gov/pubmed/17940025 |
Accessed | Thursday, September 03, 2009 1:22:45 AM |
Library Catalog | NCBI PubMed |
Extra | PMID: 17940025 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Recent studies suggest that months to years of intensive and systematic meditation training can improve attention. However, the lengthy training required has made it difficult to use random assignment of participants to conditions to confirm these findings. This article shows that a group randomly assigned to 5 days of meditation practice with the integrative body-mind training method shows significantly better attention and control of stress than a similarly chosen control group given relaxation training. The training method comes from traditional Chinese medicine and incorporates aspects of other meditation and mindfulness training. Compared with the control group, the experimental group of 40 undergraduate Chinese students given 5 days of 20-min integrative training showed greater improvement in conflict scores on the Attention Network Test, lower anxiety, depression, anger, and fatigue, and higher vigor on the Profile of Mood States scale, a significant decrease in stress-related cortisol, and an increase in immunoreactivity. These results provide a convenient method for studying the influence of meditation training by using experimental and control methods similar to those used to test drugs or other interventions.
Type | Journal Article |
---|---|
Author | Yi-Yuan Tang |
Author | Yinghua Ma |
Author | Yaxin Fan |
Author | Hongbo Feng |
Author | Junhong Wang |
Author | Shigang Feng |
Author | Qilin Lu |
Author | Bing Hu |
Author | Yao Lin |
Author | Jian Li |
Author | Ye Zhang |
Author | Yan Wang |
Author | Li Zhou |
Author | Ming Fan |
Abstract | Five days of integrative body-mind training (IBMT) improves attention and self-regulation in comparison with the same amount of relaxation training. This paper explores the underlying mechanisms of this finding. We measured the physiological and brain changes at rest before, during, and after 5 days of IBMT and relaxation training. During and after training, the IBMT group showed significantly better physiological reactions in heart rate, respiratory amplitude and rate, and skin conductance response (SCR) than the relaxation control. Differences in heart rate variability (HRV) and EEG power suggested greater involvement of the autonomic nervous system (ANS) in the IBMT group during and after training. Imaging data demonstrated stronger subgenual and adjacent ventral anterior cingulate cortex (ACC) activity in the IBMT group. Frontal midline ACC theta was correlated with high-frequency HRV, suggesting control by the ACC over parasympathetic activity. These results indicate that after 5 days of training, the IBMT group shows better regulation of the ANS by a ventral midfrontal brain system than does the relaxation group. This changed state probably reflects training in the coordination of body and mind given in the IBMT but not in the control group. These results could be useful in the design of further specific interventions. |
Publication | Proceedings of the National Academy of Sciences of the United States of America |
Volume | 106 |
Issue | 22 |
Pages | 8865-8870 |
Date | Jun 2, 2009 |
Journal Abbr | Proc. Natl. Acad. Sci. U.S.A |
DOI | 10.1073/pnas.0904031106 |
ISSN | 1091-6490 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19451642 |
Accessed | Tuesday, September 08, 2009 4:46:37 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19451642 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Five days of integrative body-mind training (IBMT) improves attention and self-regulation in comparison with the same amount of relaxation training. This paper explores the underlying mechanisms of this finding. We measured the physiological and brain changes at rest before, during, and after 5 days of IBMT and relaxation training. During and after training, the IBMT group showed significantly better physiological reactions in heart rate, respiratory amplitude and rate, and skin conductance response (SCR) than the relaxation control. Differences in heart rate variability (HRV) and EEG power suggested greater involvement of the autonomic nervous system (ANS) in the IBMT group during and after training. Imaging data demonstrated stronger subgenual and adjacent ventral anterior cingulate cortex (ACC) activity in the IBMT group. Frontal midline ACC theta was correlated with high-frequency HRV, suggesting control by the ACC over parasympathetic activity. These results indicate that after 5 days of training, the IBMT group shows better regulation of the ANS by a ventral midfrontal brain system than does the relaxation group. This changed state probably reflects training in the coordination of body and mind given in the IBMT but not in the control group. These results could be useful in the design of further specific interventions.
Type | Journal Article |
---|---|
Author | Melissa A Tanner |
Author | Fred Travis |
Author | Carolyn Gaylord-King |
Author | David A F Haaga |
Author | Sarina Grosswald |
Author | Robert H Schneider |
Abstract | Mindfulness is associated with low levels of neuroticism, anxiety, and depressive symptoms, as well as high levels of self-esteem and satisfaction with life (Brown & Ryan, 2003). As part of a 3-month randomized waitlist-controlled trial of the effects of the Transcendental Meditation (TM) program on university students (N=295), we examined the impact of TM practice on mindfulness as measured by the Kentucky Inventory of Mindfulness Skills (KIMS; Baer, Smith, & Allen, 2004). A repeated measures ANOVA on total KIMS scores showed a significant timextreatment interaction, with the TM participants reporting greater increases in mindfulness than the waitlist participants. All KIMS subscales were positively intercorrelated at pretreatment, and there were no differences over time or as a function of treatment condition in subscale intercorrelations. Therefore, previously published findings of a positive correlation between subscales measuring the skills of observing and accepting-without-judgment one's inner experiences only among those with meditation experience may have reflected a self-selection effect rather than a change in the relation of these mindfulness components resulting directly from meditation practice. |
Publication | Journal of Clinical Psychology |
Volume | 65 |
Issue | 6 |
Pages | 574-589 |
Date | Jun 2009 |
Journal Abbr | J Clin Psychol |
DOI | 10.1002/jclp.20544 |
ISSN | 1097-4679 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19241401 |
Accessed | Saturday, September 26, 2009 3:17:57 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19241401 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Mindfulness is associated with low levels of neuroticism, anxiety, and depressive symptoms, as well as high levels of self-esteem and satisfaction with life (Brown & Ryan, 2003). As part of a 3-month randomized waitlist-controlled trial of the effects of the Transcendental Meditation (TM) program on university students (N=295), we examined the impact of TM practice on mindfulness as measured by the Kentucky Inventory of Mindfulness Skills (KIMS; Baer, Smith, & Allen, 2004). A repeated measures ANOVA on total KIMS scores showed a significant timextreatment interaction, with the TM participants reporting greater increases in mindfulness than the waitlist participants. All KIMS subscales were positively intercorrelated at pretreatment, and there were no differences over time or as a function of treatment condition in subscale intercorrelations. Therefore, previously published findings of a positive correlation between subscales measuring the skills of observing and accepting-without-judgment one’s inner experiences only among those with meditation experience may have reflected a self-selection effect rather than a change in the relation of these mindfulness components resulting directly from meditation practice.
Type | Journal Article |
---|---|
Author | Ann Taves |
Publication | The Journal of Religion |
Volume | 73 |
Issue | 2 |
Pages | 200-222 |
Date | Apr., 1993 |
ISSN | 00224189 |
Short Title | Knowing Through the Body |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/1204878 |
Accessed | Friday, October 09, 2009 4:51:29 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Apr., 1993 / Copyright © 1993 The University of Chicago Press |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Shisei Tei |
Author | Pascal L Faber |
Author | Dietrich Lehmann |
Author | Takuya Tsujiuchi |
Author | Hiroaki Kumano |
Author | Roberto D Pascual-Marqui |
Author | Lorena R R Gianotti |
Author | Kieko Kochi |
Abstract | Many meditation exercises aim at increased awareness of ongoing experiences through sustained attention and at detachment, i.e., non-engaging observation of these ongoing experiences by the intent not to analyze, judge or expect anything. Long-term meditation practice is believed to generalize the ability of increased awareness and greater detachment into everyday life. We hypothesized that neuroplasticity effects of meditation (correlates of increased awareness and detachment) would be detectable in a no-task resting state. EEG recorded during resting was compared between Qigong meditators and controls. Using LORETA (low resolution electromagnetic tomography) to compute the intracerebral source locations, differences in brain activations between groups were found in the inhibitory delta EEG frequency band. In the meditators, appraisal systems were inhibited, while brain areas involved in the detection and integration of internal and external sensory information showed increased activation. This suggests that neuroplasticity effects of long-term meditation practice, subjectively described as increased awareness and greater detachment, are carried over into non-meditating states. |
Publication | Brain Topography |
Volume | 22 |
Issue | 3 |
Pages | 158-165 |
Date | Nov 2009 |
Journal Abbr | Brain Topogr |
DOI | 10.1007/s10548-009-0107-4 |
ISSN | 1573-6792 |
Short Title | Meditators and non-meditators |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19653090 |
Accessed | Saturday, September 26, 2009 2:58:46 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19653090 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Many meditation exercises aim at increased awareness of ongoing experiences through sustained attention and at detachment, i.e., non-engaging observation of these ongoing experiences by the intent not to analyze, judge or expect anything. Long-term meditation practice is believed to generalize the ability of increased awareness and greater detachment into everyday life. We hypothesized that neuroplasticity effects of meditation (correlates of increased awareness and detachment) would be detectable in a no-task resting state. EEG recorded during resting was compared between Qigong meditators and controls. Using LORETA (low resolution electromagnetic tomography) to compute the intracerebral source locations, differences in brain activations between groups were found in the inhibitory delta EEG frequency band. In the meditators, appraisal systems were inhibited, while brain areas involved in the detection and integration of internal and external sensory information showed increased activation. This suggests that neuroplasticity effects of long-term meditation practice, subjectively described as increased awareness and greater detachment, are carried over into non-meditating states.
Type | Journal Article |
---|---|
Author | Fred Travis |
Author | Jonathan Shear |
Abstract | This paper proposes a third meditation-category--automatic self-transcending--to extend the dichotomy of focused attention and open monitoring proposed by Lutz. Automatic self-transcending includes techniques designed to transcend their own activity. This contrasts with focused attention, which keeps attention focused on an object; and open monitoring, which keeps attention involved in the monitoring process. Each category was assigned EEG bands, based on reported brain patterns during mental tasks, and meditations were categorized based on their reported EEG. Focused attention, characterized by beta/gamma activity, included meditations from Tibetan Buddhist, Buddhist, and Chinese traditions. Open monitoring, characterized by theta activity, included meditations from Buddhist, Chinese, and Vedic traditions. Automatic self-transcending, characterized by alpha1 activity, included meditations from Vedic and Chinese traditions. Between categories, the included meditations differed in focus, subject/object relation, and procedures. These findings shed light on the common mistake of averaging meditations together to determine mechanisms or clinical effects. |
Publication | Consciousness and Cognition |
Volume | 19 |
Issue | 4 |
Pages | 1110-1118 |
Date | Dec 2010 |
Journal Abbr | Conscious Cogn |
DOI | 10.1016/j.concog.2010.01.007 |
ISSN | 1090-2376 |
Short Title | Focused attention, open monitoring and automatic self-transcending |
Accessed | Tuesday, January 18, 2011 6:58:41 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 20167507 |
Date Added | Thursday, September 29, 2011 8:58:46 AM |
Modified | Thursday, September 29, 2011 8:58:46 AM |
Type | Journal Article |
---|---|
Author | Frederick Travis |
Author | Jonathan Shear |
Abstract | We agree with Josipovic that a fundamental differentiating feature of meditation techniques is whether they remain within the dualistic subject-object cognitive structure, or they transcend this structure to reveal an underlying level of non-dual awareness. Further discussion is needed to delineate the basic non-dual experience in meditation, where all phenomenal content is absent, from the more advanced experience of non-duality in daily life, where phenomenal content is obviously present as well. In this discussion, it is important to recognize that the experiencer-object relation makes the experience dual or non-dual, rather than the nature of the object experienced. |
Publication | Consciousness and Cognition |
Volume | 19 |
Issue | 4 |
Pages | 1122-1123 |
Date | December 2010 |
DOI | 10.1016/j.concog.2010.04.003 |
ISSN | 1053-8100 |
Short Title | Reply to Josipovic |
Accessed | Tuesday, January 18, 2011 8:05:59 PM |
Library Catalog | ScienceDirect |
Date Added | Thursday, September 29, 2011 8:58:46 AM |
Modified | Thursday, September 29, 2011 8:58:46 AM |
Type | Book |
---|---|
Author | Todd Tremlin |
Publisher | Oxford University Press |
Date | 2006-03-02 |
ISBN | 0195305345 |
Short Title | Minds and Gods |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Around the world and throughout history, in cultures as diverse as ancient Mesopotamia and modern America, human beings have been compelled by belief in gods and developed complex religions around them. But why? What makes belief in supernatural beings so widespread? And why are the gods of so many different people so similar in nature? This provocative book explains the origins and persistence of religious ideas by looking through the lens of science at the common structures and functions of human thought.
The first general introduction to the “cognitive science of religion,” Minds and Gods presents the major themes, theories, and thinkers involved in this revolutionary new approach to human religiosity. Arguing that we cannot understand what we think until we first understand how we think, the book sets out to study the evolutionary forces that modeled the modern human mind and continue to shape our ideas and actions today. Todd Tremlin details many of the adapted features of the brain -- illustrating their operation with examples of everyday human behavior -- and shows how mental endowments inherited from our ancestral past lead many people to naturally entertain religious ideas. In short, belief in gods and the social formation of religion have their genesis in biology, in powerful cognitive processes that all humans share.
In the course of illuminating the nature of religion, this book also sheds light on human nature: why we think we do the things we do and how the reasons for these things are so often hidden from view. This discussion ranges broadly across recent scientific findings in areas such as paleoanthropology, primate studies, evolutionary psychology, early brain development, and cultural transmission. While these subjects are complex, the story is told here in a conversational style that is engaging, jargon free, and accessible to all readers. With Minds and Gods, Tremlin offers a roadmap to a fascinating and growing field of study, one that is sure to generate interest and debate and provide readers with a better understanding of themselves and their beliefs.
Type | Journal Article |
---|---|
Author | Stephen Trichter |
Author | Jon Klimo |
Author | Stanley Krippner |
Abstract | Ayahuasca, a hallucinogenic plant brew from the Amazon basin used as part of healing ceremonies by the local indigenous people of the region for centuries, is now being consumed by growing numbers of people throughout the world. Anecdotal evidence and previous research suggest that there are spiritual effects experienced among participants who take part in ayahuasca ceremonies. The current study examined whether novice participants' spirituality was affected through participation in an ayahuasca ceremony, and if so, how. A mixed-design method was used, comparing those participating in an ayahuasca ceremony to those who did not participate. This investigation used the Peak Experience Profile, the Spiritual Well-being Scale, and the Mysticism Scale as quantitative measures. Participant interviews and written accounts of ceremony experiences were analyzed. Results showed that neither the SWB score nor the M-Scale score increased significantly after participating in an ayahuasca ceremony. However, it was found that the higher the PEP score, the greater the positive change in SWB and M-Scale scores. Qualitative data revealed common spiritual themes in many of the participants' interviews and written accounts. Experiential differences were displayed within the ayahuasca ceremony group, warranting continued investigation into, and identification of, various confounding variables that prompt reported changes in spirituality within some participants while not in others. |
Publication | Journal of Psychoactive Drugs |
Volume | 41 |
Issue | 2 |
Pages | 121-134 |
Date | Jun 2009 |
Journal Abbr | J Psychoactive Drugs |
ISSN | 0279-1072 |
Accessed | Tuesday, February 22, 2011 6:40:44 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19705674 |
Date Added | Thursday, September 29, 2011 9:06:18 AM |
Modified | Thursday, September 29, 2011 9:06:18 AM |
Type | Journal Article |
---|---|
Author | Sara van Leeuwen |
Author | Notger G Müller |
Author | Lucia Melloni |
Abstract | Here we explore whether mental training in the form of meditation can help to overcome age-related attentional decline. We compared performance on the attentional blink task between three populations: A group of long-term meditation practitioners within an older population, a control group of age-matched participants and a control group of young participants. Members of both control groups had never practiced meditation. Our results show that long-term meditation practice leads to a reduction of the attentional blink. Meditation practitioners taken from an older population showed a reduction in blink as compared to a control group taken from a younger population, whereas, the control group age-matched to the meditators' group revealed a blink that was comparatively larger and broader. Our results support the hypothesis that meditation practice can: (i) alter the efficiency with which attentional resources are distributed and (ii) help to overcome age-related attentional deficits in the temporal domain. |
Publication | Consciousness and Cognition |
Volume | 18 |
Issue | 3 |
Pages | 593-599 |
Date | Sep 2009 |
Journal Abbr | Conscious Cogn |
DOI | 10.1016/j.concog.2009.05.001 |
ISSN | 1090-2376 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19515578 |
Accessed | Saturday, September 26, 2009 3:31:24 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19515578 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Here we explore whether mental training in the form of meditation can help to overcome age-related attentional decline. We compared performance on the attentional blink task between three populations: A group of long-term meditation practitioners within an older population, a control group of age-matched participants and a control group of young participants. Members of both control groups had never practiced meditation. Our results show that long-term meditation practice leads to a reduction of the attentional blink. Meditation practitioners taken from an older population showed a reduction in blink as compared to a control group taken from a younger population, whereas, the control group age-matched to the meditators’ group revealed a blink that was comparatively larger and broader. Our results support the hypothesis that meditation practice can: (i) alter the efficiency with which attentional resources are distributed and (ii) help to overcome age-related attentional deficits in the temporal domain.
Type | Journal Article |
---|---|
Author | P van Lommel |
Author | R van Wees |
Author | V Meyers |
Author | I Elfferich |
Abstract | BACKGROUND: Some people report a near-death experience (NDE) after a life-threatening crisis. We aimed to establish the cause of this experience and assess factors that affected its frequency, depth, and content. METHODS: In a prospective study, we included 344 consecutive cardiac patients who were successfully resuscitated after cardiac arrest in ten Dutch hospitals. We compared demographic, medical, pharmacological, and psychological data between patients who reported NDE and patients who did not (controls) after resuscitation. In a longitudinal study of life changes after NDE, we compared the groups 2 and 8 years later. FINDINGS: 62 patients (18%) reported NDE, of whom 41 (12%) described a core experience. Occurrence of the experience was not associated with duration of cardiac arrest or unconsciousness, medication, or fear of death before cardiac arrest. Frequency of NDE was affected by how we defined NDE, the prospective nature of the research in older cardiac patients, age, surviving cardiac arrest in first myocardial infarction, more than one cardiopulmonary resuscitation (CPR) during stay in hospital, previous NDE, and memory problems after prolonged CPR. Depth of the experience was affected by sex, surviving CPR outside hospital, and fear before cardiac arrest. Significantly more patients who had an NDE, especially a deep experience, died within 30 days of CPR (p<0.0001). The process of transformation after NDE took several years, and differed from those of patients who survived cardiac arrest without NDE. INTERPRETATION: We do not know why so few cardiac patients report NDE after CPR, although age plays a part. With a purely physiological explanation such as cerebral anoxia for the experience, most patients who have been clinically dead should report one. |
Publication | Lancet |
Volume | 358 |
Issue | 9298 |
Pages | 2039-2045 |
Date | Dec 15, 2001 |
Journal Abbr | Lancet |
DOI | 10.1016/S0140-6736(01)07100-8 |
ISSN | 0140-6736 |
Short Title | Near-death experience in survivors of cardiac arrest |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/11755611 |
Accessed | Friday, October 09, 2009 3:47:40 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 11755611 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Background: Some people report a near-death experience (NDE) after a life-threatening crisis. We aimed to establish the cause of this experience and assess factors that affected its frequency, depth, and content. Methods: In a prospective study, we included 344 consecutive cardiac patients who were successfully resuscitated after cardiac arrest in ten Dutch hospitals. We compared demographic, medical, pharmacological, and psychological data between patients who reported NDE and patients who did not (controls) after resuscitation. In a longitudinal study of life changes after NDE, we compared the groups 2 and 8 years later. Findings: 62 patients (18%) reported NDE, of whom 41 (12%) described a core experience. Occurrence of the experience was not associated with duration of cardiac arrest or unconsciousness, medication, or fear of death before cardiac arrest. Frequency of NDE was affected by how we defined NDE, the prospective nature of the research in older cardiac patients, age, surviving cardiac arrest in first myocardial infarction, more than one cardiopulmonary resuscitation (CPR) during stay in hospital, previous NDE, and memory problems after prolonged CPR. Depth of the experience was affected by sex, surviving CPR outside hospital, and fear before cardiac arrest. Significantly more patients who had an NDE, especially a deep experience, died within 30 days of CPR (p<0.0001). The process of transformation after NDE took several years, and differed from those of patients who survived cardiac arrest without NDE. INTERPRETATION: We do not know why so few cardiac patients report NDE after CPR, although age plays a part. With a purely physiological explanation such as cerebral anoxia for the experience, most patients who have been clinically dead should report one.
Type | Journal Article |
---|---|
Author | Francisca M Vera |
Author | Juan M Manzaneque |
Author | Enrique F Maldonado |
Author | Gabriel A Carranque |
Author | Francisco M Rodriguez |
Author | Maria J Blanca |
Author | Miguel Morell |
Abstract | Yoga represents a fascinating mind-body approach, wherein body movements (asana), breathing exercises (pranayama) and meditation are integrated into a single multidimensional practice. Numerous beneficial mental and physical effects have been classically ascribed to this holistic ancient method. The purpose of the present study has been to examine the effects of long-term yoga practice on Subjective Sleep Quality (SSQ) and on several hormonal parameters of the hypothalamus-pituitary-adrenal (HPA) axis. Twenty-six subjects (16 experimental and 10 controls) were recruited to be part of the study. Experimental subjects were regular yoga practitioners with a minimum of 3 years of practice. Blood samples for the quantification of adrenocorticotropic hormone (ACTH), cortisol and dehydroepiandrosterone sulphate (DHEA-S) were drawn from all subjects. Likewise, the Pittsburgh Sleep Quality Index (PSQI) was employed to assess SSQ. As statistical analysis, Mann-Whitney U-test was performed. The yoga group displayed lower PSQI scores and higher blood cortisol levels than control subjects. Therefore, it can be concluded that long-term yoga practice is associated with significant psycho-biological differences, including better sleep quality as well as a modulatory action on the levels of cortisol. These preliminary results suggest interesting clinical implications which should be further researched. |
Publication | Biological Psychology |
Volume | 81 |
Issue | 3 |
Pages | 164-168 |
Date | Jul 2009 |
Journal Abbr | Biol Psychol |
DOI | 10.1016/j.biopsycho.2009.03.008 |
ISSN | 1873-6246 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19482233 |
Accessed | Saturday, September 26, 2009 3:45:36 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19482233 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Yoga represents a fascinating mind-body approach, wherein body movements (asana), breathing exercises (pranayama) and meditation are integrated into a single multidimensional practice. Numerous beneficial mental and physical effects have been classically ascribed to this holistic ancient method. The purpose of the present study has been to examine the effects of long-term yoga practice on Subjective Sleep Quality (SSQ) and on several hormonal parameters of the hypothalamus-pituitary-adrenal (HPA) axis. Twenty-six subjects (16 experimental and 10 controls) were recruited to be part of the study. Experimental subjects were regular yoga practitioners with a minimum of 3 years of practice. Blood samples for the quantification of adrenocorticotropic hormone (ACTH), cortisol and dehydroepiandrosterone sulphate (DHEA-S) were drawn from all subjects. Likewise, the Pittsburgh Sleep Quality Index (PSQI) was employed to assess SSQ. As statistical analysis, Mann-Whitney U-test was performed. The yoga group displayed lower PSQI scores and higher blood cortisol levels than control subjects. Therefore, it can be concluded that long-term yoga practice is associated with significant psycho-biological differences, including better sleep quality as well as a modulatory action on the levels of cortisol. These preliminary results suggest interesting clinical implications which should be further researched.
Type | Journal Article |
---|---|
Author | Peter Vestergaard-Poulsen |
Author | Martijn van Beek |
Author | Joshua Skewes |
Author | Carsten R Bjarkam |
Author | Michael Stubberup |
Author | Jes Bertelsen |
Author | Andreas Roepstorff |
Abstract | Extensive practice involving sustained attention can lead to changes in brain structure. Here, we report evidence of structural differences in the lower brainstem of participants engaged in the long-term practice of meditation. Using magnetic resonance imaging, we observed higher gray matter density in lower brain stem regions of experienced meditators compared with age-matched nonmeditators. Our findings show that long-term practitioners of meditation have structural differences in brainstem regions concerned with cardiorespiratory control. This could account for some of the cardiorespiratory parasympathetic effects and traits, as well as the cognitive, emotional, and immunoreactive impact reported in several studies of different meditation practices. |
Publication | Neuroreport |
Volume | 20 |
Issue | 2 |
Pages | 170-174 |
Date | Jan 28, 2009 |
Journal Abbr | Neuroreport |
DOI | 10.1097/WNR.0b013e328320012a |
ISSN | 1473-558X |
URL | http://www.ncbi.nlm.nih.gov/pubmed/19104459 |
Accessed | Monday, March 28, 2011 6:18:24 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19104459 |
Date Added | Thursday, September 29, 2011 9:06:18 AM |
Modified | Thursday, September 29, 2011 9:06:18 AM |
Type | Journal Article |
---|---|
Author | Peter Vestergaard-Poulsen |
Author | Martijn van Beek |
Author | Joshua Skewes |
Author | Carsten R Bjarkam |
Author | Michael Stubberup |
Author | Jes Bertelsen |
Author | Andreas Roepstorff |
Abstract | Extensive practice involving sustained attention can lead to changes in brain structure. Here, we report evidence of structural differences in the lower brainstem of participants engaged in the long-term practice of meditation. Using magnetic resonance imaging, we observed higher gray matter density in lower brain stem regions of experienced meditators compared with age-matched nonmeditators. Our findings show that long-term practitioners of meditation have structural differences in brainstem regions concerned with cardiorespiratory control. This could account for some of the cardiorespiratory parasympathetic effects and traits, as well as the cognitive, emotional, and immunoreactive impact reported in several studies of different meditation practices. |
Publication | Neuroreport |
Volume | 20 |
Issue | 2 |
Pages | 170-174 |
Date | Jan 28, 2009 |
Journal Abbr | Neuroreport |
DOI | 10.1097/WNR.0b013e328320012a |
ISSN | 1473-558X |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19104459 |
Accessed | Saturday, September 26, 2009 2:52:06 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19104459 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Extensive practice involving sustained attention can lead to changes in brain structure. Here, we report evidence of structural differences in the lower brainstem of participants engaged in the long-term practice of meditation. Using magnetic resonance imaging, we observed higher gray matter density in lower brain stem regions of experienced meditators compared with age-matched nonmeditators. Our findings show that long-term practitioners of meditation have structural differences in brainstem regions concerned with cardiorespiratory control. This could account for some of the cardiorespiratory parasympathetic effects and traits, as well as the cognitive, emotional, and immunoreactive impact reported in several studies of different meditation practices.
Type | Journal Article |
---|---|
Author | Lisa Christine Vettese |
Author | Tony Toneatto |
Author | Jonathan N. Stea |
Author | Linda Nguyen |
Author | Jenny Jing Wang |
Abstract | Mindfulness-based interventions have been shown to alleviate symptoms of a wide range of physical and mental health conditions. Regular between-session practice of mindfulness meditation is among the key factors proposed to produce the therapeutic benefits of mindfulness-based programs. This article reviews the mindfulness intervention literature with a focus on the status of home practice research and the relationship of practice to mindfulness program outcomes. Of 98 studies reviewed, nearly one-quarter (N = 24) evaluated the associations between home practice and measures of clinical functioning, with just over half (N = 13) demonstrating at least partial support for the benefits of practice. These findings indicate a substantial disparity between what is espoused clinically and what is known empirically about the benefits of mindfulness practice. Improved methodologies for tracking and evaluating the effects of home practice are recommended. |
Publication | Journal of Cognitive Psychotherapy |
Volume | 23 |
Pages | 198-225 |
Date | August 2009 |
DOI | 10.1891/0889-8391.23.3.198 |
Short Title | Do Mindfulness Meditation Participants Do Their Homework? |
URL | http://www.ingentaconnect.com/content/springer/jcogp/2009/00000023/00000003/art00003 |
Accessed | Saturday, September 26, 2009 5:00:31 PM |
Library Catalog | IngentaConnect |
Date Added | Thursday, September 29, 2011 9:06:02 AM |
Modified | Thursday, September 29, 2011 9:06:02 AM |
Type | Journal Article |
---|---|
Author | M Vinter |
Abstract | 1. Patients often feel better able to confide in nurses than doctors on 'difficult' subjects. 2. Research has rejected conventional hallucinatory effects as a conclusive explanation for NDEs. 3. Nurses may legitimately agree that current research at least points to the possibility of continuation of life after death. 4. Research on energy conservation, thermodynamics and behaviour of subatomic particles suggests there is a wavelength of reality beyond the reach of normal sensory perception. |
Publication | Professional Nurse (London, England) |
Volume | 10 |
Issue | 3 |
Pages | 171-173 |
Date | Dec 1994 |
Journal Abbr | Prof Nurse |
ISSN | 0266-8130 |
Short Title | An insight into the afterlife? |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/7862685 |
Accessed | Friday, October 09, 2009 4:08:06 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 7862685 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
1. Patients often feel better able to confide in nurses than doctors on ‘difficult’ subjects. 2. Research has rejected conventional hallucinatory effects as a conclusive explanation for NDEs. 3. Nurses may legitimately agree that current research at least points to the possibility of continuation of life after death. 4. Research on energy conservation, thermodynamics and behaviour of subatomic particles suggests there is a wavelength of reality beyond the reach of normal sensory perception.
Type | Journal Article |
---|---|
Author | Ernest Volinn |
Abstract | This paper examines membership in a certain type of New Religious group-viz. those whose members leave the larger society of their own volition in order to participate in meditation and other practices from the East. The data include field observations, responses from a structure interview, and semi-structured, tape-recorded interviews. A model of membership is proposed: individuals with IA) a psychotherapeutic orientation who are IB) structurally available for II) in depth drug experimentation III) seek an alternative to the drug highs without the lows. In the great majority of societies, there is some built-in way of entering a meditative state, some release from the here-and-now other than drugs or alcohol. This society is one of the few exceptions. Members of New Religious groups such as the ashram may be seen as those who have found, in a corner of this society, a way of entering a meditative state. |
Publication | Sociological Analysis |
Volume | 46 |
Issue | 2 |
Pages | 147-156 |
Date | Summer, 1985 |
ISSN | 00380210 |
Short Title | Eastern Meditation Groups |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/3711057 |
Accessed | Sunday, November 08, 2009 11:34:24 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: Summer, 1985 / Copyright © 1985 Association for the Sociology of Religion, Inc. |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This paper examines membership in a certain type of New Religious group-viz. those whose members leave the larger society of their own volition in order to participate in meditation and other practices from the East. The data include field observations, responses from a structure interview, and semi-structured, tape-recorded interviews. A model of membership is proposed: individuals with IA) a psychotherapeutic orientation who are IB) structurally available for II) in depth drug experimentation III) seek an alternative to the drug highs without the lows. In the great majority of societies, there is some built-in way of entering a meditative state, some release from the here-and-now other than drugs or alcohol. This society is one of the few exceptions. Members of New Religious groups such as the ashram may be seen as those who have found, in a corner of this society, a way of entering a meditative state.
Type | Journal Article |
---|---|
Author | Amy Wachholtz |
Author | Kenneth Pargament |
Abstract | This study compared secular and spiritual forms of meditation to assess the benefits of a spiritual intervention. Participants were taught a meditation or relaxation technique to practice for 20 min a day for two weeks. After two weeks, participants returned to the lab, practiced their technique for 20 min, and placed their hand in a cold-water bath of 2°C for as long as they could endure it. The length of time that individuals kept their hand in the water bath was measured. Pain, anxiety, mood, and the spiritual health were assessed following the two-week intervention. Significant interactions occurred (time × group); the Spiritual Meditation group had greater decreases in anxiety and more positive mood, spiritual health, and spiritual experiences than the other two groups. They also tolerated pain almost twice as long as the other two groups. |
Publication | Journal of Behavioral Medicine |
Volume | 28 |
Issue | 4 |
Pages | 369-384 |
Date | 2005 |
DOI | 10.1007/s10865-005-9008-5 |
Short Title | Is Spirituality a Critical Ingredient of Meditation? |
URL | http://dx.doi.org/10.1007/s10865-005-9008-5 |
Accessed | Saturday, September 05, 2009 1:23:40 PM |
Library Catalog | SpringerLink |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
This study compared secular and spiritual forms of meditation to assess the benefits of a spiritual intervention. Participants were taught a meditation or relaxation technique to practice for 20 min a day for two weeks. After two weeks, participants returned to the lab, practiced their technique for 20 min, and placed their hand in a cold-water bath of 2°C for as long as they could endure it. The length of time that individuals kept their hand in the water bath was measured. Pain, anxiety, mood, and the spiritual health were assessed following the two-week intervention. Significant interactions occurred (time × group); the Spiritual Meditation group had greater decreases in anxiety and more positive mood, spiritual health, and spiritual experiences than the other two groups. They also tolerated pain almost twice as long as the other two groups.
Type | Journal Article |
---|---|
Author | Amy B Wachholtz |
Author | Kenneth I Pargament |
Abstract | Migraine headaches are associated with symptoms of depression and anxiety (Waldie and Poulton Journal of Neurology, Neurosurgery, and Psychiatry 72: 86-92, 2002) and feelings of low self-efficacy (French et al. Headache, 40: 647-656, 2000). Previous research suggests that spiritual meditation may ameliorate some of the negative traits associated with migraine headaches (Wachholtz and Pargament Journal of behavioral Medicine, 30: 311-318, 2005). This study examined two primary questions: (1) Is spiritual meditation more effective in enhancing pain tolerance and reducing migraine headache related symptoms than secular meditation and relaxation? and, (2) Does spiritual meditation create better mental, physical, and spiritual health outcomes than secular meditation and relaxation techniques? Eighty-three meditation naïve, frequent migraineurs were taught Spiritual Meditation, Internally Focused Secular Meditation, Externally Focused Secular Meditation, or Muscle Relaxation which participants practiced for 20 min a day for one month. Pre-post tests measured pain tolerance (with a cold pressor task), headache frequency, and mental and spiritual health variables. Compared to the other three groups, those who practiced spiritual meditation had greater decreases in the frequency of migraine headaches, anxiety, and negative affect, as well as greater increases in pain tolerance, headache-related self-efficacy, daily spiritual experiences, and existential well being. |
Publication | Journal of Behavioral Medicine |
Volume | 31 |
Issue | 4 |
Pages | 351-366 |
Date | Aug 2008 |
Journal Abbr | J Behav Med |
DOI | 10.1007/s10865-008-9159-2 |
ISSN | 0160-7715 |
Short Title | Migraines and meditation |
URL | http://www.ncbi.nlm.nih.gov/pubmed/18551362 |
Accessed | Friday, November 13, 2009 7:00:33 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 18551362 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Migraine headaches are associated with symptoms of depression and anxiety (Waldie and Poulton Journal of Neurology, Neurosurgery, and Psychiatry 72: 86-92, 2002) and feelings of low self-efficacy (French et al. Headache, 40: 647-656, 2000). Previous research suggests that spiritual meditation may ameliorate some of the negative traits associated with migraine headaches (Wachholtz and Pargament Journal of behavioral Medicine, 30: 311-318, 2005). This study examined two primary questions: (1) Is spiritual meditation more effective in enhancing pain tolerance and reducing migraine headache related symptoms than secular meditation and relaxation? and, (2) Does spiritual meditation create better mental, physical, and spiritual health outcomes than secular meditation and relaxation techniques? Eighty-three meditation naïve, frequent migraineurs were taught Spiritual Meditation, Internally Focused Secular Meditation, Externally Focused Secular Meditation, or Muscle Relaxation which participants practiced for 20 min a day for one month. Pre-post tests measured pain tolerance (with a cold pressor task), headache frequency, and mental and spiritual health variables. Compared to the other three groups, those who practiced spiritual meditation had greater decreases in the frequency of migraine headaches, anxiety, and negative affect, as well as greater increases in pain tolerance, headache-related self-efficacy, daily spiritual experiences, and existential well being.
Type | Book |
---|---|
Author | Robert Keith Wallace |
Edition | 3d ed. |
Place | Los Angeles |
Publisher | Students' International Meditation Society |
Date | 1973 |
Library Catalog | fcaw.library.umass.edu:8991 Library Catalog |
Call Number | BL627 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | David J. Wilde |
Author | Craig D. Murray |
Abstract | Near-death experiences (NDEs) have become a topic of increasing interest to medical and psychological researchers over the last 35 years. During the course of this research agenda, several studies have focused on the phenomenology of the experience and its after-effects, mostly from a nomothetic stance. The aim of this study was to investigate the experience of having an NDE and what meaning NDErs attribute to that experience and its resultant after-effects by taking an idiographic, phenomenological approach. Three female participants took part in recorded face-to-face, semi-structured interviews. Interpretative Phenomenological Analysis found that to more deeply understand the impact of NDEs it is crucial to consider how the experience fits within the biographical context of an individual's life. Rather than being an overall influence on personal and spiritual growth, individuals may choose elements of an experience which are most personally meaningful for them and take that into their later lives. Each participant in some way came to a new understanding in their lives as a result of their NDE. In addition, the process of integration was helped or hindered by physical and psychological factors concomitant at the time of the NDE. Also evident were the challenges the NDE, or elements therein, have on the individual's sense of self and how they maintain and develop that self in the years succeeding the event. [ABSTRACT FROM AUTHOR] |
Publication | Mental Health, Religion & Culture |
Volume | 12 |
Issue | 3 |
Pages | 223-239 |
Date | April 2009 |
DOI | 10.1080/13674670802334910 |
ISSN | 13674676 |
Short Title | The evolving self |
Library Catalog | EBSCOhost |
Date Added | Thursday, September 29, 2011 9:07:00 AM |
Modified | Thursday, September 29, 2011 9:07:00 AM |
Type | Book |
---|---|
Author | David Sloan Wilson |
Publisher | University Of Chicago Press |
Date | 2003-10-01 |
ISBN | 0226901351 |
Short Title | Darwin's Cathedral |
Library Catalog | Amazon.com |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
---|---|
Author | Shr-Da Wu |
Author | Pei-Chen Lo |
Abstract | The cardiac and respiratory systems can be viewed as two self-sustained oscillators with various interactions between them. In this study, the cardiorespiratory phase synchronization (CRPS) quantified by synchrogram was investigated to explore the phase synchronization between these two systems. The synchrogram scheme was applied to electrocardiogram (ECG) and respiration signals. Particular focus was the distinct cardiac-respiratory regulation phenomena intervened by inward-attention meditation and normal relaxation. Four synchronization parameters were measured: frequency ratio, lasting length, number of epochs, and total length. The results showed that normal rest resulted in much weaker CRPS. Statistical analysis reveals that the number of synchronous epochs and the total synchronization length significantly increase (p = 0.024 and 0.034 respectively) during meditation. Furthermore, a predominance of 4:1 and 5:1 rhythm-ratio synchronizations was observed during meditation. Consequently, this study concludes that CRPS can be enhanced during meditation, compared with normal relaxation, and reveals a predominance of specific frequency ratios. |
Publication | International Journal of Cardiology |
Volume | 141 |
Issue | 3 |
Pages | 325-328 |
Date | June 11, 2010 |
DOI | 10.1016/j.ijcard.2008.11.137 |
ISSN | 0167-5273 |
Accessed | Tuesday, July 27, 2010 1:46:45 PM |
Library Catalog | ScienceDirect |
Date Added | Thursday, September 29, 2011 9:03:23 AM |
Modified | Thursday, September 29, 2011 9:03:23 AM |
Type | Journal Article |
---|---|
Author | C.W. Wu |
Author | C.H. Hsieh |
Author | C.W. Li |
Author | J.H. Chen |
Abstract | Introduction Meditation means a mental training practice for the meditators to strengthen attentional focus and achieve a tranquil state (Brefczynski-Lewis JA, 2007). The engagement of such process on experienced meditators was reported combining with the increase of attention and improvement of perception (Jha A, 2007 and Carter OL, 2005). However, mapping the brain functions during meditation is arduous for experimental designs since the normal meditation usually last for a long time, comparing to timing of traditional cognitive task design. Therefore, in this work we applied the resting-state fMRI analyses (Biswal B, 1995) on the comparison between normal resting conditions and traditional Chinese meditation states. Methods Eight healthy experienced mediators participated in the experiments on a 3T Bruker Medspec system. A typical gradient-echo EPI sequence was used to collect imagings for 21 minutes (630 measurements, TR=2s). Images were acquired on the whole cerebrum (24 slices) along the AC-PC line, with FOV of 256 mm, MTX of 64×64, and slice thickness of 4mm. At first, subjects were instructed to close their eyes and stayed in a relaxing resting status during the beginning of 9-minute scan. Subsequently, the subjects were asked to read mantra and prepared to perform meditation, which lasted for no longer than 3 minutes. Subsequently, the subjects remained at meditation for the rest of the scan time (not, vert, similar 9 min, as shown in fig. 1). Data were pre-processed with motion correction, detrending, and low-pass filtered (<0.1 Hz) using MATLAB, and then underwent spatial normalization (resampled to an isotropic resolution 3×3×3 mm3), smoothing (Gausian kernel = 6 mm) and statistical analyses by AFNI. Physiological noise and motion artifacts were regressed out during individual calculation of cross-correlation. Spherical seeds with 6 mm diameter were placed on the right primary motor cortex (M1) [36, −28, 54] and right middle frontal gyrus (MFG) [38, 28, 26] in the normalized MNI/Talairach space to observe the connectivity in sensori-motor and attentional networks, respectively. A group-level analysis of correlation maps was performed to reveal significant functional connectivity (p <10−4, cluster = 529 mm3). Results Fig.2 shows the group results of functional connectivity maps on both motor and attention networks, overlaid on an averaged anatomical image. With seeds placed on right M1, strong connections are observed in the supplementary motor area (SMA) and contralateral M1, formatting the structure of sensori-motor networks. However, such connection was suppressed, or even disappeared in some brain area during the meditation state, such as the contralateral M1. When putting seeds on the right MFG, only ipsilateral connections to precentral gyrus (PCG) and middle temporal gyrus (MTG) are explicit under the resting state; however, under the meditation state, the contralateral side of MFG, and MTG are aroused, showing the concentration during performing meditation practices. Conclusions Functional connectivity analysis was first time adopted in the research of meditation in the current work. Such experimental design is more reliable and feasible for meditators without interruption of experimental interests. In contrast to resting status of the same group, the functional connectivity of motor and attention networks was indeed modulated by the practice of meditation. |
Publication | NeuroImage |
Volume | 47 |
Issue | Supplement 1 |
Pages | S42 |
Date | July 2009 |
DOI | 10.1016/S1053-8119(09)70006-0 |
ISSN | 1053-8119 |
URL | http://www.sciencedirect.com.ezproxy.bu.edu/science/article/B6WNP-4X3PHYG-6/2/3e7feb6276eecd7ce199962b262e68dd |
Accessed | Saturday, September 26, 2009 6:29:40 PM |
Library Catalog | ScienceDirect |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Introduction: Meditation means a mental training practice for the meditators to strengthen attentional focus and achieve a tranquil state (Brefczynski-Lewis JA, 2007). The engagement of such process on experienced meditators was reported combining with the increase of attention and improvement of perception (Jha A, 2007 and Carter OL, 2005). However, mapping the brain functions during meditation is arduous for experimental designs since the normal meditation usually last for a long time, comparing to timing of traditional cognitive task design. Therefore, in this work we applied the resting-state fMRI analyses (Biswal B, 1995) on the comparison between normal resting conditions and traditional Chinese meditation states. Methods: Eight healthy experienced mediators participated in the experiments on a 3T Bruker Medspec system. A typical gradient-echo EPI sequence was used to collect imagings for 21 minutes (630 measurements, TR=2s). Images were acquired on the whole cerebrum (24 slices) along the AC-PC line, with FOV of 256 mm, MTX of 64×64, and slice thickness of 4mm. At first, subjects were instructed to close their eyes and stayed in a relaxing resting status during the beginning of 9-minute scan. Subsequently, the subjects were asked to read mantra and prepared to perform meditation, which lasted for no longer than 3 minutes. Subsequently, the subjects remained at meditation for the rest of the scan time (not, vert, similar 9 min, as shown in fig. 1). Data were pre-processed with motion correction, detrending, and low-pass filtered (<0.1 Hz) using MATLAB, and then underwent spatial normalization (resampled to an isotropic resolution 3×3×3 mm3), smoothing (Gausian kernel = 6 mm) and statistical analyses by AFNI. Physiological noise and motion artifacts were regressed out during individual calculation of cross-correlation. Spherical seeds with 6 mm diameter were placed on the right primary motor cortex (M1) [36, −28, 54] and right middle frontal gyrus (MFG) [38, 28, 26] in the normalized MNI/Talairach space to observe the connectivity in sensori-motor and attentional networks, respectively. A group-level analysis of correlation maps was performed to reveal significant functional connectivity (p <10−4, cluster = 529 mm3). Results: Fig.2 shows the group results of functional connectivity maps on both motor and attention networks, overlaid on an averaged anatomical image. With seeds placed on right M1, strong connections are observed in the supplementary motor area (SMA) and contralateral M1, formatting the structure of sensori-motor networks. However, such connection was suppressed, or even disappeared in some brain area during the meditation state, such as the contralateral M1. When putting seeds on the right MFG, only ipsilateral connections to precentral gyrus (PCG) and middle temporal gyrus (MTG) are explicit under the resting state; however, under the meditation state, the contralateral side of MFG, and MTG are aroused, showing the concentration during performing meditation practices. Conclusions: Functional connectivity analysis was first time adopted in the research of meditation in the current work. Such experimental design is more reliable and feasible for meditators without interruption of experimental interests. In contrast to resting status of the same group, the functional connectivity of motor and attention networks was indeed modulated by the practice of meditation.
Type | Journal Article |
---|---|
Author | Glen L Xiong |
Author | P Murali Doraiswamy |
Abstract | Meditation practices have various health benefits including the possibility of preserving cognition and preventing dementia. While the mechanisms remain investigational, studies show that meditation may affect multiple pathways that could play a role in brain aging and mental fitness. For example, meditation may reduce stress-induced cortisol secretion and this could have neuroprotective effects potentially via elevating levels of brain derived neurotrophic factor (BDNF). Meditation may also potentially have beneficial effects on lipid profiles and lower oxidative stress, both of which could in turn reduce the risk for cerebrovascular disease and age-related neurodegeneration. Further, meditation may potentially strengthen neuronal circuits and enhance cognitive reserve capacity. These are the theoretical bases for how meditation might enhance longevity and optimal health. Evidence to support a neuroprotective effect comes from cognitive, electroencephalogram (EEG), and structural neuroimaging studies. In one cross-sectional study, meditation practitioners were found to have a lower age-related decline in thickness of specific cortical regions. However, the enthusiasm must be balanced by the inconsistency and preliminary nature of existing studies as well as the fact that meditation comprises a heterogeneous group of practices. Key future challenges include the isolation of a potential common element in the different meditation modalities, replication of existing findings in larger randomized trials, determining the correct "dose," studying whether findings from expert practitioners are generalizable to a wider population, and better control of the confounding genetic, dietary and lifestyle influences. |
Publication | Annals of the New York Academy of Sciences |
Volume | 1172 |
Pages | 63-69 |
Date | Aug 2009 |
Journal Abbr | Ann. N. Y. Acad. Sci |
DOI | 10.1196/annals.1393.002 |
ISSN | 1749-6632 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19743551 |
Accessed | Saturday, September 26, 2009 3:40:12 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19743551 |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Meditation practices have various health benefits including the possibility of preserving cognition and preventing dementia. While the mechanisms remain investigational, studies show that meditation may affect multiple pathways that could play a role in brain aging and mental fitness. For example, meditation may reduce stress-induced cortisol secretion and this could have neuroprotective effects potentially via elevating levels of brain derived neurotrophic factor (BDNF). Meditation may also potentially have beneficial effects on lipid profiles and lower oxidative stress, both of which could in turn reduce the risk for cerebrovascular disease and age-related neurodegeneration. Further, meditation may potentially strengthen neuronal circuits and enhance cognitive reserve capacity. These are the theoretical bases for how meditation might enhance longevity and optimal health. Evidence to support a neuroprotective effect comes from cognitive, electroencephalogram (EEG), and structural neuroimaging studies. In one cross-sectional study, meditation practitioners were found to have a lower age-related decline in thickness of specific cortical regions. However, the enthusiasm must be balanced by the inconsistency and preliminary nature of existing studies as well as the fact that meditation comprises a heterogeneous group of practices. Key future challenges include the isolation of a potential common element in the different meditation modalities, replication of existing findings in larger randomized trials, determining the correct “dose,” studying whether findings from expert practitioners are generalizable to a wider population, and better control of the confounding genetic, dietary and lifestyle influences.
Type | Journal Article |
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Author | E C Young |
Author | C Brammer |
Author | E Owen |
Author | N Brown |
Author | J Lowe |
Author | C Johnson |
Author | R Calam |
Author | S Jones |
Author | A Woodcock |
Author | J A Smith |
Abstract | BACKGROUND: Chronic cough is common, and medical treatment can be ineffective. Mindfulness is a psychological intervention that aims to teach moment-to-moment non-judgemental awareness of thoughts, feelings and sensations. METHOD: 30 healthy subjects and 30 patients with chronic cough were studied in two sequential trials. For both studies, cough reflex sensitivity to citric acid (C5) was measured on two occasions, with urge to cough rated following each inhalation; between challenges subjects were randomised to (1) no intervention, (2) mindfulness or (3) no intervention but modified cough challenge (subjects suppress coughing). For the healthy volunteers, measures were 1 h apart and mindfulness was practised for 15 min. For the patients with chronic cough measures were 1 week apart and mindfulness was practised daily for 30 min. RESULTS: In healthy volunteers, median change (interquartile range (IQR)) in cough reflex sensitivity (logC5) for no intervention, mindfulness and suppression was +1.0 (0.0 to +1.3), +2.0 (+1.0 to +3.0) and +3.0 (+2.8 to +3.0) doubling concentrations (p = 0.003); there were significant reductions for both mindfulness (p = 0.043) and suppression (p = 0.002) over no intervention. In patients with cough, median change (IQR) in logC5 for no intervention, mindfulness training and voluntary suppression was 0.0 (-1.0 to +1.0), +1.0 (-0.3 to +1.0) and +1.0 (+1.0 to +2.0) doubling concentrations (p = 0.046); there was a significant reduction for suppression (p = 0.02) but not mindfulness (p = 0.35). Urge to cough did not change after mindfulness compared with control in either healthy subjects (p = 0.33) or those with chronic cough (p = 0.47). CONCLUSION: Compared with control, mindfulness decreased cough reflex sensitivity in healthy volunteers, but did not alter cough threshold in patients with chronic cough. Both groups were able to suppress cough responses to citric acid inhalation. |
Publication | Thorax |
Volume | 64 |
Issue | 11 |
Pages | 993-998 |
Date | Nov 2009 |
Journal Abbr | Thorax |
DOI | 10.1136/thx.2009.116723 |
ISSN | 1468-3296 |
URL | http://www.ncbi.nlm.nih.gov.ezproxy.bu.edu/pubmed/19679578 |
Accessed | Monday, November 23, 2009 7:51:04 PM |
Library Catalog | NCBI PubMed |
Extra | PMID: 19679578 |
Date Added | Thursday, September 29, 2011 9:04:55 AM |
Modified | Thursday, September 29, 2011 9:04:55 AM |
Type | Journal Article |
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Author | Francis Younghusband |
Publication | Proceedings of the Aristotelian Society |
Volume | 28 |
Pages | 117-134 |
Date | 1927 - 1928 |
ISSN | 00667374 |
URL | http://www.jstor.org.ezproxy.bu.edu/stable/4544133 |
Accessed | Friday, October 09, 2009 4:49:22 PM |
Library Catalog | JSTOR |
Extra | ArticleType: primary_article / Full publication date: 1927 - 1928 / Copyright © 1927 The Aristotelian Society |
Date Added | Saturday, October 01, 2011 4:55:15 PM |
Modified | Saturday, October 01, 2011 4:55:15 PM |
Type | Journal Article |
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Author | Fadel Zeidan |
Author | Susan K Johnson |
Author | Nakia S Gordon |
Author | Paula Goolkasian |
Abstract | Abstract Objectives: Although long-term meditation has been found to reduce negative mood and cardiovascular variables, the effects of a brief mindfulness meditation intervention when compared to a sham mindfulness meditation intervention are relatively unknown. This experiment examined whether a 3-day (1-hour total) mindfulness or sham mindfulness meditation intervention would improve mood and cardiovascular variables when compared to a control group. Methods: Eighty-two (82) undergraduate students (34 males, 48 females), with no prior meditation experience, participated in three sessions that involved training in either mindfulness meditation, sham mindfulness meditation, or a control group. Heart rate, blood pressure, and psychologic variables (Profile of Mood States, State Anxiety Inventory) were assessed before and after the intervention. Results: The meditation intervention was more effective at reducing negative mood, depression, fatigue, confusion, and heart rate, when compared to the sham and control groups. Conclusions: These results indicate that brief meditation training has beneficial effects on mood and cardiovascular variables that go beyond the demand characteristics of a sham meditation intervention. |
Publication | Journal of Alternative and Complementary Medicine (New York, N.Y.) |
Volume | 16 |
Issue | 8 |
Pages | 867-873 |
Date | Aug 2010 |
Journal Abbr | J Altern Complement Med |
DOI | 10.1089/acm.2009.0321 |
ISSN | 1557-7708 |
URL | http://www.ncbi.nlm.nih.gov/pubmed/20666590 |
Extra | PMID: 20666590 |
Date Added | Thursday, September 29, 2011 9:02:43 AM |
Modified | Thursday, September 29, 2011 9:02:43 AM |
Type | Journal Article |
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Author | Nancy L. Zingrone |
Author | Carlos S. Alvarado |
Author | Etzel Cardeña |
Abstract | Results from surveys of persons who have had out-of-body experiences (OBEs) indicate that OBEs were associated with low physical activity and being in a supine position. Those who had experiences under these conditions also obtained a higher number of OBE features than those who were active and standing at the time of the OBE. |
Publication | The Journal of Nervous and Mental Disease |
Volume | 198 |
Issue | 2 |
Pages | 163-165 |
Date | 02/2010 |
Journal Abbr | The Journal of Nervous and Mental Disease |
DOI | 10.1097/NMD.0b013e3181cc0d6d |
ISSN | 0022-3018 |
URL | http://content.wkhealth.com/linkback/openurl? sid=WKPTLP:landingpage&… |
Date Added | Thursday, September 29, 2011 9:04:35 AM |
Modified | Thursday, September 29, 2011 9:04:35 AM |