Mindfulness is an element of consciousness which has historically been associated with well-being. Mindfulness-based clinical interventions intend on reducing cognitive vulnerability to emotional distress and have produced promising results. Such endeavors however rest upon the dissent that remains among researchers on how to operationally define the construct. Measuring mindfulness in a valid and reliable manner is an essential part of scientific inquiry and facilitates the effort to define the construct. This study examines three newer self-report mindfulness instruments; Five Facet Mindfulness Questionnaire (FFMQ), the Toronto Mindfulness Scale (TMS) and the Experiences Questionnaire (EQ). A sample of non-meditators (Texas A&M University students; n =141) and meditators (non-clinical population from Bay Area, California; n =157) with a wide range of meditation experience completed the instruments. Multiple correlations allowed for an in-depth examination of the measures at full-scale and sub-scale level and all yielded significant and positive relations. Regression analyses established that meditation does increase mindfulness scores as measured by the FFMQ, TMS and EQ. Sub-scales FFMQ Observe, FFMQ Non React and TMS Decenter increased most of the combined eight facets; while FFMQ Describe and FFMQ Aware increased least. Lastly, the study examined how various aspects of meditation practice affect total mindfulness. Aspects of practice included: Number of sittings per week (sit/wk); time spent per meditation sitting (time/med); how long the participant has engaged in formal meditation (how long) and style of meditation (style). Meditation styles were grouped into the following categories; 1) Mindfulness, Vipassana, Zen and Shambhala; 2) Concentration and Transcendental; 3) Blend and 4) “I don’t know”. “Sit/wk”, “how long” and “style” were predictive of total mindfulness, with “how long” being the strongest predictor. All the mindfulness facets were predicted by meditation style except for FFMQ Observe, FFMQ Describe and TMS Curiosity. Meditation styles mindfulness, Vipassana, Zen and Shambhala were associated with the highest mindfulness scores.

This thesis offers the first anthropological description of Movement Medicine, a contemporary movement meditation practice that blends together and is informed by different ingredients such as ecstatic dance, shamanism, voice work, and psychotherapeutic elements. Both the practice and the thesis emphasise movement, relationship with self, others and the world, ritual and ceremony. My argument is that the combination of different traditions that inform the practice, together with its metaphoric language and use of a variety of symbols opens different ways of viewing and managing life processes, so contributing to experiences of expanded consciousness and a sense of reconnection. The dance enables an integration of opposites and the creation of a new frame of meaning or reference. The motivation behind this study is a curiosity about people’s search for meaning and (self-)understanding in western culture at this time. With the decline of traditional religious frameworks, the focus of this search has changed, leading to the remarkable rise of so called alternative spiritualities. Having danced all my life and being a Movement Medicine participant myself, I am particularly intrigued by the role that dance can play in dealing with the increasing demands of a fast and often fragmented world. Through a combination of hermeneutic and ethnographic methodologies, which include over five years of participant observation, 25 qualitative interviews and analysis of 190 articles in three volumes of the ‘School of Movement Medicine’s’ newsletter, I provide an analysis of people’s experiences to elucidate the mechanisms and contributions of this practice to the participants’ wellbeing, their personal growth and their experience of spirituality. In the first part of the thesis (Introduction, and Chapters 1, 2, 3 and 4), I situate the practice within the socio-historic context of growth movements that have emerged since the 1960s, and explore the background of Movement Medicine, its 9 ‘philosophy’ and symbols, aspects regarding the ‘School of Movement Medicine’ as a business, and the relation of the practice to other traditions and world views such as (neo-)shamanism and New Age. This also includes a detailed description of the practice in Chapter 4. After a brief Intermezzo, in the second part of the thesis (Chapters 5-8) I discuss the empirical data, describing how, according to participants, Movement Medicine contributes to personal growth and wellbeing in the areas of body, emotions, mind and spirituality. Through this dance practice, people are able to experience anew their own embodiment and connection to others, and this has an empowering, healing and transformational impact on their sense of self. The insights gleaned through the practice do not remain within the confines of the studio but are integrated into participants’ daily lives in multiple ways, contributing to changes with regard to the body, self, relationships, work, values, actions and spirituality. The thesis contributes to understanding what can constitute meaningful, transformative experiences and therefore has a wider relevance. It presents not just another example of the rise of alternative spiritualities and the continued search for meaning in western culture, but develops this understanding in a way that might also be applied to and implemented in settings such as schools, community centres and social care work, helping people deal with the demands of contemporary culture in a variety of situations.

PROBLEM STATEMENT: Growing evidence indicates that psychological stress contributes to cardiovascular diseases through complex neuroendocrine mechanisms. Psychological stress leads to several physiological responses including increased heart rate (HR) and blood pressure (BP) as well as decreased heart rate variability (HRV) through alterations in the autonomic nervous system (ANS), specifically increased sympathetic nervous system (SNS) activity and decreased parasympathetic nervous system (PNS) activity. Meditation is thought to induce an innate relaxation response leading to reduced psychological stress. Findings from past studies have provided inconclusive evidence regarding the direction and strength of relationships among stress, BP, HRV, and meditation practice. PROCEDURES: A cross-sectional descriptive-correlational design was used to examine relationships among perceived stress, BP, HRV and meditation practice in meditators. A convenience sample of 71 meditators at two meditation centers in the southeast United States was used. Sample size was based on a power analysis. Each participant was asked to complete meditation, perceived stress, and demographic questionnaires. Participants' BP was measured before meditation and HRV was recorded during a 30 minute meditation session. Finally, BP was recorded after meditation. RESULTS: Participants were predominantly female (55%), Caucasian/white (94%), and Buddhist (76%), with 93% having at least college graduate. Most participants practiced soto zen or vipassana meditation (45% and 30%, respectively). The average length of total meditation practice was 103.66 months. Participants practiced meditation an average of once a day for 4 days a week with mean session duration of 34 minutes. Most participants had a low level of perceived stress and normal HRV. There was a statistically significant decrease in mean systolic BP after meditation (t = 5.31, p CONCLUSIONS: The results suggested meditators had low levels of perceived stress and that meditation had an effect on systolic BP and perceived current stress. Future research needs to include longitudinal studies to elucidate the cumulative effects of consistent meditation practice on psychological and physiological outcomes.

The work deals with the issue of Tibetan Buddhism and is divided into two parts, the theoretical and practical. The first chapter is devoted to the creation and deve-lopment of Tibetan Buddhist, its teachings and the four main schools. The second chapter describes the spread of Tibetan Buddhism to the West. The chapter also contains a description of operating centers, schools and organizations in the Czech Republic. The third chapter focuses on description and explanation of meditation and meditation practices that are typical of Tibetan Buddhism. The practical part is devoted to meditation experiences and how they are perceived in everyday life. The practical part includes a transcript of several interviews with active Buddhists from various Buddhist centers in the Czech Republic. The end of the chapter is a commentary and assessment of interviews.