冥想的安全性

大量研究表明冥想有助于身心健康的维持与幸福感的提升, 但与此同时, 飞速发展的研究与实践却严重忽略了对其安全性的考察。目前, 我们对冥想各群体(临床人群、修行人、正念冥想指导者、普通练习者及大学生等)不良反应的表现、影响因素及发生与转化机制等都知之甚少, 目前国内该领域的研究尚属空白, 这是迫切需要研究者和实践者重视和严肃对待的伦理问题。国外研究表明, 总体而言, 冥想不良反应率为8.3%, 表现在认知、感知觉、情感、躯体化、意志、自我意识与社会功能等7方面内容的不适或改变, 严重的甚至出现自杀意念与行为; 冥想不良反应的影响因素包括练习者、练习、关系及健康行为等4方面的内容。中国文化下本土化研究的开展以及冥想指导者胜任力等问题是未来研究的重要方向, 分解设计、纵向设计与个人中心取向是重要的研究方法。     

Applying Buddhist Practices to Recovery: What I Learned From Skiing With a Little Buddha Wisdom

The author describes how 5 Buddhist practices—enlightenment, compassion, acceptance, mindfulness/meditation, and the spiritual community—can serve as a foundation for an integrated recovery model that incorporates numerous perspectives from the 12‐step program of Alcoholics Anonymous. An application of the model illustrates how it is applied to real‐life recovery.     

The impact of Zen meditation on security and satisfaction in monogamous relationships

The objective of this study was to evaluate the impact of Zen meditation on security and satisfaction in monogamous relationships. Levels of security and satisfaction as described by interpersonal theorist Harry Stack Sullivan, as well as meditation experience, were analysed via survey data. Data were collected via the Internet from 405 men and women who were 18 years of age or older and had been in a monogamous relationship for one year or more. Results indicated that compared to meditators, nonmeditators appeared slightly more secure and satisfied in their relationships. This may reflect the fact that different forms of meditation share philosophical beliefs that encourage mindfulness, acceptance, and moderation.     

Is Shame an Ugly Emotion? Four Discourses—Two Contrasting Interpretations for Moral Education

This paper offers a sustained philosophical meditation on contrasting interpretations of the emotion of shame within four academic discourses—social psychology, psychological anthropology, educational psychology and Aristotelian scholarship—in order to elicit their implications for moral education. It turns out that within each of these discourses there is a mainstream interpretation which emphasises shame’s expendability or moral ugliness (and where shame is typically described as guilt’s ugly sister), but also a heterodox interpretation which seeks to retrieve and defend shame. As the heterodox interpretation seems to offer a more realistic picture of shame’s role in moral education, the provenance of the mainstream interpretation merits scrutiny. I argue that social scientific studies of the concept of shame, based on its supposed phenomenology, incorporate biases in favour of excessive, rather than medial, forms of the emotion. I suggest ways forward for more balanced analyses of the nature, moral justification and educative role of shame.     

Effects of natural stress relief meditation on trait anxiety: a pilot study

Natural Stress Relief meditation, a mental technique which is practiced for 15 minutes twice a day, aims to reduce stress and anxiety by eliciting a specific state of physiological rest along with mental alertness. The meditation is taught in a self-administered program, requiring one hour of training during the first three days, followed by the regular twice daily practice. Each 15-min. session consists in sitting quietly with closed eyes while applying a specific mental procedure. To test the effectiveness of meditation in reducing trait anxiety, Spielberger's State-Trait Anxiety Inventory was administered to 25 participants four times over a 3-wk. period: one week before starting to practice the meditation, a few hours before starting, 1 wk. after, and 2 wk. after. The difference in Trait Anxiety score between pretreatment and before starting the practice was not significant, while it was significant both after the first week of practice (Cohen d=.46) and after the first 2 wk. of practice (d=.67).     

Tradition and Experimentation: the Development of the Samatha Trust

ABSTRACT

Theravāda Buddhism has travelled. This article gives some history of the practice of samatha breathing mindfulness, in the Theravāda tradition, in the UK. It first gives some background in Britain to the arrival of the meditation in the 1960s, then summarises the life of Nai Boonman Poonyathiro, who introduced this method into the UK, a story that is not generally known. The paper describes some aspects of the development of the Samatha Trust in the UK, attempting to show ways a system that was popular in Thailand when it arrived in a new region has prospered, even while becoming markedly less prominent in its own regions. As I am a practitioner in this tradition, before the conclusion I make some personal comment. To conclude, I speculate about features which appear to characterise Buddhist groups in general in the UK, before considering ways that this specialised tradition has adapted in a new setting.     

AGNOSTIC MEDITATIONS ON BUDDHIST MEDITATION

I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion‐centered meditation (coinciding with the traditional samatha approach); (2) consciousness‐centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection‐centered meditation (with two subtypes: morality‐directed reflection and reality‐directed observation, the latter corresponding to the vipassanā method); (4) visualization‐centered meditation; and (5) physiology‐centered meditation. In the second part of the essay I tackle the problem of the epistemic validity and happiness‐engendering value of Buddhist meditation. In my highly conjectural view, the claim that meditation represents an infallible tool for realizing the (Supreme) Truth as well as a universally valid method for attaining the highest forms of happiness is largely based on the crēdō effect, that is, a placebolike process. I do not deny that meditation may have some positive effects on mental and physical health or that its practice may bring changes to the mind. Meditation may be a valuable alternative approach in life and clinical treatment, but it is far from being a must or a panacea.     

Brief body-scan meditation practice improves somatosensory perceptual decision making

We have previously found that attention to internal somatic sensations (interoceptive attention) during a heart beat perception task increases the misperception of external touch on a somatic signal detection task (SSDT), during which healthy participants erroneously report feeling near-threshold vibrations presented to their fingertip in the absence of a stimulus. However, it has been suggested that mindful interoceptive attention should result in more accurate somatic perception, due to its non-evaluative and controlled nature. To investigate this possibility, 62 participants completed the SSDT before and after a period of brief body-scan mindfulness meditation training, or a control intervention (listening to a recorded story). The meditation intervention reduced tactile misperception and increased sensitivity during the SSDT. This finding suggests that the perceptual effects of interoceptive attention depend on its particular nature, and raises the possibility that body-scan meditation could reduce the misperception of physical symptoms in individuals with medically unexplained symptoms.     

Zombie multiculturalism meets liberative difference: searching for a new discourse of diversity

This paper grapples with an unresolved tension – twenty-first century Britain is indelibly multicultural and yet diversity is increasingly depicted as a threat to social cohesion. A society characterised by superdiverse cities where some suggest that ‘multiculturalism has failed’. On the basis of an analysis of three dominant theoretical and ideological discourses – community cohesion, multiculturalism and interculturalism – it will be argued that there is an urgent need to forge a new understanding of diversity that can counter the zombie discourse that characterises current debates about diversity in Britain. Difference will be framed as a potential source of mutual liberation, not a problem seeking a solution. It will be argued that a critical engagement with political theology can help us to fashion a new discourse of diversity that is characterised by a hermeneutics of liberative difference, which can help to defeat the zombies sucking the life out of diverse Britain.     

Meditation focused on self-observation of the body impairs metacognitive efficiency

In the last decade of research on metacognition, the literature has been focused on understanding its mechanism, function and scope; however, little is known about whether metacognitive capacity can be trained. The specificity of the potential training procedure is in particular still largely unknown. In this study, we evaluate whether metacognition is trainable through generic meditation training, and if so, which component of meditation would be instrumental in this improvement. To this end, we evaluated participants’ metacognitive efficiency before and after two types of meditation training protocols: the first focused on mental cues (Mental Monitoring [MM] training), whereas the second focused on body cues (Self-observation of the Body [SoB] training). Results indicated that while metacognitive efficiency was stable in MM training group, it was significantly reduced in the SoB group after training. This suggests that metacognition should not be conceived as a stable capacity but rather as a malleable skill.     

The experience of meditation for people with amyotrophic lateral sclerosis and their caregivers – a qualitative analysis

There is a lack of studies about psychological interventions for people with amyotrophic lateral sclerosis (ALS) and their caregivers. We investigated the experience of a meditation training program tailored for ALS needs. People with ALS (pALS) and their caregivers that joined a meditation program for ALS were interviewed at the end of the program. Verbatims were analyzed with a qualitative approach. Both pALS and their caregivers reported a positive impact on their psychological well-being, promoted by an increase in acceptance and non-judgmental attitude. Furthermore, coping strategies seem to improve, with a positive effect on resilience skills. The ALS meditation training program seems to be an effective psychological intervention for the promotion of well-being in pALS and their caregivers.     

Meditation for Tourists in Thailand: Commodifying a Universal and National Symbol

Meditation in Thailand’s international meditation centers is presented in advertisements as both a universal practice and a cultural icon that links Thailand to its ancient past. National religions and religious symbols serve to re-inscribe particular images, places, and practices as part of the national heritage. The practice of meditation is contextualized within Thailand and Thai culture, while it is also de-contextualized as a universal practice in which international meditators can participate. At the national level, meditation is a marker of Thailand’s difference and exoticism. At the same time as Thailand’s otherness is highlighted, meditation is also connected with universal systems of science and rationality. I argue that these selective elements serve to reinforce consumer values and constitute a commodification of meditation for tourists. I demonstrate that this does not detract from the practice for foreign communities, but that it is an example of the creative adaptations for reaching a wide variety of audiences. By looking at meditation guidebooks and promotional materials about meditation, this article contributes to scholarly dialogues of the commodification of religious practices.     

Mindfulness meditation counteracts self-control depletion

Mindfulness meditation describes a set of different mental techniques to train attention and awareness. Trait mindfulness and extended mindfulness interventions can benefit self-control. The present study investigated the short-term consequences of mindfulness meditation under conditions of limited self-control resources. Specifically, we hypothesized that a brief period of mindfulness meditation would counteract the deleterious effect that the exertion of self-control has on subsequent self-control performance. Participants who had been depleted of self-control resources by an emotion suppression task showed decrements in self-control performance as compared to participants who had not suppressed emotions. However, participants who had meditated after emotion suppression performed equally well on the subsequent self-control task as participants who had not exerted self-control previously. This finding suggests that a brief period of mindfulness meditation may serve as a quick and efficient strategy to foster self-control under conditions of low resources.     

打坐健身机制新探

打坐是一种席地端坐时将两腿交叉相压并调息入静的锻炼方式。打坐行为历史悠久,具有良好的健身作用,近年还发现对心脑血管疾病有一定治疗康复作用。但在中国由于打坐经常被认为属于宗教修炼而被普通大众忽视。本文将打坐与宗教分离开来,通过现代医学理论从调整呼吸、入静、远程缺血预适应保护等对神经系统、内脏功能（肺、消化系统、心血管系统及淋巴循环功能）的影响方面探讨了打坐的健身机制,为进一步研究并向大众推广这种安全有效的健身方法提供一管之见。特别是对心血管系统的保护作用值得进一步研究利用。     

Intersecting heterologies

The author proposes that it has largely been underestimated that the therapeutic community is placed within two discourses – that of therapy and that of community – and has almost exclusively focused on the first. In so doing, it has been restricted within a medical or pseudo-medical conceptual framework. In an appeal to re-frame the discussion about the therapeutic community in relation to its forgotten discourse reference is principally made to the work of the French psychoanalyst Jacques Lacan and to two of his sources – Heidegger and Socrates – and more specifically to Lacan’s notion of lack which is contrasted to modernity’s trope of expectation which corresponds to the Imaginary phallus.     

How affiliates of an Australian FPMT centre come to accept the concepts of karma,rebirth and merit-making

The karma-rebirth doctrine is one of the core doctrines of the Buddhist worldview. Some forms of Western Buddhism emphasize doctrinal study and meditation practice over traditional Buddhist elements that have their foundation in the karma-rebirth doctrine, such as merit-making practices and other forms of ritual. Conversely, the worldwide Gelugpa Tibetan Buddhist Foundation for the Preservation of the Mahayana Tradition (FPMT) encourages its affiliates to perform traditional ritual such as chanting and pujas to make merit for oneself and others, in addition to attending teachings and developing a regular meditation practice. During their exploration of the FPMT's activities, participants undergo a process of experimental validation of the teachings and practices, in which they come to accept doctrinal notions in one of two ways: the notion's capacity to validate and give meaning to personal experience, or to lend conceptual support to the newly acquired framework of ideas. Utilizing data obtained from fieldwork undertaken between 2003 and 2006 at Vajrayana Institute (VI), an FPMT centre in Sydney, Australia, I illustrate the way in which the karma-rebirth doctrine supports those aspects of the belief-system more capable of experiential validation through their capacity to frame and give meaning to personal experience. The acceptance of notions such as karma, rebirth and merit-making involves an interpretive shift from previously held notions about cause and effect and the nature of this-worldly existence, toward a Buddhist appreciation of these concepts.     

Continuing education in humanistic psychology

This article explores the importance of the relationship between a teacher of meditation and his or her student. Mindfulness meditation is receiving a lot of attention in the psychotherapy literature currently. It is generally viewed as a technique that is taught in groups and then practiced individually by clients or participants. What does not appear to be generally understood is that the teaching and learning of meditation is understood in Eastern traditions as intimately related to the relationship that develops between the teacher and student. This, in fact, is very similar to what we are coming to understand about the importance of the therapeutic relationship to the outcome of therapy, regardless of technique or orientation of the therapist. Personal experiences of the author in a relationship with a meditation teacher are compared with those from a psychoanalytic therapy experience. Meditation is construed from this perspective not only as a technique that is learned and practiced but also as an innate human capability that is activated in the context of a very special kind of relationship with a person who has fully unfolded this capacity in his or her own experience.     

Learning from experience: Bion's concept of reverie and Buddhist meditation: A comparative study

The author argues for a common denominator between Bion's view and the Buddhist view of mental development. In both thought systems, mental growth is synonymous to learning from experience. The author closely examines Bion's concept of attention and compares it to mindfulness, a major factor in Buddhist meditation. In both doctrines, attention must be isolated from other mental processes in order to attain learning from experience. The author compares reverie to the state of mind of equanimity. She argues that enhancement of the ability of reverie, or improving the inner container such that it can hold any content while unmoved by desire, is the purpose of Buddhist practice. Both view the mind as capable of transcending its own restrictions and 'the capacity to know anything' as attainable through disciplined practice.     

Visual sensitivity and mindfulness meditation

Practitioners of the mindfulness form of Buddhist meditation were tested for visual sensitivity before and immediately after a 3-mo. retreat during which they practiced mindfulness meditation for 16 hr. each day. A control group composed of the staff at the retreat center was similarly tested. Visual sensitivity was defined in two ways: by a detection threshold based on the duration of simple light flashes and a discrimination threshold based on the interval between successive simple light flashes. All light flashes were presented tachistoscopically and were of fixed luminance. After the retreat, practitioners could detect shorter single-light flashes and required a shorter interval to differentiate between successive flashes correctly. The control group did not change on either measure. Phenomenological reports indicate that mindfulness practice enables practitioners to become aware of some of the usually preattentive processes involved in visual detection. The results support the statements found in Buddhist texts on meditation concerning the changes in perception encountered during the practice of mindfulness.