What are some implications for using forms of mind training for ourselves and for teaching others?  Reading this research study leads me to think about optimum amount of time spent practising these methods, the importance of encouraging application during daily life.  I discuss these issues in this blog posting.  It would also be fascinating and helpful to look at the challenge of maintaining the practices over time, and to consider how different forms of mind training can be directed at different targets - for example, easing symptoms, encouraging particular positive emotions (e.g. compassion, gratitude & contentment), targeting specific key wellbeing needs (e.g. self-determination theory's autonomy, competence & relatedness), and helping people live their personal values.

I have already written an initial blog post about Barbara Fredrickson and colleagues' interesting recent research paper (Fredrickson, Cohn et al. 2008) on the effects of teaching people loving-kindness meditation.  So what are some possible implications of this research for people in general, for using forms of mind training (meditation, imagery, breathing techniques, self-hypnosis and relaxation) for ourselves, and for people who teach these approaches?

I've just been reading the recent paper by Barbara Fredrickson and colleagues "Open hearts build lives: Positive emotions, induced through loving kindness meditation, build consequential personal resources" (Fredrickson, Cohn et al.

Ten days ago, on this blog, I wrote about "Reducing negative states" as one aspect of a simple model entitled "Four aspects of helpful inner focus" (see below).  The model is a method I've evolved to help me organize and think about the many facets of deliberately induced altered states of consciousness.  I'm using terms loosely here.  I remember a hypnotist I came across many years ago, calling himself a "de-hypnotist".  He claimed that we walk around "hypnotised" most of the time and that he saw his job as trying to help us "wake up" from this hypnosis.  I mention this to illustrate how terms in this field - for example "inner focus" and "altered state of consciousness" - tend to creak rather a lot if one pushes at them for precise meanings. 

It seemed time to post on recent research involving happiness and wellbeing.  Here are four studies from the current issues of the Journal of Happiness Studies (the September edition is open access with all full articles freely viewable) and the Journal of Positive Psychology.  Ad Bergsma discusses advice on how to be happy given across the ages.  He refers to some of the other articles in this edition of the Journal of Happiness studies, including papers on the happiness advice of Epicurus, Schopenhauer, and the ancient Chinese philosphers.  Maarten Berg looks at the possible value of ‘New Age' suggestions on happiness.  Paul Gilbert and colleagues look, very interestingly, at different types of positive emotion and suggest that it may be what they call "safe/content" feelings that are particulary protective against a variety of unhappy emotional states.  Veenhoven reviews thirty studies on happiness and longevity and argues that, although happiness does not seem to cure illness, it does a good job of reducing the chances of getting ill - with a similar effect size to the benefits of being a non-smoker rather than a smoker.

“ When I get to heaven, God will not ask me, "Why were you not Moses?" He will ask, "Why were you not Susya? Why did you not become what only you could become?" ” - Susya, a Hasidic Rabbi

This section contains handouts and questionnaires about emotions, feelings & personality.  It seems helpful to understand emotions through an evolutionary perspective - we have emotions, to a large extent, because they had (and have) survival value.  We are the descendants of people with adaptive emotional systems that helped them stay alive and function well.  Typically unwelcome feelings that seem maladaptive are due to emotions that are firing off inappropriately.  As a rule of thumb, if an emotion is an appropriate reaction to a situation it can help us respond successfully.  If the emotion is inappropriate then it's likely to be more useful to work to change the emotional response - through therapy or other approaches. 

In a post on 27 January I wrote about "savouring" - the appreciation of positive experiences. Savouring is, as it's name suggests, a sort of running the positive experience around in one's mouth, really tasting, valuing and enjoying it - a bit like slow, careful appreciation of a good wine. Bryant and Veroff, authors of the key current text on savouring (see below), draw parallels between the importance of being good at coping with negative life experiences and the importance of being good at savouring positive life experiences. Savouring well increases one's happiness, wellbeing and appreciation of being alive. On the fine Authentic Happiness website, Seligman and colleagues discuss three entwining roads to happiness and what they call "the full life". One of these three roads is maximising and appreciating positive emotions - very much the territory of savouring.

Here are details and links for a couple of dozen January articles that I found interesting.

Unpleasant, negative emotions can be highly functional. For example, anxious hypervigilance in a dangerous situation can keep me on my toes, very aware of potential threats and more able to react rapidly and appropriately. Healthy anger when I am being taken advantage of can help me respond strongly and assertively to protect my rights. In her book "Productive & Unproductive Depression" the psychotherapist Emmy Gut suggested that even depression can at times be functional. She wrote " ... in the wilderness in which the human race developed its current genetic characteristics, individuals who had the capacity to respond to dangerous or otherwise significant circumstances with an adequate set of emotions, and acted accordingly, had a better chance to survive, to have children, and to raise them than individuals who were deficient in that respect."