Coping With Uncertainty: Use of Contemplative Practices Amid a Pandemic

Contemplative practices have been used as coping resources to reduce the negative influences of adverse life situations on mental health. The COVID-19 pandemic has disproportionately impacted older adults, causing immense uncertainty, stress, and anxiety. By using data from our “Coping with Pandemic” nationwide web-based survey (n=1861), we examine the utilization of practices such as meditation, prayer, and yoga across social, economic, and health status during the pandemic. Consistent with studies conducted before the pandemic, we find significantly greater utilization of meditation and yoga among women and higher educated individuals. Findings showed significantly greater usage of prayer among women and Blacks. Unlike previous studies, we documented greater usage of meditative practices among Blacks than Whites. Older adults with higher anxiety were significantly more likely to practice meditation and yoga. Our study offers much needed guidance for future intervention studies aimed at improving mental health among diverse groups of older adults.

Sensing ‘Subtle Spirituality’ among Environmentalists

This article examines the emergence, in the Swiss context, of a new category of ecologically oriented ‘spiritual’ activists. The authors look at empirical studies conducted internationally on the link between religion and environmentalism and argue that ‘spiritually oriented activists’ are rarely investigated in quantitative studies. The authors then examine the findings of a case study of local milieus in two Swiss cities and nationwide data collected as part of the Swiss Household Panel (SHP). They close the gap between results coming from case studies, on the one hand, and representative studies, on the other, by introducing the variable of spirituality into quantitative research. The results suggest that an ecological milieu is emerging comprised of people who are located politically on the left, do not self-identify as religious, but nonetheless practice meditation and have holistic feelings. The forms of spirituality practiced by these ecologists are ‘subtle’ in the sense of being adaptable, located in the background, and supportive of sustainability.

Buddhist Meditation and Contemplation: An Introduction

Perhaps the most significant contribution of Buddhism to the international stage in recent years has been the promotion and cultural acceptance of meditation. Historically central to many Buddhist traditions and once considered an activity for a dedicated few, meditation has become mainstream. Within Buddhism itself, it has now become more widely acknowledged as a lay as well as a monastic practice. Meditation has been reinstated in religious orthopraxy in many spiritual traditions, Buddhist and non-Buddhist, where its practice had previously fallen into abeyance. Meditation is now also normalized and often recommended in secular and clinical contexts: the modern mindfulness movements and various psychologically related disciplines, by adopting various forms of meditative practice as highly effective therapeutic techniques, have made meditations, often derived from Buddhist practice, internationally acceptable. It would be fair to say that the figure of the Buddha seated in deep calm has become an internationally recognized image for the tranquility and alertness thought possible for the human mind. But what exactly is meditation? The term applies to a range of activities that go beyond, but include, the simple seated activity suggested by images of the Buddha. Walking, sitting, and eating may include exercises regarded as central elements in meditative practice. Buddhist traditions throughout all regions have often been richly varied in their attitude to the praxis and the theory of the eightfold path; all path factors are considered interrelated. The isolation of any one activity from others that may support and enhance it does not present an authentic, or what would be regarded as an effective, picture of what is known as bhāvanā, literally “making to become,” the cultivation of the eightfold path and, specifically, meditation itself. The term bhāvanā is certainly applied to seated meditation. But it also includes exercises in other postures, devotional practices, offerings, prostrations, listening to teaching, debate about the teaching, and chanting. Some of these, in some traditions, assume a central role whereby they become the core meditation practice. Meditations and other activities are often considered interdependent: from early times, the absorption and investigation of theory, sitting meditation, walking practice, chanting, and rituals aimed at stilling and clearing the mind were designed to support and complement one another. Meditation and its associated exercises are often selected and taught with careful consideration of individual needs. Many require continued guidance by more experienced practitioners: mixes of practices are often suggested to individuals according to their temperament and stage of practice. Forms of Buddhism are quite distinct; but practices are usually seen as graduated, requiring patient training before the next stage of teaching is reached, and mutually supportive. Historically, Buddhism has also often tended to adapt in a creative and flexible manner according to local customs, variations, and belief systems. These features can be seen in the great diversity of Buddhist meditative practice.

A Comparison Between The Concept Of Meditation In Buddhism And Mur┐Qabah In Islam

Mysticism and the spiritual experiences that lie in mysticism in different world religions have always fascinated me, and a source of attraction to me. With regards to Islam and Buddhism, I believe that devotion to religious morals and duties is the key to reach contentment in life. Meditation is a vital component of almost all the religions whether revealed or non-revealed. It is a mental and a physical discipline by which the meditator strives to reach beyond the material world into the realm of the spiritual and divine world. Different religions adopt different forms of meditational techniques that emphasize on different goals. It can be union with the absolute as in Hinduism. Or it can be getting close to Allah as in Islam or to reach a highest bliss that lies beyond the mortal world that is Nirvana[i] in Buddhism, etc. It is also practiced outside the religious tradition for simply soothing and calming the mind. Many people practice meditation as a way to improve one’s mental, spiritual and also physical health. Whatever goals are sought through meditation, it is quite evident that meditation is related to spirituality and spirituality is a basic part of religion. In this article I have discussed some of the major concepts in the spiritual journey of meditation in both the disciplines and compared between them.

HeartMath as Scientific Meditation Method in Dialogue with Theological Phenomena

The HeartMath Institute originated in 1991 through Doc Childre’s vision of promoting heart intelligence and health. The HeartMath system is an interdisciplinary undertaking, which bridges natural, human, social, spiritual, and ecological sciences, with the goal of promoting personal, social, and global coherence. The general goal of this paper is to introduce HeartMath as a coherent scientific approach to dialogue theological information, as well as a specific meditation method to explore theological phenomena. The particular aim is to contribute a theoretical and practically orientated pilot study with heuristic phenomenological reflection on personal experience of HeartMath theory, practice, meditation, related action, and reports in the form of scientific articles. This study is directly relevant to the DIALOGO conference theme of dialogue between science and theology. Methodology concerns the theoretical and practical value of HeartMath meditation methods as described with examples from HeartMath Global Coherence (GC) and Inner Balance (IB) apps. There are five GC reflective meditations on the theme of science and theology, complemented by five IB purely contemplative meditations. The reflective and discursive focus of the paper is on the monitoring of meditation sessions related to science and theology. The specific focus is on HeartMath techniques, electronic devices, and the planetary health potential of the Global Coherence Initiative.

The Effects of Spirituality and Religiosity on Better Symptom Control in Patients With Covid-19

The new coronavirus (SARS-CoV-2), whose disease is COVID-19, in March 2020, spread around the world. To minimize the deleterious effects of emotional vulnerability, many strategies are in use worldwide, such as support groups, online courses, use of social networks, web meetings, yoga practice, meditation, and other contemplative religious and spiritual activities. Religious and spiritual beliefs have been used to deal with tough situations and, through scientific literature is still not so clear about the role of spirituality and religiosity (S/R) in physical and mental health during the pandemic. Therefore, this article proposes a discussion about the physiopathological mechanisms of COVID-19 and how S/R could be useful in this context. In this sense, religious faith can be a powerful resource for good health and well-being with a positive impact verified in mental health outcomes it is plausible to suggest that S/R should be an important tool in minimizing the population suffering at this moment. Spiritual care has long been recognized as one of the domains of quality palliative care, but every health care professional is ultimately responsible for ensuring spiritual care to deal with spiritual distress and improve quality of life in the scenarios inherent to COVID-19.

Meditation to Mediate Emotional Swings of Breast Cancer Survivors

Cancer has gradually occupied a bigger space in mortality count. It’s reported that every four minutes a person is affected by cancer. Women had taken over men; mainly 1 in 30 women are affected by breast cancer. Breast cancer has cancer. Breast cancer has a great impact on emotional & social perspectives. More than an organ it’s a symbol of beauty and motherhood. In Ancient Tamil literatures, mainly sanga literatures at many instances poets have glorified the beauty of women, donating breast, hair, waist line & motherhood. Though difficult we still can survive with one kidney, one eye, leg and hand but in breast cancer it is tragedy. The pain of hair due to chemotherapy, losing a breast and beauty seems to be higher than pain caused by the disease. They undergo a lot of mood swings and emotional imbalances, to build in resilience and to enhance their livelihood meditation. Yoga helps than to beat over fatigue. It also helps manage the side effects of cancer treatment and helps manage the emotional add-ons such us mental fatigue, depression. Yoga is mainly recommended for the psycho-social wellbeing along with family counselling. The yogic package mainly had pranayama practice, meditation and few asanas. Regular practice if continued by breast cancer survivor even after the cancer cure will have lifelong benefits. The purpose of writing this article is to create awareness among women of my own motherland-Tamil Nadu to stay conscious and undergo regular screening as women are the true lights of our nation.

Data From a Mindfulness Program for Family Caregivers to Persons With DD, and Application for Older Individuals

Parents who care for their children (young and adult) with developmental disabilities face many stressors and challenges. This paper reports on an intervention using mindfulness and cognitive reframing to improve psychological well-being of care-givers. We report on results based on 92 care-givers who participated in the program. An innovative component was utilizing parent care-givers along with trained peer facilitators. The program was conducted over six weeks, with three in person sessions, and three at home web-based sessions. The content emphasized mindfulness practice (meditation) along with cognitive reframing (aimed at boosting optimism) to address the stress family-caregivers experience in managing worry and the perceived lack of control that accompanies caring for children (young and adult) with developmental disabilities. Post-test data revealed increased awareness of stress coupled with greater competence in stress management. Given the life-long demands for care-giving of parents to the developmentally disabled, normative stressors of aging interact with stressors posed by care-giving demands. Implications for improving well-being of older parental care-givers will be discussed around the topics of (1) optimism and hope; (2) support of healthy behaviors; and (3) development of a mindset of gratitude.