The field of mindfulness research is rapidly growing as mindfulness is being utilized as a tool to improve mental and cognitive health. Mindfulness is paying attention in the present moment with non-judgmental awareness. As the research body increases, weaknesses in mindfulness research have surfaced. There is a need for improved measurement tools, an increased understanding of, meditation techniques used, the dose of meditation, and the population samples being studied. Meditation and movement are both tools that can improve an individual's mindfulness. The proposed dissertation will investigate mindfulness through three studies. Study 1 was completed in a population of individual members of the International Quit and Recovery Registry and met the Diagnostic and Statistical Manual, 5th edition criteria for substance use disorder. It was found that individuals with higher mindfulness and engagement with Integrative Health Practices demonstrate success in recovery, measured by the World-Health Organization Quality of Life Scale, craving, and Days in Recovery and are more likely to have reached remission. Engagement with meditation showed more and higher correlations with success in recovery than other Integrative Health Practices measured. Study 2 investigated how mindfulness is taught. Participants were divided into two groups, comparing traditional cueing to compassion cueing. Participants received neuroscience education paired with weekly meditation techniques. There were no group differences; however, all participants expressed improvements in mindfulness, self-compassion, decreased depression symptoms, and gains in neuroscience knowledge. The impact of mindfulness curriculum development can be seen through differences in daily outcomes assessing participants' thoughts, emotions, and body on a 10-point Likert scale from settled to active. Study 3 validated a new tool to measure the multidimensional impacts of movement based on a traditional yogic framework and validated with neuroscience tools. The Multidimensional Impacts of Movement Scale (MIMS) is a valid and reliable tool showing stability over time (r = 0.737, p<0.001) and strong Cronbach's Alpha for each scale ranging from α = 0.775 to α = 0.840. These three studies combine as a body of work supporting continued research in the field of mindfulness by adding new knowledge about teaching mindfulness, measuring mindfulness, and how mindfulness can be applied to improve quality of recovery for individuals with substance use disorder. / Doctor of Philosophy / The field of mindfulness research is rapidly growing as mindfulness is being utilized as a tool to improve mental and cognitive health. Mindfulness is paying attention in the present moment with non-judgmental awareness. As the research body increases, weaknesses in mindfulness research have surfaced. There is a need for improved measurement tools, an increased understanding of, meditation techniques used, the dose of meditation, and the population samples being studied. Meditation and movement are both tools that can improve an individual's mindfulness. The proposed dissertation will investigate mindfulness through three studies. Study 1 was completed in a population of individual members of the International Quit and Recovery Registry and met the Diagnostic and Statistical Manual, 5th edition criteria for substance use disorder. It was found that individuals with higher mindfulness and engagement with Integrative Health Practices demonstrate success in recovery, measured by the World-Health Organization Quality of Life Scale, craving, and Days in Recovery and are more likely to have reached remission. Engagement with meditation showed more and higher correlations with success in recovery than other Integrative Health Practices measured. Study 2 investigated how mindfulness is taught. Participants were divided into two groups, comparing traditional cueing to compassion cueing. Participants received neuroscience education paired with weekly meditation techniques. There were no group differences; however, all participants expressed improvements in mindfulness, self-compassion, decreased depression symptoms, and gains in neuroscience knowledge. The impact of mindfulness curriculum development can be seen through differences in daily outcomes assessing participants' thoughts, emotions, and body on a 10-point Likert scale from settled to active. Study 3 validated a new tool to measure the multidimensional impacts of movement based on a traditional yogic framework and validated with neuroscience tools. The Multidimensional Impacts of Movement Scale (MIMS) is a valid and reliable tool showing stability over time (r = 0.737, p<0.001) and strong Cronbach's Alpha for each scale ranging from α = 0.775 to α = 0.840. These three studies combine as a body of work supporting continued research in the field of mindfulness by adding new knowledge about teaching mindfulness, measuring mindfulness, and how mindfulness can be applied to improve quality of recovery for individuals with substance use disorder.

At the root of all living beings is our breath -- without it, we are not alive. Eastern practices such as yoga and meditation are conveyed through the awareness of our breath and the encouragement to be present in what our physical bodies are telling us. This awareness is a huge influence in architectural design. Building well and thinking well are in turn living well, and this architectural thesis served as a journey in discovering how human health can manifest itself in a physical building. The architectural project is an Institute for Being and is located in the Shaw neighborhood of Washington, DC. The program of this project consists of spaces to encourage people to seek their own path in spiritual grounding within the otherwise hectic urban context. / Master of Architecture

The present study examined the effects of use of mindfulness meditation CDs on college students' stress levels. It was predicted the use of meditation can positively affect student's sense of well-being and decrease student's stress levels. A convenience sample of 44 undergraduate students (n = 44) was divided and randomly assigned to either mindfulness meditation group (MT group) or delayed treatment control group (CTL group). All subjects completed three stress symptom surveys (SC1-90R, PSS-14, & CHIPS) to establish baseline measures. After a 6-week intervention, the MT group showed significantly greater improvements in reduction of stress related symptoms, specifically in Somatization and Depression, than the CTL group, as determined by the results of the post-intervention surveys.

The purpose of this bachelor thesis is to investigate what approach or approaches the Church of Sweden have to meditation and how meditation is used by the parishes that this investigation is built upon. I have made two question formulations to meet this purposes:  Why does the parishes I have studied organize meditation?  How is meditation used and performed by the parishes in the Church of Sweden that I have studied? I have in order to answer this questions used a ritual theoretic model, composed of Peter Habbe´s theory as it is described in Att se och tänka med ritual – kontrakterande ritualer i de isländska släktsagorna and Caroline Humphrey and James Laidlaw´s ritual theory that is presented in their work The Archetypal Actions of Ritual – A theory of ritual illustrated by the Jain rite of worship. The theoretical model that I have put together consists of what is characterizing a ritual, and through this model I have examined my empirical material, the phenomenon of meditation and how it crystallizes in the context of the Church of Sweden. The empirical material consists of five interviews with five leaders of meditation in the Church of Sweden and three participative observations at three meditation occasions held by parishes in the Church of Sweden. The interviews are qualitative deep interviews that have a semi–structured nature. Based on this material, I have then typologized the phenomenon through my theoretical model and from there answered the research questions that my purpose demanded. The meditation in the parishes that I have visited in this study are very similar, and there is conformity among the parishes in order how the meditation is to be executed. The most differentiating inquiry among the parishes is why they are organizing meditation, if it is because the participants are to embrace the Christian faith, or if everyone is free to participate with the faith or non–faith he or she has got. In this question there is a split up in two groups among my informants, those who deem that the meditation has to have a pronounced Christian orientation, and those who deem that it isn´t possible to divide the meditation activity in confession or non–confession, and that it is up to everyone to decide the orientation of the meditation. / Denna c-uppsats har som syfte att undersöka vilket eller vilka förhållningsätt Svenska kyrkan har till aktiviteten meditation och hur den används inom de församlingar som ligger till grund för denna undersökning. För att möta denna föresats har jag formulerat två frågeställningar:  Varför anordnar de församlingar jag studerat meditation?  Hur används och utförs meditation av de församlingar i Svenska kyrkan jag studerat? För att besvara dessa frågor har jag använt mig av en ritualteoretisk modell, sammansatt av Peter Habbes teori som beskrivs i Att se och tänka med ritual – kontrakterande ritualer i de isländska släktsagorna samt Caroline Humphrey och James Laidlaws ritualteori som läggs fram i deras verk The Archetypal Actions of Ritual – A theory of ritual illustrated by the Jain rite of worship. Den teoretiska modell jag satt samman utifrån dessa teorier består av vad som karaktäriserar ett ritual och jag har genom denna undersökt mitt empiriska material och fenomenet meditation och hur det utkristalliserar sig i Svenska kyrkans kontext. Mitt empiriska material består av fem intervjuer med fem meditationsledare inom Svenska kyrkan samt tre deltagande observationer på tre meditationstillfällen anordnade av församlingar inom Svenska kyrkan. Intervjuerna är kvalitativa djupintervjuer som är semi–strukturerade till sin natur. Utifrån detta material har jag sedan typologiserat fenomenet utifrån min teoretiska modell och därifrån besvarat de forskningsfrågor som mitt syfte krävt. Meditationen inom de olika församlingarna jag har besökt i denna studie är mycket likartad och det råder konformitet mellan församlingarna när det gäller hur de utför och lär ut meditation. Det som skiljer mest mellan församlingarna är frågan om varför man anordnar meditation, om det är för att deltagarna ska anamma den kristna tron eller om var och en är fri att delta med den tro eller icke–tro hen har. I denna fråga kan mina informanter delas upp i två grupper, de som anser att meditationen måste ha en uttalat kristen inriktning för att användas inom Svenska kyrkan, och de som anser att meditation inte kan delas in i konfessionell eller icke–konfessionell och att det är upp till var och en att bestämma inriktning på meditationen.

Mindfulness meditation is a growing area of interest for both mental health professionals and the general public alike. Beneficial outcomes are associated with these practices, although the variety of measurement techniques makes research difficult to interpret. Definitions of these constructs are varied, and anecdotal accounts point to the idea that many people hold misconceptions about mindfulness and meditation, even when meanings are made clear. Still, no formal research has been published on misconceptions of mindfulness – or, if they exist, how such misinformation affects acquisition of related skills. Furthermore, mindfulness has been incorporated into therapeutic modalities without much consideration for context, including the client's learning history. The current analogue study examined how the presentation of mindfulness meditations (i.e., inaccurate rationale/meditation and accurate rationale/meditation) affects an individual's practice. Specifically, self-reported mindfulness and meditation skills, mood questionnaires, a matching-to-sample task, and qualitative measurements were used to assess acquisition. Although primary hypotheses did not yield significant findings, results from both preliminary and exploratory analyses demonstrate significant findings with regard to teaching, learning, and measurement related to mindfulness meditation. The results, future directions, and limitations are discussed.

Bakgrund: Mer än 300 miljoner människor i världen lider av depression vilket skapar ett stort lidande. Den psykiatriska hälso- och sjukvården bör arbeta enligt ett holistiskt förhållningssätt och sjuksköterskan ska stödja patientens egenvårdsförmåga. Yoga och mindfulness har visat sig ha en hälsofrämjande effekt på många somatiska tillstånd.  Syfte: Att beskriva betydelsen av yoga och mindfulness för patienter med depression. Resultat: Litteraturstudie baserad på tio vetenskapliga artiklar med kvalitativ, kvantitativ och mixad design. Data analyserades med utgångspunkt från Wittenmore och Knafls (2005) metod för integrativ innehållsanalys. Resultatet om yogan och mindfulness betydelse utmynnade i två teman; ”Inre process” och ”Återhämtning” och åtta kategorier; Copingverktyg, Empowerment, Depressiva symtom, Kunskap och kompetens, Psykisk förändring, Fysisk hälsa, Holistisk upplevelse och Upplevda svårigheter. Yogan upplevdes som ett copingverktyg för symtomlindring och ledde till en ökad inre styrka och empowerment. Den minskade de depressiva symtomen. Deltagarna fick kunskap om hur kropp och sinne samverkar och de fick en ökad självacceptans. Yogaträningen gav lugn och avslappning samt fysiska hälsoförbättringar. Många upplevde en samhörighet och att vara del i ett större sammanhang. Upplevda svårigheter var fysiska begränsningar, koncentrationssvårigheter, inre press, dåligt samvete och planering. Diskussion: Resultatet diskuteras utifrån Phil Barkers Tidvattenmodell samt relevant forskning. / Background: More than 300 million people in the world suffer from depression, which creates a great deal suffering. The psychiatric health care system should work according to a holistic approach and the nurse should support the patient's self-care ability. Yoga and mindfulness have shown to have a health-promoting effect on many somatic states. Aim: To describe the importance of yoga and mindfulness for patients with depression. Method: Literature review based on ten scientific articles with qualitative, quantitative and mixed design. Data was analyzed based on the Wittenmore and Knafls (2005) method for integrative content analysis. Results: The result of the yoga's significance resulted in two themes; “Internal Process” and “Recovery” and eight categories; Coping tools, Empowerment, Depressive symptoms, Knowledge and competence, Mental change, Physical health, Holistic experience and Perceived difficulties.   The yoga was experienced as a coping tool for symptom relief and led to increased internal strength and empowerment. It reduced the depressive symptoms. The participants gained knowledge of how the body and mind interact and they gained an increased self-acceptance. Yoga training provided peace and relaxation as well as physical health improvements. Many experienced a sense of belonging and to be part of a larger context. Experienced difficulties were physical limitations, concentration difficulties, internal pressures, poor conscience and planning. Discussion: The results are discussed based on Phil Barker's Tide Model and relevant research.

My research explores the work of six psychotherapists who meditate. Vipassana meditation focuses on developing sensitivity to body sensations, which are understood to accompany all emotion experiences; experienced meditators can feel in their own bodies physical sensations that reflect the experience of a person in close proximity. An aim of the research was to discover whether their meditation practice had enabled the participants to use this ability in their work with patients. The study focuses on psychotherapists' lived experience during clinical hours, and enquires about how they direct their attention to their body sensations, and to the relationship with patients. The study explores links between the practice of Buddhist meditation and the evenly-suspended attention recommended by Freud, and further developed by Bion in his psychoanalysis without memory or desire. Because I was interested in many aspects of therapists' lived experience, I chose the methodology of Interpretative Phenomenological Analysis (Smith, 2003) as a framework for analysing the data. I drew on philosophical underpinnings offered by Heidegger and van Manen. The study showed that the participating psychotherapists were helped by their meditative training to develop a sensitive receptivity to their own physical sensations and emotion experience, predisposing them to be aware of limbic resonance with their patients' emotional and physical experiences. Some participants focused their meditative awareness on the ebb and flow of closeness and distance between themselves and their patients, in an orientation to psychotherapy that can be described as relational mindfulness.

<p>Can meditation aid in a situation of conflict? This paper answers that question.</p><p>The reason I chose to examine this topic is due to own positive experiences that convinced me of the link between meditation and conflict resolution. I wish to bring more light on this topic and to faciliate further research within the area.</p><p>Through analyzing material on meditation, meditation and emotion and emotion and conflict, I find here that some of the effects of meditation has a positive effect on our emotions and also that we can work through meditation to learn about the way we act on our emotions and also how we can learn to act to our advantage. I also show how emotions play a vital role in conflicts between individuals and groups and that it is most urgent that we use what means we have to work conflict to our best use. I believe that conflict has it’s place in society and that good things can come from it, but that we can work with the conflict so that it does not escalate out of proportion. I believe a peaceful environment enhances the possibility for people to live a healthy life and enables us to develop.</p><p>This paper focuses on conflict between people and groups, not inner conflict, which would also be interesting to explore in this context.</p><p>I argue that meditation with advantage could be used in areas like, school, the military etc.</p>

Can meditation aid in a situation of conflict? This paper answers that question. The reason I chose to examine this topic is due to own positive experiences that convinced me of the link between meditation and conflict resolution. I wish to bring more light on this topic and to faciliate further research within the area. Through analyzing material on meditation, meditation and emotion and emotion and conflict, I find here that some of the effects of meditation has a positive effect on our emotions and also that we can work through meditation to learn about the way we act on our emotions and also how we can learn to act to our advantage. I also show how emotions play a vital role in conflicts between individuals and groups and that it is most urgent that we use what means we have to work conflict to our best use. I believe that conflict has it’s place in society and that good things can come from it, but that we can work with the conflict so that it does not escalate out of proportion. I believe a peaceful environment enhances the possibility for people to live a healthy life and enables us to develop. This paper focuses on conflict between people and groups, not inner conflict, which would also be interesting to explore in this context. I argue that meditation with advantage could be used in areas like, school, the military etc.

My research explores the work of six psychotherapists who meditate. Vipassana meditation focuses on developing sensitivity to body sensations, which are understood to accompany all emotion experiences; experienced meditators can feel in their own bodies physical sensations that reflect the experience of a person in close proximity. An aim of the research was to discover whether their meditation practice had enabled the participants to use this ability in their work with patients. The study focuses on psychotherapists' lived experience during clinical hours, and enquires about how they direct their attention to their body sensations, and to the relationship with patients. The study explores links between the practice of Buddhist meditation and the evenly-suspended attention recommended by Freud, and further developed by Bion in his psychoanalysis without memory or desire. Because I was interested in many aspects of therapists' lived experience, I chose the methodology of Interpretative Phenomenological Analysis (Smith, 2003) as a framework for analysing the data. I drew on philosophical underpinnings offered by Heidegger and van Manen. The study showed that the participating psychotherapists were helped by their meditative training to develop a sensitive receptivity to their own physical sensations and emotion experience, predisposing them to be aware of limbic resonance with their patients' emotional and physical experiences. Some participants focused their meditative awareness on the ebb and flow of closeness and distance between themselves and their patients, in an orientation to psychotherapy that can be described as relational mindfulness.