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1
Robertson, Gina L. K. „A Meditation on Meditation: Exploring Perceptions of Mindfulness and Meditation in the Claremont Community“. Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/scripps_theses/1062.
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Wellness dialogues in the United States consistently promote "mindfulness" and "meditation" in relation to self-care, but what do these terms really mean? This research project explores perceptions of mindfulness and meditation in the Claremont community, investigating how understandings of these terms are socially exchanged and reproduced. It also illuminates how these understandings have transformed from concepts influenced by a perceived "eastern-ness" to concepts whose cultural roots remain often undiscussed. Through this research, readers will better understand how Claremont community members conceptualize "mindfulness" and "meditation" and hopefully better access these practices with their perceived related health benefits.
2
Daniel, Greg K. „The Puritan ladder of meditation an explication of Puritan meditation and its compatibility with Catholic meditation /“. Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Suen, Hon-ming Stephen, und 孫漢明. „Methods of spiritual praxis in the Sarvāstivāda: a study primarily based on the Abhidharma-mahāvibhāṣā“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B44404980.
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Pruitt, Irene Teresa Paz. „Perspectives on the Impact of Meditative Traits on Relationships among Advanced Practitioners of Meditation“. Thesis, Virginia Tech, 2007. http://hdl.handle.net/10919/33071.
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This qualitative study is an exploration of advanced meditators' understandings of how the personal traits developed through meditation have influenced their relationships. The term meditation refers to self-regulation practices that train attention and awareness. A "meditative trait" refers to the lasting effects in sensory, cognitive and self-referential awareness that continue whether or not the practitioner is actively engaged in meditation. These traits may have some influence on meditators' close relationships, but there has been little research of this effect to date. Seven participants were interviewed about their experiences of meditative traits, and how they have seen these traits affect their relationships. The meditative traits that the participants identified were (1) awareness of body sensations and emotions; (2) disidentification from emotions and thoughts; (3) acceptance of situations, oneself, and others; and (4) compassion and loving kindness for oneself and others. The relational effects of these traits were (1) less reactivity in relationships, (2) greater freedom and safety for the participants and the others with whom they are in relationship, (3) a new understanding of the nature of connection between people, which included an awareness of the unity and separation that exists among people, and a deepened experience of intimacy and independence within relationships. Also included are a discussion of the connections between these themes and the existing literature, the strengths and limitations of this study, and the implications for future research and family therapy practice.Master of Science
5
Hsieh, Su-Lien. „Buddhist meditation as art practice : art practice as Buddhist meditation“. Thesis, Northumbria University, 2010. http://nrl.northumbria.ac.uk/1942/.
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This thesis explores the impact of meditation on art practice. Its basic hypothesis is that Buddhist meditation can expand creative capacity by enabling the practitioner to transcend the limits of everyday sense experience and consciousness. Artists engaging in meditation develop a closer, more aware relationship with their emptiness mind (kongxin), freeing them from preconceptions and contexts that limit their artistic creation. Because this practice-led research focuses on how to expand one‘s freedom as an artist, I use two models to explore studio practice, then compare and contrast them with my own prior approach. A year-by-year methodology is followed, as artistic practice develops over time. The first model is studio practice in the UK, the second is Buddhist meditation before artistic activity. The research took place over three years, each representing a distinct area. Accordingly, in area 1 (the first year), I compared studio art practice in the UK with post-meditation art practice; in area 2 (the second year), I compared studio art practice in the UK with prostration practice at Bodh-gaya, India plus meditation before act activity; in area 3 (the third year), I compared studio art practice in the UK with entering a month-long meditation retreat in Taiwan before practicing art. By Buddhist meditation I refer more specifically to insight meditation, which K. Sri Dhammananda has described as follows: Buddha offers four objects of meditation for consideration: body, feeling, thoughts, and mental states. The basis of the Satipatthana (Pāli, refers to a "foundation" for a "presence" of mindfulness) practice is to use these four objects for the development of concentration, mindfulness, and insight or understanding of our-self and the world around you. Satipatthana offers the most simple, direct, and effective method for training the mind to meet daily tasks and problems and to achieve the highest aim: liberation. (K. Sri II Dhammananda 1987:59) In my own current meditation practice before art practice, I sit in a lotus position and focus on breathing in and breathing out, so that my mind achieves a state of emptiness and calm and my body becomes relaxed yet fully energized and free. When embarking on artistic activity after meditation, the practice of art then emerges automatically from this enhanced body/mind awareness. For an artist from an Eastern culture, this post-meditation art seems to differ from the practices of Western art, even those that seek to eliminate intention (e.g. Pollock), in that the artist‘s action seem to genuinely escape cogito: that is, break free of the rational dimensions of creating art. In my training and development as a studio artist, I applied cogito all the time, but this frequently generated body/mind conflict, which became most apparent after leaving the studio at the end of the day: I always felt exhausted, and what was worse, the art that I created was somehow limited. However, my experience was that Buddhist meditation, when applied before undertaking art practice, establishes body/mind harmony and empties the mind. For this artist at least, this discovery seemed to free my art as it emerged from emptiness through the agency of my energized hand. It was this, admittedly highly personal, experience that led me to undertake the research that informs this thesis.
6
Wallin, Lou. „Meditation och konflikthantering“. Thesis, Södertörn University College, School of Social Sciences, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-1352.
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Can meditation aid in a situation of conflict? This paper answers that question.
The reason I chose to examine this topic is due to own positive experiences that convinced me of the link between meditation and conflict resolution. I wish to bring more light on this topic and to faciliate further research within the area.
Through analyzing material on meditation, meditation and emotion and emotion and conflict, I find here that some of the effects of meditation has a positive effect on our emotions and also that we can work through meditation to learn about the way we act on our emotions and also how we can learn to act to our advantage. I also show how emotions play a vital role in conflicts between individuals and groups and that it is most urgent that we use what means we have to work conflict to our best use. I believe that conflict has it’s place in society and that good things can come from it, but that we can work with the conflict so that it does not escalate out of proportion. I believe a peaceful environment enhances the possibility for people to live a healthy life and enables us to develop.
This paper focuses on conflict between people and groups, not inner conflict, which would also be interesting to explore in this context.
I argue that meditation with advantage could be used in areas like, school, the military etc.
7
Britton, Willoughby. „Meditation and Depression“. Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/195235.
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Although meditation-based interventions have been associated with improvement in depressive symptoms and prevention of relapse, the physiological mechanisms of meditation's therapeutic effects are unknown. At the same time, a growing body of literature has shown that meditation has profound effects on numerous physiological systems that are involved in the pathophysiology of depression. The first paper reviews many of the physiological abnormalities found in depression and the reversal or normalization of these same systems by meditation. The paper includes 1) a review of the physiological concomitants of depression, 2) a description of mindfulness meditation and its effects on mood disturbance, 3) the physiological effects of mindfulness and other related forms of meditation, and 4) suggestions for future research.The second paper summarizes the results of a randomized controlled trial of mindfulness meditation training on one of the previously identified candidate systems: sleep, as measured by overnight polysomnographic sleep studies as well as subjective reports (sleep diaries). The results indicate that mindfulness has an arousing effect on objectively measured sleep that corresponds with subjectively reported improvements in mood and sleep. This pattern is similar to the one observed in responders to antidepressant medications.
8
Kittikong, Tanatchaporn. „Noting the self: From embodying Buddhist vipassaná meditation to meditation-based performance“. Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2014. https://ro.ecu.edu.au/theses/1564.
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My practitioner’s interest in Buddhism allows me to see the possibilities of examining what performance might be in relation to or towards the Buddhist meditational concept of nonself by unpacking issues related to a performer’s body and mind relationship, performance and experience, mindfulness and sense of self. This practice-led research explores how staging vipassaná meditation in the making of performance, and as performance itself, can be perceived as a form of experiential performance which questions the spectator/ performer relationship. The processes involved also act as a mode of identity-analysis in mind and body through mindfulness practice. Noting the self reveals that the crucial characteristic in a performer’s mode of being in this form of performance involves an internal distancing of the observer from the observed self.
9
Rothenborg, Malin. „Meditation : Effekter & Upplevelser“. Thesis, Karlstad University, Faculty of Economic Sciences, Communication and IT, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-3197.
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In this essay, the phenomenon and the concept "meditation" are treated. Meditation is a mental training technique where one develops the ability to choose where to put attention and ability to focus. Techniques for meditation is used individually of people who wants to develop themselves as persons and in therapeutic aims of professional within the field of psychology in order to help people to find solutions of problems within themselves. The aim with this essay were to do a qualitative study in order to see how possible effects of meditation influences daily life of contributory practisian's. Issue has been as follows; which effects have one regularly conducting of meditation on people and their lives? Interviews with four experienced meditators were done in India and the material were analyzed afterwards with the aid of thematic analysis, furthermore in order to link the results with clinical research and established theories about meditation. Meditation is an important part of the Buddhist tradition and its importance for people's wellbeing has been recognized within Buddhism since approximately 2500 years back. In 1960 knowledge about meditation established in the world of vest, where the interest grows and researchers in the field of meditation permanently report about new health profits with this type of "mental" exercise. Eastern concepts and methods are integrated within western psychology and the meeting between science in east and vest leads to an extended understanding of humans and its intrinsic force. The result shows that meditation has a significant effect on the participants' lives and the training first of all leads to an increased degree of " mindfulness"; awareness of the presence, which according to established researchers, has a positive impact on people's wellbeing. To live in " the present" is seen as one ability valuable in handling life, leads to a feeling of increased internal strength and furthermore is what leads to the effects that is presented within different themes in the result of this study.
Keywords:
meditation, power of the mind, mindfulness, focus, harmony
10
Fowler, Lesley, und n/a. „Meditation and mental health“. University of Canberra. Education, 1986. http://erl.canberra.edu.au./public/adt-AUC20060710.130437.
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The claims of the traditional texts and teachers of Buddhist meditation include the enhancement of mental health.
Twenty five meditators sitting a ten day retreat in Vipassana and Metta meditation were measured on a compassion scale and an androgyny index. The androgyny index was used to measure mental health.
Compassion scores for all meditators increased slightly after the
retreat. Experienced meditators had significantly higher scores than
inexperienced meditators.
Regardless of previous experience, meditators with high
compassion scores significantly increased in androgyny after the
retreat. The traditional claims for the enhancement of mental health
are therefore supported by these results.
11
Di, Vincenzo Simon. „Creating place for meditation“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/MQ63502.pdf.
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12
Nightingale, Lindsey (Lindsey Claire) Carleton University Dissertation Psychology. „The phenomenology of meditation“. Ottawa, 1994.
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13
Griffin, Michael P. „Mindfulness, Meditation, and Anger“. W&M ScholarWorks, 2001. https://scholarworks.wm.edu/etd/1539626342.
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14
Noonan, Wendy Lynn. „Meditation in an Emergency“. PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/1320.
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A poem should embody contradictions; it should give form to what can't be described in prose. In the fast-paced, stressful world of contemporary America, poetry allows a person a moment in the day to be silent, to sit with thoughts and feelings that might otherwise simmer under the surface, without voice. Poetry must be a gift given to a reader, an offering, and a successful poem is one in which a reader can take and make her own. In Meditation In An Emergency, it is my aim to put words to dilemmas suffered by mothers. A mother places her child's wellbeing above all else, even, at times, her own body. Of course, to nurture their child one must find the time to nurture oneself, and this is a conundrum in today's economy. There is not enough literature to support mothers in their darker hours, and poetry can give voice to feelings of incompetence, guilt, frustration, and a love that sometimes feels impossible to utter. Poetry should operate as singing voices at a wake--a last resort to a grief we must bear witness to before moving on.
15
Kam, Wing-pong Roddy, und 甘榮邦. „Mindfulness (sati) meditation trends: merger of clinical psychology and the Buddhism mindfulness meditation“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B45166158.
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16
Gibbel, Meryl Reist. „Comparing the Efficacy of Spiritual Meditation, Secular Meditation, and Relaxation in Depressed College Students“. Bowling Green State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1199650352.
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17
Wachholtz, Amy B. „Does spirituality matter? Effects of meditative content and orientation on migraineurs /“. Connect to this title online, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1143662175.
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18
Wilson, Josephine Helen. „Meditation on the third ear /“. [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe.pdf.
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19
Winer, James Edward. „An architectural meditation on animism“. Thesis, Georgia Institute of Technology, 1986. http://hdl.handle.net/1853/22968.
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20
Leung, Mei-kei, und 梁美琪. „The neuroplastice effect of meditation“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/197094.
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The human brain is a plastic and malleable organ that can be shaped by daily experience. Experience such as learning modifies the architecture and functioning of the brain. Meditation is an experiential process of cultivation of different mental states in the attention or emotion domains. Whilst the effect of meditation practice on the cultivation of attention has mainly been observed in attentional neural systems, its effects on emotion processing are less well understood. Among the many forms of meditation, loving-kindness meditation (LKM) is one that is loaded on emotion processing because it focuses on cultivating positive emotional qualities, such as compassion and kindness, and at the same time, it works to reduce negative emotions. The neuroplastic effect of LKM is worth investigation because of its potential effect on changing neural activity in brain regions for empathy and theory-of-mind. Furthermore, to provide a complete picture of the effect of LKM on affective processing, it is worth exploring the functional connectivity of regions for emotion processing, for example the amygdala.
This thesis reports two studies examining the neuroplastic effect of compassionate meditation. Study One (Chapter 2) examines the impact of long-term LKM practice on gray matter, neural activity and amygdalar functional coupling during emotion processing. The LKM expert meditators, relative to the matched meditation novices, had significantly more gray matter in the right angular and posterior parahippocampal gyri; they also had greater activity in the right dorsolateral prefrontal cortex during negative emotion processing, and stronger functional coupling between the left amygdala and dorsal anterior cingulate, premotor and primary somatosensory cortices during positive emotion processing. Taken into consideration the neural functioning underlying theory-of-mind, executive control, mirror neuron, dorsal and ventral neural systems, LKM expertise may influence brain structures and functioning associated with empathic responses, affective regulation, as well as understanding, sharing, and cultivating positive emotions.
To further confirm the direct effect of meditation and the corresponding neuroplastic changes, Study Two (Chapter 3) examined the longitudinal neuroplastic changes induced by a 6-week attention-based compassion meditation (ABCM) program compared with a matched active-control relaxation program. The ABCM training significantly reduced anxiety and enhanced mindfulness compared with relaxation training. Both the right amygdala activity and left amygdala-ventral insula coupling dropped significantly during negative emotion processing after ABCM compared with relaxation trainings. These decreases correlated with more compassion practice and an increase in the perspective-taking score respectively, suggesting ABCM influences neural substrates for empathic responses. Although both trainings induced comparable gray matter increases in the left temporopolar area (TPA), only the TPA enlargement in the ABCM group correlated with an increase in social desirability at the trend-level. Since the TPA is an important paralimbic relay between the limbic and prefrontal cortices for socioemotion processing, ABCM may have unique impacts on socioemotion processing.
Taken together, the findings of the studies reported in this thesis add to the literature of neuroplastic changes associated with loving-kindness compassionate meditation. The data carry important implications for the design of intervention programs that incorporate the cultivation of attention-based compassion for alleviating affective dysregulation.published_or_final_version
Psychology
Doctoral
Doctor of Philosophy
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Eberth, Juliane. „Wirkungen und Wirkmechanismen achtsamkeitsbasierter Meditation“. Doctoral thesis, Universitätsbibliothek Chemnitz, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:ch1-qucosa-207289.
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Achtsamkeitsmeditation hat in den letzten Jahren sowohl in Wissenschaft und Heilkunde als auch in der breiten Bevölkerung eine bemerkenswerte Popularität erlangt. Es existieren sehr viele Studien über die Wirkung von Meditation, und die meisten davon zeichnen ein großes Potential dieser Praxis. Bei einer genaueren Betrachtung wird allerdings deutlich, dass in Anbetracht der großen Menge vorhandener Studien nur sehr wenige theoretisch begründete Wirkungsstudien vorliegen. An diesem Punkt möchte die vorliegende Dissertationsschrift ansetzen. Entsprechend besteht das übergeordnete Ziel der Arbeit darin, die Wirkungen und Wirkmechanismen von Achtsamkeitsmeditation umfassend zu explorieren.
Zu diesem Zweck wurde in einem ersten Schritt zusammengefasst, welche Wirkungen der Achtsamkeitsmeditation bisher durch kontrollierte Studien untersucht wurden. In den 51 bis September 2011 veröffentlichten kontrollierten Studien an erwachsenen gesunden Probanden wurde eine mittlere Effektstärke von r = .26, CI95% = [.22;.29] beobachtet. Mittelgroße Effekte fanden sich in den Variablenkategorien negative Persönlichkeitseigenschaften, Stressempfinden, Empfinden von Empathie, Aufmerksamkeit, Ausmaß an habitueller Ängstlichkeit und dem Abschneiden in Intelligenztests.
Um zu verstehen, wie diese (und möglicherweise weitere) Wirkungen der Meditation zusammenhängen, wurde in einem nächsten Schritt eine umfassende Theorie über die durch Achtsamkeitsmeditation zu erwartenden Wirkungen konstruiert. In diese Theorie gingen theoretische Überlegungen über die Wirkung von Meditation aus der westlichen Psychologie, Interviews mit Meditierenden auf verschiedenen Erfahrungsstufen und theoretische Erörterungen aus den historischen buddhistischen Schriften ein. Das Resultat ist ein Modell, das verschiedene Schritte meditativer Veränderung beschreibt: (1) spezifische Verhaltensmuster, (2) dadurch hervorgerufene Bewusstseinszustände, (3) die Verbesserung bestimmter Fähigkeiten, (4) die Stärkung von Gleichmut und das Erlangen von Einsichten als intendierte Hauptwirkungen von Meditation, (5) weitere proximale Wirkungen, die durch die Hauptwirkungen hervorgerufen werden. Daneben wurde eine Reihe von Wirkmechanismen identifiziert, die die verschiedenen Schritte des Veränderungsprozesses miteinander verbinden.
In einem letzten Schritt wurde die aufgestellte Theorie einem ersten Test unterzogen, um deren Gültigkeit zu prüfen. Im Rahmen einer querschnittlichen Studie wurden die postulierten Schritte und deren Zusammenhänge durch den Vergleich von erfahrenen Meditierenden mit Nichtmeditierenden und von Meditierenden mit verschiedenen Erfahrungsniveaus weitgehend bestätigt. Zusammenfassend kann festgehalten werden, dass die entwickelte Theorie über die Wirkungen und Wirkmechanismen von Meditation das Potential besitzt, die grundlagen- und anwendungsbezogene Forschung zum Thema Meditation durch neuartige Hypothesen und Erklärungsansätze zu bereichern.
22
Kinsey, Patricia. „Meditation experiences and coping behaviour“. Thesis, University of London, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365529.
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23
Pragya, Samani Pratibha. „Prekṣā meditation : history and methods“. Thesis, SOAS, University of London, 2017. http://eprints.soas.ac.uk/24340/.
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This study is an attempt to trace the history and development of prekṣā-dhyāna (perception meditation), developed in the last quarter of the twentieth century by Ācārya Mahāprajña (1920-2010), the tenth ācārya of the Jaina Śvetāmbara Terāpanth sect. Prekṣā-dhyāna represents a new synthesis of ancient Jaina ascetic techniques, classical ritualistic meditative elements, and modern science, aimed at an audience that is global and inclusive of Jainas and non-Jainas alike. The argument of the thesis is that prekṣā-dhyāna is an expression of Jaina modernism that has a firm foothold in the world of international meditative practices. The study uses textual sources to provide a historical overview of the Jaina meditative tradition in an area that has not yet been explored. It examines the theory and practice of prekṣā-dhyāna in detail. It demonstrates that Mahāprajña's construction of the prekṣā-dhyāna system integrates seven distinct sources: (i) Jaina textual accounts of meditative practices (ii) elements of Hindu yoga systems (iii) elements of Buddhist vipassanā meditation (iv) Āyurvedic concepts (v) Astronomical elements (vi) modern science and (vii) reflections on his own experiences and explorations. Finally, twentieth century Jaina meditative systems other than prekṣā-dhyāna, newly developed by mendicants from the Śvetāmbara Mūrtipūjaka and Sthānakavāsī traditions have been examined and their similarities and differences vis-à-vis prekṣā-dhyāna investigated. The reasons for the current proliferation of these new systems of meditation in the Jaina tradition have also been examined. This thesis demonstrates that Mahāprajña's innovative use of scientific concepts, which was not previously incorporated within Jaina meditation systems, is unique and represents an important step towards Jaina modernism.
24
Sheringham, Colin James. „A gastronomic meditation on McDonald's /“. View thesis, 2008. http://handle.uws.edu.au:8081/1959.7/31861.
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Thesis (Ph.D.)--University of Western Sydney, 2008.A thesis submitted to the University of Western Sydney, College of Arts, Centre for Cultural Research, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliography.
25
Hedding, Edward L. „The uniqueness of Christian meditation“. Lynchburg, Va. : Liberty University, 1986. http://digitalcommons.liberty.edu.
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26
Anyanwu, Leonard C. (Leonard Chinaka). „Meta-Analysis of Meditation Outcomes in Counseling and Psychtherapy“. Thesis, University of North Texas, 1998. https://digital.library.unt.edu/ark:/67531/metadc278465/.
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Meditation includes a variety of techniques that share a common conscious effort to focus attention in a non-analytic way. In terms of its goals, meditation is a state of completely focused attention devoid of external thoughts--a state of heightened choice-less awareness. This study was designed to: (1) Identify and critically review professional literature on the effectiveness of meditation; (2) Provide an overall measure of effectiveness through the statistical meta-analysis technique; (3) Provide a classification of findings through the voting method; and (4) summarize and integrate highlights and major findings for the purpose of generating implications for future research and practice in counseling and psychotherapy.
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Anwar, Kakoli. „Meditation in der Traditionellen Indischen Medizin Historische Betrachtung und Erfahrungen mit der Anwendung in einer Hausarzt-Praxis“. Doctoral thesis, Universitätsbibliothek Leipzig, 2013. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-129801.
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In der Arbeit werden die historischen Wurzeln der Mediation in der indischen traditionellen Medizin/Ayurveda und eigene Erfahrungen mit Meditation bei Patienten einer Hausarztpraxis dargestellt.
Nach einer kurzen Einführung zur Rezeption der indischen traditionellen Medizin in der europäischen Medizingeschichte und zur Etablierung von Ayurveda seit den 70er Jahren des 20. Jahrhunderts in der komplementären Medizin Westeuropas wird ein Überblick über Ursprung, Effekte und Anwendungsmöglichkeiten der Meditation gegeben. Umfangreiche Metaanalysen klinischer Studien haben positive Effekte von Meditation bei zahlreichen, vor allem stressbedingten Krankheiten bewiesen; im Gehirn sind nach längerer Meditation anatomische und physiologische Veränderungen nachweisbar.
Ergänzend werden in der Arbeit die positiven Erfahrungen mit Meditation bei ausgewählten Patienten der eigenen Praxis beschrieben.
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Mohammed, Warhel Asim Mohammed. „Integrating mindfulness meditation into sport therapy“. Thesis, University of Kent, 2018. https://kar.kent.ac.uk/70200/.
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Since 1979, once Kabat-Zinn developed Mindfulness Based Stress Reduction (MBSR), gradual changes in the domain of health have been observed. Hence, the flow of mindfulness into numerous fields of scientific research. One of fields which mindfulness meditation (MM) has been integrated into is sport. Many investigations have successfully documented how MM can enhance athletes' performance, as well as improving their negative mood state. Notably, the majority of this research has focused on sport performance. Despite the promising theory, there has been no experimental study regarding the increase in pain tolerance (PT), reduction of perception of pain (PP) and psychological distress for athletes once they have become injured. The Cold Pressor Test (CPT) had been used to discover the effectiveness of MM regarding physical pain with injured athletes (IA). Additionally, this was conducted in order to understand whether MM could benefit them with their condition. Therefore, a commonly used meditation technique, based on MBSR, had been used as an intervention during the period of recovery with IA. The first study set out to determine the role of MM training in increasing pain tolerance, reducing the perception of pain, mindful attention, reducing anxiety/stress and improving mood state. The experimental data found that PP increased in CPT for IA who received 8 weeks of formal and informal MM training. However, no reductions in CPT were observed in PP. Quantitative findings showed that mindful attention had significantly changed for IA in the intervention group. There was also an improvement in the control group, even though they had not received MM. This is might be due to the physiotherapy treatment that had increased their level of awareness. MM had also been investigated with therapists (physiotherapists and sport therapists) in the second study, through both formal and self-directed practise. Questionnaire assessments of MM were collected from 29 therapists who were involved in 4 weeks of the MM program from different countries and methods of practice. It was important to note that the process of data collection was through a website that was developed only for research purposes. There were two research questions that were investigated. The first was Does MM increase therapists' body-awareness and reduce their burnout in the workplace? Additionally, it looked at the positive effect of MM on their personal attitudes after 4 weeks of formal and self-directed practise. The second research question aimed to understand which methods (face-to-face and Skype (FFG) with an instructor or self-directed (SDG), MM program were more effective with therapists. The findings indicated that there was a positive effect of MM in increasing their body-awareness through the MAIA scale, particularly attention-regulation, self-regulation and trusting and BST personal-achievement for therapists in the FFG. As such, the findings found a significant improvement in FFMQ in acting with awareness, the PANAS positive affect and SCBC. As a result of these findings, therapists who practised MM face to face with an instructor obtained more benefits compared to their peers in the SDG. In previous studies, MM had been investigated through both experimental and quantitative methods. In order to aid further understanding about the effect of MM, a qualitative approach was implemented with both clinical and non-clinical populations through semi structured interviews. Two research questions were examined with both IA and therapists. In the third study, the qualitative study sought to understand and explain what experiences the "injured athletes" had experienced during the eight weeks' formal and self-directed MM program. In the last study of this thesis, the qualitative investigation sought to discover what the therapists' perceptions of the effectiveness of the MM program were. Taken together, both IA and therapists emphasised that the MM program had positively affected their attitudes after their participation. With regard to IA experiences', MM is a suitable mental training that can be used during the sport rehabilitation process (SRP). On the other side, the therapists stressed that MM is an effective strategy to use in the workplace and at home. The findings of this thesis provide a better understanding of practising MM in both clinical and non-clinical populations in sport. This is in addition to the variety of methods that were used to assess MM in all the studies. Consequently, this novel work in sport could contribute towards a broad theoretical and practical foundation in future research.
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May, Susanne M. (Susanne Marie). „Memorial and meditation, material and metaphor“. Thesis, Massachusetts Institute of Technology, 1995. http://hdl.handle.net/1721.1/68775.
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Thesis (M. Arch.)--Massachusetts Institute of Technology, Dept. of Architecture, 1995.Includes bibliographical references (p. 51).
This thesis is an exploration in the relationships between material and site, history, nature, & culture. I seek to explore the nature of material selection for architectural projects. The project is a place of healing for the human spirit - a meditation/ meeting space located in the dunes of the Provincelands on the peninsula of Cape Cod, MA. Although primarily influenced by the necessity for expression of ceremony, community, and contemplation brought about by the AIDS (auto-immune deficiency syndrome) crisis, it serves as a welcoming place of gathering for many. In this thesis I examine some of the ways that material influences design and design modifies material leading to a greater understanding and development of design method.
by Susanne M. May.
M.Arch.
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Claus, Susan Lynne. „Mindfulness Meditation for Intimate Partner Violence“. Thesis, Virginia Tech, 2009. http://hdl.handle.net/10919/32520.
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This study examined meditative practices among group participants and therapists, participating in the Domestic Violence Focused Couples Treatment (DVFCT) group using the phenomenology and systems frameworks. Specifically, this inquiry explored whether or not group participants and therapists experienced intrapersonal effects as well as relational effects from meditating, both within and outside of session. Little research examines the relational impact of meditating, or the use of meditation as a strategy for helping couples who experienced intimate partner violence. Systems theory and existing research regarding mindfulness meditation contributed to the development of interview questions. Five group participants and four therapists who facilitated the Domestic Violence Focused Couples Treatment group within the last two years were interviewed. The main theme that had emerged from the study were the differences between meditating during session versus out of session for all study participants. In the study, it was noticed that group participants also experienced more relational effects then were noticed by the therapists. While the experience for the therapists and group participants varied, some similarities were found consistently through their interviews. Also included are a discussion of the connections between these themes and the existing literature, the strengths and limitations of this study, and the implications for future research.Master of Science
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Suppa-Aim, Pornphut. „In Meditation Space: Lighting and Materials“. Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/40624.
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Meditation is known as a practice of bringing oneself to a peaceful state of mind. It will become more interesting to more people if they can find its meaning in many more things around them.
In this study, the roles which repetition plays in meditation will be used in architecture in many ways. Repetition can create the visual rhythm of shape, form, pattern, and space. The transformable ideal of repetition changes to become an architectural space. This project attempts to discus meditation in terms of architectural studies, and how the structures of materials together with their lighting elements can create a space for meditation.Master of Architecture
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Ciuca, Diana M. „Reducing Subjectivity: Meditation and Implicit Bias“. Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1213.
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Implicit association of racial stereotypes is brought about by social conditioning (Greenwald & Krieger, 2006). This conditioning can be explained by attractor networks (Sharp, 2011). Reducing implicit bias through meditation can show the effectiveness of reducing the rigidity of attractor networks, thereby reducing subjectivity. Mindfulness meditation has shown to reduce bias from the use of one single guided session conducted before performing an Implicit Association Test (Lueke & Gibson, 2015). Attachment to socially conditioned racial bias should become less prevalent through practicing meditation over time. An experimental model is proposed to test this claim along with a reconceptualization of consciousness based in meditative practice.
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Glogowski, Jeffrey Ronald. „Vipassana Meditation and Teacher Decision-Making“. ScholarWorks, 2011. https://scholarworks.waldenu.edu/dissertations/1001.
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The purpose of this grounded theory study was to build a theory about the process and function teachers construct around the effect Vipassana meditation has on stress, teaching, and decision-making. This study addressed the problem of how teachers respond to daily tasks and demands that can negatively impact their longevity in the profession. The starting point was the conceptual framework, including resolving cognitive dissonance, choice theory, mindfulness, and the perspective of Vipassana meditation. The research questions addressed how Vipassana meditation influences a teacher's daily routine, decision-making, classroom management, general procedures, and stressful situations. The data collection was done in 2 stages and included triangulation through 2 interviews, journals, and a questionnaire for all 9 participants. The analysis used pre, open, axial, and selective coding with both inductive and deductive processes which connected the conceptual framework to emerging concepts including equanimity, awareness, observation, context, detachment, nonjudgment, flexibility, being present in the moment, and engagement. Using these concepts, a possible theory involving the anicca perspective (one of non-permanence) on the decision-making process and as a stress management tool was generated. Implications for positive social change include a demonstrable positive effect on relationships in the classroom, pedagogy, and classroom management. This process can be considered in teacher training and professional development programs to decrease stress in order to help prolong teachers' careers.
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Lutkajtis, Anna. „The dark side of Dharma: Why have adverse effects of meditation been ignored in contemporary Western secular contexts?“ Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/20303.
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In contemporary Western society, meditation techniques that were previously taught within the context of Eastern religious traditions are now increasingly being practiced in secular settings. So-called ‘secular forms’ of meditation first came to mainstream public awareness in the early 1960s, when Hindu-inspired Transcendental Meditation (TM) gained popularity in the United States. In the 1970s, vipassana, a standardized residential 10-day meditation retreat undertaken in a secular format, also became popular among Westerners. More recently, ‘mindfulness’ meditation, a form of secular meditation derived from Theravada Buddhism, has found widespread use as both a therapeutic intervention and a mainstream self-help tool. ‘Meditation as self-help’ has become a booming commercial industry, and alongside these practices there now exists a variety of secular meditation courses, apps, podcasts and meditation-related wearable technologies. While the boundary between the secular and the religious is blurred, popular mainstream meditation techniques such as TM, vipassana and mindfulness are generally promoted as being derived from Eastern religions, but inherently non-religious, and suitable for a general audience. The popularity of secular meditation has been due in large part to its acceptance within the scientific community. Over the past forty years, thousands of research studies have been conducted suggesting that there are many psychological and physiological benefits associated with meditation. As a result, various meditation techniques have been incorporated into a number of therapeutic interventions and used as tools for the treatment of a variety of clinical issues. Interest in meditation has also grown as a result of mainstream media attention, particularly coverage of TM and mindfulness. The media has played a crucial role in driving public acceptance of meditation by positioning the practice as an inherently secular, side-effect free, therapeutic technique that is ‘good for everyone.’ Although the scientific studies and popular media coverage of secular meditation have been overwhelmingly positive, meditation has not gone without some criticism. In particular, a small but growing literature indicates there could be adverse effects associated with meditation practice, in both clinical and non-clinical settings. Close examination of the scientific literature reveals that even in early meditation research, adverse effects, including profound but de-stabilising insights, problematic spiritual emergencies, and the exacerbation of pre-existing mental health issues, were identified. In religious traditions, these types of difficulties associated with meditation are acknowledged, and are usually understood to be milestones on the path to enlightenment, the result of improper practice or due to individual differences. Additionally, in traditional contexts, meditation teachers are equipped to deal with complications that may arise. However, in a Western secular context, negative effects associated with meditation have largely been overlooked or ignored in both the academic literature and in the popular media. Why have meditation adverse effects been ignored in secular settings? This question is particularly relevant given the current popularity of secular meditation practices in a large variety of non-traditional settings including therapy, education and the workplace. If meditation has adverse effects, and these adverse effects are underreported, this has significant implications for the safe delivery of meditation practices in these settings, including the consideration of factors such as teacher competency, participant screening, ongoing monitoring and informed consent. This thesis argues that meditation adverse effects have been ignored in secular settings as a result of three factors related to the secularisation process: first, in contemporary Western society the goal of meditation has shifted from enlightenment to symptom relief and personal transformation, leading to the assumption that meditation is harmless and ‘good for everyone;’ second, secular meditation has been decontextualized and divorced from the religious literature and contemplative practitioners who could shed light on possible difficulties associated with meditation; and third, the image of meditation in popular media has been manipulated to fit contemporary market demands for a secular Westernised therapeutic technique that can be commodified. This thesis comprises an analysis of pop cultural sources and a close reading of clinical research sources regarding meditation in the modern West. This project incorporates data from a variety of meditation studies obtained from the scientific literature, including experimental studies, qualitative studies, unpublished PhD dissertations and case studies. It also considers ‘traditional’ religious sources on meditation, including stages of the path literature, Buddhist meditation manuals and spiritual autobiographies.
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Lutkajtis, Anna. „The dark side of Dharma: Why have adverse effects of meditation been ignored in contemporary Western secular contexts?“ Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/20496.
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In contemporary Western society, meditation techniques that were previously taught within the context of Eastern religious traditions are now increasingly being practiced in secular settings. So-called ‘secular forms’ of meditation first came to mainstream public awareness in the early 1960s, when Hindu-inspired Transcendental Meditation (TM) gained popularity in the United States. In the 1970s, vipassana, a standardized residential 10-day meditation retreat undertaken in a secular format, also became popular among Westerners. More recently, ‘mindfulness’ meditation, a form of secular meditation derived from Theravada Buddhism, has found widespread use as both a therapeutic intervention and a mainstream self-help tool. ‘Meditation as self-help’ has become a booming commercial industry, and alongside these practices there now exists a variety of secular meditation courses, apps, podcasts and meditation-related wearable technologies. While the boundary between the secular and the religious is blurred, popular mainstream meditation techniques such as TM, vipassana and mindfulness are generally promoted as being derived from Eastern religions, but inherently non-religious, and suitable for a general audience. The popularity of secular meditation has been due in large part to its acceptance within the scientific community. Over the past forty years, thousands of research studies have been conducted suggesting that there are many psychological and physiological benefits associated with meditation. As a result, various meditation techniques have been incorporated into a number of therapeutic interventions and used as tools for the treatment of a variety of clinical issues. Interest in meditation has also grown as a result of mainstream media attention, particularly coverage of TM and mindfulness. The media has played a crucial role in driving public acceptance of meditation by positioning the practice as an inherently secular, side-effect free, therapeutic technique that is ‘good for everyone.’ Although the scientific studies and popular media coverage of secular meditation have been overwhelmingly positive, meditation has not gone without some criticism. In particular, a small but growing literature indicates there could be adverse effects associated with meditation practice, in both clinical and non-clinical settings. Close examination of the scientific literature reveals that even in early meditation research, adverse effects, including profound but de-stabilising insights, problematic spiritual emergencies, and the exacerbation of pre-existing mental health issues, were identified. In religious traditions, these types of difficulties associated with meditation are acknowledged, and are usually understood to be milestones on the path to enlightenment, the result of improper practice or due to individual differences. Additionally, in traditional contexts, meditation teachers are equipped to deal with complications that may arise. However, in a Western secular context, negative effects associated with meditation have largely been overlooked or ignored in both the academic literature and in the popular media. Why have meditation adverse effects been ignored in secular settings? This question is particularly relevant given the current popularity of secular meditation practices in a large variety of non-traditional settings including therapy, education and the workplace. If meditation has adverse effects, and these adverse effects are underreported, this has significant implications for the safe delivery of meditation practices in these settings, including the consideration of factors such as teacher competency, participant screening, ongoing monitoring and informed consent. This thesis argues that meditation adverse effects have been ignored in secular settings as a result of three factors related to the secularisation process: first, in contemporary Western society the goal of meditation has shifted from enlightenment to symptom relief and personal transformation, leading to the assumption that meditation is harmless and ‘good for everyone;’ second, secular meditation has been decontextualized and divorced from the religious literature and contemplative practitioners who could shed light on possible difficulties associated with meditation; and third, the image of meditation in popular media has been manipulated to fit contemporary market demands for a secular Westernised therapeutic technique that can be commodified. This thesis comprises an analysis of pop cultural sources and a close reading of clinical research sources regarding meditation in the modern West. This project incorporates data from a variety of meditation studies obtained from the scientific literature, including experimental studies, qualitative studies, unpublished PhD dissertations and case studies. It also considers ‘traditional’ religious sources on meditation, including stages of the path literature, Buddhist meditation manuals and spiritual autobiographies.
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Järlström, Toni. „Neural effects of compassion training“. Thesis, Högskolan i Skövde, Institutionen för biovetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:his:diva-15830.
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Compassion is potentially an effective emotion-regulation strategy to face the suffering of self and others. The aim of this paper is to provide an evolutionary understanding of compassion and compassion training (CT) by examining the psychological, neural and behavioral effects of loving-kindness meditation and compassion meditation. The author presents various definitions of compassion and examines the physiological and neural processes behind it. Compassion seems to have evolutionary roots but can be limited due to inherited blocks and fears. Compassion is however trainable and can potentially bypass certain evolutionary-based biases. CT results in various significant psychological effects, most notably positive affect, increased (self) compassion, and mindfulness. Evidence is however inconsistent, especially in relation to active controls. Neural effects are significant yet inconsistent across different experimental conditions. CT without a concurrent task activates (1) the right somatosensory cortices (2) the parieto-occipital sulcus, and (3) the right anterior insula. In relation to the socio-affective video task, CT activates medial orbitofrontal cortex, ventral striatum/nucleus accumbens, putamen, and anterior parts of anterior cingulate cortex; regions related to positive affect, motivational reward and affiliation. These findings converge with the reviewed psychological literature. CT also results in increased altruistic and compassionate behavior towards others, even when it’s costly to the self and under no-reciprocity conditions. Behavioral effects are mostly demonstrated in game-settings against active controls but also in one real-life situation. Together, the results suggest that CT is beneficial to individuals as well as inter-group relationships.
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Downey, Laura. „Well-being Technologies: Meditation Using Virtual Worlds“. NSUWorks, 2015. http://nsuworks.nova.edu/gscis_etd/65.
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In a technologically overloaded world, is it possible to use technology to support well-being activities and enhance human flourishing? Proponents of positive technology and positive computing are striving to answer yes to that question. However, the impact of technology on well-being remains unresolved. Positive technology combines technology and positive psychology. Positive psychology focuses on well-being and the science of human flourishing. Positive computing includes an emphasis on designing with well-being in mind as a way to support human potential. User experience (UX) is critical to positive technology and positive computing. UX researchers and practitioners are advocating for experience-driven design and third wave human-computer interaction (HCI) that focuses on multi-dimensional, interpretive, situated, and phenomenological aspects. Third-wave HCI goes beyond cognition to include emotions, values, culture, and experience. This research investigated technology-supported meditation in a three-dimensional (3D) virtual world from a positive technology perspective to examine how technology can support engagement, self-empowerment, and well-being. Designing and evaluating technology for well-being support is complex and challenging. Further, although virtual worlds have been used in positive technology applications, little research exists that illuminates the experience of user engagement in virtual worlds. In this formative exploratory study, experienced meditators (N = 12) interacted with a virtual meditation world titled Sanctuarium that was developed for this research. Using a third wave HCI approach, both quantitative and qualitative data were collected to understand the nature of engagement with a virtual world and the experiential aspects of technology-supported meditation. Results supported using virtual worlds to produce restorative natural environments. Participants overwhelmingly reacted positively to the islandscape including both visual and sound elements. Findings indicated that Sanctuarium facilitated the meditation experience, similar to guided meditation – although participants remarked on the uniqueness of the experience. Aspects of facilitation centered on the concepts of non-distraction, focus, and simplicity of design and instructions. Participants also identified Sanctuarium as a good tool for helping those new to meditation. Meditators described positive effects of their meditation experience during interviews and also rated their experience as positive using the scale titled Effects of Meditation During Meditation. Phenomenological analysis provided a rich description of the nature of engagement while meditating with Sanctuarium. Meditators also rated engagement as high via an adapted User Engagement Scale. This interdisciplinary work drew from multiple fields and contributes to the HCI domain, virtual worlds’ literature, information systems research, and the nascent areas of positive technology and positive computing.
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Farzaneh, Babak. „Adolescents’ initial experiences of sitting mindfulness meditation“. Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/33670.
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Mindfulness-based programs have become popular clinical interventions and are receiving attention in the scientific literature. This qualitative study explored the initial experiences of adolescents with “Sitting Mindfulness Meditation” (SMM: Kabat-Zinn, 1994, 2002), a technique that involves intentionally focusing one’s attention on the physical sensations of the breath while engaging in non-evaluative and non-judgmental observation of one’s thoughts, feelings, and sensations. This study explored SMM using a phenomenological design to answer the question, “What are the initial experiences of adolescents practicing SMM?” Participants, grade 11 and 12 students, were recruited from two secondary high schools in a large metropolitan Canadian city through poster advertisements and contacting high school counsellors. In order to capture the essence of the phenomenon being investigated, two semi-structured interviews were conducted. The first interview followed adolescents’ initial experiences with SMM, using CD instructions from Kabat-Zinn’s Mindfulness-Based Stress Reduction Program (Kabat-Zinn, 2002). The second research interview was conducted a week after the adolescents had practiced SMM every second day for a total of three sessions at home using the CD. The adolescents were encouraged to keep a journal of their experiences at home. All data were analyzed according to Giorgi and Giorgi’s (2003) psychological phenomenological method. Eight major structures capturing participants’ experiences of SMM emerged: a) expectations of SMM; b) attention and concentration; c) distraction; d) awareness; e) self-reflection; f) getting in touch with feelings; g) beneficial experiences; and h) conceptualization of SMM. This study contributes to a greater understanding of how SMM may be experienced by adolescents. Implications for future research and application of mindfulness-based interventions are discussed.
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SANKARNARAYAN, Kalpakam. „MEDITATION ON SOUND (NĀDOPĀSANĀ), DEVOTION, AND LIBERATION“. 名古屋大学文学部インド文化学研究室 (Department of Indian Studies, School of Letters, University of Nagoya), 1997. http://hdl.handle.net/2237/19208.
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Chen, Xiaomeng Amo, und 陈小萌. „Meditation field on Lamma Island: blurring landscape“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B47541805.
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Though Hong Kong has considerable green spaces, the enclosed, nice urban
landscape is usually too symbolic for deep rest while the joyful natural park
lacks setting for people to have long stay and deep enjoyment.
I would like to take the opportunity of the thesis to research and discuss of a
place where the landscape could be blurred with human intervention providing
space for people to sustainable stay, enjoy nature and relax from the high
density, high speed, and high-pressured urban life. Meanwhile, the local setting
will be blurred in to the landscape as a feature that enhance the interaction
between human and nature as well.
It will be a space for people frequently and easier to be back to nature, a place
for people to calm, clear, and pure their minds and heart, and a location to build
a sustainable and harmonious relationship between people and nature. A
meditation field is defined as such a place in my design.
Blurring landscape is a new approach in this design where the blurring
landscape layer turns the original site constrains into opportunity and
sustainable human stay, and on the other hand, it enhances the interactive
landscape feature for deep relax and completion through five senses.published_or_final_version
Architecture
Master
Master of Landscape Architecture
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Mühlig, Anna Lisa. „Meditation som medel för musikers inre trygghet“. Thesis, Kungl. Musikhögskolan, Institutionen för klassisk musik, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:kmh:diva-2038.
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Cyr, Serena Crystal. „Spirituality within Reach: A Pathway through Meditation“. Antioch University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1505357489441491.
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Baranski, Michael Francis Stephen. „Mindfulness Meditation May Enhance Working Memory Capacity“. Kent State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=kent1511986952024453.
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Wilson, Carole. „Woven mantra : a visual expression of meditation“. Thesis, School of Visual Arts, University of Ballarat Mt. Helen, Vic. :, 2001. http://researchonline.federation.edu.au/vital/access/HandleResolver/1959.17/59951.
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"This research project examines the links between spiritual practice and visual art. More specifically, the research examines the relationship between the repetition of a mantra, the repetition of an image and the repetition of a stich.Master of Arts Visual Arts
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Pinxit, Vaughn. „Stillness: A meditation in new media art“. Thesis, Queensland University of Technology, 2016. https://eprints.qut.edu.au/93556/1/Vaughn_Pinxit_Thesis.pdf.
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While technology is often seen as a noisy, impatient and pervasive aspect of our lives, this practice-led research project investigated the counter proposition–that we might be able to evoke sensations of stillness through technology-mediated artworks. Investigations into stillness were informed by Buddhism, phenomenology, and experiences of meditation and the practice of archery. By combining visual art, performance, installation, video and interaction design, a series of experimental, interdisciplinary artworks were produced and exhibited to evoke a sense of stillness and to impel audiences to consider the form and nature of stillness in relation to time, space and motion.
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Manocha, Ramesh Women's & Children's Health Faculty of Medicine UNSW. „Does meditation have a specific effect?: a systematic experimental evaluation of a mental silence orientated definition“. Publisher:University of New South Wales. Women's & Children's Health, 2008. http://handle.unsw.edu.au/1959.4/43564.
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Meditation and its underlying ideas are increasingly popular in Western society but the practice itself has been subjected to little high quality scientific scrutiny. In this thesis I describe the outcomes of a research programme aimed at addressing this deficiency. A comprehensive systematic review and meta-analysis of the entire English-speaking database of randomised controlled trials clearly demonstrates that the extant data is characterised by a number of methodological and conceptual flaws. As a result there is currently no consistent evidence of a specific effect associated with meditation. The most fundamentally important of these flaws, I propose, is the lack of a consistent and meaningful definition of meditation. Exploring the original descriptions of the meditative experience reveals that a key feature of meditation is the experience of mental silence. Despite this, Western definitions characterise meditation as a method of relaxation, focusing of attention or cognitive modification. The poor performance of meditation in scientific studies may be explained by the fact that definitions of meditation used by Western scientists do not appear to reflect the understanding of meditation as described in the Eastern traditions from which it originated. To explore the salience of the mental silence concept I first conducted a survey of 348 meditators who used a single homogenous form of meditation called Sahaja Yoga which focuses on the experience of mental silence as its defining feature, to assess their functional health and its relationship with their meditative practices. This survey demonstrated that these meditators had not only better mental and physical health but also that a consistent relationship between health, especially mental health, and selfreported experience of mental silence existed. To investigate the possibility of whether or not this relationship was causal, a series of increasingly rigorous clinical studies were implemented. Two separate observational and case control studies of participants suffering from 1) menopausal symptoms, and 2) attention deficit hyperactivity disorder demonstrated promising outcomes. These were followed by a small but well-designed RCT of meditation for asthma, then the largest RCT of meditation for occupational stress currently in the literature. The latter two studies were specifically designed to exclude non-specific ??placebo?? effects. The outcomes of these studies provided strong evidence that mental silence is associated with a specific, therapeutic effect. Finally, in a heuristic physiological study mental silence meditators manifested reductions in skin temperature during meditation thereby contradicting the ??reduced physiological arousal?? conceptualisation of meditation. This and other data are discussed and the possibility that the mental silence experience is associated with a unique pattern of physiological activity is proposed. In conclusion, there is credible evidence to support the idea that Sahaja Yoga meditation, and hence the mental silence experience that typifies it, is associated with unique effects. The ramifications for the fields of meditation research, consciousness and religious studies and healthcare are discussed. Future studies are proposed that focus on further examination of the mental silence state and potential mechanisms by which its specific effects may occur with emphasis on immunogenetic markers and neuroimaging.
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Barrott, Josephine E. (Josephine Elise). „Meditation : an exploration of the research and the implications for education“. Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22561.
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The author describes meditative practice in some of its historical and cultural contexts. She then reviews the literature and research on meditation pertinent to attention, the brain, stress, spirituality and personal development. She discusses the implications of meditation research for education. Finally, she presents suggestions and comments concerning the feasibility of implementing meditation in the schools.
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Chu, Ho-tat Matthew, und 朱可達. „The effects of school-based program on mindfulness practice with lovingkindness“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B50638993.
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A growing body of research has supported the benefits of mindfulness practice. However, not many studies investigated its effects on positive human functioning. In addition, most studies treated mindfulness as skills and techniques for achieving bare awareness, without addressing its philosophical underpinnings. In the Buddhist tradition, mindfulness is paying close attention to one’s immediate experience in an attitude of lovingkindness. The essence of mindfulness will be lost if the practice is reduced to skills and techniques for achieving bare awareness.
In view of the limitations of past research, the present study compared the effects of the mindfulness practice with pure skills training and the mindfulness practice with lovingkindness. Instead of focusing on clinical problems, the present study examined the effects of mindfulness practice on the personal and social wellbeing of adolescents in school setting. Personal wellbeing was indicated by affect (positive vs. negative), general health, and emotion management whereas social wellbeing was indicated by sense of connectedness, self-report and actual prosocial behaviors. The present study also examined the psychological mechanisms that accounted for the intervention effects on personal and social wellbeing.
The participants were 188 junior secondary students (67 girls and 121 boys) from two schools. Their age ranged from 12 to 16 years (M = 13.24). They were assigned randomly to one of the three 8 week programs: Mindfulness, Lovingkindness, or Study Skills. The first program focused on skills and techniques on mindfulness practice. The second program was the same as the first program except that lovingkindness component was included. The last program focused on study skills and served as the control condition. The participants completed a battery of measures prior to and immediately after the training. To investigate the sustainability of intervention effect, they completed the same battery of measures again two months later. Four hypotheses were formulated. Hypothesis 1: Compared to the participants in the control condition, the participants in the mindfulness and lovingkindness programs would have better personal wellbeing after the intervention. Hypothesis 2: Compared to the participants in the control condition and the mindfulness program, the participants in the lovingkindness program would have better social wellbeing after the intervention. Hypothesis 3: With reference to personal wellbeing, emotion management would mediate the intervention effects on affect and general health. Hypothesis 4: With reference to social wellbeing, connectedness would mediate the intervention effect on prosocial behaviors.
Consistent with Hypothesis 1, the results showed that compared to the participants in the control condition, the participants in the mindfulness and lovingkindness programs had better personal wellbeing. As for Hypothesis 2, the participants of the mindfulness program also had significant improvement in social wellbeing although the participants of the lovingkindness program had the greatest improvement among the three programs. Consistent with Hypotheses 3, the results revealed that emotion management mediated the intervention effects (mindfulness and lovingkindness vs. control) on affect and general health. As for Hypothesis 4, connectedness mediated the intervention effect (lovingkindness vs. mindfulness and control) on self-report prosocial behaviors. It was also found that connectedness mediated the intervention effect (mindfulness and lovingkindness vs. control) on self-report prosocial behaviors. Intervention effects were still found two months after the training. These results have significant implications for school-based intervention programs on mindfulness practice.published_or_final_version
Educational Psychology
Doctoral
Doctor of Psychology
49
Yeung, Kin-yan, und 楊健恩. „Calmness in mindful practice: emotional stroop performance following stress induction in a mindfulness camp“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B50700169.
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The current study aims to explore the underlying mechanisms of mindfulness in understanding how it can bring about beneficial effects in clinical applications. We adopted a prospective design to examine the impact of a 3-day intensive mindfulness training camp on responses to different categories of words on the Emotional Stroop task (Watts, McKenna, Sharrock, & Trezise, 1986) and compared the performance of this group of participants with that of a control group. Five Facets of Mindfulness Questionnaire (FFMQ; Baer, Smith, Hopkins, Krietemeyer, & Toney, 2006) and Trait Meta Mood Scale (TMMS; Salovey, Mayer, Goldman, Turvey, & Palfai, 1995) were also adopted to tap mindfulness and emotional intelligence respectively. Significant effect was found that mindfulness can improve the ability to describe experience, act with awareness, and repair negative mood. For the Emotional Stroop task, although there was no Stroop effect or significant group effect, post hoc analysis found intriguing results that the meditators respond slower for the emotionally neutral word while the changes for the emotional word was similar to the control group. The results provided preliminary supports for the notion that mindfulness training enhanced acuity in analyzing the environment, thus alerting the individual of previously unnoticed stimuli.published_or_final_version
Clinical Psychology
Master
Master of Social Sciences
50
au, clogherau@yahoo com, und Emma Nattress. „Psychic phenomena: Meditation perception, actuality - an Australian study“. Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080429.120838.
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This thesis presents the findings of an investigation into contemporary psychic phenomena as reported by Australian students. It asks the question: ¡¥do people experience psychic phenomena?¡¦
The study is an empirical one of reported psychic phenomena. It uses a questionnaire which involves the matching of perceptions of specific psychic phenomena, rather than an examination of psychic phenomena as such. The questionnaire is based on a medical diagnostic model. Its findings are benchmarked against a previous study and compared with other empirical studies.
A comparison of the study's findings with those of more directly religious investigations undertaken overseas in countries with a longer monotheistic religious history than Australia:
provides insight into the Australian attitude, generally recognised as being secular, towards psychic and or spiritual experiences;
indicates that meditation is not necessarily a prerequisite for experience of psychic and or spiritual phenomena; and
argues that commonalities between specific experiences, reported not only within the Australian secular survey but also as reported in the predominantly religious overseas studies, demonstrate that the scientific requirement of repeatability has been met, thus providing ground to believe in the actuality of the reported experiences.