No full-text available
To read the full-text of this research,
you can request a copy directly from the authors.
Meditation as an adjuct to a happiness enhancement program
Abstract
This study investigated the impact that meditation has on Fordyce's (1977, 1983) Personal Happiness Enhancement Program (PHEP). Experimental subjects were divided into two groups, both of which received instruction on the PHEP. Subjects in one experimental group were taught a meditation exercise in addition to the PHEP. A control group received no instruction. The Happiness Measure, Psychap Inventory, Beck Depression Inventory, and State-Trait Anxiety Scale were dependent measures. The three (groups) x two (pre-post) mixed ANOVAs with Student Newman-Keuls found that the meditation plus PHEP group significantly improved on all dependent measures over both the PHEP only group and the control group. The PHEP only group improved significantly over the control group on all measures except state anxiety.
... In the last decade, there has been a rapid resurgence of scientific interest in the effects of meditation on various aspects of psychological functioning (e.g., Britton, Haynes, Fridel, & Bootzin, 2010;Carmody & Baer, 2008;Davidson et al., 2003;Fredrickson, Cohn, Coffey, Pek, & Finkel, 2008;Hutcherson, Seppala, & Gross, 2008;Kabat-Zinn, 2003;Leiberg, Klimecki, & Singer, 2011;Lutz, Brefczynski-Lewis, Johnstone, & Davidson, 2008;Lutz, Dunne, & Davidson, 2007;Pace et al., 2009;Shapiro, Schwartz, & Bonner, 1998;Smith, Compton, & West, 1995). Much of this research examines the effects of Buddhist-inspired meditation (e.g., mindfulness, compassion meditation) on how people feel. ...
... Despite the wide use of meditation in various health and educational settings (e.g., Baer, 2003), the empirical findings regarding the effects of meditation on affective experience are surprisingly mixed. For example, whereas some studies find that meditation decreases how negative people feel (e.g., Davidson et al., 2003;Hutcherson et al., 2008) and/or increases how positive people feel (e.g., Fredrickson et al., 2008;Smith et al., 1995), others find that meditation has no effect on people's negative (e.g., Fredrickson et al., 2008;Thompson & Waltz, 2007, Study 2) or positive affect (e.g., Chambers, Lo, & Allen, 2008;Davidson et al., 2003). ...
... Second, our studies focused on healthy university student samples, who are on average less distressed than the clinical samples included in other studies, and therefore, who may have had different motivations for engaging in the study. This may explain why although other studies have found meditation-induced changes in actual affect (e.g., Fredrickson et al., 2008;Smith et al., 1995), we did not. Thus, it would be important to examine whether our findings generalize to clinical samples. ...
Most studies of meditation have focused on "actual affect" (how people actually feel). We predict that meditation may even more significantly alter "ideal affect" (how people ideally want to feel). As predicted, meditators ideally wanted to feel calm more and excited less than nonmeditators, but the groups did not differ in their actual experience of calm or excited states (Study 1). We ruled out self-selection and nonspecific effects by randomly assigning participants to meditation classes, an improvisational theater class, or a no class control (Study 2). After eight weeks, meditators valued calm more but did not differ in their actual experience of calm compared with the other groups. There were no differences in ideal or actual excitement, suggesting that meditation selectively increases the value placed on calm. These findings were not due to expectancy effects (Study 3). We discuss the implications of these findings for understanding how meditation alters affective life. (PsycINFO Database Record (c) 2013 APA, all rights reserved).
... There were some distinct advantages that came with the choice of mindfulness, one specifically relevant to the formulation of perceived quality of life, that mindfulness may be able to reduce the "achievement-aspiration gap" by assisting someone to "want what one has," which in turn leads to an increase in the perception of quality of life (Brown et al., 2009). Furthermore, there was some early precedent with Smith, Compton and West's (1995) finding that the addition of meditation to Fordyce's (1983Fordyce's ( , 1988 earlier happiness and quality of life program improved its efficacy. Finally, the strong presence of mindfulness in the intervention literature, and the well documented findings of its impact upon relevant areas such as positive self-esteem (Robins et al., 2001), internal locus of control (Strickland, 2016), the ability to modulate behaviour (Raffone & Srinivasan, 2009), and interpersonal skills seemed sufficient reason for choosing mindfulness as a key focus of the intervention. ...
... In support of the notion that mindfulness training can improve existing happiness programs, Smith, Compton and West (Smith et al., 1995) found that the addition of meditation to Fordyce's (1983Fordyce's ( , 1988) happiness enhancement program resulted in a further improvement in dependent measures in comparison to the original group. However, as mindfulness now has a strong presence in the intervention literature, a richer exploration of the constructs and processes that are proposed to be responsible for well-being outcomes could have benefit for future intervention design. ...
Due to the multi-factorial nature of the self-report of happiness, an enhancement program was designed that focused on mental style (subjective processes), and relationships, work, money, health, and leisure (objective life domains). An examination of interventions revealed mindfulness training (subjective factors) and goal setting (objective factors) as effective change modalities. To address this, the Mindfulness-based Quality of Life and Well-being Program (MQW) was developed and evaluated against the Mindfulness Attention Awareness Scale, Quality of Life Index, Personal Wellbeing Index–Adult, Positive and Negative Affect Scale, the Satisfaction with Life scale, and the newly developed Clinical Quality of Life Scale (CLINQOL). To explore training protocol effects, the program was delivered in a graduated (6 weekly sessions x 2 hours) and intensive (2 consecutive days x 6 hours) format. Using a randomized trial, participants were allocated across these conditions and a control. A total of 191 participants completed the study and were assessed at pre, post and follow up time points. Increases in mindfulness, quality of life, subjective well-being, and positive and negative affect (not life satisfaction), were greater in treated (combined formats) than control participants at post-test, and for mindfulness at follow up. Other than an increase in mindfulness for the 2 day condition at follow up, changes were similar in both intervention formats. Finally, to investigate what unique difference the MQW might have in comparison to teaching just mindfulness, the full version of the program was compared to an expanded section of the mindfulness component of the program. A total of 74 subjects began the program and filled out assessments across the three time periods. There was no difference between groups or an interaction between group and time. Overall, the findings provide preliminary evidence that a multi-dimensional training approach, using mindfulness and goal setting, may be a beneficial intervention model to enhance subjective and objective components in the perception of quality of life and well-being. However, further investigation into its added benefit to mindfulness alone is required.
... The therapist should not change the patient's beliefs and culture, especially regarding chronic pain, because the emotion of praying improves mood, is relaxing, and has a placebo effect. We should not forget that people have faith in healing because they believe so, even without scientific proof [137][138][139] . The cyngulate gyrus of the cortex, the limbic system, and the periaqueductal and ventricular gray matter are interrelated in the neuroendocrine processing of emotion and pain through peptidergic and monoaminergic transduction. ...
... Não cabe ao terapeuta demover o paciente de suas crenças e cultura, sobretudo na abordagem da dor crônica, pois a emoção de rezar ao sagrado melhora o humor, promove relaxamento e funciona como efeito placebo. Não se pode esquecer que as pessoas têm fé na cura porque assim acreditam, mesmo que não haja comprovação científica[137][138][139] . O giro cingulado do córtex, o sistema límbico e a substância cinzenta periaquedutal e ventricular estão inter-relacionados no processamento neuroendócrino da emoção e da dor por meio de transdução peptidérgica e monaminérgica. ...
JUSTIFICATIVA E OBJETIVOS: Embora a dor aguda e a crônica sejam habitualmente controladas com intervenções farmacológicas, 14 métodos complementares de analgesia adjuvante e alternativa (AAA) podem reduzir o uso e abuso na prescrição de analgésicos e diminuir os efeitos colaterais que eventualmente comprometem o estado fisiológico do paciente. CONTEÚDO: Todos os mecanismos antiálgicos atuam através da via espinal de controle da comporta de Melzack e Wall e/ou através da transdução do sinal nos sistemas de neurotransmissão e neuromodulação central relacionados com analgesia, relaxamento e humor: peptidérgico, monaminérgico, gabaérgico, colinérgico e canabinóide. A analgesia adjuvante complementar é habitualmente utilizada nos tratamentos fisiátricos, ortopédicos, reumatológicos, obstétricos e com acupuntura. A analgesia alternativa complementar pode potencializar os métodos analgésicos convencionais, a exposição à luz do sol matutino, luz e cores sob luz artificial, o tempo (T) - anestésicos gerais mais potentes à noite, opióides de manhã e anestésicos locais à tarde, dieta, bom humor e riso, espiritualidade, religião, meditação, musicoterapia, hipnose e efeito placebo. CONCLUSÕES: Se a dor aguda é um mecanismo de defesa, a dor crônica é um estado patológico desagradável relacionado com a depressão endógena e a uma baixa qualidade de vida. É importante estabelecer relações interdisciplinares entre a Medicina adjuvante e alternativa nas terapias analgésicas e antiinflamatórias clássicas.
... The therapist should not change the patient's beliefs and culture, especially regarding chronic pain, because the emotion of praying improves mood, is relaxing, and has a placebo effect. We should not forget that people have faith in healing because they believe so, even without scientific proof [137][138][139] . The cyngulate gyrus of the cortex, the limbic system, and the periaqueductal and ventricular gray matter are interrelated in the neuroendocrine processing of emotion and pain through peptidergic and monoaminergic transduction. ...
... Não cabe ao terapeuta demover o paciente de suas crenças e cultura, sobretudo na abordagem da dor crônica, pois a emoção de rezar ao sagrado melhora o humor, promove relaxamento e funciona como efeito placebo. Não se pode esquecer que as pessoas têm fé na cura porque assim acreditam, mesmo que não haja comprovação científica[137][138][139] . O giro cingulado do córtex, o sistema límbico e a substância cinzenta periaquedutal e ventricular estão inter-relacionados no processamento neuroendócrino da emoção e da dor por meio de transdução peptidérgica e monaminérgica. ...
Although acute and chronic pain are usually controlled with pharmacological interventions, 14 complementary methods of adjuvant and alternative analgesia (AAA) may reduce the abusive prescription of analgesics and the side effects that eventually compromise the patient's physiological status.
The action of every analgesic mechanism is through the spinal gate of Melzack and Wall and/or through signal transduction in the central neurotransmission and neuromodulation systems related to analgesia, relaxation, and mood: peptidergic, monoaminergic, gabaergic, cholinergic, and cannabinoid. Complementary adjuvant analgesia is normally used in physiatric, orthopedic, rheumatologic, and obstetric treatments and acupuncture. It can potentiate conventional analgesic methods: exposure to the morning sunlight; light and colors under artificial light; time (T) - more potent general anesthetics at night, opioids in the morning, and local anesthetics in the afternoon; diet; good spirits and laughter; spirituality, religion, meditation; music therapy; hypnosis; and placebo effect.
If acute pain is a defense mechanism, chronic pain is a disagreeable pathologic state related to endogenous depression and poor quality of life. It is important to establish interdisciplinary relationships between adjuvant and alternative medicine in classic analgesic and anti-inflammatory therapies.
... The 4 studies yielding level II evidence all used a before-andafter design. [29][30][31][32] Of these, only 1 had an equivalent control group, 29 and in 2 of these studies, 29,30 the sample size was less than 50. ...
... The 4 studies yielding level II evidence all used a before-andafter design. [29][30][31][32] Of these, only 1 had an equivalent control group, 29 and in 2 of these studies, 29,30 the sample size was less than 50. ...
To review studies that have examined an association between wellness programs and improvements in quality of life and to assess the strength of the scientific evidence.
A MEDLINE search was constructed with the following medical subject headings: "psychoneuroimmunology," "chronic disease" and "health promotion," "chronic disease" and "health behaviour," "relaxation techniques," "music therapy," "laughter," "anger," "mediation" and "behavioural medicine." Searches using the text words "wellness" and "wellness program" were also carried out. References from the primary articles identified in the search and contemporary writing on wellness were also considered.
Selection was limited to randomized controlled trials or prospective studies published in English that involved human subjects and that took place between 1980 and 1996. All studies with an intervention aimed at promoting wellness and measuring outcomes were included, except studies of patients with cancer and HIV and studies of health promotion programs in the workplace. Of the 1082 references initially identified, 11 met the criteria for inclusion in the critical appraisal.
The following information was extracted from the 11 studies: characteristics of the study population, number of participants (and number followed to completion), length of follow-up, type of intervention, outcome measures and results. All 11 studies were assessed for the quality of their evidence.
All studies reported some positive outcomes following the intervention in question, although many had limitations precluding applicability of the results to a wider population.
Despite the suggested benefit associated with wellness programs, the evidence was inconclusive. Whether the composition of the target group or the type of intervention has a role in determining outcomes is unknown. Although trends suggest that wellness programs may be cost-effective, further research is needed for confirmation.
... Thus, it was concluded on behalf of both studies that meditation practice was correlated to a higher level of happiness (Choi et al., 2012). Even brief meditation practice has a positive impact on how happy people feel about themselves (Smith et al., 1995). Davidson et al. (2003) proved that a mere 8 weeks training of mindfulness meditation training is effective in increasing positive emotions and activity in the left prefrontal cortex. ...
In the present time, it is a big challenge to enhance mental health which is one of the important aspects of life for
every individual. But the fact is that it is one of the neglected parts of human life. Everyone wants to achieve a
healthy and happy life. Brock Chisholm, the first Director-General of WHO (1954) stated that “without mental
health, there can be no true physical health.” Positive mental health is required for every individual, family,
community, nation and is an indivisible part of our general health that aids social functioning and affects our overall
performance. Thus, it is necessary to maintain harmonious relations, achieve a healthy, happy, and stress-less life,
execute our tasks with full potential, maintain consistency in work and easily cope with stressful situations. By
being aware about own health, one can improve own mental health and that awareness can be learnt by learning
mindfulness-related skills. Mindfulness is a good exercise as it enhances the stress coping skills and promotes selfcare. Mindfulness-based interventions are typically used to reduce the symptoms of stress, psychological problems,
and physical pain. A number of interventions are there which are based on the fundamental idea of mindfulness
including Mindfulness Meditation, Mindfulness-Based Stress Reduction Therapy (MBSSR), Mindfulness-Based
Cognitive Therapy (MBCT), Mindfulness-Based Self-Management Therapy (MBSMT), and others. Practicing
mindfulness leads to a healthy and happy life which directly affects mental health and well-being of every
individual. The review of related researches revealed that mindfulness-based interventions have a significant
impact on positive mental health.
... Estudos sobre os efeitos físicos e psicológicos de técnicas específicas de aconselhamento religioso (Shafii, 1973;Holmes, 1984e 1985ae 1985bWest, 1985;Shapiro, 1985e 1994Tloczynski, 1994;Smith, compton & West, 1995;Slater & Hunt, 1997;Tuorila, Vickers, Gearhart & Mendez, 1997;Emavardhana & Tori, 1997); Pesquisas e propostas de inclusão de estratégias espirituais no processo de psicoterapia (Keef, 1975;Shapiro & Giber, 1978;Kutz, Borysenko & Benson, 1985;Bergin & Payne, 1997;Richards & Bergin, 1997/999;Bogart, 1991); Estudos sobre as técnicas derivadas de religiões tradicionais e respectiva adequação à psicoterapia; proposta de integração entre princípios religiosos e abordagens teóricas (levantamento da literatura realizado por Worthington, Kurusu e McCullough, 1976 Postura ética e atitudes preventivas. ...
... These strategies included activities such as strengthening one's close relationships, being a better friend, working on a healthy personality, developing positive/optimistic thinking, reducing negative feelings and some other more. Study results show, these happiness increasing strategies did work for better SWB (Fordyce, 1977;1983;Paul Smith et al., 1995). Second researchers to work on creating happiness increasing strategies are Tkach and Lyumbomirsky. ...
In this research, married individuals’ well-being was investigated in regard to marital satisfaction, self-compassion, happiness increasing strategies. The study group consists of 330 married individuals (213 females and 117 males). Personal Information Form, Flourishing Scale, Satisfaction with Married Life Scale, Self-Compassion Scale, and Happiness Increasing Strategies Scale were used. We conducted Independent T test and linear multiple regression analysis. Results show that there are significant correlations between married individuals’ psychological well-being, marital satisfaction, self-compassion, and happiness increasing strategies. By covering 34% of the total variance; marital satisfaction and self-compassion are significant predictors of married individuals’ psychological well-being. Likewise, by covering 12% of the total variance; happiness increasing strategies (dimensions of desire satisfaction, mental control, and participation in religious activity) are significant predictors of married individuals’ psychological well-being. We elaborated on results based on literature and provided some suggestions for mental health professionals and researchers, also for married individuals.
... 489). Smith et al. (1995) added to this program by investigating the effect of combining the PHEP with meditation training. They found that the meditation plus PHEP group significantly improved on all dependent measures over the control group and the PHEP group. ...
Whilst the assessment of quality of life (QoL) and well-being has burgeoned in the past 50 years, there still remains relatively little research into its treatment in psychology, in spite of the launching of such approaches as positive psychology to widen the ambit of interventions to promote well-being. We posit that there are a number of outstanding QoL areas that could be integrated into standard therapeutic procedures, and that this would this result in an increase in well-being as a therapeutic outcome. To investigate this an exploratory search of the literature was undertaken of associations between improvements in a life domain and increased well-being or QoL. Ten domains (relationships, work, money, health, and leisure, mindfulness, self-esteem, resolution of past life events, mental style and life management skills) were identified. In view of the substantial evidence of the cumulative impact of these domains upon well-being, it is proposed that conducting a unidimensional clinical intervention that focuses only on the presenting issue is not sufficient. Implications and possible therapeutic pathways are discussed and it is recommended that practitioners include such QoL domains in their assessment, case formulation, and intervention planning.
... meditation, yoga, body scanning) reduced psychological symptoms and increased psychological well-being. In their study examining the effects of meditation on happiness, Smith, Compton, and West (1995) found that individuals who regularly practiced meditation were happier (both in frequency and intensity) and experienced less anxiety and depression. In a meta-analysis of 10 before-and-after studies, Khoury et al. (2013) reported a significant effect for mindfulness treatments and anxiety. ...
Metacognition is a multi-dimensional phenomenon consisting of knowledge and regulatory skills used to monitor, control, and appraise one’s thoughts and thought processes (Schraw, 1998; Wells, 2009). This essay contends that metacognition is relevant to positive psychology and the non-clinical application of well-being practices as it may be utilized to promote self-efficacy, decrease anxiety, and increase well-being. Fortifying metacognitive processes (i.e. knowledge and regulation of cognition) is conceived to foster a sense of control regarding one’s thoughts and behaviors, thereby increasing one’s self-efficacy. Next, it is argued that metacognition may be used to decrease anxiety as the monitoring processes subsumed in metacognition offer a mechanism to manage the effects of cognitive processes which intersect emotional disturbance. An exploration of various existing therapies intends to show the subliminal presence of metacognition and its capacity to mitigate anxiety for those in the non-clinical population. Finally, it is hypothesized that metacognition may be utilized to increase well-being as knowledge and regulatory cognitive capacities permit one to appraise and manage cognitions, strategize, and modify behaviors which are more aligned with one’s goals and values. Metacognitive skills may be employed to pursue practices which increase positive affect, encourage a positive sense of self, and generally promote flourishing.
... At the core of applied positive psychology are "positive interventions" (PIs), 47 which are intentional activities aimed at cultivating positive feelings, positive behaviors, or positive cognitions. 48 PI strategies are diverse, and range from writing gratitude letters, to mentally reliving positive experiences, to socializing, 48 and may be completed in formal settings with an individual instructor or coach, 49 within group settings, 49,50 or individually in the style of "self-help" through worksheets or online modalities. [51][52][53] If capitalized on, these interventions could foster successful adaptation to disease, bypassing the need for more formal, costly, psychological interventions. ...
Background:
Although cognitive behavior therapies (CBTs) have shown great promise in the reduction of symptom burden from as well as anxiety around various gastrointestinal (GI) disorders, there are substantial issues involving the scalable delivery of such interventions within the clinical setting of a gastroenterology practice, leaving most patients without access to psychological care.
Goals:
This paper discusses the application of positive psychology principles and techniques for adoption by various GI providers to initiate early, effective psychological care for patients with GI disorders, saving CBTs for more complex cases.
Study/results:
Authors provide a comprehensive framework of patient well-being known as REVAMP, which is consistent with CBT principles, and elaborate on research and interventions that can be adopted within the gastroenterology practice setting. Building positive resources can bolster patients with GI disorders against comorbid psychological and psychiatric distress.
Conclusions:
Positive psychology interventions can be implemented within gastroenterology practice. Research is necessary to evaluate the efficacy and acceptability of positive psychology interventions among patients with different digestive disorders and baseline psychological characteristics, as well as the feasibility of administration by different clinicians in the gastroenterology practice setting.
... (equivalent to d = . 65) was found based on 25 studies. Four years later, Bolier, Haverman, Westernhof, Riper, Smit, and Bohlmeijer [23] published a second highly cited meta-analysis of the effectiveness of PPIs focusing only on randomized controlled studies. ...
For at least four decades, researchers have studied the effectiveness of interventions designed to increase well-being. These interventions have become known as positive psychology interventions (PPIs). Two highly cited meta-analyses examined the effectiveness of PPIs on well-being and depression: Sin and Lyubomirsky (2009) and Bolier et al. (2013). Sin and Lyubomirsky reported larger effects of PPIs on well-being (r = .29) and depression (r = .31) than Bolier et al. reported for subjective well-being (r = .17), psychological well-being (r = .10), and depression (r = .11). A detailed examination of the two meta-analyses reveals that the authors employed different approaches, used different inclusion and exclusion criteria, analyzed different sets of studies, described their methods with insufficient detail to compare them clearly, and did not report or properly account for significant small sample size bias. The first objective of the current study was to reanalyze the studies selected in each of the published meta-analyses, while taking into account small sample size bias. The second objective was to replicate each meta-analysis by extracting relevant effect sizes directly from the primary studies included in the meta-analyses. The present study revealed three key findings: (1) many of the primary studies used a small sample size; (2) small sample size bias was pronounced in many of the analyses; and (3) when small sample size bias was taken into account, the effect of PPIs on well-being were small but significant (approximately r = .10), whereas the effect of PPIs on depression were variable, dependent on outliers, and generally not statistically significant. Future PPI research needs to focus on increasing sample sizes. A future meta-analyses of this research needs to assess cumulative effects from a comprehensive collection of primary studies while being mindful of issues such as small sample size bias.
... Frequent meditators reported a significantly higher level of positive affect and lower levels of anxiety, hostility and dysphoria (Beauchamp-Turner and Levinson, 1992). There were improved measures of happiness when meditating as compared to subjects following a Personal Happiness Enhancement Program who didn't meditate (Smith et al., 1995). ...
In this chapter I would like to highlight four levels at which research evidence has shown benefits brought by meditation: brain physiology, clinical, personality and society. Most of the benefits discussed here are applicable to meditation techniques in general, although benefits specific to Dhammakaya meditation are also mentioned where available.
... Happiness and positive affect. Smith, Compton, and West (1995) investigated the impact of adding meditation to Fordyce's (1983) Personal Happiness Enhancement Program (PHEP). Thirty-six subjects were randomly assigned to an experimental group or a no-treatment control group. ...
Mental health, once defined in terms of absence of illness, has gradually become understood in a more holistic way, which includes the positive qualities that help people flourish. This evolving definition of mental health has led to an exploration of other traditions and practices, including mindfulness meditation, which for thousands of years have been devoted to developing an expanded vision of human potential. One result was the introduction of the practice of mindfulness into Western scientific study. However, the original intentions of mindfulness meditation, to catalyze our potential for healing and development, have been largely ignored by the scientific community. Yet a small number of researchers and theorists have explored and continue to explore the positive effects of mindfulness practice. The chapter focuses on this pioneering work.
... Meditation can be easily practiced in our daily life, and the interest in meditation therapy has recently increased (Langer 2002;Shapiro et al. 2002;Smith, Compton, and West 1995). The earliest traditional meditation started in a religious form that included controlling one's mind and consciousness (Fromm, Suzuki, and De Martino 1960). ...
The purpose of this study was to examine the effectiveness of new Positive Psychology Interventions (PPIs) - NeuroFeedBack-aided meditation therapy (NFB meditation therapy) and modified Positive Psychotherapy (mPPT). For NFB meditation therapy, it includes using NFB apparatus that can effectively lead to and monitor meditation state depending on brain waves. For mPPT, we modified original PPT because a number of new single positive psychology exercises can make original PPT more robust than before. The dependent variables used in this study were psychosocial flourishing (The Flourishing Scale, FS) and affect (The Scale of Positive and Negative Experience, SPANE). They were measured at baseline, post-test, and follow-up test. Finally, total twenty-four participants were randomly assigned to one of three groups: no treatment (n = 8), NFB meditation therapy (n = 8), and mPPT group (n = 8). At post-test, both treatment groups showed significant positive effects on psychosocial flourishing (for NFB meditation therapy, F(1, 14) = 4.33, p < .10, η² = .24; for mPPT, F(1, 14) = 6.94, p < .05, η² = .33)), positive affect (for NFB meditation therapy, F(1, 14) = 2.18; for mPPT, F(1, 14) = 2.00, p < .10, η² = .13), and negative affect (for NFB meditation therapy, F(1, 14) = 5.97, p < .05, η² = .30; for mPPT, F(1, 14) = 7.95, p < .01, η² = .36) compared to the no treatment group. At follow-up study, both treatment groups still showed significant positive effects on psychosocial flourishing and affect compared to the baseline condition. The NFB meditation therapy showed a greater increase in subjective well-being compared to the mPPT, while the mPPT showed a greater increase in psychosocial well-being compared to the NFB meditation therapy. As a preliminary study, it is expected that our findings could help future research to design better PPIs for human well-being.
... Positive interventions meeting both conditions include a program devised by Fordyce (1977Fordyce ( , 1983 to increase personal happiness. Smith, Compton, and West (1995) showed found that Fordyce's program could be easily and significantly improved by the addition of meditation. King (2001) found that writing about life goals can significantly increase subjective well-being. ...
El presente trabajo sigue tres hilos de investigación interconectados -teórico, empírico, y vivencial- para contestar una pregunta fundamental: ¿Qué es una intervención positiva? La primer parte, propone una definición teórica del término “intervención positiva”, y una hipótesis de cómo funcionan las intervenciones positivas. La segunda parte, presenta un sistema de clasificación basado en la investigación empírica, valor relevante para la longevidad de la Psicología Positiva como una disciplina académica. En la tercera parte, dos intervenciones positivas son exploradas vivencialmente, y relacionadas con el modelo teórico propuesto y la clasificación empírica de las intervenciones positivas. El entretejido de estos hilos provee una comprensión más profunda acerca de las intervenciones positivas, lo que permite su aplicación más efectiva y asegura la duración de la Psicología Positiva como un campo de esfuerzo científico previniendo su declinación en una moda pasajera de auto-ayuda.
... More than 15 studies have found that mindfulness and other meditationbased interventions are associated with statistically significant decreases in depressive symptomatology in both clinical and non-clinical populations (Astin, 1997;Astin et al., 2003;Bedard et al., 2003;Gross et al., 2004;Kabat-Zinn, Lipworth, & Burney, 1985;Kabat-Zinn et al., 1992;Klein et al., 1985;Kristeller & Hallet, 1999;Reibel, Greeson, Brainard, & Rosenzweig, 2001;Roth & Robbins, 2004;Sagula & Rice, 2004;Shapiro, Schwartz, & Bonner, 1998;Sheppard, Staggers, & John, 1997;Smith, Compton, & West, 1995;Speca, Carlson, Goodey, & Angen, 2000;Tloczynski & Tantriella, 1998;Waelde, Thompson, & Gallagher-Thompson, 2004). See table 2 for summary. ...
... Another study by Smith, Compton, & West (1995) showed that a normal population, students, who participated in the concentrative program (3 times a week of meditation), scored high in the Happiness Measure Inventory, and enhanced their low score on the Anxiety Inventory. Thus, simple concentrative meditation 3-sessions a week was powerful enough to enhance students' general well-being and to decrease their negative mood. ...
... For example, since Kabat-Zinn (1982) operationalized the concept of mindfulness, it has been applied in diverse settings: in being used to treat physical illness, like chronic pain, it could be regarded as a medical intervention (Kabat-Zinn 1982); in being adapted for the treatment of mental illness, like depression, it might be deemed a clinical psychology intervention (Teasdale et al. 2000). However, mindfulness has also been extensively used in non-clinical settings, not for alleviating distress per se, but for promoting general wellbeing (Smith et al. 1995). This last example might offer us one potential way of identifying PPIs: PPIs may be defined not so much by the practices themselves as by the population they are applied to; we could thus broadly define PPIs as empirically-validated interventions designed to promote wellbeing in a non-clinical population. ...
Since its emergence in 1998, positive psychology has flourished. Among its successes is the burgeoning field of applied positive psychology (APP), involving interventions to promote wellbeing. However, the remit of APP is currently unclear. As such, we offer a meta-theoretical conceptual map delineating the terrain that APP might conceivably cover, namely, the Layered Integrated Framework Example model. The model is based on Wilber’s (J Conscious Stud 4(1):71–92, 1997) Integral Framework, which features the four main ontological ‘dimensions’ of the person. We then stratify these dimensions to produce a comprehensive conceptual map of the person, and of the potential areas of application for APP. For example, we deconstruct the collective dimensions of Wilber’s framework using the levels of Bronfenbrenner’s (Am Psychol 32(7):513–531, 1977) experimental ecology. The result is a detailed multidimensional framework which facilitates a comprehensive approach to promoting wellbeing, and which charts a way forward for APP.
... For example, Davidson et al. (2003) found that meditation practice was associated with significantly greater activity in the left prefrontal cortex, an area of the brain often associated with positive emotional experience. A study by Smith, Compton, and West (1995) demonstrated that even short meditation practices can positively affect selfreports of happiness. Also, individual differences in mindfulness are positively associated with happiness, and interventions that increase mindfulness relate to decreases in self-reported mood disturbances and stress (Brown & Ryan, 2003). ...
The last decade has witnessed an enormous increase in research examining the effects of mindfulness meditation. One of the basic assumptions guiding this research is that meditation ultimately makes people happier. In this article, in two studies we tested whether meditators actually look happier. To address this question, outside raters judged the happiness of meditators and non-meditators based on a 15-s video clip of their behaviour. Study 1 demonstrated that novice meditators looked happier after an intensive 9-day meditation retreat (as compared to before the retreat), while Study 2 demonstrated that experienced mindfulness meditators looked happier as compared to controls. The interpersonal implications of these findings are discussed.
... Dans la perspective des études sur la méditation de concentration, Smith et al. [12] étudient les effets de l'association d'un programme de méditation de concentration et le PHEP (programme d'amélioration du bonheur) qui se déroule à raison de 12 sessions de 1,5 heures sur une durée de six semaines. Les résultats de cette étude suggèrent qu'un programme destiné à améliorer le bonheur et à diminuer les humeurs négatives peut être amélioré de façon significative par addition d'une simple forme de méditation concentrative. ...
Meditation as a new therapeutic approach is the subject of growing interest in the field of psychotherapy. After having defined the concept of meditation, this article will be aimed at setting out 22 items that have been edited from 1982 until 2008, which highlight different techniques of meditation with an effect on physical and psychological health. These articles, selected on the basis of different criteria (controlled and randomized studies, indexation on the Medline, PsycINFO and Psyarticles databases), have undergone critical analysis. Some approaches, such as the mindfulness meditation used for stress reduction (Mindfulness-Based Stress Reduction, MBSR), anxiety regulation and other kinds of pathologies, are some of the most frequently used techniques that highlight physical and mental health improvement. Its implementation leads to obvious improvements in the subjects, and the fact it can be implemented quite easily makes it an operational approach the clinicians could put to good use in the field of their professional practice. Additional studies must be carried out in order to show efficacy.
... As práticas meditativas levam ao desenvolvimento do estado de mindfulness que é um estar focado no momento presente, propositalmente, e direcionando a atenção de uma forma não julgadora 13 . Assim, o praticante passa a desenvolver uma maior atenção sobre si mesmo e aos acontecimentos de sua vida. ...
Este estudio objetiva evaluar el significado, la percepción y el sentido de las prácticas meditativas para los usuarios que recibieron este entrenamiento en la CRSCO en São Paulo, Brasil. Se trata de una investigación cualitativa con preguntas semiestructuradas que se aplicaron en diez usuarios que representaban diferentes grupos de prácticas de meditación, analizadas por tema. Los participantes destacaron la contribución de la meditación por la tranquilidad, el bienestar y la importancia de encontrarse con el grupo de practicantes. Las prácticas de meditación que ofrece la CRSCO parecen mejorar la salud mental, física y la vida social de sus usuarios.
... The research done by Mendenhall (2006) confirmed this point by showing that when incarcerated juvenile delinquents practiced meditation their emotional problems and aggressiveness were substantially diminished. Finally, several studies have indicated that meditation helps in reducing stress, anxiety, and depression (e.g., Kabat-Zinn, 2003;Kam-Tim & Orme-Johnson, 2001;Segal, Williams, & Teasdale, 2002), and improves well-being (e.g., Smith, Compton, & West, 1995) and longevity (Alexander, Langer, Newman, Chandler, & Davies, 1989). Several works suggest that mindfulness at least partly mediates the positive effect of meditation on well-being (Brown et al., 2003;Baer et al., 2006;Baer, Smith, Lykins, Button, Krietemeyer, Sauer, Walsh, Duggan, & Williams, 2008). ...
The theoretical model presented in this paper emerged from several different disciplines. This model proposes that the attainment of happiness is linked to the self, and more particularly to the structure of the self. We support the idea that the perception of a structured self, which takes the form of a permanent, independent and solid entity leads to self-centered psychological functioning, and this seems to be a significant source of both affliction and fluctuating happiness. Contrary to this, a selfless psychological functioning emerges when perception of the self is flexible (i.e., a dynamic network of transitory relations), and this seems to be a source of authentic-durable happiness. In this paper, these two aspects of psychological functioning and their underlying processes will be presented. We will also explore the potential mechanisms that shape them. We will conclude with an examination of possible applications of our theory. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
... These studies suggest meditation can produce improvements in: self-actualization (Alexander, Rainforth, & Gelderlos, 1991); empathy (Lesh, 1970;Shapiro, Schwartz, & Bonner, 1998); sense of coherence and stress-hardiness (Kabat-Zinn & Skillings, 1989;Tate, 1994), happiness (Smith, Compton, & West, 1995), increased autonomy and independence (Penner, Zingle, Dyck, & Truch, 1974); a positive sense of control (Astin, 1997); increased moral maturity (Nidich, Ryncarz, Abrams, Orme-Johnson, & Wallace, 1983); and spirituality . Positive behavioral effects include: heightened perception (visual sensitivity, auditory acuity); improvements in reaction time and responsive motor skill; increased field independence; increased concentration and attention (see Murphy et al., 1997). ...
Meditation offers a rich and complex field of study. Over the past 40 years, sev-eral hundred research studies have demonstrated numerous significant findings including changes in psychological, physiological, and transpersonal realms. This paper attempts to summarize these findings, and to review more recent meditation research. We then suggest directions for future research, emphasizing the necessity to continue to expand the paradigm from which meditation re-search is conducted, from a predominantly reductionistic, biomedical model to one which includes subjective and transpersonal domains and an integral per-spective.
... Mindfulness meditation practice, commonly referred to in the literature simply as mindfulness, has recently has recently proven clinically effective, both incorporated into existing psychological treatment approaches such as cognitive behavioral therapy, and as an intervention in its own right (c.f. Allen et al., 2006; Bach & Hayes, 2002; Baer, 2003; Carlson, Speca, Patel, & Goodey, 2003; Grossman, Niemann, Schmidt, & Walach, 2004; Lowenstein, 2002; Roth & Stanley, 2002; Segal, Williams, & Teasdale, 2002; Smith, Compton, & West, 1995). However, the processes underlying these clinical effects are presently not well understood. ...
To evaluate the impact of an intensive period of mindfulness meditation training on cognitive and affective function, a non-clinical
group of 20 novice meditators were tested before and after participation in a 10-day intensive mindfulness meditation retreat.
They were evaluated with self-report scales measuring mindfulness, rumination and affect, as well as performance tasks assessing
working memory, sustained attention, and attention switching. Results indicated that those completing the mindfulness training
demonstrated significant improvements in self-reported mindfulness, depressive symptoms, rumination, and performance measures
of working memory and sustained attention, relative to a comparison group who did not undergo any meditation training. This
study suggests future directions for the elucidation of the critical processes that underlie the therapeutic benefits of mindfulness-based
interventions.
... Studies on the correlation between mindfulness as formal meditation and various measures of psycho-social well-being have noted the same pattern of relationships as those for MM and physical well-being. Researchers have reported relationships between meditation and adjustment to college life (Tloczynski and Tantriella 1998), recovery from depression (Ma and Teasdale 2004), self-esteem (Emavardhana and Tori 1997), self-actualization (Alexander et al. 1991), moral maturity (Nidich et al. 1983), and happiness (Smith et al. 1995). ...
Employing data from a mailed survey of a sample of ecologically and spiritually aware respondents (N=829), the study tests
the hypothesized relationship between ecologically sustainable behavior (ESB) and subjective well-being (SWB). The proposed
link between ESB and SWB is the spiritual practice of mindfulness meditation (MM). In multiple regression equations ESB and
MM independently explain statistically significant amounts of variance in SWB, indicating, for at least the study’s sample,
that there can be a relationship between personal and planetary well-being. The inter-relationships among SWB, ESB and MM
suggest that for specific segments of the general population (e.g., the spiritually inclined) there may not necessarily be
an insurmountable conflict between an environmentally responsible lifestyle and personal quality of life. The research reported
here also points to the potential for meditative/mindful experiences to play a prominent role in the explanation of variance
in SWB, a direction in QoL studies recently highlighted by several researchers (Layard 2005, pp. 189–192; Nettle 2005, pp.
153–160; Haidt 2006).
... praśrabdhi) and learning (adhiśiksā). A growing body of findings from basic and clinical studies of various meditation techniques has given general support to traditional claims that contemplative practices help to self-regulate [14][15][16] and enhance mental functioning [17][18][19] in the cognitive, [20][21][22] affective, [23][24][25] and behavioral 26,27 domains. ...
This overview surveys the new optimism about the aging mind/brain, focusing on the potential for self-regulation practices to advance research in stress-protection and optimal health. It reviews recent findings and offers a research framework. The review links the age-related biology of stress and regeneration to the variability of mind/brain function found under a range of conditions from trauma to enrichment. The framework maps this variation along a biphasic continuum from atrophic dysfunction to peak performance. It adopts the concept of allostatic load as a measure of the wear-and-tear caused by stress, and environmental enrichment as a measure of the use-dependent enhancement caused by positive reinforcement. It frames the dissociation, aversive affect and stereotyped reactions linked with stress as cognitive, affective and behavioral forms of allostatic drag; and the association, positive affect, and creative responses in enrichment as forms of allostatic lift. It views the human mind/brain as a heterarchy of higher intelligence systems that shift between a conservative, egocentric mode heightening self-preservation and memory and a generative, altruistic mode heightening self-correction and learning. Cultural practices like meditation and psychotherapy work by teaching the self-regulation of shifts from the conservative to the generative mode. This involves a systems shift from allostatic drag to allostatic lift, minimizing wear-and-tear and optimizing plasticity and learning. For cultural practices to speed research and application, a universal typology is needed. This framework includes a typology aligning current brain models of stress and learning with traditional Indo-Tibetan models of meditative stress-cessation and learning enrichment.
... [24][25][26][27][28][29][30][31][32] This gives compelling support to recent efforts at developing effective psychosocial, behavioral, and educational interventions in emerging fields like rehabilitation medicine, preventative medicine, complementary and integrative medicine, mind/body medicine, and positive health. [33][34][35][36][37][38][39][40] This paper surveys current thinking and research in this promising area, specifically to explain the limitations of conventional interventions and to introduce our efforts to overcome those limits by adapting time-tested mind/body theories and methods from the Indo-Tibetan medical tradition. 41,42 While much of this work on behavior change, including our own, has focused on cognitive and motivational factors in the adoption of new behavior, 32,[43][44][45][46][47][48] recently we have begun to explore the hypothesis that stress-reactivity acts as a rate-limiting resistance to learning and healthy life-change. ...
This paper reviews current behavioral health interventions and introduces a self-healing program based on the Indo-Tibetan tradition. While most work on behavior change emphasizes cognition and motivation, this review highlights stress-reactivity as a rate-limiting resistance to learning. Surveying cognitive-behavioral theories, it finds these limited in modeling stress-reactivity. Reviewing current interventions that address stress by integrating relaxation, mindfulness, imagery, or movement with cognitive-behavioral education, it attributes their limited effectiveness to the limits of their model of stress and their strategy of eclectically mixing techniques. Next, the article explores the Indic model of stress-cessation and self-healing assumed by mindfulness practice, concluding that it more fully reflects current findings on stress and learning. It reviews the theory and practice of mindfulness and of two less known contemplative "vehicles" preserved in Tibet, using more advanced techniques and insights better suited to lay lifestyles and secular cultures. It suggests that the Tibetan tradition of integrating all three vehicles of contemplative insight and skill in one self-healing practice should maximize coherence and effectiveness while minimizing confounding variables caused by eclecticism. Finally, the paper introduces an intervention that integrates mindfulness with techniques of cognitive analysis, affect modulation, motivational imagery, and reinforcing breathing, tailored over centuries into a complete, threefold path of self-healing. A pilot study of this intervention in women treated for breast and other gynecologic cancers suggests that the whole spectrum of Indo-Tibetan mind/body practices can be readily mastered and effectively used by Westerners to reduce stress and enhance learning and quality of life.
The relationship between interior space qualities and well-being is being understood as consequential and reciprocal. On the one hand, the place has been demonstrated to have a strong psychological and physiological effect; on the other hand, feelings and human experience play a significant role in what individuals perceive to be efficient design. However, such research on well-being is predominately concerned with the health and work environments, and partial to more general features such as accessibility, comfort, or positive distraction.
This thesis aims to bring well-being and spirituality to the foreground, including the spiritual relation with physical space into the discussion, and produce a framework for design thinking that includes a broad list of concerns, qualities, principles and approaches relevant to the construction of appropriate spatial identity and atmosphere. Hence, the focus is on the framework for meditation interiors, recreation, and spiritual experience where these qualities are desired. The main research questions of this study are; which features, elements, or qualities of interior space may be most effective in experience with respect to well-being and spirituality? What may be the physical features or qualities of interior architecture or space for healing and well-being?
Accordingly, this study has a qualitative methodology. To extend understanding of the qualities that underlie the healing potential of interior architecture or space, it surveys relevant theoretical sources for clues on the concept of well-being and spirituality in correlation with the experience of space/place. Furthermore, in order to obtain the principal features of spatial identity and atmosphere for spirituality, along with design tools and principles contributing towards it, the study surveys architectural theoretical sources and conducts a brief overview of traditional meditation or religious interior spaces. Finally, it focuses on the spatial analysis of contemporary meditation interiors chosen from selected practice examples of the world.
This thesis does not address the full scope and possibilities that architectural space may present for the experience of well-being or spirituality. However, it offers inception – an initial and broad list of concerns, qualities, principles, design approaches, and criteria that address the constitution of spatial identity and atmosphere for spirituality. In this respect, it is a pilot study for frameworks and is open to further refinement. Nevertheless, research on such potentials of space do have broader significance and implementation in places like spas, elderly homes, schools, and other public and private institutions.
The relationship between interior space qualities and well-being is being understood as consequential and reciprocal. On the one hand, the place has been demonstrated to have a strong psychological and physiological effect; on the other hand, feelings and human experience play a significant role in what individuals perceive to be efficient design. However, such research on well-being is predominately concerned with the health and work environments, and partial to more general features such as accessibility, comfort, or positive distraction. This thesis aims to bring well-being and spirituality to the foreground, including the spiritual relation with physical space into the discussion, and produce a framework for design thinking that includes a broad list of concerns, qualities, principles and approaches relevant to the construction of appropriate spatial identity and atmosphere. Hence, the focus is on the framework for meditation interiors, recreation, and spiritual experience where these qualities are desired. The main research questions of this study are; which features, elements, or qualities of interior space may be most effective in experience with respect to well-being and spirituality? What may be the physical features or qualities of interior architecture or space for healing and well-being? This study has a qualitative methodology. To extend understanding of the qualities that underlie the healing potential of interior architecture or space, it surveys relevant theoretical sources for clues on the concept of well-being and spirituality in correlation with the experience of space/place. Furthermore, in order to obtain the principal features of spatial identity and atmosphere for spirituality, along with design tools and principles contributing towards it, the study surveys architectural theoretical sources and conducts a brief overview of traditional meditation or religious interior spaces. Finally, it focuses on the spatial analysis of contemporary meditation interiors chosen from selected practice examples of the world. This thesis does not address the full scope and possibilities that architectural space may present for the experience of well-being or spirituality. However, it offers inception – an initial and broad list of concerns, qualities, principles, design approaches, and criteria that address the constitution of spatial identity and atmosphere for spirituality. In this respect, it is a pilot study for frameworks and is open to further refinement. Nevertheless, research on such potentials of space do have broader significance and implementation in places like spas, elderly homes, schools, and other public and private institutions.
Keywords: Meditation Interiors, Spiritual Practices, Space Quality, Healing, Well-Being, Interior Space
Chapter 9 provided a rationale for the use of the relaxation response in the treatment of stress-related disorders. We now explore several techniques used to create the relaxation response. The purpose of this chapter is to provide a clinically relevant introduction to meditation.
Today's greatest health challenges, the so-called diseases of civilization-depression, trauma, obesity, cancer-are now known in large part to reflect our inability to tame stress reflexes gone wild and to empower instead the peaceful, healing and sociable part of our nature that adapts us to civilized life. The same can be said of the economic challenges posed by the stress-reactive cycles of boom and bust, driven by addictive greed and compulsive panic. As current research opens up new horizons of stress-cessation, empathic intelligence, peak performance, and shared happiness, it has also encountered Asian methods of self-healing and interdependence more effective and teachable than any known in the West. Sustainable Happiness is the first book to make Asia's most rigorous and complete system of contemplative living, hidden for centuries in Tibet, accessible to help us all on our shared journey towards sustainable well-being, altruism, inspiration and happiness.
Research in the past few decades has demonstrated that positive affect co-occurs with negative affect in the context of stressful life events, has unique beneficial consequences, and may be a useful focus of intervention. The purpose of this chapter is to provide an overview of the variety of single-and multiple-component interventions that hold promise for increasing positive affect for people experiencing serious life stress. The research shows that positive affect interventions are feasible, acceptable, and in many cases efficacious and that many different approaches hold promise for increasing positive affect. The field is relatively new, however. Future work should test these approaches in more applied settings to determine whether the findings can be translated into the "real world" with all its attendant constraints, challenges, and complexities.
This study examined effects of the maha mantra. The dependent variables included some mental health indicators, namely, verbal aggressiveness, spirituality, life satisfaction, stress, depression, well-being, sattva, rajas, and tamas. Five subjects were measured during a one-week baseline and a four-week intervention chanting phase. Results were in the direction predicted by Vedic theory. These findings suggest potential for the use of the maha mantra in social work practice in areas such as stress reduction and treatment for depression.
Mental health, once defined in terms of absence of illness, has gradually become understood in a more holistic way, which also includes the positive qualities that help people flourish. This evolving definition of mental health has led to an exploration of other traditions and practices, including meditation, which for thousands of years have been devoted to developing an expanded vision of human potential. One result was the introduction of the practice of meditation into Western scientific study. However, the principal original intentions of meditation, to uncover the positive and to catalyze our internal potential for healing and development, have been largely ignored by the scientific community. Yet, a small number of researchers and theorists have explored and continue to explore the positive effects of meditation. The chapter focuses on this pioneering work.
"The Work" is a meditative technique that enables the identification and investigation of thoughts that cause an individual stress and suffering. Its core is comprised of four questions and turnarounds that enable the participant to experience a different interpretation of reality. We assessed the effect of "The Work" meditation on quality of life and psychological symptoms in a non-clinical sample.
This study was designed as a single-group pilot clinical trial (open label). Participants (n = 197) enrolled in a nine-day training course ("The School for The Work") and completed a set of self-administered measures on three occasions: before the course (n = 197), after the course (n = 164), and six months after course completion (n = 102).
Beck Depression Inventory-II (BDI-II), Subjective Happiness Scale (SHS), Quality of Life Inventory (QOLI), Quick Inventory of Depressive Symptomatology-Self Report (QIDS-SR16), Outcome Questionnaire 45.2 (OQ-45.2), State-Trait Anger Expression Inventory-2 (STAXI-2), and State-Trait Anxiety Inventory (STAI).
A mixed models analysis revealed significant positive changes between baseline compared to the end of the intervention and six-month follow-up in all measures: BDI-II (t = 10.24, P < .0001), SHS (t = -9.07, P <.0001), QOLI (t = -5.69, P < .0001), QIDS-SR16 (t = 9.35, P < .0001), OQ-45.2 (t = 11.74, P < .0001), STAXI-2 (State) (t = 3.69, P = .0003), STAXI-2 (Trait) (t = 7.8, P < .0001), STAI (State) (t = 11.46, P < .0001), and STAI (Trait) (t = 10.75, P < .0001).
The promising results of this pilot study warrant randomized clinical trials to validate "The Work" meditation technique as an effective intervention for improvement in psychological state and quality of life in the general population.
Copyright © 2015 Elsevier Inc. All rights reserved.
Meditation has been studied as a way of reducing stress in counseling clients since the 1960s. Alcoholics Anonymous, Narcotics Anonymous, and new wave behavior therapies incorporate meditation techniques in their programs. This article identifies meditation's curative factors and limitations when using meditation in addiction settings.
This article reviews 75 scientific selected articles in the field of meditation, based on a Medline and Psychlit search from 1989 until June 1999 and earlier relevant papers. It summarises definitions of meditation, psychological and physiological changes, and side-effects encountered in the meditator. The review focuses on the comparison between meditation and psychotherapy at a practical and theoretical level. Finally, it reviews the scientific evidence for specific applications of meditation in clinical practice.
This study set out to explore conceptions of the elements or ingredients that lead to long-lasting happiness. A content analysis (Smith in Handbook of research methods in social and personality psychology. Cambridge University Press, Cambridge, 2000; Weber 1990) coded 201 respondents’ (18–84 years old) written happiness recipes for the mention of a priori (pre-defined from a literature review) and empirical (from a pilot study) content analysis categories. These were organized into six dimensions (i.e. Personality, Circumstances, Social Relationships, Behavioral Activities, Cognitive Activities and Volitional Activities) based on a model of the causes of long-term happiness (Lyubomirsky et al. in Rev Gen Psychol 9(2):111–131, 2005b). Participants were happy and mentally healthy. An overwhelming majority of responses referred to Social Relationships such as with Family, Friends and Partners, supporting the assertion that relationships are necessary for happiness (Diener and Oishi in Psychol Inquiry 16(4):162–167, 2005; Diener and Seligman in Psychol Sci Public Interest 5(1):1–32, 2002). Participants frequently mentioned Circumstances such as Health despite the fact these have been found to have a minimal influence over long-term happiness (Argyle in The foundations of hedonic psychology. Russel Sage Foundation, New York, 1999). Respondents mentioned a variety of New Behavioral Activities (e.g. time in Nature) that could offer a list of active leisure pursuits for use in happiness interventions. Finally, participants spoke of the importance of Social Values and having a Philosophy of Life (New Cognitive Activities). A recipe for long-term happiness is proposed based on past and current findings.
Meditation is a term applied to a group of contemplative practices that train attention and awareness ostensibly to support psychological and spiritual well-being, usually with a focus on either breathing techniques or a chant/mantra that is repeated silently or aloud. Of the many different types of meditation, most are based in a spiritual or religious tradition and have been practiced for thousands of years.
Recently, meditation has been used in Western culture outside of religion and as part of complementary and alternative medicine (CAM) practices to promote calmness and physical relaxation, to cope with illness or disease, to improve psychological functioning and balance, and to improve overall wellness and health. Multiple studies have been conducted during the past 30 years that have examined the ways in which emotional, mental, social, spiritual, and behavioral factors can directly affect physical health. These studies also have shown direct, positive, psychological affective changes as a result of the practice of meditation.
This Article analyzes three questions: can, how, and should legal policy help people in their individual quests for authentic happiness. This Article adopts psychologist Martin Seligman's definition of the phrase authentic happiness. This Article provides an introduction to examples of legal policies based upon empirical and experimental research in positive psychology, measures of subjective well-being, and quality of life studies.
Do positive psychology interventions-that is, treatment methods or intentional activities aimed at cultivating positive feelings, positive behaviors, or positive cognitions-enhance well-being and ameliorate depressive symptoms? A meta-analysis of 51 such interventions with 4,266 individuals was conducted to address this question and to provide practical guidance to clinicians. The results revealed that positive psychology interventions do indeed significantly enhance well-being (mean r=.29) and decrease depressive symptoms (mean r=.31). In addition, several factors were found to impact the effectiveness of positive psychology interventions, including the depression status, self-selection, and age of participants, as well as the format and duration of the interventions. Accordingly, clinicians should be encouraged to incorporate positive psychology techniques into their clinical work, particularly for treating clients who are depressed, relatively older, or highly motivated to improve. Our findings also suggest that clinicians would do well to deliver positive psychology interventions as individual (versus group) therapy and for relatively longer periods of time.
124 healthy adults were randomly assigned to Ayurvedic, Western, and control health promotion interventions consisting of diet, relaxation, and activity. Statistically significant improvements in health related to quality of life, positive affect, and physical and psychological symptoms were seen in both treatment groups compared to the control. No change in health risks was seen. Adherence was better over time for the Ayurvedic diet and relaxation categories and the Western activity category.
Applied researchThe quantity of applied health research on complementary medicine is growing rapidly, and the quality is improving. The number of randomised trials of complementary treatments has approximately doubled every five years,1 and the Cochrane Library now includes nearly 50 systematic reviews of complementary medicine interventions.Much of this evidence involves small numbers of patients and is of poor methodological quality; however, high quality systematic reviews of complementary medicine have been published recently which provide a reliable basis for making healthcare decisions. For example, a Cochrane systematic review of St John's wort (Hypericum perforatum) for mild to moderate depression included 27 trials with a total of more than 2000 participants.2 The review found that St John's wort was superior to placebo and equivalent to tricyclic antidepressants but had fewer adverse effects. Although not all questions have been answered, particularly those of safety,3 the review does provide a basis for making treatment decisions. Another Cochrane review of a botanical medicine examined the effects of Saw palmetto (Serenoa repens) on benign prostatic hyperplasia. Eighteen studies with a total sample size of nearly 3000 patients were included. Clear benefits were shown for urinary symptoms and peak urine flow.4 Other recent, high quality systematic reviews have found acupuncture to be effective for pain5,6 and nausea7 but not for helping smokers to quit.8One consequence of the increase in the availability of high quality data is that guidelines and consensus statements published by conventional medical bodies have supported the value of complementary medicine. In the United Kingdom guidelines from the Royal College of General Practitioners recommend physiotherapy, chiropractic treatment, or osteopathy within six weeks of the onset of persistent uncomplicated back pain.9 The BMA recently published a report supporting the use of acupuncture.10 In the United States, the National Institutes of Health have issued consensus statements supporting the use of hypnosis for pain related to cancer and the use of acupuncture for pain and nausea.11,12 Acupuncture, hypnosis, and relaxation techniques are included in guidelines on the management of pain associated with cancer that have been published by the US National Comprehensive Cancer Network.13These shifts highlight an improved awareness among researchers of the importance of complementary medicine and an improved awareness among complementary medicine practitioners of the importance of research. These changes have led to increased funding and the establishment of complementary medicine research units at sites of research excellence. Some of the ongoing research studies are shown in the box. In the United Kingdom, the NHS recently funded two trials of acupuncture for treating chronic pain. In Germany, a centre for research into complementary medicine at the Technische Universitat in Munich has produced a series of important systematic reviews.2,5,14 And in the United States, a centre for research into complementary medicine at the National Institutes of Health has a $68m (£45m) budget and supports a large number of trials and research centres. The United States also has a large number of units for research into complementary medicine that are based at conventional research institutions such as the University of Maryland, Columbia University in New York, Harvard University in Massachusetts, and Memorial Sloan-Kettering Cancer Center in New York. These institutions provide the sort of intellectual and practical infrastructure essential for high quality research; this support has long been missing in complementary medicine. For example, a phase I trial of a botanical cancer treatment planned at Memorial Sloan-Kettering has been developed by a team that includes experts in complementary medicine research, a statistician who is an expert in developing novel designs for phase I studies, an expert in assessing quality of life, and senior oncologists with extensive experience in clinical research. The researchers have access to a large number of patients who are receiving the highest standard of care. These basic prerequisites for conducting high quality research into complementary medicine would not have been in place several years ago.
The purpose of this study was to test the efficacy of a tri-modal intervention (LEVITY) to improve women's mood. This eight-week randomized experiment with a placebo-control group targeted women with symptoms of mild to moderate depression. Women in the intervention group were instructed to take a brisk 20-minute outdoor walk at target heart rate of 60% of maximum heart rate, to increase light exposure throughout the day and to take a specific vitamin regimen. Women in the control group took a daily placebo vitamin. The sample consisted of 112 women ages 19-78 who reported mild to moderate depressive symptoms. They were in otherwise good health and were not currently taking any mood-altering medication. Pre- and post-intervention assessment utilized live measures of mood: Center for Epidemiology Studies Depression Scale, Profile of Mood States, Depression-Happiness Scale, Rosenberg Self-Esteem Scale, and the General Well-Being Schedule. Analysis of covariance indicated that the intervention was effective in improving women's overall mood, self-esteem, and general sense of well-being and in decreasing symptoms on two measures of depression. Of particular note, the data from all five outcome measures supported the efficacy of the intervention. In addition, a high level of adherence to the intervention protocol was observed with two-thirds of the women reporting 100% adherence. Study implications suggest that this type of intervention may provide an effective, clinically manageable therapy for mild-to-moderately depressed women who prefer a self-directed approach or who have difficulties with the cost or side-effects of medication or psychotherapy.
Meditation is becoming widely popular as an adjunct to conventional medical therapies. This article reviews the literature regarding the experience of chronic illness, theories about meditation, and clinical effects of this self-care practice. Eastern theories of meditation include Buddhist psychology. The word Buddha means the awakened one, and Buddhist meditators have been called the first scientists, alluding to more than 2500 years of precise, detailed observation of inner experience. The knowledge that comprises Buddhist psychology was derived inductively from the historical figure's (Prince Siddhartha Gautama) diligent self-inquiry. Western theories of meditation include Jungian, Benson's relaxation response, and transpersonal psychology. Clinical effects of meditation impact a broad spectrum of physical and psychological symptoms and syndromes, including reduced anxiety, pain, and depression, enhanced mood and self-esteem, and decreased stress. Meditation has been studied in populations with fibromyalgia, cancer, hypertension, and psoriasis. While earlier studies were small and lacked experimental controls, the quality and quantity of valid research is growing. Meditation practice can positively influence the experience of chronic illness and can serve as a primary, secondary, and/or tertiary prevention strategy. Health professionals demonstrate commitment to holistic practice by asking patients about use of meditation, and can encourage this self-care activity. Simple techniques for mindfulness can be taught in the clinical setting. Living mindfully with chronic illness is a fruitful area for research, and it can be predicted that evidence will grow to support the role of consciousness in the human experience of disease.
Reviews the literature since 1967 on subjective well-being (SWB [including happiness, life satisfaction, and positive affect]) in 3 areas: measurement, causal factors, and theory. Most measures of SWB correlate moderately with each other and have adequate temporal reliability and internal consistency; the global concept of happiness is being replaced with more specific and well-defined concepts, and measuring instruments are being developed with theoretical advances; multi-item scales are promising but need adequate testing. SWB is probably determined by a large number of factors that can be conceptualized at several levels of analysis, and it may be unrealistic to hope that a few variables will be of overwhelming importance. Several psychological theories related to happiness have been proposed; they include telic, pleasure and pain, activity, top–down vs bottom–up, associanistic, and judgment theories. It is suggested that there is a great need to more closely connect theory and research. (7 p ref) (PsycINFO Database Record (c) 2010 APA, all rights reserved)
Reports new studies (226 adult Ss) on increasing personal happiness. The studies are continuations of Studies 1, 2, and 3 reported in M. W. Fordyce (see record
1978-23415-001). The studies used a training program in happiness that centered on 14 fundamentals, including keeping busy, spending more time socializing, developing positive thinking, and working on a healthy personality. Adults at a community college participated in the programs. Measures of happiness included the Depression Adjective Check Lists and Happiness Measures. In Study 4, the complete program demonstrated significant happiness increases over a control group receiving summary instruction in the program. In Study 5, the complete program showed slight superiority over a control group receiving almost half the information. In Study 6, the full program was compared to groups receiving partial instruction from the program in their predetermined areas of "happiness weakness" and to a control receiving "placebo expectations" of greater happiness. All treatment groups demonstrated significant gains in happiness compared to controls, though no difference between the treatments was apparent. Study 7 involved a 9–28 mo follow-up of the program's effects on 69 past participants, with the vast majority of anonymous respondents reporting continued happiness increases. The collected findings indicate that the program had a long-lasting effect on happiness for most Ss and that this effect was due to the content of the information. (18 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Conducted 3 studies in which a self-study program, designed to increase felt personal happiness and life satisfaction, was developed. The program was based on the literature of happiness, and it was hypothesized that normal community college students (total
N = 338) could become happier if they could modify their behaviors and attitudes to approximate more closely the characteristics of happier people. In the 1st study, 2 of 3 pilot programs produced statistically significant happiness boosts compared to a placebo control. A single program was then designed that combined the best aspects of the pilot programs. In the 2nd study, an experimental group receiving this combined program showed significant boosts in happiness compared to a placebo control. In the 3rd study, the combined program was presented to Ss on a take-it-or-leave-it basis—those applying it showing significant boosts in happiness compared to those who did not. The studies suggest that the resulting self-study program may be helpful to individuals wishing to increase the emotional satisfaction they derive from living. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The primary purpose of this paper is to review recent research examining the beneficial effects of optimism on psychological and physical well-being. The review focuses on research that is longitudinal or prospective in design. Potential mechanisms are also identified whereby the beneficial effects of optimism are produced, focusing in particular on how optimism may lead a person to cope more adaptively with stress. The paper closes with a brief consideration of the similarities and differences between our own theoretical approach and several related approaches that have been taken by others.
Meditation is increasingly being practiced as a therapeutic technique. The effects of practice on psychometrically assessed anxiety levels have been extensively researched. Prospective meditators tend to report above average levels of anxiety. In general, high anxiety levels predict a subsequent low frequency of practice. However, the evidence suggests that those who practice regularly tend to show significant decreases in anxiety. Meditation does not appear to be more effective than comparative interventions in reducing anxiety. There is evidence to suggest that hypnotizability and expectancy may both play a role in reported anxiety decrements. Certain individuals, with a capacity to engage in autonomous self-absorbed relaxation, may benefit most from meditation.
DATA ON AVOWED HAPPINESS ARE SUMMARIZED UNDER THE HEADINGS OF (1) MEASUREMENT, RELIABILITY, AND VALIDITY; (2) DIMENSIONS; AND (3) CORRELATES. THE HAPPY PERSON EMERGES AS A YOUNG, HEALTHY, WELL-EDUCATED, WELL-PAID, EXTRAVERTED, OPTIMISTIC, WORRY-FREE, RELIGIOUS, MARRIED PERSON WITH HIGH SELF-ESTEEM, HIGH JOB MORALE, MODEST ASPIRATIONS, OF EITHER SEX, AND OF A WIDE RANGE OF INTELLIGENCE. (2 P. REF.)
Personal adjustment to aging as measured by scales from the Chicago Attitude Inventory (CAI) was examined longitudinally in
a community-dwelling sample of 557 men aged 17 to 97. Concurrent and predictive relations between this age-appropriate measure
of well-being and personality were examined by correlating the CAI variables with three factors from the Guilford-Zimmerman
Temperament Survey identified as Neuroticism, Extraversion, and “Thinking Introversion.” As hypothesized, Neuroticism was
related negatively and Extraversion was related positively to most concurrent measures of well-being in both younger and older
subsamples. “Thinking Introversion” was related only to positive attitudes toward religion. Predictive correlations between
personality and subjective well-being over two-to-ten (M = 5.3) and ten-to-seventeen (M = 12.6) year intervals confirmed earlier
research, and showed that enduring personality dispositions antedate and predict measures of personal adjustment to aging.
Twenty-four female volunteers participated in a two-session experiment, during which they were either trained in meditation, or asked to relax without specific instructions (control-relaxation). Self-reported distress and arousal, blood pressure, heart rate, skin conductance and respiration rate were recorded before and after training, and during cold pressor and mental arithmetic trials. Blood pressure was monitored continuously from the finger using the vascular unloading technique. Meditation was associated with reduced distress but not arousal during training. However, blood pressure reactions to the cold pressor and mental arithmetic tasks were greater in the meditation than control-relaxation group. The results are discussed in the light of other investigations of meditation as a stress management technique.
The literature on subjective well-being (SWB), including happiness, life satisfaction, and positive affect, is reviewed in three areas: measurement, causal factors, and theory. Psychometric data on single-item and multi-item subjective well-being scales are presented, and the measures are compared. Measuring various components of subjective well-being is discussed. In terms of causal influences, research findings on the demographic correlates of SWB are evaluated, as well as the findings on other influences such as health, social contact, activity, and personality. A number of theoretical approaches to happiness are presented and discussed: telic theories, associationistic models, activity theories, judgment approaches, and top-down versus bottom-up conceptions.
Eighteen years of research using the Happiness Measures (HM) is reviewed in relation to the general progress of well-being measurement efforts. The accumulated findings on this remarkably quick instrument, show good reliability, exceptional stability, and a record of convergent, construct, and discriminative validity unparalleled in the field. Because of this, the HM is offered as a potential touchstone of measurement consistency in a field which generally lacks it.
Reports new studies (226 adult Ss) on increasing personal happiness. The studies are continuations of Studies 1, 2, and 3 reported in M. W. Fordyce (see record 1978-23415-001). The studies used a training program in happiness that centered on 14 fundamentals, including keeping busy, spending more time socializing, developing positive thinking, and working on a healthy personality. Adults at a community college participated in the programs. Measures of happiness included the Depression Adjective Check Lists and Happiness Measures. In Study 4, the complete program demonstrated significant happiness increases over a control group receiving summary instruction in the program. In Study 5, the complete program showed slight superiority over a control group receiving almost half the information. In Study 6, the full program was compared to groups receiving partial instruction from the program in their predetermined areas of "happiness weakness" and to a control receiving "placebo expectations" of greater happiness. All treatment groups demonstrated significant gains in happiness compared to controls, though no difference between the treatments was apparent. Study 7 involved a 9-28 mo follow-up of the program's effects on 69 past participants, with the vast majority of anonymous respondents reporting continued happiness increases. The collected findings indicate that the program had a long-lasting effect on happiness for most Ss and that this effect was due to the content of the information. (18 ref) (PsycINFO Database Record (c) 2006 APA, all rights reserved).
Conducted 3 studies in which a self-study program, designed to increase felt personal happiness and life satisfaction, was developed. The program was based on the literature of happiness, and it was hypothesized that normal community college students (total N = 338) could become happier if they could modify their behaviors and attitudes to approximate more closely the characteristics of happier people. In the 1st study, 2 of 3 pilot programs produced statistically significant happiness boosts compared to a placebo control. A single program was then designed that combined the best aspects of the pilot programs. In the 2nd study, an experimental group receiving this combined program showed significant boosts in happiness compared to a placebo control. In the 3rd study, the combined program was presented to Ss on a take-it-or-leave-it basis--those applying it showing significant boosts in happiness compared to those who did not. The studies suggest that the resulting self-study program may be helpful to individuals wishing to increase the emotional satisfaction they derive from living. (PsycINFO Database Record (c) 2006 APA, all rights reserved).
What is happiness? Why are some people happier than others? This new edition of The Psychology of Happiness provides a comprehensive and up-to-date account of research into the nature of happiness. Major research developments have occurred since publication of the first edition in 1987 - here they are brought together for the first time, often with surprising conclusions. Drawing on research from the disciplines of sociology, physiology and economics as well as psychology, Michael Argyle explores the nature of positive and negative emotions, and the psychological and cognitive processes involved in their generation. Accessible and wide-ranging coverage is provided on key issues such as: the measurements and study of happiness, mental and physical health; the effect of friendship, marriage and other relationships on positive moods; happiness, mental and physical health; the effects of work, employment and leisure; and the effects of money, class and education. The importance of individual personality traits such as optimism, purpose in life, internal control and having the right kind of goals is also analysed. New to this edition is additional material on national differences, the role of humour, and the effect of religion. Are some countries happier than others? This is just one of the controversial issues addressed by the author along the way. Finally the book discusses the practical application of research in this area, such as how happiness can be enhanced, and the effects of happiness on health, altruism and sociability. This definitive and thought-provoking work will be compulsive reading for students, researchers and the interested general reader
Recent findings indicate that happiness depends not so much on life circumstances as on the way in which these are interpreted and evaluated, which is loosely attributed to a concept of "happiness set." Two experiments with 84 Ss indicated that happiness can be improved either by a group discussion of beliefs and attitudes or, alternatively, by daily rehearsal of positive feeling statements. These results can be attributed either to 2 different ways of influencing the happiness set or to a nonspecific placebo-type effect. (20 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Presents a life-span model of development based on the Vedic psychology of Maharishi Mahesh Yogi. This model proposes that systematic transcendence, as cultivated through the transcendental meditation (TM) program, will promote self-actualization (SA). Statistical meta-analysis is presented of 42 studies on the effects of TM and other forms of meditation and relaxation on SA. The effect size of TM on overall SA was approximately 3 times as large as that of other forms of meditation and relaxation. Factor analysis of the 12 scales of the Personal Orientation Inventory revealed 3 independent factors: Affective Maturity, Integrative Perspective on Self and World, and Resilient Sense of Self. On these 3 factors, the effect of TM was 3 times as large. The magnitude of these consistent differential effects suggests that systematic transcendence is the key factor. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The measurement of personal happiness in past research is examined. Although a plethora of valid instruments are available to assess the felt, affective components of happiness, none go beyond this to encompass the many personality, behavioral, and situational attributes long associated with it — except for the Psychap Inventory (PHI). A decade of ongoing research on the PHI is reviewed. The Inventory provides subscale measures of the achieved happiness, personality, attitude and value, and life-style domains of happiness as they have come to be defined in the literature. The PHI comes in two sets of equivalent forms and seems remarkably reliable and valid, reasonably free of response bias, and quite consistent across a long history of time and sampling. PHI interpretations not only hold great interest for examinees, researchers, and clinicians — they also prescribe a specific program for happiness self-improvement.
Eighteen years of research using the Happiness Measures (HM) is reviewed in relation to the general progress of well-being
measurement efforts. The accumulated findings on this remarkably quick instrument, show good reliability, exceptional stability,
and a record of convergent, construct, and discriminative validity unparalleled in the field. Because of this, the HM is offered
as a potential touchstone of measurement consistency in a field which generally lacks it.
Thesis (Ph. D.)--United States International University, 1971. Includes bibliographical references (leaves 239-247).
This research concerns the relation of subjective control and happiness within normal daily experience. Respondents from several nonclinical samples rated their feelings of control at randomly-selected moments during a week in their lives, following the procedures of the Experience Sampling Method. Analyses consider the relation of these ratings to similar ratings of affective states, first, within persons and, second, between persons. The within-person analyses show relatively little moment-to-moment correlation of subjective control and affective states. For many persons there is no correlation at all and on the average people report feeling only slightly more happy at times when feeling in control. The between-persons analyses yield findings that are more in line with explanations of subject control, showing that individuals reporting higher average daily control also experience greater average happiness. The results confirm that a generalized sense of control is important to well being in daily life, but for nondisturbed individuals short-term experiences of discontrol are not accompanied by substantial distress.
Tested the hypothesis that inconsistencies found in research on the relationship between Zen meditation and self-actualization were due in part to the existence of a learning period for Zen meditation. It was hypothesized that increases in self-actualization would be observed only after the completion of the learning period. The Personal Orientation Inventory (POI) was given to 36 students of Soto Zen and 34 undergraduate students who never had mediated. Analysis of covariance adjusted the group means for differences in age, education, and sex. t-tests revealed that all hypotheses were supported for the Inner Directed scale of the POI and supported in part for the Time Competent scale. Results were discussed as supporting the hypothesized learning period for Zen meditation. Implications for future research on Zen meditation were discussed.
The psychological causes of happiness
- M Argyle
- M Martin
ARGYlE,M., &:MARTIN, M. (1991). The psychological causes of happiness. In F. Strack, M. Argyle, & N.
Schwanz (Eds.), Subjective well-being:An interdisciplinary perspective (pp. 77-100). New York: Pergamon.
The varieties of meditative experience
- D Goleman
GOLEMAN, D. (1977). The varieties of meditative experience. New York: Dutton.
Effects of meditation and relaxation training upon alcohol use in m~e social drinkers
- C Att
- R Pagano
- R Rose
- J Marques
ATT, C., PAGANO, R., ROSE,R., &: MARQUES, J. (1984). Effects of meditation and relaxation training
upon alcohol use in m~e social drinkers. In D. Shapiro & R. Walsh (Eds.), Meditation: Classic and
contemporary perspectives (pp. 105-120): New York: Aldine.