Sahaja Yoga im Vergleich mit der Progressiven Muskelrelaxation nach Jacobson

Fragestellung: In der vorliegenden Arbeit wird erstmals das Sahaja Yoga (SY) bezüglich seiner Effektivität in der komplementären Behandlung von Patienten mit Mamma- oder Prostatakarzinom untersucht und mit der Progressiven Muskelrelaxation nach Jacobson (PMR) verglichen. Methoden: Zu diesem Zweck wurden 16 Patienten mit Prostatakarzinom und 21 Patientinnen mit Mammakarzinom im Rahmen einer stationären Anschlußheilbehandlung (AHB) rekrutiert und jeweils mittels Zufallstabelle entweder einer SY-Gruppe oder einer PMR-Gruppe zugeteilt. Die Patienten übten während des dreiwöchigen Aufenthalts zusätzlich zu den jeweiligen physikalischen und physiotherapeutischen Therapien die entsprechenden Entspannungsverfahren (SY oder PMR) insgesamt acht mal und wurden dazu angehalten, die Verfahren auch in Eigenregie fortzuführen. Die Patienten füllten zu Beginn ihres Aufenthaltes (t1), nach 3 Wochen (Ende der AHB, t2) sowie 2 Monate nach dem Beenden der AHB (t3) folgende Fragebögen aus: den SF-36 von Bullinger et al. (1995) zur Erfassung von gesundheitsbezogener Lebensqualität, die HADS von Hermann et al. (1995) zur Erfassung von Angst und Depressivität und zwei vom Autor selbstkonzipierte Fragebögen, mit denen die Anzahl und Dauer der durchgeführten Übungen registriert wurden. Den MDBF von Steyer et al. (1997) (für aktuelle Befindlichkeit) füllten die Patienten jeweils direkt vor und nach der ersten (t1v und t1n) und letzten (t2v und t2n) Entspannungsübung und zum Zeitpunkt t3 aus. Ergebnisse: Fast alle Testwerte des Gesundheitsfragebogens SF-36 steigen (teils statistisch signifikant) bei beiden Gruppen von dem Zeitpunkt t1 über t2 zu t3 an. Es scheinen zwar die Verbesserungen der SY-Gruppe gegenüber der PMR-Gruppe etwas zu überwiegen, statistisch konnte dies jedoch nicht belegt werden. Bei den Subskalen der HADS (Angst und Depression) fallen die Werte bei beiden Gruppen von Zeitpunkt t1 über t2 zu t3 ab, statistisch signifikant ist der Abfall jedoch nur von t1 zu t2 bei den Werten der HADS-D (Depression) bei der SY-Gruppe. Die Testwerte sinken bei der SY-Gruppe im Verlauf etwas steiler ab als die Testwerte der PMR-Gruppe, signifikanten Unterschiede zwischen den Gruppen lassen sich jedoch nicht finden. Die Testwerte des MDBF (Kurzform A) steigen von dem Zeitpunkt t1v über t2v zu t3 bei beiden Gruppen (bei der SY-Gruppe etwas steiler, jedoch ohne signifikanten Unterschied zur PMR-Gruppe) nur zum Teil signifikant an. Die Werte vor und nach den jeweiligen Anwendungen (Zeitpunkt t1v zu t1n und t2v zu t2n) unterscheiden sich signifikant bei beiden Gruppen. Bezüglich der Dauer und Anzahl der durchgeführten Anwendungen zeigen sich keine statistisch signifikanten Unterschiede zwischen den Gruppen. Schlußfolgerungen: Die Patienten konnten beide Verfahren gleich gut annehmen. Bezüglich der gesundheitsbezogenen Lebensqualität, Angst und Depressivität sowie der aktuellen Befindlichkeit scheint sowohl das SY als auch die PMR (in dieser Studie) relevante Effekte zu haben. Diese Effekte scheinen sich auch nach 2 Monaten weiter positiv auszuwirken. Statistisch ließen sich zwischen beiden Verfahren keine Unterschiede hinsichtlich ihrer Wirkung belegen. Die Ergebnisse müssen allerdings durch weitere Untersuchungen mit größerer Probandenzahl genauer geprüft werden.

Drammatizzazioni devozionali del Venerdì santo a Milano in età post-tridentina: la processione con Misteri dei Barnabiti

La tesi si occupa della «processione con Misteri» organizzata da Carlo Bascapè, preposito generale dei Barnabiti, a Milano, la notte del venerdì santo, a partire dal 1587. Di questo importante rito processionale sono giunte fino a noi diverse testimonianze documentarie, conservate presso l’Archivio Storico dei Barnabiti a Milano, che sono state il cuore di questa ricerca. La processione è una grande meditazione pubblica dove la musica svolge un ruolo molto importante. Il percorso che ho seguito è stato teso a rendere ragione delle motivazioni drammatiche e devozionali della processione, per poi approdare al significativo ruolo che la componente musicale svolgeva nel rito stesso. Nel primo capitolo ho rievocato la figura di Carlo Bascapè (1550-1615), inserendo la sua figura all’interno delle esperienze storiche nelle quali si è formato (la Milano di san Carlo Borromeo e l’Ordine dei Chierici regolari di San Paolo). Nel secondo capitolo ho scandagliato le radici devozionali alla base della processione (i concetti di devozione e orazione) e messo a fuoco il ruolo della musica nell’esperienza religiosa dei Barnabiti e, in particolar modo, di Carlo Bascapè. Il terzo capitolo si concentra sulle principali modalità di rappresentazione e meditazione della passione di Cristo. Nel quarto capitolo ho ricostruito, attraverso una lettura dei documenti, e con approfondimenti tratti dalla letteratura devozionale tardocinquecentesca sulla passione, i vari aspetti della processione e i suoi protagonisti (religiosi, nobili della città di Milano, musicisti), e, infine, ho messo in luce gli aspetti devozionali e drammaturgici. Nel quinto capitolo ho analizzato le musiche superstiti, pervenendo alla conclusione che ogni aspetto musicale era concepito tenendo ben presenti i due aspetti su cui era imperniata la processione: la rappresentazione della passione e l’immedesimazione dei fedeli. L’ultima parte della tesi consiste, infine, nella trascrizione dei documenti archivistici, nella loro parte testuale e musicale.

The relationship between eating behavior and psychological distress among overweight and obese people: is there a role for mindfulness?

This research based on 3 indipendent studies, sought to explore the nature of the relationship between overweight/obesity, eating behaviors and psychological distress; the construct of Mindful eating trough the validation of the Italian adaptation of the Mindful Eating Questionnaire (MEQ); the role of mindfulnessand mindful eating as respectively potential mediator and moderator between overeating behavior (binge eating and emotional overeating) and negative outcomes (psychological distress, body dissatisfaction). All the samples were divided in normal weight, overweight and obese according to BMI categories. STUDY1: In a sample of 691 subjects (69.6% female, mean aged 39.26 years) was found that BMI was not associated with psychological distress, whereas binge eating increases the psychopathological level. BMI and male gender represent negative predictors of psychological distress, but certain types of overeating (i.e., NES/grazing, overeating during or out of meals, and guilt/restraint) result as positive predictors.. STUDY 2 : A sample of 1067 subjects (61.4% female, mean aged 34 years) was analized. The Italian MEQ resulted in a 26-item 4-factor model measuring Disinhibition, Awareness, Distraction, and Emotional response. Internal consistency and test-retest reliability were acceptable MEQ correlated positively with mindfulness (FMI) and it was associated with sociodemographic variables, BMI, meditation. type of exercise and diet. STUDY 3, based on a sample of 502 subjects (68.8% female, mean aged 39.42 years) showed that MEQ and FMI negatively correlated with BES, EOQ, SCL-90-R, and BIAQ. Obese people showed lower level of mindful eating and higher levels of binge eating, emotional overeating, and body dissatisfaction, compared to the other groups Mindfulness resulted to partially mediates the relationship between a) binge eating and psychological distress, b) emotional overeating and psychological distress, c) binge eating and mental well-being, d) emotional overeating and menal well-being. Mindful eating was a moderator only in the relationship between emotional overeating and body dissatisfaction.

Mending The Mind With Dharma

Anxiety, depression, and tragedy are all unavoidable aspects of existence that we find ourselves grappling with at some point in our lives. In those darker moments we often look beyond ourselves for a means to cope with our struggles in the hopes of transcending into enhanced states of being. The world¿s religions have provided various answers to problems of mental and physical affliction. Across cultures and throughout history, numerous techniques for ¿mending the mind¿ have emerged, conditioned by a number of factors, including the normative values of a society as well as the scientific advances and technologies available for therapeutic application. Buddhism encompasses a broad tradition of beliefs, practices, and philosophies that, taken together, aim at eliminating suffering from the human experience. It is suggested that anyone who comes to understand and practice Buddhist teachings¿Dharma¿will rise out of the life of suffering and into a condition of awakening or nirvana. With this as an intended goal, a person who is unfulfilled in their life or who is experiencing feelings of depression will, it might be assumed, find great potential in turning to Buddhism as means for alleviation of these states. In contemporary western society, however, the most common route for eliminating emotional distress is to take antidepressant medication, which aims for immediate relief of the negative feelings and experiences that arise from depression. As I will argue, while this may be a successful approach to masking unwanted feelings, it in fact fails to treat the actual roots or cause of the undesirable experiences. Moreover, such a ¿therapeutic¿ approach lacks any aspect geared towards developing a consistently rewarding lifestyle. I will argue that the incorporation of Dharma¿both a set of ideas and as a form of practices¿into daily routines and modes of thinking provides the means for a balanced lifestyle, allowing the individual to relieve suffering and depression in a manner that the narrow scope of western medicine cannot provide.

Portfolios and pedagogy : an examination of ideology and use

Portfolio use in writing studies contexts is becoming ubiquitous and, as such, portfolios are in danger of being rendered meaningless and thus require that we more fully theorize and historicize portfolios. To this end, I examine portfolios: both the standardized portfolio used for assessment purposes and the personalized portfolio used for entering the job market. I take a critical look at portfolios as a form of technology and acknowledge some of the dangers of blindly using portfolios for gaining employment in the current economic structure of fast capitalism. As educators in the writing studies fields, it is paramount that instructors have a critical awareness of the consequences of portfolio creation on students as designers, lifelong learners, and citizens of a larger society. I argue that a better understanding of the pedagogical implications for portfolio use is imperative before implementing them in the classroom, and that a social-epistemic approach provides a valuable rethinking of portfolio use for assessment purposes. Further, I argue for the notions of meditation and transformation to be added alongside collection, selection, and reflection because they enable portfolio designers and evaluators alike to thoughtfully consider new ways of meaning-making and innovation. Also important and included with meditation and transformation is the understanding that students are ideologically positioned in the educational system. For them to begin recognizing their situatedness is a step toward becoming designers of change. The portfolio can be a site for that change, and a way for them to document their own learning and ways of making meaning over a lifetime.

Sound As Artifact

A distinguishing feature of the discipline of archaeology is its reliance upon sensory dependant investigation. As perceived by all of the senses, the felt environment is a unique area of archaeological knowledge. It is generally accepted that the emergence of industrial processes in the recent past has been accompanied by unprecedented sonic extremes. The work of environmental historians has provided ample evidence that the introduction of much of this unwanted sound, or "noise" was an area of contestation. More recent research in the history of sound has called for more nuanced distinctions than the noisy/quiet dichotomy. Acoustic archaeology tends to focus upon a reconstruction of sound producing instruments and spaces with a primary goal of ascertaining intentionality. Most archaeoacoustic research is focused on learning more about the sonic world of people within prehistoric timeframes while some research has been done on historic sites. In this thesis, by way of a meditation on industrial sound and the physical remains of the Quincy Mining Company blacksmith shop (Hancock, MI) in particular, I argue for an acceptance and inclusion of sound as artifact in and of itself. I am introducing the concept of an individual sound-form, or sonifact, as a reproducible, repeatable, representable physical entity, created by tangible, perhaps even visible, host-artifacts. A sonifact is a sound that endures through time, with negligible variability. Through the piecing together of historical and archaeological evidence, in this thesis I present a plausible sonifactual assemblage at the blacksmith shop in April 1916 as it may have been experienced by an individual traversing the vicinity on foot: an 'historic soundwalk.' The sensory apprehension of abandoned industrial sites is multi-faceted. In this thesis I hope to make the case for an acceptance of sound as a primary heritage value when thinking about the industrial past, and also for an increased awareness and acceptance of sound and listening as a primary mode of perception.

Measuring mindfulness: first steps towards the development of a comprehensive mindfulness scale

The present study describes the development of and results obtained from the first version of a new mindfulness scale: the Comprehensive Inventory of Mindfulness Experiences beta (CHIME-β). The aim of the present analysis was to investigate two relevant open questions in mindfulness assessment: (1) the coverage of aspects of mindfulness and (2) the type of interrelationships among these aspects. A review of the aspects of mindfulness assessed by eight currently available mindfulness questionnaires led to the identification of nine aspects of mindfulness. The CHIME-β was constructed in order to cover each of these aspects in a balanced way. Initially, principal component and confirmatory factor analyses, as well as reliability and validity analyses, were performed in the entire sample (n = 313) of individuals from the general population and mindfulness-based stress reduction (MBSR) groups. The factor structure that emerged from this analysis was further investigated in meditation-trained individuals (n = 144) who had just completed an MBSR intervention. Results suggested a four-factor structure underlying the nine aspects proposed. The relationship between these mindfulness factors appears to be influenced by the degree of meditation experience. In fact, the mindfulness factors showed a greater interconnectedness among mediation-trained participants. Finally, data suggest that a non-avoidant stance plays a central role in mindfulness, while the capacity to put inner experiences into words may be related to mindfulness rather than a component of the construct.

Konstruktion und erste Validierung eines Fragebogens zur umfassenden Erfassung von Achtsamkeit: Das Comprehensive Inventory of Mindfulness Experiences

In der vorliegenden Arbeit werden Entwicklung und Validierung eines Fragebogens zur umfassenden Erfassung der Achtsamkeit, des Comprehensive Inventory of Mindfulness Experiences (CHIME), beschrieben. An einer Allgemeinbevölkerungs-Stichprobe (N = 298) und einer Stichprobe von TeilnehmerInnen an MBSR-Kursen (N = 161) wurde die Faktorenstruktur des CHIME ermittelt und seine Reliabilität und Validität geprüft. Faktorenanalytische Verfahren ergaben eine achtfaktorielle Struktur. Die Struktur wurde in einer zusätzlichen konfirmatorischen Stichprobe (N = 202) überprüft. Der Fragebogen sowie seine Unterskalen weisen gute Reliabilitätswerte auf (interne Konsistenz und Retest-Reliabilität). Analysen zur Messinvarianz der einzelnen Items über Gruppen, die sich bezüglich Meditationserfahrung, Alter, Geschlecht und Symptombelastung unterschieden, zeigten keine systematischen Unterschiede im Verständnis der Items. Die Kennwerte zur Konstrukt-, Kriterium-, und inkrementellen Validität sowie zur Veränderungssensitivität waren alle mindestens zufriedenstellend. Mit dem CHIME steht somit ein Fragebogen mit guten psychometrischen Eigenschaften zur Selbsteinschätzung der Achtsamkeit zur Verfügung. Der CHIME basiert auf allen in den aktuellen Instrumenten enthaltenen Aspekten des Achtsamkeitskonstrukts.

Ritualdiskurs, Ritualkritik und religiöse Praxis: Das Beispiel von Vipassanā nach S. N. Goenka im 'Westen'

By analysing primary sources, I show in this paper how the Vipassanā meditation movement publicly objects to being categorized as a religious movement that teaches a certain form of ritual. I argue that the application of the meta-language terms “ritual” or “religion” to the practices taught by this movement, even though it is doubtlessly possible, does not help us solve the problems in explaining this fact; nor does it help in analysing the movement and its history. I argue that it is more appropriate to understand the polemic differentiation by Vipassanā as a strategy in a “modern” public discourse on religion and ritual. It seems that the reason for applying this strategy lies in the wish to avoid being identified with negative connotations of the terms “ritual” and “religion,” such as inefficacy, irrationality and exaggerated rigidity. Instead, the protagonists stress rationality, efficacy and adaptation to the necessities of modern Western society. On the other hand, the movement also draws a line between itself and a so-called modern “esotericism” in which “rituals” are regarded as highly positive in their effects on humans.

Meditators and non-meditators: EEG source imaging during resting

Many meditation exercises aim at increased awareness of ongoing experiences through sustained attention and at detachment, i.e., non-engaging observation of these ongoing experiences by the intent not to analyze, judge or expect anything. Long-term meditation practice is believed to generalize the ability of increased awareness and greater detachment into everyday life. We hypothesized that neuroplasticity effects of meditation (correlates of increased awareness and detachment) would be detectable in a no-task resting state. EEG recorded during resting was compared between Qigong meditators and controls. Using LORETA (low resolution electromagnetic tomography) to compute the intracerebral source locations, differences in brain activations between groups were found in the inhibitory delta EEG frequency band. In the meditators, appraisal systems were inhibited, while brain areas involved in the detection and integration of internal and external sensory information showed increased activation. This suggests that neuroplasticity effects of long-term meditation practice, subjectively described as increased awareness and greater detachment, are carried over into non-meditating states.

Classes of multichannel EEG microstates in light and deep hypnotic conditions

The study assessed the brain electric mechanisms of light and deep hypnotic conditions in the framework of EEG temporal microstates. Multichannel EEG of healthy volunteers during initial resting, light hypnosis, deep hypnosis, and eventual recovery was analyzed into temporal EEG microstates of four classes. Microstates are defined by the spatial configuration of their potential distribution maps ([Symbol: see text]potential landscapes') on the head surface. Because different potential landscapes must have been generated by different active neural assemblies, it is reasonable to assume that they also incorporate different brain functions. The observed four microstate classes were very similar to the four standard microstate classes A, B, C, D [Koenig, T. et al. Neuroimage, 2002;16: 41-8] and were labeled correspondingly. We expected a progression of microstate characteristics from initial resting to light to deep hypnosis. But, all three microstate parameters (duration, occurrence/second and %time coverage) yielded values for initial resting and final recovery that were between those of the two hypnotic conditions of light and deep hypnosis. Microstates of the classes B and D showed decreased duration, occurrence/second and %time coverage in deep hypnosis compared to light hypnosis; this was contrary to microstates of classes A and C which showed increased values of all three parameters. Reviewing the available information about microstates in other conditions, the changes from resting to light hypnosis in certain respects are reminiscent of changes to meditation states, and changes to deep hypnosis of those in schizophrenic states.

Coherence and phase locking in the scalp EEG and between LORETA model sources, and microstates as putative mechanisms of brain temporo-spatial functional organization

Brain electric mechanisms of temporary, functional binding between brain regions are studied using computation of scalp EEG coherence and phase locking, sensitive to time differences of few milliseconds. However, such results if computed from scalp data are ambiguous since electric sources are spatially oriented. Non-ambiguous results can be obtained using calculated time series of strength of intracerebral model sources. This is illustrated applying LORETA modeling to EEG during resting and meditation. During meditation, time series of LORETA model sources revealed a tendency to decreased left-right intracerebral coherence in the delta band, and to increased anterior-posterior intracerebral coherence in the theta band. An alternate conceptualization of functional binding is based on the observation that brain electric activity is discontinuous, i.e., that it occurs in chunks of up to about 100 ms duration that are detectable as quasi-stable scalp field configurations of brain electric activity, called microstates. Their functional significance is illustrated in spontaneous and event-related paradigms, where microstates associated with imagery- versus abstract-type mentation, or while reading positive versus negative emotion words showed clearly different regions of cortical activation in LORETA tomography. These data support the concept that complete brain functions of higher order such as a momentary thought might be incorporated in temporal chunks of processing in the range of tens to about 100 ms as quasi-stable brain states; during these time windows, subprocesses would be accepted as members of the ongoing chunk of processing.

Construction and first validation of the comprehensive inventory of mindfulness (CHIME)

Introduction: Measuring trait mindfulness and change in mindfulness may be a crucial prerequisite for the evaluation and further development of mindfulness based interventions for the treatment of mental disorders. This endeavour is nontrivial as current measures cover varying aspects and mindfulness and may have problems regarding validity. This presentation describes the development and validation of a questionnaire for the comprehensive assessment of mindfulness: the Comprehensive Inventory of Mindfulness Experiences (CHIME). Method: The factor structure, reliability, and validity of the CHIME were established in a community sample (N = 298) and a sample of MBSR group participants (N = 161). Results: Factor-analytical procedures supported an eight-factor structure. The structure was tested in a further confirmatory sample (N = 202). The questionnaire and its subscales exhibited good reliability (internal consistency and retest-reliability). Analysis of the measurement invariance of the single items over groups differing in age, gender, meditation experience, and symptom load pointed to the absence of systematic differences in the items' semantic understanding. Parameters reflecting construct validity, criterion validity, and incremental validity as well as change sensitivity were all at least satisfactory. Conclusions: The CHIME is a self-report measure with favorable psychometric properties based on all aspects of mindfulness that are included in current mindfulness scales. This scale may be helpful in the evaluation and further development of mindfulness based interventions.

Meta-Awareness During Day and Night: The Relationship Between Mindfulness and Lucid Dreaming

The present study explored the relationship between lucidity in dreams (awareness of dreams while dreaming) and mindfulness during wakefulness, also considering meditation as a possible moderating variable. An online survey was completed by 528 respondents, of whom 386 (73.1%) had lucid dream experiences. The reported frequency of lucid dreams was found to be positively related to higher dispositional mindfulness in wakefulness. This relationship was only present in those participants who reported acquaintance with meditation. Regarding the dimensions of mindfulness, lucid dream frequency was more strongly associated with mindful presence rather than acceptance. The findings support the notion of an existing relationship between lucidity in dreams and mindfulness during wakefulness, yet it remains unclear whether the relationship is influenced by actual meditation practice or whether it reflects some natural predispositions. Future studies should examine the role of different meditation practices, investigate personality variables that might influence the relationship, and explore how different facets of mindfulness and lucidity interrelate.

Use of Complementary and Alternative Medicine in patients with organ transplantation in Switzerland

Introduction: The aim was to investigate retrospectively use of Complementary and Alternative Medicine (CAM) in the treatment of patients with organ transplantation in Switzerland. Methods: Members of the Swiss transplant association completed a questionnaire about CAM use retrospectively. Five different stages were differentiated: CAM usage (1) during underlying disease, (2) before transplant, (3) during hospitalisation/ rehabilitation from transplant, (4) for transplant complications and (5) after transplant for other diseases. Results: Of the 267 patients contacted, 124 (46%) completed the questionnaire, and data of 118 (44%) participants could be analyzed: 55 women (47%), mean age 56 years. Overall, 64 (54%) indicated CAM use, with about 30% usage at every stage (except during hospitalization with only 10%). Different methods were most common: during underlying disease classical homeopathy (15% of all participants), before transplant dietary supplements (13%), during hospitalization meditation (3%), for transplantation complications dietary supplements (10%), and after transplant for other diseases massage (11%). Among the 64 CAM-users, the most important reasons for the usage were improvement of general condition (36%) and abatement of adverse effects of conventional treatment (25%). Among the 54 non-CAM-users, most frequent reasons for not choosing CAM were insecurity about interactions with conventional treatment (46%), and ignorance of this option (28%). About 35% of the CAM-users reported an improved general condition, while 30% noticed an abatement of side effects of conventional treatment. Conclusions: To prevent dangerous interactions with conventional treatment, more information on possibilities of CAM in the treatment of patients with transplantations is needed for doctors and patients.