anxiety

The Healing Power of Sound Intensive Meditation Experience

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Crystal Singing Bowls Mind/Body Connection

Healing Pathways is very excited to bring you the crystal bowls to bring balance to your mind, body, and spirit. The bowls are pure crystal and tuned to specific frequencies and chakras to enhance the meditator’s experience, taking you deeper into meditation. Most ancient cultures used the magical power of sound to heal and to bring the body back into resonant balance. Regardless of your level of meditation practice, the crystal bowls will assist you in reducing stress, anxiety, and pain, promote happiness, peace of mind, and help you hear the music of your life-purpose.

Come and learn to open up to your deeper wise self while resonating with the healing sounds of the crystal bowls. Regardless of your level of meditation practice you will be able to experience a richer grounding, healing and/or connection to your higher source. Mindful practitioners of all levels are welcome to come and enjoy this unique meditative experience. Feel free to bring a blanket and pillow for the meditation portion of the program.

Given her background in evidenced-based healing models, Dr. Leona Kashersky is presenting this ancient practice of crystal singing bowls, chakral system theory, rhythm and mantra meditation with the modern principles of EMDR (Eye Movement Desensitization and Reprocessing). This fusion of past, present and future is sure to enhance your inner work of integrating your heart and mind at a serene location provided by Healing Pathways.

Stay Tuned! Next event date to be posted soon!

For registration call: 916-595-7233
Email soundhealinghpps@gmail.com for registration details
Cost $140 3 hour instruction and experiential didactic.

 

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Mental Health Access and Equality: 3 Steps to Freedom!

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Mental Health Access and Equality: 3 Steps to Freedom!

By Dr. Leona Kashersky, PsyD

 

According to the U.S. Department of Health and Human Services, as many as one in five Americans will experience a mental health issue at some point in their lives. This report is likely an underestimation of how many Americans experience mental health challenges during a lifetime. Of the nearly 60 million Americans who experience mental health concerns each year, many will never seek treatment for a variety of reasons including social stigma, cultural norms, and lack of access. In fact, a recent report published in the journal Psychological Science and the Public Interest found that an estimated 40% of individuals with serious mental health concerns either never receive care or start an intervention program without completing it.

The stigma surrounding mental health issues can be a significant barrier to care. Unfortunately, many people unknowingly contribute to the stigma simply with their everyday language choices. A poor choice of words not only stigmatizes, stereotypes, and creates unrealistic assumptions about certain people, but also can trivialize serious mental health conditions and their accompanying experience. As we move forward into a more enlightened future where mental health access and needs are considered just as normal and standard as the need to address a flu or more chronic physical health challenges, let’s dream of this brighter and more hopeful world together here!

In this new and more beautiful world our hearts know is possible, we would accept mental health hygiene and seeing professionals as part of living a normal and healthy life. Acknowledging and discussing symptoms wouldn’t be secretive or shame-based. Just as our communities gather to support those with physical illness, we would gather to do the same for those with depression, anxiety, and neurological differences. We would have more open dialogue about how this gathering would look different because the needs of these individuals are different than those suffering from flu or other chronic physical health challenges. This more beautiful world would allow us to come together armed with education and support to face life’s most challenging mental health setbacks without the shame and judgement we often face in our world today.

In this more beautiful world our health plans would adequately cover inpatient and partial hospitalization, intensive outpatient, and outpatient programs. All of us would have access to appropriate levels of care when we need it. Communities and families would know how to embrace and integrate individuals who are struggling with appropriate and supportive boundaries. Substance abuse treatment would be easy to access and affordable, saving countless lives. If we really want this beautiful new world, we can begin this journey by taking 3 simple steps.

  1. Accept what is! All of us need mental health maintenance. All of us grieve. All of us suffer. It IS the human condition. Let’s accept it and help each other.
  2. Suspend judgement! Judging ourselves or others in their mental suffering only serves to extend the duration of suffering. LET GO of the should’s and other criticisms.
  3. Dream of the life you want and believe it is possible! Imagine how you will feel when this happens. Allow yourself to experience the full emotion and somatic sensation of those emotions. Allow your mind to fully appreciate all that is there for you.

These steps will allow you to magnetize to your ‘More Beautiful World’ tribe. This community will be the seeds to this more beautiful world in our hearts we all know is possible. These roots are already growing and taking hold, so let’s keep dreaming together. We are manifesting our hearts desire and creating a new reality together!

 

References:

  1. Corrigan, Patrick. (September 4, 2014). Stigma as a Barrier to Mental Health Care. Association for Psychological Science. Retrieved from: http://www.psychologicalscience.org/index.php/news/releases/stigma-as-a-barrier-to-mental-health-carhtml
  2. Mental Health America. Mental Health Information. Retrieved from: http://www.mentalhealthamerica.net/mental-health-information
  3. Eisenstein, Charles. (November 5, 2013). The More Beautiful World Our Hearts Know is Possible. North Atlantic Books.
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Ancient Ayurvedic Medicine and Its Application to Mental Health, Part 1

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Ancient Ayurvedic Medicine and Its Application to Mental Health, Part 1

family yoga on the beach at sunset

By Bonita Carol, M.A., CT. Ayurveda Health Practitioner

 

Ayurvedic medicine is a comprehensive holistic system of health care originating in India that spans over 5000 years. I have been an Ayurvedic health practitioner since 1991, having witnessed profound changes, such as stress reduction and reduced depression in clients in a short time, often within a month of adopting some of the techniques and knowledge of Ayurveda. This blog explores how the practice of Ayurvedic medicine can be a complementary modality to psychotherapy by including all aspects of the person: mind, body, environment, and soul. 

Ayurvedic medicine offers knowledge and techniques for understanding how to prevent mental and physical illness while improving well-being. In an age when toxins bombard the environment (EPA, 2016), high levels of stress and addiction plague society (Segura, 2013), and the cost of healthcare is skyrocketing (Bryan, 2016, para. 8), the need for preventive healthcare education and services seems to be at an all-time high. Ayurvedic approaches to psychology can help address some of the problems that challenge U.S. society, including Alzheimer’s (Rao, Descamps, John, & Bredesen, 2012), grief, depression, anxiety, attention deficit hyperactivity disorder, childhood autism, PTSD, adapting to change, and relationship issues (Elder, Nidich, Moriarty, & Nidich, 2014, para. 5). Ayurveda also offers alternatives for individuals who feel limited by the mainstream medical model or have not had success with medications or therapy alone, and want something more as an adjunct to therapy sessions.

Ayurveda also addresses existential questions, such as “Who am I?” It provides for personal and spiritual growth through knowledge about the experience of Atman and the numinous, which psychiatrist Carl G. Jung (1938-1940/1983) defined as “either a quality belonging to a visible object, or the influence of an invisible presence that causes a peculiar alteration of consciousness” that connects the individual with a force that transcends the personal self (p. 239). In addressing psychospiritual needs, Ayurveda defines two selves: The ego, or small self of ordinary awareness, is denoted by self with a small s; a capital S denotes the Self that transcends the ego, and is the silent witness and the universal backdrop for all thinking and feeling (Maharishi, 1983, lecture).

An Ayurvedic orientation may bring to therapy an extensive and comprehensive understanding of the source of the client’s problems on a physical, mental, intellectual, and spiritual level. An Ayurvedic treatment plan not only approaches the client from a cognitive level, but is inclusive of all areas of one’s life, from inquiry into the house one lives in, called Vastu or Vedic architecture; to lifestyle and habits, diet and nutrition, familial history, significant life events, and spiritual health. By understanding the etiology of the client’s issues from this comprehensive view, a solid treatment plan can be constructed that does not isolate any area of the client’s life and that contributes to growth toward wholeness.

This blog series explores how psychotherapy and Ayurveda might be used as adjunct therapy to provide additional support for clients to make profound changes in their psychological, cognitive, and physical health. The Ayurvedic practice of meditation, particularly Transcendental Meditation (TM), has been shown to support cognitive development and reduce psychological symptoms (Barnes, Bauza, & Treiber, 2003). For example, TM meditation is currently used in inner city schools to help students reduce violent behavior, improve grades, and reduce detentions (p. 1). There seem to be gaps in the fields of psychology and medicine to the extent that they may treat the mind and body as separate and body awareness appears to be left out of the therapeutic process. As heart health researcher Robert Schneider (2015) said, “Heart disease is now correlated with mental health” (lecture); to prevent heart disease, mental health issues need to be addressed.

Ayurvedic practitioners Nancy Liebler, a clinical psychologist, and public health expert, Sandra Moss (2009) impart about the mind–body connection in Ayurveda:

“Mind-body medicine and its emerging field psychoneuroimmunology are bringing the issue of the unity of the mind and body to the stage of modern science. The Vedic sages, on the other hand integrated this concept a long time ago. They looked for the unity that underlies all the systems of our physiology rather than the sole focus on the systems’ diverse functions. This is the holistic approach that we should consider when we study the global affliction of depression.” (pp. 32-33)

 

Ayurveda can have benefits for both clients and therapists. It brings attention to the way in which Ayurveda techniques can cultivate a deepened sensitivity, receptivity, and consciousness, making one a more effective therapist. This research supports therapists in working with clients who have an interest in integrative modalities and gives the client access to more choices in how to attend to mental health and cultivate personal growth.  In part 2 of this blog, I will discuss the effect of Ayurvedic enhanced interventions on ADHD and Autism.

 

Bonita Carol, M.A. is a certified Shaka Vansiya Ayurveda Practitioner and lineage holder by the late Ayurvedic Master Healer, Vaidya Ramakant Mishra.  She is a marriage and family therapist registered intern supervised by Dr. Leona Kashersky PsyD at Healing Pathways Psychological Services. For information on Ayurveda, please contact her at www.ayurvedahealthcoach.com(530) 401-8627

 

  

Acknowledgements

Barnes VA, Bauza LB, Treiber FA. Impact of stress reduction on negative school behavior in adolescents. Health and Quality of Life Outcomes. 2003;1:10. doi:10.1186/1477-7525-1-10. Retreived from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC155630/

Elder, C., et al. (2011). Reduced psychological distress in racial and ethnic minority students practicing the Transcendental Meditation program.” Journal of Instructional Psychology, vol. 38, no. 2.

EPA. (2016). Air quality management process. Retrieved from https://www.epa.gov/air-quality-management-process

Garrido, M. (2013, April,15). Vedic Philosophy and Quantum Mechanics On the Soul retrieved from http://www.huffingtonpost.com/mauricio-garrido/vedic-philosophy-and-quantum-mechanics-on-the-soul_b_3082572.html

Jung, C. G. (1983). From Psychology and Religion (R. F. C. Hull, Trans.). In A. Storr, The essential Jung (pp. 239-249). Princeton, NJ: Princeton University Press. (Original work published 1938-1940)

Liebler, N.C. and Moss, S. (2009). Healing depression the mind body way, creating happiness through meditation, yoga and ayurveda.  Hoboken, New Jersey: John Wiley & Sons.

Maharishi Mahesh Yogi, (April 1983), unpublished lecture, TM Teacher Training Course, Maastricht Holland.

Rao, R. V., Descamps, O., John, V., & Bredesen, D. E. (2012, June). Ayurvedic medicinal plants for Alzheimer’s disease: a review. Alzheimer’s Research & Therapy, 4(3), 22. http://doi.org/10.1186/alzrt125

Schneider, R. (2016, Nov. 10). Dr. Robert Schneider Discusses Ayurveda and Vedic Psychiatry. Published lecture. paper University of Management, Fairfield, Iowa. Retrieved from youtube: Robert Schnhttps://www.youtube.com/watch?v=Ugr_Mslc5gk

Segura, G. (2013, April 22). Mass nervous breakdown: Millions of Americans on the brink as stress pandemic ravages society. Retrieved from: https://www.sott.net/article/261360-Mass-nervous-breakdown-Millions-of-Americans-on

 

 

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The Healing Power of Sound

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The Healing Power of Sound

Photo credit: Blue Heron Crystals and Minerals

by Dr. Leona Kashersky & Nicolina Santoro, MA

The crystal bowls can assist in reducing stress, anxiety, and pain, promote happiness, peace of mind, and help you hear the music of your life-purpose.

The next class is on May 27th at Healing Pathways Psychological Services. 

For registration call: 916-595-7233
Email soundhealinghpps@gmail.com for registration details
Cost $140 3 hour instruction and experiential didactic

Please enjoy the following snapshot of some of the theory and practice used in the facilitation of sound healing at Healing Pathways! 

The Chakra System, in yogic practice

The seven chakras, in the yogic tradition are the centers in our bodies in which life sustaining energy flows through.It is thought that blocked energy in our seven chakras can often lead to illness, so it’s important to understand what each chakra represents and what we can do to keep this energy flowing freely.

The Chakras In Summary

  • Root Chakra — Represents our foundation and feeling of being grounded.
  • Location: Base of spine in tailbone area.
  • Emotional issues: Survival issues such as financial independence, money and food.

 

  • Sacral Chakra — Our connection and ability to accept others and new experiences.
  • Location: Lower abdomen, about two inches below the navel and two inches in.
  • Emotional issues: Sense of abundance, well-being, pleasure and sexuality.

 

  • Solar Plexus Chakra — Our ability to be confident and in control of our lives.
  • Location: Upper abdomen in the stomach area.

Emotional issues: Self-worth, self-confidence and self-esteem.

  • Heart Chakra — Our ability to love.
  • Location: Center of chest just above the heart.
  • Emotional issues: Love, joy and inner peace.

 

  • Throat Chakra — Our ability to communicate.
  • Location: Throat, just above the collar bone.
  • Emotional issues: Communication, self-expression of feelings and the truth.

 

  • Third Eye Chakra — Our ability to focus on and see the big picture.
  • Location: Forehead between the eyes (also called the Brow Chakra).
  • Emotional issues: Intuition, imagination, wisdom and the ability to think and make decisions.

 

  • Crown Chakra — The highest chakra represents our ability to be fully connected spiritually.
  • Location: The very top of the head.
  • Emotional issues: Inner and outer beauty, our connection to spirituality, wonder, and pure bliss.

 

EMDR 

EMDR is an acronym for Eye Movement Desensitization Reprocessing, a tool to process traumatic experience. EMDR works through bilateral neural stimulation or brain stimulation to integrate traumatic material. The singing crystal bowls create a sense of bilateral stimulation, while the meditation focuses on reprocessing, and altering core belief patterns. The bilateral processing is not only possible using the eyes; we can use sound, touch, and movement of any bilaterally moving body parts with a split timed rhythm. Some psychologists conceptualize EMDR as a form of ‘Exposure Therapy’, desensitizing people to traumatic material and thus relating it to exposure therapy. A more accurate description would be that it integrates the traumatic material.

“Memories evolve and change. Immediately after a memory is laid down, it undergoes a lengthy process of integration and reinterpretation—a process that automatically happens in the mind/brain without any input from the conscious self. When the process is complete, the experience is integrated with other life events and stops having a life of its own. As we have seen, in PTSD this process fails and the memory remains stuck—undigested and raw.” ~ by Bessel Van Der Kolkata, M.D. In The Body Keeps the Score chapter entitled Letting Go of the Past: EMDR

 

Three summarizing factors about EMDR:

  1. EMDR loosens up something in the mind/brain that gives people rapid access to loosely associated memories and images from their past. This seems to help them put traumatic experience into a larger context or perspective.
  2. People may be able to heal from trauma without talking about it. EMDR allows them to observe their experiences in a new way, without verbal give-and-take with another person.
  3. EMDR can help even if the patient and the therapist do not have a trusting relationship. This is intriguing because trauma, understandably, rarely leaves people with an open, trusting heart.

 

 

Physiological and Therapeutic Effects of Drumming

Recent studies have shown physiological benefits to drumming meditation practices such as, the reduction of the physical symptoms of anxiety, stress, the body’s immune system, brainwave activity, dual cerebral hemisphere activation, and connection with the present moment.

Because of the deep sense of tranquility that the act of drumming facilitates within the Central Nervous System, the effects of stress, and the accumulation of trauma stored within our cellular memory can be processed and integrated through this non-confrontational and deeply personal act even in group settings. This form of mindfulness based attention has also shown to activate the cells themselves, allowing for deep trauma to be released from cellular memory with little interference from the mind’s protective measures and defenses as the trauma is engaged and released by group participants. The chemical messengers of the brain or neurotransmitters reinforce this practice by stimulating alpha wave activity, inducing feelings of well-being and happiness.

The shared experience of drumming in groups is observed to facilitate a shared space of connection and consciousness among its members, alleviating common feelings of isolation, social fear, and inhibition.

Drumming seems to provide a platform for people to experience religious or spiritual connection through a universal practice that has been used by all cultures in some form or another. Through this connection, a space is created to access the deepest parts of our human condition.

 

 

References

  • The Body Keeps the Score science grounding in sound, breathe, and movement as a healing modality. Bessel Van Der Kolkata, M.D
  • R. Damasio, The Feeling of What Happens: Body and Emotion and the Making of Consciousness (New York: Random House, 2000) 28
  • K. Holzel, et al., “Mindfulness Practice Leads to Increases in Regional Brain Grey Matter Density,” Psychiatry Research: Neuroimaging 191, no. 1 (2011): 36-43.
  • K. Holzel, et al., “Stress Reduction Correlates with Structural Changes in the Amygdala,” Social Cognitive and Affective Neuroscience 5, no. 1 (2010): 11-17.
  • W. Lazar, et al., “Meditation Experience Is Associated with Increased Cortical Thickness,” NeuroReport 16 (2005): 1893-97. Pesso
  • N. Demos, Getting Started with Neurofeedback (New York: W.W. Norton, 2005).
  • J. Davidson, “ Affective Style and Affective Disorders: Prospectives from Affective Neuroscience,” Cognition and Emotion 12, no. 3 (1998): 307-30.
  • J. Davidson, et al, “Regional Brain Function, Emotion and Disorders of Emotion,” Current Opinion of Neurobiology 9 (1999): 228-34.
  • Bittman, M.D., Barry, Karl T. Bruhn, Christine Stevens, MSW, MT-BC, James Westengard, Paul O Umbach, MA, “Recreational Music-Making, A Cost-Effective Group Interdisciplinary Strategy for Reducing Burnout and Improving Mood States in Long-Term Care Workers,” Advances in Mind-Body Medicine, Fall/Winter 2003, Vol. 19 No. 3/4.
  • Winkelman, Michael, Shamanism: The Neural Ecology of Consciousness and Healing. Westport, Conn: Bergin & Garvey; 2000.
  • Bittman, M.D., Barry, “Composite Effects of Group Drumming…,” Alternative Therapies in Health and Medicine; Volume 7, No. 1, pp. 38-47; January 2001.
  • Winkelman, Michael, Shamanism: The Neural Ecology of Consciousness and Healing. Westport, Conn: Bergin & Garvey; 2000.
  • Friedman, Robert Lawrence, The Healing Power of the Drum. Reno, NV: White Cliffs; 2000.
  • Mikenas, Edward, “Drums, Not Drugs,” Percussive Notes. April 1999:62-63.
  • Diamond, John, The Way of the Pulse – Drumming with Spirit, Enhancement Books, Bloomingdale IL. 1999.
  • Winkelman, Michael, “Complementary Therapy for Addiction: Drumming Out Drugs,” American Journal of Public Health; Apr 2003, Vol. 93 Issue 4, p647, 5p
  • Mikenas, Edward, “Drums, Not Drugs,” Percussive Notes. April 1999:62-63.
  • Friedman, Robert Lawrence, The Healing Power of the Drum. Reno, NV: White Cliffs; 200

 

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Using Meditation to Tame this Mind of Ours

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 Using Meditation to Tame this Mind of Ours

family yoga on the beach at sunset

 

By Nicolina Santoro, MA

Mahayana Buddha, the progenitor and prophet of the middle way, had encapsulated an entire philosophy into short, clear directives. “Commit not a single unwholesome action, Cultivate a wealth of virtue, To tame this mind of ours; this is the teaching of all the Buddhas” (Rinpoche, 1993). Meditation is part of the practice of taming the mind. Often described as the still mind, or still waters of the mind, meditation appears to be a kind of martial art for one’s thoughts. To even begin to feel the stillness of mind that comes with the practice of meditation, one must endure the onslaught of thought as it runs through the beginning meditator’s mind rampantly. Even more interesting, is the realization that this pattern of thought is a regular occurrence in the mind. Meditation highlights the never-ending barrage of thought, as the student tries to negotiate the noise to a place of quiet within the mind (Fontana, 1992).

Meditation is actually a common practice among many different platforms of faith, although called many different names throughout time, but the goal of calming the turbulence in the mind remains the same. The practical applications of meditation have far reaching benefits to those who suffer from a variety of illnesses. Mental illnesses such as anxiety, depression, obsessive-compulsive disorder, and manias have all shown to be positively affected by the regular practice of meditation. Some of the therapeutic benefits of regular meditation practice include enhanced self-esteem, reduction in feelings of hopelessness and depression, and a sense of spiritual connection (Lindgren & Coursey, 1995).

Since the mind, by its various sense mechanisms can create and maintain a subjective reality, one seems to be at the mercy of the mind and its myriad of emotional states of being. Thoughts create emotional experiences based on the electrical impulses that send messages to various chemical centers to whip up recipes for certain emotional states. These emotional states hold tremendous power over self-efficacy, and emotional well-being. Most people have had the experience of having a “bad” day, or a lack of desire to get out of bed. These types of feelings and their sources are often overlooked by people experiencing them, as the emotional tide they create has a strong influence in coloring one’s perceived reality. Over time, the continuing pattern of similar emotional states can create long-term relationships between neurons in the brain. In other words, relationships between a thought and the subsequent emotional state that the thought triggered become a learned response with different chemical markers for different emotional states (Berger, 2006).

Meditation is the act of awareness, noting a thought as it travels through the mind’s eye, rather than grabbing on to it for dissection. It is in the act of dissection that the emotional response is created. A sort of fixation then occurs, making it very difficult to regain a sense of calm detachment which is the focus of the meditation practice. Observe, but be not of the waves of thoughts that roll through the ocean of conscious awareness, and breathe which is certainly not as easy as one might think.  Buddhism imparts that suffering, and dis-ease are certainly inevitable in life however, there is an opportunity for personal transcendence in the observation rather immersion in this state of suffering  (Rinpoche, 1993). A meditation posture is grounded, comfortable yet deliberate. One may elect to sit on the floor with legs crossed in front of them, arms relaxed and poised comfortably in the lap, eyes closed. One then begins to notice their breath, every inhalation and exhalation is noted in the awareness space. As this practice begins, the mind seems utterly flooded with thoughts, worries, randomness, and chaos. However, through each breath, the subject becomes accustomed to the flow of thoughts which become a sort of background noise, and the central focus of breathing creates an altered or trance like state in the consciousness of the meditator. This altered state of being allows the meditator to observe self from a place of detached compassion which is the place of mindfulness that the Buddha described (Rinpoche, 1993).

Common mistakes that people make when entering into the practice of mediation exists in the misapplication of the quiet mind concept. The term is slightly misleading. The mind, it seems, is never truly quiet. Thoughts run constantly because the mind is always taking in information, processing it, encoding it, retrieving it, and deciphering it. The stillness of mind exists in the unfettered observance of this process. Unfettered meaning that one never holds on to, or tries to single out the thoughts as they steadily move through conscious awareness of the subject. As meditation becomes familiar to the mind itself, the thoughts no longer control the emotional state of the meditator, and stillness is observed by a state of total acceptance, and symbiosis  (Fontana, 1992).

The meditation process has been reported to be difficult, and even frustrating to those who are new to the experience, but long term benefits have also been relayed by those who were able to get through the frustration, and experience the trance-like state where feelings of calm and clarity exist. Meditation as a response and treatment for stress is now common advice from health practitioners even in the west because of the positive impact it has on the central nervous system (CNS), (Fontana, 1992).  The effect that mediation has on the body is noted further in the American Psychological Association’s book entitled Integrating Spirituality into Treatment. Meditation lowers respiratory rate, heart rate, and brain wave states, placing the body in a state of rest which is very helpful in dealing with chronic anxiety. Meditation has also been used frequently in the redirection of addictive behavior because of the altered state that it can enhance bio-chemically. In behavioral and cognitive behavioral types of therapeutic interventions, meditation is also useful in the reprogramming of negative thinking, through the natural change in thought patterns that are facilitated by the practice (2006). 

Research conducted by Lindgren & Coursey, published in 1995 shows a strong positive correlation between the use of meditation practice and increased feelings of well being among those who suffer from severe forms of anxiety and depression.  Those who are being treated for more severe mental illnesses such as schizophrenia and bipolar disorder have also reported positive cognitive effects on mood and self-esteem (Psychosocial Rehabilitation Journal, Vol. 18(3), pp. 93-111). These trends can enhance the level of care that practitioners bestow upon their clients, giving them the tools to help alleviate some of the distress associated with negative automatic thinking, placing some of the control back in their hands with regard to better self-care.

Self-care is something that even mental health practitioners overlook for themselves. In the mental health fields, burn-out among therapists and social workers is high. The culprit seems to be a lack of self-care and over extension according to the (APA). Regular meditation practice can also help alleviate the stress that in the field of mental health seems almost inevitable to its practitioners. Self-care processes that the (APA) advocates include the awareness of the levels and types of stress in the practitioner’s environment, case load management, outside support networks, and extra-curricular activities that promote a sense of health and well being. A professional support network, boundaries, and realistic expectations upon the self are also highlighted as areas to which the practitioner should attend for optimum results. The clarity that accompanies regular meditation can also invigorate a flagging practitioner, providing a sense of calm and clarity toward the greater good of all concerned (American Psychological Association, 2006).

 

References

American Psychological Association. ed. by Miller, W.R. (2006). Integrating Spirituality into Treatment: Resources for Practitioners. Washington: American Psychological Association.

Berger, K. S. (2006). The Developing Person. New York: Worth Publishers.

Fontana, D. (1992). The Meditator’s Handbook. Rockport: Element Books, Inc.

Lindgren, K., & Coursey, R. (1995). Spirituality and Serious Mental Illness: A Two-Part Study. Psychosocial Rehabilitation Journal, 18(3), 93-111. Retrieved from EBSCOhost.

Rinpoche, S. (1993). The Tibetan Book of Living and Dying. New York: HarperCollins Publishers.

 

 

 

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World Sickness and the Thirst for God

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World Sickness image

By Nicolina Santoro, MA, IMF 77972

Once upon a time, in the vast kingdom of the helping professions, there lived a therapist whose thirst for knowledge and desire to aid in the process of personal and interpersonal change was unrivaled in all the land. This therapist had taken it upon herself to rewrite the story of her own history in a manner that changes the context of painful past experiences from blockages into tools that create a larger understanding and empathy for those she has chosen to serve in her work.

This constantly evolving therapist became immersed in theory and work of great minds such as Carl Rogers and William James. Realizing that human potential is vast, she wanted to understand how important stories and fairy tales were to constructing the memories that colored the landscape of reality, a reality that seemed to have the power to dictate how people see themselves and live their lives.

These dominant fairy tales permeate the fabric of our perceptions which also bump up against the lives of others we come into contact with out in the world. Personal narratives or “life styles” are filled with characters that are archetypal in nature, influencing us to play out repetitive sequences in life. These characters tend to take on the personas of stereotypical themes that are reinforced by learning them at a young age, or by the social referencing effect of our dominant culture.

William James calls the mental fatigue effect of living in an environment laden with unrealistic scenarios or fairy tales “world sickness.” It appears as though living in a world dominated by stereotypes and fairy tales could be implicated in the aggravation of many types of mental health issues.

How can we address the fatigue, depression, anxiety, and thought distortions that world sickness creates and impacts?

Let’s start with being gentle with ourselves. When we imagine a supreme spiritual being, the embodiment of certain characteristics seems to be present across many cultures. Some of these characteristics include unconditional love (a love that exists beyond judgment), a superconscious presence that never dissipates or abandons, and the ability to create out of seemingly thin air. For the scientists who have a different path, god could also be described as the picture of what we theorize as the highest human potential. We have the potential to express this in our own reality by living our lives in accordance to our deepest and strongest values while moving away from comparing ourselves to the unrealistic standards or “fairy tales” woven into the fabric of our society, loving ourselves and others through the lens of acceptance and vulnerability, a gentler version of happily ever after.


References
James. W. (1902). The Varieties of Religious Experience: A Study on Human Nature. Longmans, Green & Co. London, UK.

Miller, W.R. (2006). Integrating Spirituality into Treatment: Resources for Practitioners. Washington: American Psychological Association.

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School Refusal Solutions for Parents and Teachers

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school kid

By Christine Brady, M.A.,
Intern of Marriage & Family Therapy

What parent among us has not experienced the plaintive pleas of little ones, their little voices crying out, “I don’t want to go to school!” Sometimes these requests are due to vague physical complaints such as, “I don’t feel good”, or “My tummy hurts”. Other times, the range of reasons can vary from mean teachers to lack of friends, or perhaps an exam is scheduled for that day. For a lot of children these occurrences are few and far between. For others, this is a pattern which seems to happen almost daily, increasing family stress, and causing harried parents to count down the days until graduation (a daunting task if your child is in elementary school).  School refusal, if left unchecked, this pattern can escalate lead to chronic lateness, repeated absences, and consequences from truancy officials at school.

Consistently truant children often attempt to conceal their absence from parents and spend their day away from home while children typically termed as school refusers tend to stay home during all or part of the day with parental knowledge. School refusing children commonly become upset at the prospect of going to school and may show signs of fearfulness, crying, temper tantrums, unexplained physical symptoms, or other behaviors, such as stalling, missing the bus, or oversleeping. Children who are refusing to attend school may be attempting to avoid a fearful experience. Being bullied, the structure and discipline of the school setting are common reasons for avoidance. Another motivation for school refusal could be pursuing a positive experience like staying at home with access to video games, access to the internet, or gaining parental concern or attention.

School refusers can have anxiety around specific situations such as the bus ride, cafeteria, restrooms, or locker rooms thereby increasing the desire to avoid school. A child may or may not be able to identify their specific fear, only knowing that they don’t want to be at school because it makes them feel awful. Another group of school refusers may find the social or performance aspects of school such as interactions with peers, writing on the board, being called on in class, tests, or performance classes such as PE make the prospect of attending school frighteningly unbearable. Some children experience school as a place where they are constantly reminded that they are not good enough to achieve at a normal level, let alone, excel.

Dr. Haarman further relates in his book, School Refusal Behaviors, that the most important factor in increasing the likelihood of success with children who can’t or won’t go to school is to return to school as soon as possible. The longer the child avoids a normal school day routine, the more difficult and traumatic it will be to return to school.  A viable starting point for the effective exposure therapy of the child returning to regular school attendance may be to build tolerance to the anxiety provoking activity by attending some portion of the school day whether attending particular classes for a limited time period, or certain days until the child’s anxiety returns to near normal levels. This may require cooperation of school administration, such as a modified schedule change, a teacher change, or allowing the child to arrive late or leave early.

Treatment of School Refusal

This chart is adapted from research conducted by Kearney and Albano, identifies a number of possible intervention strategies most suited for each of the four types of school refusers.
Function Treatment Components
(crying, nausea, distress, sadness, and various phobias, i.e. bathrooms, cafeteria, teachers, bullies, etc.) Somatic control exercises such as breathing retraining and muscle relaxation

Gradual re-exposure to school

Reduce physical symptoms and anticipatory anxiety

Self-reinforcement, self-talk, self-esteem

To escape aversive social and evaluative situations (social phobia, test anxiety, shyness, lack of social skills) Role play restructuring of negative self-talk

Gradual exposure to real life situations

Social skills training and reduction of social anxiety

Coping strategy templates

To get attention  (tantrums, crying, clinging, separation anxiety) Parent training in contingency management

Clear parental messages

Evening and morning routines

Use of consequences for compliance/noncompliance

For positive tangible reinforcement  (lack of structure or rules, free access to reinforcement, avoidance of limits) Family contingency contracting to increase rewards for attending school and decrease the rewards for missing school

Curtail social and other activities for nonattendance

Alternative problem solving


References and Further Reading:

Albano, A.M., Chorpita, B.F., & Barlow, D.H. (2003). Childhood anxiety disorders. In E. Marsh and R. Barkley (Eds.), Child psychopathology (279-330).New York, NY: The Guilford Press.

American Psychiatric Association: Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition, Text Revision. Washington, DC, American Psychiatric Association, 2000.

American Psychiatric Association: Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition, Washington, DC, American Psychiatric Association, 2013.

Berg, I. (1996). School avoidance, school phobia, and truancy. In: M. Lewis (ed.), Child and Adolescent Psychiatry.  Baltimore, MD: Williams and Wilkins.

Berg, I. (1997). School refusal and truancy. Archives of Disease in Childhood, 76, 90-91

Bernstein, G.A., Helter, J.M., Burckhardt  C.M., & McMillan, M.H. (2001). Treatment of school refusal: one-year follow-up. Journal of the American Academy of Child and Adolescent Psychiatry, 40, 206–213.

Broadwin, I.T. (1932). A contribution to the study of Truancy. American Journal of Orthopsychiatry, 2, 253-259.

Coolidge, J.C., Hahn, P.B., & Peck, A.L. (1957). School Phobia: Neurotic crisis or way of life? American Journal of Orthopsychiatry, 27,296-306.

Dube, S.R. & Orpinas, P. (2009). Understanding excessive school absenteeism as school refusal behavior. Children and Schools, 31(2) 87-95.

Duckworth, K. & deBug, J. (1989). Inhibiting class cutting among high school students. High School Journal, 72, 188-195.

Evans, L.D. (2000). Functional School Refusal Subtypes: Anxiety, avoidance, and malingering. Psychology in the Schools, Vol. 37(2), 183-191.

Fremont, W. P. (2003). School refusal in children and adolescents. American Family Physician, 68, 8, 1555-1560.

Haarman, G.B. (2012). School Refusal: Children who Can’t or Won’t go to School, Foundations: Education and Consultation Press. Louiseville, KY.

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