published_or_final_version / Buddhist Studies / Master / Master of Buddhist Studies

published_or_final_version / Nursing Studies / Master / Master of Nursing in Advanced Practice

Within the last 15 years a large number of empirical investigations have explored the psychotherapeutic applications of meditative techniques. This research expands upon previous efforts in this area by comparing Kundalini Yoga with Progressive Muscle Relaxation, an attention-placebo control, and a no-treatment control on measures of anxiety (STAI Trait Form), personality development (Locus of Control Scale), and drug consumption. A total of 47 undergraduate student volunteers were randomly assigned to the four treatment conditions. Following a 2-week baseline phase to determine pretreatment drug consumption, subjects began a 6-week treatment phase during which time they attended two classes each week. Throughout the treatment phase subjects maintained detailed drug consumption diaries. Following this treatment phase, all subjects were readministered the aforementioned tests and questionnaires. Without exception, the research failed to find any significant treatment effects attributable to the practice of Kundalini Yoga. Moreover, none of the experimental treatment groups studied here displayed treatment gains over and above a no-treatment control group. There are at least two ways to account for this lack of significant differences. On the one hand, one could assert that the treatment groups were somehow impotent and incapable of effecting change any better than the nonspecific treatment factors working for the no-treatment group; or on the other hand, one could assert that the treatment groups were indeed therapeutic, but not significantly due to too brief of an intervention phase, and/or due to the highly variable treatment response of a nonpredisposed subject pool.

The aim of this study was to present and understand therapists’ experiences of the impact of their mindfulness meditation practice on their role in the therapeutic alliance. The topic emerged in response to extant research recommendations and researcher observations of the compatibility between mindfulness meditation outcomes and the demands on therapists for establishing effective alliances with clients. The study adopted an interpretive phenomenological analysis strategy located within the qualitative paradigm, and thus a small sample of therapists practicing mindfulness meditation were selected and interviewed on their experiences using semi-structured interviewing. Data were analysed for meaning units, which were then interpreted inductively and hermeneutically and categorized into superordinate themes. Three superordinate themes within participants’ experiences of how their mindfulness meditation practice impacts upon their role in the alliance were determined, namely: ‘self-care’; ‘insight into the structure of selfhood’; and ‘immediate mindfulness meditation during therapy’. This study found these experiences capacitated participants with compassionate interpersonal affects used for creating secure bonds with clients; skills for accurate empathic understanding; and skills and attitudes for working collaboratively with clients. Should future research confirm these findings, mindfulness meditation may be used as a tool to developed alliance formation abilities for therapists in training. Importantly, findings from this project called for a more comprehensive integration of theoretical positions on the construct of mindfulness meditation.

D.Litt et Phil. / The main objective of this study was to investigate the effect of a contemplation meditation intervention aimed at developing great compassion on the psychological well-being of a group of adolescents. A supporting aim of this study was to elucidate conceptualisations of psychological well-being and contemplation meditation (Mahayana Buddhist analytical meditation and placement meditation) theory. The subjects of happiness and well-being have been focused upon in the East for thousands of years in philosophical theorisation and methodology (e.g. Buddhism) (Gyatso, 1995, 2000, 2001a, 2002a, 2005, 2007, 2010). In the West, although comparatively lagging behind, there has been increased interest in these topics since the advent of positive psychology (Compton, 2005; Peterson & Seligman, 2004; Ryff & Singer, 2008). In the past two decades, Eastern wisdom has also become more incorporated into Western psychology. For example, mindfulness meditation has been extensively integrated into Western stress reduction and clinical therapies (e.g. Kabat-Zinn, 1982, 2003, 2009; Schroevers & Brandsma, 2010). Less is known, however, about other forms of meditation, particularly contemplation meditation. Specifically, Mahayana Buddhist theory explains that contemplation and meditation on compassion and wisdom leads to permanent inner peace and optimal happiness, which has largely been overlooked in psychology. Furthermore, regarding Western positive mental health interventions, there is still limited research on how to foster well-being specifically in adolescents. Moreover, Huebner and Diener (2008) have noted that subjective well-being research in adults exceeds subjective well-being research in youth. Additionally, there is minimal research on psychological well-being as understood from the eudaimonic perspective, in comparison to hedonic subjective well-being (Keyes, 2009). The present study thus attempts to expand knowledge on increasing psychological well-being in adolescents by also drawing on Eastern theorisation and methodology.

Meditation includes a variety of techniques that share a common conscious effort to focus attention in a non-analytic way. In terms of its goals, meditation is a state of completely focused attention devoid of external thoughts--a state of heightened choice-less awareness. This study was designed to: (1) Identify and critically review professional literature on the effectiveness of meditation; (2) Provide an overall measure of effectiveness through the statistical meta-analysis technique; (3) Provide a classification of findings through the voting method; and (4) summarize and integrate highlights and major findings for the purpose of generating implications for future research and practice in counseling and psychotherapy.

Thesis is submitted in partial fulfilment for the degree of Master of Architecture (Professional) to the Faculty of Engineering and the Built Environment, School of Architecture and Planning at the University of the Witwatersrand, Johannesburg, 2017 / The world is changing fast in every fi eld of technology. As technology rapidly develops, humans need to adapt to excessive learning and work loads, in order to meet the current society demands. Extreme stress accumulates, and nega vely aff ects peoples’ physical health. Stress causes many mental illnesses as well. However, many people avoid going to mental hospitals, because of the s gma or the nega ve stereotype associated with mental illness. Therefore, people try to relieve their stress in physical ways by exercising, travelling, or partaking in other leisure ac vi es. They use psychology, religion, therapy, or medita on to relieve their stress. Today, in South Korea, many people work long hours into the night and on the weekend. Many of these people cannot aff ord treatments that relieve stress, because they do not have the me or the money. Most South Koreans spend their days in their work space. In a highly compe ve work environment and networking environment created by social media, the South Korean people lose self-esteem. People blame the social structure and hierarchy for the defec ve working culture. People get depressed or lose their self-esteem by being submissive, rather than fully expressing their opinions especially regarding the ruling class. As a result, many people plan or consider emigra ng. South Koreans, o en forget or lose their iden es and essen al quali es. This document suggests that an urban medita on centre should be built close to the business districts in South Korea. People could visit the centre whenever they need a break from their tough working environment. Visitors to the medita on centre would use all their senses to feel alive, and to realise and reaffi rm their existence. Through this sensory experience, they would also be able to meditate and fi nd inner peace. This report aims to research how architecture can help to release stress in an urban context and how this space could enhance peoples’ various sensory experiences. Healing architecture explores all the human senses using the theory of phenomenology / XL2018

The current study utilized a quasi-experimental nonequivalent groups design to investigate whether a 5-week long Mindfulness Meditation Intervention (MMI), would impact measures of attention, positive and negative affect, state and test anxiety, mindfulness, and reactive cortisol levels in 107 school aged children. A series of reliability corrected ANCOVAs were performed on all behavioral variables. Results indicated that those in the MMI group did not differ from their cohorts on any of the behavioral measures. Reactive levels of salivary cortisol were also collected and assayed in a subsample of 25 participants. An ANCOVA on cortisol change scores was performed and findings did not reach statistical significance. Post-hoc power analyses revealed that this could be due to inadequate sample size. To conclude studies utilizing a MMI of longer duration or with larger sample sizes may be required in assessing the usefulness of MMIs in behavioral and physiological measures in non-clinical child populations. / by Maria L. Corbett. / Thesis (M.A.)--Florida Atlantic University, 2011. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2011. Mode of access: World Wide Web.

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.

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.