The physical postures of yoga practices may protect against depressive symptoms,even as life stressors increase: a moderation analysis

Yoga contains sub-components related to its physical postures (asana), breathing methods (pranayama), and meditation (dhyana). To test the hypothesis that specific yoga practices are associated with reduced psychological distress, 186 adults completed questionnaires assessing life stressors, symptom severity, and experience with each of these aspects of yoga. Each yoga sub-component was found to be negatively correlated with psychological distress indices. However, differing patterns of relationship to psychological distress symptoms were found for each yoga sub-component. Experience with asana was negatively correlated with global psychological distress (r = ?.21, p < .01), and symptoms of anxiety (r = ?.18, p = .01) and depression (r = ?.17, p = .02). These relationships remained statistically significant after accounting for variance attributable to Social Readjustment Rating Scale scores (GSI: r = ?.19, p = .01; BSI Anxiety: r = ?.16, p = .04; BSI Depression: r = ?.14, p = .05). By contrast, the correlations between other yoga sub-components and symptom subscales became non-significant after accounting for exposure to life stressors. Moreover, stressful life events moderated the predictive relationship between amount of asana experience and depressive symptoms. Asana was not related to depressive symptoms at low levels of life stressors, but became associated at mean (t[182] = ?2.73, p < .01) and high levels (t[182] = ?3.56, p < .001). Findings suggest asana may possess depressive symptom reduction benefits, particularly as life stressors increase. Additional research is needed to differentiate whether asana has an effect on psychological distress, and to better understand potential psychophysiological mechanisms of action.     

Different Realities: What Is Reality and What Difference Does It Make?

Consciousness does not exist apart from psyche; it reflects it. Different realities are not interchangeable with other manifestations of psychic reality. “Borderland consciousness” is the term I have conceived for people who, in one way or another, have a living dynamic connection to and relationship with nature. Given this understanding, the oral traditional and Native American cultures manifest a reciprocity psyche, and are today the closest manifestation of the psychic reality in Genesis, pre-expulsion from Eden. Navajo language contains no words for religion, guilt, human, inanimate, psyche, or ego. The Western psyche manifests a dominion psyche; that is, a binary consciousness borne as a result of the expulsion in Genesis, and wedded to logic as an uncompromising characteristic of sanity and health. This kind of consciousness too often crushes the spirit dimension, which is transrational. An awareness of borderland consciousness is entering into the Western cultural collective. This is the telos of the Garden of Eden expulsion, and itself represents the dominion psyche and the reciprocity psyche in dialogue. This dialogue offers a critical counterbalance to the rogue behavior of the overspecialized Western ego of the dominion psyche. This article urges Jungians to develop new methods of connecting with borderland consciousness since the dominion psyche and its technology alone cannot save our species in the face of the threat of a global climate change disaster.     

Spatial updating relies on an egocentric representation of space: Effects of the number of objects

Models of spatial updating attempt to explain how representations of spatial relationships between the actor and objects in the environment change as the actor moves. In allocentric models, object locations are encoded in an external reference frame, and only the actor’s position and orientation in that reference frame need to be updated. Thus, spatial updating should be independent of the number of objects in the environment (set size). In egocentric updating models, object locations are encoded relative to the actor, so the location of each object relative to the actor must be updated as the actor moves. Thus, spatial updating efficiency should depend on set size. We examined which model better accounts for human spatial updating by having people reconstruct the locations of varying numbers of virtual objects either from the original study position or from a changed viewing position. In consistency with the egocentric updating model, object localization following a viewpoint change was affected by the number of objects in the environment.     

Psychological management and body image issues in facial transplantation

Facial transplantation, although controversial, is proposed as a major advance in facial reconstructive surgery, with the first partial transplant having taken place in France in November 2005. Although the psychological impact of facial transplantation will not be understood until several procedures have been carried out, this article examines the psychological issues likely to arise with particular reference to body image. A detailed framework for anticipation and management of psychological change is proposed. Pre-operative preparation must include thorough psychological preparation for the patient and their family. The immediate post-operative period is likely to be challenging, and a detailed management plan is proposed emphasising early return to function; subsequent psychological issues including altered body image, anxiety, shame, depression, communication and behavioural avoidance are discussed and a management strategy based on cognitive behavioural principles is proposed for the first post-operative year. Previous discussion frames psychological outcome in terms of complication and risk, tending to downplay the potential advantages of a successful procedure; the focus of this paper is on ensuring psychological adjustment as an inevitable consequence of change.     

Correlates of tattoos and reference groups

520 college students from a public university in the southwest were questioned to examine correlations between having a tattoo and the presence of tattoos among their family and friends. Tattoos among both friends and family were positively correlated with respondents' having a tattoo. The magnitude of friends' influence was about double the influence of family.     

In My Era: Evidence for the Perception of a Special Period of the Past

Do individuals perceive a time of their lives that is special with regard to their identity as part of a generation or era? In an interview study, 89 subjects were asked to list favourite films (and the ages at which they saw them) and to list films that defined their era (and the ages at which they saw them). Subjects also stated the years that they felt began and ended their eras. Additional age-information questions about ages of schooling and co-workers and friends were asked. Results suggest that subjects perceive their era to be between ages 14 and 24; the mean age at which subjects viewed era films was 21.85 (inside the era), whereas the mean age at which subjects viewed favourite films was 27.59 (outside the era). Although most subjects perceived their eras to begin at approximately the same age (14), those subjects who attended college perceived extended era periods (by 2.5 years). Relationships between an era and social identity are discussed, as well as the relationship between the era and the autobiographical memory phenomenon of the reminiscence peak.     

The Effects of Interpatient and Group Influences in a General Hospital

This article discusses the leader's use of metaphor in outpatient, psychodynamic group psychotherapy. Four clinical examples are provided that illustrate how the phase of group envelopment informs the leader's use of metaphor. Therapeutic features and uses of metaphor include (1) the development of ego skills that transform passivity into activity and foster the examination of unhealthy norms; (2) the modulation and rechanneling of potentially destructive affect and the intensification of affect that is denied, minimized, or avoided; (3) the creation of a verbal play space in which shared group language evolves; (4) and the provision of various levels of concreteness and abstraction as well as differing perspectives. Abuses of metaphorical interventions are discussed.